Sübha is hebā (particles of dust). (Istilāh, 537)
Sübha is the hebā referred to as hayūlā. These are not manifest; they exist not in themselves, but only through their forms. (Kāshānī, 99; Jāmiʿ, 85)
(See also: hebā; hayūlā)
sübuhātu'l-wajh / sebahātu'l-wajh (sübuhātu'l-wajh or sebahātu'l-wajh, i.e., the majesty (hayba) of beauty): What is it? The answer: The wajh (face) of a thing is its ḥaqīqa (inner reality) and essence. These are the essential lights that serve as veils between us and those divine names. For this reason, He has said: "Everything will perish except His wajh (face)" (al-Qasas 28:88). One of the general interpretations of these sübuhāt in language is that they are the lights of tanzīh (transcendence), which means removing from Him attributes unbefitting Him. These are rulings of nonexistence (ʿadamiyya). ʿAdam (nonexistence), in reality, is that which is unbefitting the Essence; here, it is ḥayra (bewilderment). If not transcended from a state of existence, it is identical to those faces (essences). For this reason, the divine names have become nisba (relations). If these names are comprehended, then, due to the states obtained from this Essence, these relations are discussed as the aʿyān (essences) of mumkināt (possible beings). Every state expressed by a name, inasmuch as it is itself, indicates Him either by way of tanzīh (transcendence), or ithbāt (affirmation), or both together.
These names are divided into two categories: one consists entirely of lights, which indicate existential matters; the other consists entirely of darknesses, which indicate tanzīh (transcendence). It has been said: "Allah has seventy or seventy thousand veils of light and darkness. If He were to remove them, the sübuhāt al-wajh (the majesty of beauty) would burn and blind the eyes of His creatures who perceive Him." If He were to remove His divine names, these veils would also be removed. If the veils, which are these names, were removed, the Ahadiyya (absolute oneness) of the Essence would be manifest, and no entity characterized by existence could withstand His Ahadiyya. The existence of the aʿyān of the mumkin (possible beings) would vanish, and thus they could not be described by existence. For they can only be characterized by existence through these names. Whether rationally or according to the sharia, being characterized by these attributes is only possible through these names. The mumkināt (possible beings) appear from behind these veils, after the rank of possibility. This is the tajallī dhātī (self-disclosure of the Essence). Thus, being characterized by existence comes after this rank of possibility behind the veil of the divine names. Knowledge of Allah, with respect to these names, pertains to the aʿyān of the mumkināt only rationally and by unveiling (kashf). (Futūḥāt, I, 108)
(See also: nūr-zulma (light-darkness))