Dictionary / Arabic - Turkish Terminology

AL-IMÂM AL-MUBÎN - الامام المبين


Literally: Imâm is a leader. A chief. A teacher. A Prophet. Muhammad (asm). The Qur'an. The Khalîfah. A successor of Muhammad (asm) as leader of the Muslims, otherwise called khalîfah. A leader of a madhab. An ustadh.

Literally: Mubîn is plain. Evident. Manifest. Perspicuous. That distinguishes.

As a Qur’anic term Al-Imâm Al-Mubîn is:

 'Al-Imâm Al-Mubîn' and 'Al-Kitâb Al-Mubîn' are repeated in several places in Al-Qur’an Al-Hakîm. One group of mufassir stated that "they are the same", while others stated that "they are different from one another". Their explanations as to their haqiqahs were diverse, but in short, they stated that "they are both titles of Ilahî ‘Ilm". However, through the faydh of the Qur'an, I came to the conclusion that 'Al-Imâm Al-Mubîn' is a title for one sort of Ilahî ‘Ilm and command, which looks more to al-‘âlam al-ghayb than to al-‘âlam ash-shahâdah. That is, it looks more to the past and future than to the present time. That is, it looks more to the origin and progeny and to the roots and seeds of everything, rather than to them in their visible existence. It is a notebook of Ilahî Qadar. The existence of this notebook has been proved in the Twenty-Sixth Word and also in the footnote of the Tenth Word.

Yes, this 'Imâm Al-Mubîn' is a title for one sort of Ilahî ‘Ilm and command. That is, the sources, roots and origins of the thing show that they must be arranged in accordance with a notebook of the principles of Ilahî ‘Ilm from the aspect of producing the consequence of the existence of thing with perfect order and art. And because the results, progeny, and seeds of things contain the indexes and programmes of beings which will come into existence subsequently, they indicate that they must be a small register of Ilahî commands.

For example, it may be said that a seed is equivalent to tiny embodiment of the programmes and indexes that will put the structure of the whole tree in order and the takwînî commands which determine those programmes and indexes. In short, 'Al-Imâm Al-Mubîn' is like an index and programme of the tree of creation, which spreads its branches through every part of the past and the future, and of al-‘âlam al-ghayb. In this meaning, 'Al-Imâm Al-Mubîn' is a notebook and register of the principles of Ilahî Qadar. Through the dictation and ordinance of those principles, particles are employed in their duties and motion in things, as those things come into existence.

As for 'Al-Kitâb Al-Mubîn', it looks more to al-‘âlam ash-shahâdah than to al-‘âlam al-ghayb. That is, it looks more to the present time than to the past and the future. And it is a title, a notebook, a book of the Qoudrah and Irâdah of Allah, rather than ‘Ilm and command. If 'Al-Imâm Al-Mubîn' is the notebook for Qadar, 'Al-Kitâb Al-Mubîn' is the notebook for Qoudrah. That is, the perfect art and order of everything in its existence, essence, attributes and shuûn displays that it has been given existence through the laws of a penetrating irâdah and the principles of a flawless qoudrah.  Their form has been determined and distinguished, and has been given an appointed measure and particular shape. That is to say, that Qoudrah and Irâdah have a universal and comprehensive register of laws, a great notebook, according to which the particular form and substance of everything are cut out, sewn and clothed. The existence of this notebook, like 'Al-Imâm Al-Mubîn', has been proved among the questions of Qadar and juz’ al-ikhtiyârî in the Twenty-Sixth Word.

Just look at the stupidity of the people of ghaflah, dhalâlah and philosophy, they have perceived that 'Lawh Al-Mahfûdh' of Fâtir’s Qoudrah, and the manifestation, reflection, and demonstration in things of that perspicaciously written book of Rabbânî Irâdah and Hikmah. Hâsha, they named it 'nature,' they have made it completely meaningless.

Thus, through the writing of Al-Imâm Al-Mubîn, that is, through the decree and principle of Qadar, on the mithâlî page1 of time, which is called lawh al-mahw and ithbât, the qoudrah of Allah creates and writes the chain of beings each of which is an âyah on the creation of things, and causes the particles to move.

That is to say, the movement of particles is a movement and vibration, which occur through that writing and copying while beings pass from al-‘âlam al-ghayb to al-‘âlam ash-shahâdah and from ‘Ilm to Qoudrah. As for lawh al-mahw and ithbât, in the sphere of contingency2 , that is, in the things, which are the place of manifestations of life and death, existence and annihilation, it is a slate for writing and erasing and a changing notebook of the fixed and constant Supreme Lawh Al-Mahfûdh; it is the haqiqah of time. Yes, just as everything has a haqiqah, so too, the haqiqah of an immense river flowing in the universe — what we call time — is the ink and the page of the writing of Qoudrah in lawh al-mahw and ithbât.

لاَ يَعْلَمُ الْغَيْبَ اِلاَّ اللّٰهُ

The Thirtieth Word-Second Aim-Introduction


"Numerous âyahs of the Qur'an, like,3 وَلاَ رَطْبٍ وَلاَ يَابِسٍٍ اِلاَّ فِى كِتَابٍ مُبِينٍٍ state clearly that before it comes into existence and after it passes from existence, everything is written. And Qoudrah’s mighty Qur'an’s âyahs which is called the universe, through its takwînî âyahs like the order, balance, regularity, the giving of form, adornment, and differentiation confirm these statements of the Qur'an. Indeed, the well-ordered letters and finely balanced âyahs of the book of the universe testify that everything is written.

The proof that everything is determined and written before it comes into existence are all beginnings, seeds, measured proportions, and forms; each of these testifies to this. For seeds and grains are subtle containers appearing from the workbench of "Kâf Nûn"4 and it is in each of which is deposited a tiny index traced by Qadar, for Qoudrah employs minute particles according to that plan of Qadar, and constructs the mighty miracles of Qoudrah on the seeds. That is to say, everything that will happen to the tree is as though inscribed in its seed. For in regard to their substance seeds are simple and similar to one another; materially they are nothing.

Furthermore, the well-measured proportions of everything clearly show Qadar. Yes, whatever living creature is considered, it has a form and measure that is as though emerged from a mould with extreme hikmah, art and skill. For it to receive such a measure, form, and shape, either there has to be a truly wondrous and infinitely intricate physical mould, or else pre-eternal Qoudrah cuts out the form and shape according to a well-proportioned ma’nawî mould that exists in ‘Ilm and comes from Qadar, and clothes it in it. For example, look carefully at this tree or that animal, you will see that the particles, which are lifeless, deaf, blind, unconscious, and similar to one another, are in motion in its growth and development. In some of the being's intricate extremities, the particles halt, as though seeing, knowing and recognizing the place of fruits and benefits. Then in another place, they change their direction as though following some important aim. That means the particles move in accordance with the ma’nawî proportion and ma’nawî command of that proportion which come from Qadar.

Since there are the manifestations of Qadar to this extent in physical and visible things, certainly the forms with which things are clothed with the passing of time and the states acquired through the motions they perform will also be dependent on the ordering of Qadar. In a seed are two manifestations of Qadar; one informs and points evidently to 'Al-Kitâb Al-Mubîn', which is a title of Irâdah and the Takwînî commands; the other informs and hints in a nadharî5 manner to 'Al-Imâm Al-Mubîn', which is a title of Ilahî command and the Ilahî ‘Ilm. As to evident Qadar specifies the physical nature, states, and parts of the tree which the seed comprised will be seen afterwards. While nadharî Qadar is the stages, states, forms, motions, and tasbîhât which the tree will undergo and perform over the period of its life, and which are in the seed and will be created from it; these stages, states, forms, and acts, which constantly change and are called its life-history, each have a regulated measure in accordance with Qadar, the same as the tree's branches and leaves. Since there is such a manifestation of Qadar in the most common and simple of things, it surely demonstrates that all things are written before they come into existence; this may be understood with little attention.

Now, evidence for everything’s story of life is written after its existence is all fruits, which inform "Al-Kitâb Al-Mubîn" and "Al-Imâm Al-Mubîn" in al-‘âlam, and the faculty of memory in man, which informs and points to "Al-Lawh Al-Mahfûdh"; each are indications and witnesses. Indeed, the appointed events of a tree's life are written in its seeds, which are like the hearts of its fruits. And man's story of life together with some of the past events of al-‘âlam are written in his memory in such a way that, as though being copied out with the hand of qoudrah and pen of qadar in a faculty as tiny as a mustard seed a small note from the page of his actions, the memory gives the note to man's hand and puts it in the pocket of his mind, so that with it he will call his actions to mind at the time of reckoning. So too, due to it he may be confident that within the upheavals of transience and death there are numerous lasting mirrors in which Al-Qadîr Who is Hakîm depicts and makes permanent the identities of transient beings; and truly numerous tablets (alwâh) which shall endure for all eternity on which that Hafîdh Who is ‘Alîm inscribes the meanings of transitory beings.

In Short: Since plant life, the simplest and lowest level of life, is dependent on the ordering of qadar to this extent, certainly human life, the highest level of life, has been drawn in all in its details according to the scale and measuring of qadar and is inscribed by its pen. Yes, just as raindrops tell of clouds, and drops of water point to the existence of a water source, and notes and portfolios to the existence of a large ledger, so too, the evident qadar which we observe and which is the physical order in living beings indicates the notebook of Irâdah and takwînî commands known as "Al-Kitâb Al-Mubîn". Similarly, their fruits, seeds, grains, forms, and shapes, which are like the droplets, notes, and portfolios of nadharî qadar, which is the ma’nawî order and pertains to life, indicates al-Lawh al-Mahfûdh, one office of Ilahî ‘ilm, which is called "Al-Imâm Al-Mubîn".

To Conclude: Since we see clearly that at the time of their growth and development the particles of living beings travel to their intricate extremities and halt, then they change their path. At each of the extremities, they produce the fruits of benefits, uses, and instances of hikmah. Clearly, the measure of the visible form of that thing is drawn with a pen of Qadar. Thus, observable, evident Qadar shows that in the ma’nawî states of that living being also are well-ordered, fruitful extremities and limits drawn with the pen of Qadar. Qoudrah is the source, Qadar is the ruler. Qoudrah writes the book of meanings on that ruler. Since we understand certainly that the fruitful limits and extremities with hikmah have been drawn with the pen of Qadar, physical and ma’nawî, certainly the states and stages which all living beings undergo in the course of their lives are also drawn with that pen of Qadar. For their life-stories follow a course with order and balance; they change forms and receive shapes. Since the pen of Qadar thus rules in all living beings, surely the life-history of man, al-‘âlam's most perfect fruit and khalîfah on earth and bearer of the Supreme Trust (amanah), is more than anything dependent on the law of Qadar." The Words ( 483 - 486 )


"As-Sâni’ Zuljalâl's art in the great ‘âlam is so meaningful that because it is manifested in the form of a book, thus making the universe like a huge book, the human mind has extracted the library of true hikmah of science from it and has written the library according to it. And that book of hikmah is bound to haqiqah and draws assistance from haqiqah to such a degree that it has been proclaimed in the form of Al-Qur’an Al-Hakîm, which is a copy of that huge Kitâb al-Mubîn..." The Letters (277)



وَلاَ رَطْبٍ وَلاَ يَابِسٍ اِلاَّ ف۪ى كِتَابٍ مُب۪ينٍ 6

According to one opinion, Al-Kitâb Al-Mubîn consists of the Qur'an. This noble âyah declares that everything, fresh or dry, is found within it. Is that so? Yes, everything is found within it. But everyone cannot see everything within it. Because everything is found at different levels. Sometimes the seeds, sometimes the cores, sometimes the summaries, sometimes the principles and sometimes the signs of them are found either explicitly, or indicatively, or allusively, or vaguely, or in the form of a warning. But, they are expressed by one of these forms according to need, and in a manner suitable to the purpose of the Qur'an and in connection with the requirements of the position.

The Twentieth Word – The Second Station


"Some âyahs of Al-Kitâb Al-Mubîn, which is the Word of Allah (Kalimatullah), mufassir of the other âyahs" Rational Arguments (150)


1 (The page on which copies of everything and every event of the world are recorded.)

2 [Contingency - Imkân: Contingent beings. The entire creation in which their existence and non-existence have the same possibility. Whatever exists other than Al-Wâjib Al-Wujûd.] (Tr)

3 (Nor anything fresh or dry, but is in Al-Kitâb al-Mubîn)

4 ( كُنْ - Be!)

5 (Pertains to ‘ilm, which has an existence in ‘ilm, not evident by material being)

6 [...nor anything fresh or dry which has not been recorded in a Clear Book. (Al-Kitâb Al-Mubîn)]

Yukarı Çık