Dictionary / Arabic - Turkish Terminology



An excellent quality. Superiority. The exalted degree dependant on the value, goodness, ma’rifat, ‘ilm and îmân. The degree of obeying the duties of religion and morality. The high degree, which is the result of fadl and merit.


The comparison between the tarbiyyah of morality that the hikmah of Al-Qur’an Al-Hakîm gives to the personal life and the lesson that the hikmah of philosophy gives:

A sincere student of philosophy is a pharaoh. But he is a despicable pharaoh who performs ‘ibâdah to the most contemptible things for his benefit. He considers every profitable thing to be a “Rabb” for himself. Also, that irreligious student is rebellious and obstinate. But he is an abject rebel who accepts infinite abasement for a single pleasure. And he is a vile obstinate who displays abasement by kissing the feet of individuals like shaytan for a contemptible benefit. Also, that irreligious student is an oppressor proud man. But since he cannot find any point of support in his heart, in his essence, he is impotent with uttermost impotence and an oppressor boastful man. Also, that student only worries about himself and worships to benefit that the aim of his endeavour is to gratify the desires of nafs, abdomen and perineum; he is a devious self-conceited man who seeks his personal benefits within certain benefits of the nation.

As for the sincere student of the hikmah of Qur’an, he is an ‘abd. But he does not stoop to performing ‘ibâdah even to the greatest of creatures. He is also an esteemed (‘azîz) ‘abd who does not consider a thing like Jannah, which is the immense benefit, the purpose of ‘ibâdah. Its true student is also humble; he is virtuous and mild. But, he does not willingly stoop to abasing himself before anything other than his Fâtir outside the sphere of His permission. He is also poor and weak; he knows his poverty and weakness. But through the wealth belonging to the âkhirah which his Mâlik, Who is Karîm, has treasured for him, he has no need, and since he relies on the infinite Qoudrah of his Sayyîd, he is strong. He also acts and strives only for the sake of Allah, for the pleasure of Allah and fadhîlah.

Thus, the tarbiyyah that the two hikmahs give may be understood from the comparison of the two students.

The Twelfth Word/Second Principle



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