LESSONS / Compilations

SHUÛN - شؤون

(For literal meaning of Shuûn please refer to the dictionary)

Just as the beauty of a crafted work of art indicates the beauty of the act of crafting, and the beauty of the act of crafting indicates the beauty of the craftsmanship’s title which emerges from that craft, and the beauty of the title of the craftsman's craftsmanship indicates the beauty of the craftsman's attributes belonging to that art, and the beauty of his attributes indicates the beauty of his capacities and dispositions, and the beauty of his capacities self-evidently and decisively indicates the beauty of his essence and his haqiqah.

In the same way, the perfect beauty in all the beautiful creatures of the universe from beginning to end, and in all the beings, which are created with art and made beautifully, decisively testify to the perfect beauty of the acts of the Zuljalâl Craftsman, and as for the perfect beauty in His acts, it indubitably indicates the perfect beauty of the titles, that is, Names, which look to those acts, and as for the perfect beauty of the Names, it decisively testifies to the perfect beauty of the sacred attributes which are the sources of the Names, and as for the perfect beauty of those attributes, it decisively testifies to the perfect beauty of the shuûn belonging to that Essence, which are the origin of the attributes, and as for the perfect beauty of the shuûn belonging to the Essence, it self-evidently and decisively testifies to the perfect beauty and sacred perfection of His Essence Who is the agent and Who bears the Names and is qualified with the attributes, and to the sacred beauty of His haqiqah.

That is to say, As-Sâni’ Zuljamâl possesses such an infinite perfect beauty worthy of His Most Pure and Holy Essence (Dhât Al-Aqdas), a single shadow of it has beautified all beings from beginning to end, and He possesses such a sacred beauty pure and free of all deficiencies, a single manifestation of it has beautified the universe from end to end and has adorned and illuminated the whole sphere of contingency with the flashes of perfect beauty.

Yes, just as a crafted work cannot be without the act, so too, an act cannot be without the agent. And just as the names being without the one who bears them is impossible, so too, the attributes being without the one who qualified by that attribute is not possible. Since the existence of art and a work self-evidently indicates the act of the one who crafted it, and the existence of that act indicates the existence of its agent and his title and the existence of the attribute and name which resulted in the work. Indeed, the perfection and beauty of a work, too, indicate the perfection and beauty of the act, which is particular to itself, and they, too, indicate the beauty of the name, which is fitting and conforming of itself, it, too, with ‘ilm al-yaqîn and self-evidently, indicates the perfection and beauty of the essence and haqiqah, but which are worthy of and conforming of the essence.

In the same way, since it is impossible for the constant action under the veil of the works to be without the Agent, and it is in no way possible for the names, which manifestations and embroideries of them are seen by eyes on beings created with art, to be without the one Who bears those Names, and it is impossible for the attributes like Qoudrah and Iradâh, which are perceived at the degree of beholding, to be without the one Who qualified with them, all the works, creatures and beings created with art in the universe, with their infinite existences, indicate decisively the existence of the act of their Khâliq, Sâni’ and Fâ‘il, and the existence of His Names, and the existence of His attributes, and the existence of the shuûn belonging to His essence, and the necessary existence of His Most Pure and Holy Essence (Dhât Al-Aqdas).

In the same way, all the various perfections and different varieties of beauties seen in all those beings created with art testify with extreme clarity to the boundless perfections and various infinite beauties, which are superior to the whole universe, of the acts, names, attributes, shuûn, which As-Sâni’ Zuljalâl possesses, and of His Essence, in a way particular and fitting and worthy of themselves and conforming to their sacredness and being wâjib.

The Fourth Ray - The Sixth Degree – 1st Proof


The Third Allusion: All the perfections in all the universe are âyahs and indications of the perfection and beauty of a Zuljalâl One. Indeed, all the goodness, perfection and beauty in the universe is but a weak shadow in relation to His true perfection. We shall indicate briefly five proofs of this haqiqah.

First Proof: Just as a perfect, majestic, embroidered and adorned palace self-evidently indicates perfect craftsmanship and carpentry. And that carpentry and embroidery, which are perfect acts, necessarily indicate a perfect doer, craftsman and engineer together with his titles and names like a former and embroiderer. And those perfect names too indubitably indicate the craftsman's perfect and artful attribute. And that perfect art and attribute self-evidently indicate the craftsman's perfect disposition and capacity. And that perfect disposition and capacity necessarily indicate the craftsman's perfect essence and his exalted nature.

In the same way, this palace of the ‘âlam, this perfect adorned work self-evidently indicates extremely perfect actions. For perfections in work arise from the perfections of actions and point to them. As for the perfection of action, it indicates necessarily a perfect Doer and the perfect Names of the Doer, that is, in relation to the works, it indicates the perfection of Names like Al-Mudabbir, Al-Musawwir, Al-Hakîm, Ar-Rahîm and Al-Muzayyin. As for the perfection of the Names and titles, without any doubt, it indicates the perfect attributes of the Doer. For if the attribute is not perfect, the Names and titles, which originate from the attributes, cannot be perfect. And the perfection of those attributes self-evidently indicates the perfection of shuûn belonging to the Essence. Because the origins of the attribute are those shuûn belonging to the Essence. And as for the perfection of shuûn belonging to the Essence, with ‘ilm al-yaqîn, it indicates the perfection of the One Who possesses those shuûn, and it indicates such a perfection worthy of Him that although the light of that perfection passes through the veils of shuûn, attributes, Names, actions and works, it still displays such beauty and perfection in the universe.

Thus, after the existence of true perfection of the Essence has been established to such a degree with certain proofs, what importance remains for relative perfections, which look to other things and which exist only through the aspect of superiority over their similars and opposites? How faint do they become, you can understand.

The Thirty-Second Word/Second Station/The 3rd Aim/3rd Allusion


Just as this great book of the universe gives us the lesson of takwînî âyahs concerning the existence (Wujûd) and wahdah of Allah, so too, it testifies to all attributes of that Zuljalâl One pertaining to His perfection (Kamâl), beauty (Jamâl) and glory (Jalâl). And they prove the perfection of His faultless Essence free of deficiency. For it is self-evident that perfection in a work indicates the perfection of the act which is the source and origin of the work. As for the perfection of the act, it indicates the perfection of the name, and the perfection of the name indicates the perfection of the attribute, and the perfection of the attribute indicates the perfection of the shuûn pertaining to the essence, and the perfection of the shuûn indicates, by hads, necessarily and self-evidently, the perfection of the essence possessing those shuûn.

For example, just as the perfect embroideries and adornments of a faultless palace show the perfection of a craftsman's acts behind them. The perfection of those acts shows the perfection of titles and names, which show the ranks of the craftsman, who is the doer of those actions. And the perfection of the names and titles shows the perfection of the attributes concerning that craftsman's art. And the perfection of the art and attributes shows the perfection of the abilities and dispositions belonging to the essence of that possessor of the art, which are called the shuûn belonging to the essence. And the perfection of those shuûn and abilities belonging to the essence shows the perfection of the craftsman's essence.

In the same way, as for the faultless and flawless works seen in the ‘âlam, which is the place of manifestation for the mystery of هَلْ تَرَى مِنْ فُطُورٍ1 , and the art in these well-ordered beings of the universe, they self-evidently indicate the perfection of the acts of an active possessor of power. As for the perfection of the acts, it self-evidently indicates the perfection of the Names of a Fâ’il2 Zuljalâl. As for the perfection of the Names, it necessarily indicates and testifies to the perfection of the attributes of the Zuljamâl One, Who bears those Names. As for the perfection of the attribute, it certainly indicates and testifies to the perfection of shuûn of the Zulkamâl One Who is qualified with that attribute. As for the perfection of shuûn, by haqq al-yaqîn3 , it indicates the perfection of the Essence of the One Who possesses those shuûn in such a way that it demonstrates that all kinds of perfection, which are seen in the whole universe, are the âyahs of perfection (Kamâl), allusions of glory (Jalâl) and indications of beauty (Jamâl) of a Zulkamâl One, in the form of faint, weak shadows in comparison with His perfection.

 The Twenty-Second Word/The Second Station/Tenth Flash


Eighteenth Window

اَوَلَمْ يَنْظُرُوا فِى مَلَكُوتِ السَّمٰوَاتِ وَ اْلاَرْضِ4

Look to this comparison explained in the Twenty-Second Word: Just as a perfect, well-ordered, artful work like a palace self-evidently indicates a well-ordered act. That is, a building indicates the act of carpentry. And a perfect, well-ordered act necessarily indicates a perfect agent, a skilful craftsman, a carpenter. And the titles of perfect craftsman and carpenter indicate self-evidently a perfect attribute, that is, mastery of the craft. And perfect attribute and that perfect mastery of the craft self-evidently indicate the existence of a perfect disposition. And as for the perfect disposition, it indicates the existence of an exalted rûh and elevated essence.

So too, the renewed works filling the face of the earth, rather the universe, self-evidently show acts at the utmost degree of perfection. And these acts in the sphere of order and hikmah at the infinite degree show self-evidently an Agent Whose titles and Names are perfect. For it is certainly known that well-ordered acts with hikmah cannot be without an agent. And titles at the utmost degree of perfection indicate that agent’s attributes at the utmost degree of perfection. For, according to the science of declension and conjugation, the subject is formed from the verbal noun; so too the source and roots of names and titles are attributes. And attributes at the utmost degree of perfection indubitably indicate extremely perfect shuûn belonging to the Essence. And the capacity belonging to the Essence, (which we cannot describe) and such perfect shuûn belonging to the Essence indicate, by haqq al-yaqîn, the One Who is at the infinite degree of perfection.

Thus, since all the works of art and creatures in the whole ‘âlam, each is a perfect work, and since each testifies to an act, and the act testifies to a Name, and the Name to an attribute, and the attribute to the shuûn, and the shuûn to the Essence, as each testifies to the necessary existence of a single Sâni’ Zuljalâl to the number of beings created with art and points to His ahadiyyah, with their totality, each is a mi’râj of ma’rifat as strongly as the chains of creatures. Each is a conclusive argument of haqiqah in a never-ending chain that no doubt can penetrate in any aspect.

Now, O unfortunate ghâfil denier! With what can you break this conclusive argument which is as powerful as the chain of the universe? With what can you close this window perforated and latticed to the number of these beings created with art which shows rays of haqiqah? Which veil of ghaflah can you draw over it?

The Thirty-Third Word


Just as Allah’s Essence is sacred, so is His shuûn sacred. That is to say, man’s mind cannot comprehend His shuûn; His shuûn do not resemble any thought of man and are free of resembling them. For example:

First Discussion: In the following Five Indications a comparison will be written as a sort of extinguished and small telescope, to observe the shuûn of rubûbiyyah. These comparisons cannot contain, embrace the haqiqah of shuûn of rubûbiyyah and be the measure of them, but they can make them viewed. In the following comparisons or in the previous Allusions, the expressions which are not suitable to the shuûn of the Most Pure and Holy Essence (Dhât Al-Aqdas), belong to the defect of the comparisons.

For example, the meanings of pleasure, joy and gladness, known by us, cannot express the sacred shuûn, but each is the title means to examine closely, an observatory of tafakkur. And moreover, through showing the tip of an encompassing, great law of rubûbiyyah in a small example, these comparisons prove the haqiqah of that law within the shuûn of rubûbiyyah. For example, it is said that a flower goes from existence leaving thousands of existences behind it. Through that, it indicates a great law of rubûbiyyah; this law of rubûbiyyah is executed within spring, in fact, in beings all over the world.

Yes, through whichever law Al-Khâliq Who is Rahîm changes and freshens the feathered dress of a bird, through the same law, that Sâni’ Who is Hakîm renews the dress of the globe of the earth every year. Also, through the same law, He changes the shape of the world every century. Through the same law, He also alternates and changes the form of the universe at the time of qiyâmah.

Also, through whichever law, He impels to move particles like Mawlawi, through the same law, He makes the globe of the earth turn like a majdhûb Mawlawi rising to the sama' and through that law, He causes ‘âlams to turn and makes the solar system wander.

Also, through whichever law He freshens, repairs and decomposes the particles of the cells in your body, through the same law, He renews your garden every year and freshens it many times every season. Through the same law, He renews the face of the earth every spring, draws a fresh niqab over it.

Also, through whichever law of hikmah As-Sâni’ Who is Qadîr gives life to a fly, through the same law, He brings to life again the plane-tree before us every spring, and through that law, He gives life to the globe of the earth again in the spring; and through the same law, He brings to life and raises creatures at the resurrection as well. As an indication of this mystery, the Qur'an decrees, مَا خَلْقُكُمْ وَلاَ بَعْثُكُمْ اِلاَّ كَنَفْسٍ وَاحِدَةٍ5 And so on... You compare.

There are many laws of rubûbiyyah like these that execute from particles to the totality of the ‘âlam.

Thus, look to the greatness of these laws within the actions of rubûbiyyah, and pay attention to their extent, and see the mystery of wahdah within them, know that each law is a conclusive argument for wahdah. Yes, these numerous and immense laws, together with being the manifestation of an ‘ilm and irâdah, since each of them is one (wâhid) and all-encompassing, they also prove most certainly wahdâniyyah, ‘ilm, irâdah of As-Sâni’.

Thus, most of the comparisons in the majority of the Words, by showing the tips of such laws through a particular example, point to the existence of the same law in the matter asserted. Since the existence of the law is shown through comparison, it certainly proves the assertion as a logical conclusive argument. That means each of most of the comparisons in the Words is a certain conclusive argument and absolute proof.

 The Twenty-Fourth Letter/2nd Station/1st Discussion


Fifth Indication: وَخَامِسًا : لِظُهُورِ الشُّؤُنَاتِ السُّبْحَانِيَّةِ وَالْمَشَاهِدِ الْعِلْمِيَّةِ

This phrase states: “Beings, particularly living beings, after going from apparent existence, they leave many eternal things behind them, then go.” As it is declared in the Second Allusion, in a manner conforming to the sacredness and perfect istighnâ of Al-Wâjib Al-Wujûd One and in a form worthy of Him, a boundless love, an infinite compassion, an endless laudable pride -if the expression is permissible- an infinite sacred gladness, a joy –let not the expression be wrong - an infinite sacred pleasure, a cheerfulness free of and exalted from all deficiencies are to be found in His shuûn of rubûbiyyah the works of which are observedly seen.

Thus, within the astonishing actions necessitated by those shuûn, beings are urged rapidly through change and alteration, fade and transience... they are constantly sent from al-‘âlam ash-shahâdah to al-‘âlam al-ghayb. And under the manifestations of those shuûn, creatures are violently shaken amid a continual motion and flow, action and revolving, and scatter to the ears of the people of ghaflah the cries of separation and fade, and to the hearing of the people of hidâyah, the outcry of dhikr and tasbîh. In consequence of this mystery, each being goes by leaving behind meanings, qualities and states in existence which will be a means to the manifestation of Al-Wâjib Al-Wujûd's eternal shuûn.

That being also goes by leaving behind the stages and states it has undergone throughout its life-time and a detailed existence which represents its external existence within the spheres of the existence in the form of knowledge like Al-Imâm Al-Mubîn, Al-Kitâb Al-Mubîn and Al-Lawh Al-Mahfûdh which are the titles of Past-Eternal ‘Ilm. This means every transitory being abandons one existence and gains thousands of permanent existences.

 The Twenty-Fourth Letter/2nd Station/2nd Discussion/5th Sign


Just as action in creatures arises from an appetite, an ardent desire, a pleasure. And certainly, there is pleasure in each action, rather, each action is a sort of pleasure. So too, in a manner worthy of Al-Wâjib Al-Wujûd and in a form conforming to His istighnâ and absolute wealth and in a way fitting for His absolute perfection, there are an infinite sacred compassion and an infinite sacred love. And there is an infinite sacred ardent yearning arising from that sacred compassion and sacred love. And there is an infinite sacred joy arising from that sacred ardent yearning. And -if the expression is permissible - there is an infinite sacred pleasure arising from the sacred joy. Also, there are -if the expression is permissible - an infinite sacred gladness and an infinite sacred laudable pride belonging to the One Who is Ar-Rahmân Ar-Rahîm which arise from the infinite feeling of compassion emerging from such sacred pleasure, and which arise from the creatures’ gladness and perfections originating from the dispositions emerging from the potential to action and their development amid the actions of Qoudrah. They necessitate infinite action in an infinite manner.

Thus, it is because philosophy, science and hikmah do not know this subtle hikmah that they have confused unconscious nature, blind coincidence and lifeless causes into this utmost degree of knowingly and discerningly action with hikmah and falling into the darkness of dhalâlah, they have been unable to find the nûr of haqiqah.

 The Eighteenth Letter

Just as Janâb-i Haqq has no like or similar or equal in His Essence and attributes, so too, He has no equal in the shuûn of His rubûbiyyah. His attributes do not resemble the attributes of creatures, His love, too, does not resemble. In that case, taking these expressions as a sort of mutashâbihât, we say this:

In a manner suitable to the necessary existence of One Who is Wâjib Al-Wujûd and His sacredness and in a form conforming to istighnâ of His Essence and His absolute perfection, He has  certain shuûn like love...

 The Twenty-Fourth Letter/2nd Addendum/3rd Subtle Point


The Fourth Allusion: The pleasure, goodness and beauty of a thing look to the places where they manifest rather than looking to its likes and opposites. For example, generosity is a beautiful and fine attribute. A generous person takes a thousand times nicer pleasure from the pleasure and cheerfulness of those he bestows than the relative pleasure he takes in the aspect of being superior to others who do kindness.

Also, the one who has compassion and mercy takes pleasure to the degree of the comfort of the creatures to whom he has shown mercy. For example, the pleasure a mother takes from the happiness and comforts of her children, by means of compassion, is strong to such an extent, it brings her to a degree of sacrificing her rûh for their comfort. The pleasure of such compassion even makes a hen attack a lion in order to protect her chicks.

Thus, the true pleasure, beauty, happiness and perfection in elevated attributes do not look to equals and opposites, rather look to the places they manifest and their dependants. Indeed, the beauty in the rahmah of Zuljamâl wa’l Kamâl One, Who is Al-Hayy Al-Qayyûm, and Al-Hannân Al-Mannân, Ar-Rahîm and Ar-Rahmân, looks to those who receive rahmah.

According to the degree of happiness, comfort and cheer of those who become the place of manifestation for His mercy, especially those who become the place of manifestation to His infinite sorts of rahmah and compassion in the eternal Jannah, there are exalted, sacred, beautiful, pure meanings like love in a manner which is worthy of the One Who is Rahmânurrahîm, and loving which is expressed by the shuûn worthy of Him.

There are utterly sacred shuûn free of all deficiencies, which we cannot mention since there is no permission in the Sharî'ah, and which are expressed with “Sacred pleasure, sacred ‘ashq, pure cheer, sacred joy”; we have proved in many places that each of them is infinitely more elevated, exalted, sacred and pure than the ‘ashq, cheer and joy that we see in the universe and perceive between beings. If you want to look at a flash of those meanings, look through the telescope of the following comparisons.

For example, a generous, compassionately kind person of exalted presence spreads out a beautiful banquet on his beautiful travelling ship in order to bestow those extremely poor, hungry and needy. He too himself watches on it. You may understand the comfort of those who are poor and the thankful pleasure of those who are hungry and the praisingly gladness of those who are needy make that generous person how happy and cheerful how much he would be gratified.

If the joy of a man, who is not the true owner of a small table and is a distributing official, is thus, you can compare with the sacred meanings of love and results of rahmah which we are impotent to express and which belonging to Ar-Rahmânurrahîm Who causes men, jinn and animals to journey in the seas of space of the ‘âlam, and to board the huge earth, which is a Rabbânî ship, and Who spreads a table which contains boundless varieties of foods on the face of the earth, together with inviting all living beings to such a feast, which is a sort of light breakfast, Who opens utterly perfect Jannahs in an unending, eternal and everlasting realm containing all sorts of pleasure, by making each of them a table of ni’mah, in a manner containing boundless pleasures and subtleties, Who opens a banquet, at an infinite time, for true eating for His infinitely needy infinite ‘abds infinitely filled with desire.

Also, for example, a proficient craftsman, who loves and values art and likes to display his proficiency, after inventing an artful craft like a gramophone which plays without records, sets it up, tries it and then shows it. If it perfectly displays the results which the artist has thought and desired, how proud will its inventor be, how pleased and gratified will he be. He will say to himself: "Bârakallah!"

Thus, if a tiny man, with his simulated tiny art without the act of creation, with the well working of a gramophone becomes so pleased, I wonder how a Sâni’ Zuljalâl would be, Who created the mighty universe as a music and a gramophone, also made the earth, and all living beings within it, and among living beings especially man's head like such a Rabbânî gramophone and an Ilahî instrument of music? Man’s hikmah remains plunged in astonishment before such an art.

Thus, all those beings created with the art show all the results desired of them to the utmost degree and in an extremely beautiful way; and the laudable pride, gladness, cheerfulness, the sacred meanings and the shuûn free of and exalted from all deficiencies, which we cannot describe, and which ensued from the attainment of the Rabbânî aims that are sought from them and from their obedience to the takwînî commands, which is expressed with particular ‘ibâdah, special tasbîhât and designated tahiyyah, are so exalted and sacred if all the minds of mankind were united and become one mind, it still cannot reach or comprehend their essence.

Also, for example, just as a just ruler, who loves to establish the right and to do justice and enjoys it, becomes glad about giving the oppressed their rights, and their thanks and with taking revenge of the oppressed by punishing the unjust; he takes pleasure with it. Thus, You may compare the sacred meanings pertaining to the Absolute Hakîm and Al-‘Âdil by right and Al-Qahhâr Zuljalâl, which arise from establishing right and doing justice not only for jinn and men, but for all beings, that is, which arise from giving the right of existence and the right of life to everything, and which arise from protecting their existence and life from transgressors, and which arise from detaining and arresting those terrifying beings from their transgression, and especially which arise from the greatest manifestation of justice and hikmah on the living beings besides the judgement of men and jinn at the assembly for the last judgment and in the realm of the âkhirah.

Thus, like these three examples, just as numerous degrees of beauty, fadl and perfection are present in each of thousand and one Names of Allah, so there are a great many degrees of love, pride, glory and grandeur.

 The Thirty-Second Word/2nd Station/The 3rd Aim/4th Allusion


The First Haqiqah is the comprehensive, permanent, well-ordered and magnificent haqiqah of invading and pervading6 activity, which is observedly seen by our eyes and which manages, changes and renews all beings in samâwât and on earth and encompasses the universe, being seen and within the haqiqah of activity every aspect of which is hikmah, the haqiqah of manifestation of Rubûbiyyah evidently being perceived and within the haqiqah of manifestation of Rubûbiyyah every respect of which scatters rahmah, the haqiqah of manifestation of Ulûhiyyah necessarily being known.

Thus, from this continuous ruling activity with hikmah and behind its veil, the actions of a Fâ‘il, Who is Qadîr and ‘Alîm, are perceived as if they are seen. And from this nurturing and administering actions of Ar-Rabb and behind their veil, the Names of Allah manifestations of which exist on everything, are known to an extent as if they are perceived. And from Al-Asmâ Al-Husnâ, which manifest with glory (Jalâl) and beauty (Jamâl), and behind their veil, the existence and truth of the seven sacred attributes are understood at the degree of ‘ilm al-yaqîn, rather ‘ayn al-yaqîn even haqq al-yaqîn. And with the testimony of all beings created with art, through the infinite manifestations of the seven sacred attributes in a manner that possesses life, power, knowledge, hearing, seeing, will and speech, the existence of Al-Wâjib Al-Wujûd, Who possesses these attributes, a Wâhid Al-Ahad bearing Names and a Fâ’il, Who is Fard and Samad, is known as if it appears to the eye of îmân in the heart self-evidently, necessarily and with ‘ilm al-yaqîn in a way more evident and brilliant than the sun. Because a beautiful and meaningful book and a well-ordered house evidently necessitate the act of writing and building, and the acts of writing beautifully and building well-orderly evidently necessitate the titles of writer and builder, and the titles of writer and builder evidently necessitate the arts and attributes of writing and building and these arts and attributes evidently necessitate the one who possesses these attributes and arts and names and actions. Just as it is not possible to be an action without a doer and a name without a possessor, so too it is impossible to be an attribute without an owner and an art without an artist.

Thus in consequence of this haqiqah and rule, the universe with all its beings are meaningful infinite books and letters and countless buildings and palaces written by the pen of Qadar and built with the hammer of Qoudrah; just as each of them, in thousands of ways and together in infinite ways, with the endless acts of Ar-Rabb and Ar-Rahmân and the infinite manifestations of the thousand and one Names of Allah, which are the source of those acts, and the infinite manifestations of the seven attributes of Subhân, which are the sources of those Beautiful Names, in endless and infinite ways, indicate and testify to the necessary existence and wahdah of azalî and eternal Zuljalâl One, Who is the owner and mine of those all-comprehending, sacred seven attributes, so too all beauties, perfections and values exist in all those beings evidently testify to the sacred beauties and perfections of the acts of Ar-Rabb, the Names of Allah, the attributes of As-Samad and shuûn of As-Subhân, which are appropriate to and worthy of them, and all together they testify to the sacred beauty (Jamâl) and perfection (Kamal) of the Most Pure and Holy Essence (Dhât Al-Aqdas).

Thus the haqiqah of Rubûbiyyah, which manifests within the haqiqah of activity, shows and makes itself known with disposal and shuûn such as creating, causing to exist, forming artfully and ibdâ’7 with ‘Ilm and hikmah, determining, shaping, administering and arranging with order and balance, chancing, transforming, diminishing and perfecting with purpose and Irâdah and feeding, giving ni’mahs, bestowing and granting bounties with compassion and rahmah. And the haqiqah of the Ulûhiyyah being manifested, which is perceived and exists within the haqiqah of manifestation of Rubûbiyyah, makes itself known and recognized through the compassionate and generous manifestations of Al-Asmâ Al-Husnâ and through the beautiful (Jamâl) and glorious (Jalâl) manifestations of the attributes of Hayât (Life), ‘Ilm (Knowledge), Qoudrah (Power), Irâdah (Will), Sam’ (Hearing), Basar (Seeing) and Kalâm (Speech), which are As-sifât as-thûbûtiyah.

Just as the attribute of Kalâm makes the Most Pure and Holy Essence (Dhât Al-Aqdas) known through wahy and ilham, so does the attribute of Qoudrah make the Most Pure and Holy Essence (Dhât Al-Aqdas) known through its artful works, which are its embodied words, and through showing the universe, from end to end, in the essence of a material Furqân, it describes and makes known a Qadîr Zuljalâl.

As for the attribute of ‘Ilm, to the number of all administered, directed, adorned and distinguished creatures and to the number of all well-ordered and balanced artful beings bearing hikmah, it makes known the single Most Pure and Holy Essence (Dhât Al-Aqdas), Who possesses all their attributes.

As for the attribute of Hayât, just as all the works that make Qoudrah known and all well-ordered, balanced and adorned forms and states with hikmah, which indicate the existence of ‘Ilm, and all proofs, which make other attributes known, together with the proofs of the attribute of Hayât indicate the existence of attribute of Hayât, so does Hayât, with all of its proofs, make known the One, Who is Al-Hayy and Al-Qayyûm, by showing all living beings as witnesses, which are the mirrors of those proofs. And in order to show fresh and various manifestations and embroideries, from end to end, all the time, it turns the universe into a continuously changing and refreshing supreme mirror composed of countless mirrors. And compared to this, the attributes of Seeing, Hearing, Decreeing and Speaking, each makes the Most Pure and Holy Essence (Dhât Al-Aqdas) known and recognized as much as a single universe.

Also, just as those attributes indicate the existence of the Zuljalâl One, so do they indicate evidently the existence and truth of Life and His being alive and possessing life. For knowing is a sign of life; hearing is an indication of life; seeing belongs only to the living; the will can only be through life; power to choose is found only in living beings; speech is an act of those who are alive and knows.

Thus, it is understood from these points that the attribute of Hayât has proofs seven times as numerous as the universe and has evidences to make known its existence and the existence of the One Who possesses it, whereby, it has become the foundation and source of all attributes, the origin and source of al-ism al-â’dham.

The Seventh Ray-Nineteenth Degree of the First Station


1 (Do you see any flaw?)

2 (Fâ’il: The true agent. The doer of the act.) (Tr.)

3 1-‘Ilm al-yaqîn: Acquiring certain knowledge through ‘Ilm. That is to say, to know the existence of something through its indications.

2-‘Ayn al-yaqîn: Acquiring certain knowledge through seeing. That is to say, to know something by seeing it with the eye.

3-Haqq al-yaqîn: Acquiring certain knowledge with its haqiqah. That is to say, to know something by getting inside it. We explain these three words through the lesson we received from our beloved Ustadh Hazrat Bediuzzaman:

For example, we see smoke from a far distance. We know that there is a fire. This is called ‘Ilm al-yaqîn. We approach that smoke; we see the fire with our eyes. This is called ‘Ayn al-yaqîn. Then we get inside the nûr of the fire and understand the degree of its heat. This is called Haqq al-yaqîn.

 Miftah-ül Îmân-93

4 (Have they ever reflected on the malakût of the samâwât and the earth?)

5 (Neither your creation nor your resurrection is anything but as simple as the creation and resurrection of a single nafs)

6 (Invading and pervading – Mustawlî: The manifestation of Allah’s attribute الاستواء (Istiwâ) belonging to His essence.) (Tr.)

7 (To create out of nothing without a previous pattern.)

to read thIs lesson In turkIsh

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