The Supreme Sign

The Seventh Ray
The Supreme Sign 1

AN IMPORTANT WARNING
AND STATEMENT OF PURPOSE
Not everyone will be able to understand all the matters discussed in
this most significant treatise, but equally nobody will remain
portionless. If somebody enters a garden, he will find that his hands
cannot reach all the fruit it contains, but the amount that falls within
his grasp will be enough for him. The garden does not exist for him
alone; it exists also for those whose arms are longer than his.
There are five causes making difficult the understanding of this book.
The First: I have written down my own observations, according to
my own understanding, and for myself. I have not written according to
the understanding and conceptions of others, as is the case with other
books.
The Second: Since the true affirmation of Divine unity is set forth in
this book, in the most comprehensive form, by virtue of a
manifestation of the Supreme Name, the subjects discussed are
extremely broad, extremely profound and sometimes extremely long.
Not everyone can comprehend these matters all at once.
The Third: Since each matter constitutes a great and extensive
truth, a single sentence will sometimes stretch out over a whole page
or
____________________
1. This translation of the Seventh Ray was originally carried out by Hamid Algar, Prof.
of Middle Eastern Studies in the University of California, Berkeley, USA, and was first
published in 1979. It has been been in part amended to fit the present work. [Tr.]
The Rays / The Seventh Ray - p.124

more, in order not to fracture the truth in question. A single proof
requires copious preliminaries.
The Fourth: Since most of the matters contained in the book have
numerous proofs and evidences, the discussion sometimes becomes
prolix through the inclusion of ten or twenty proofs by way of
demonstration. Limited intelligences cannot understand this.
The Fifth: It is true that the lights of this treatise came to me from
the effulgence of Ramadan. Nonetheless, I was distraught in a number
of respects, and I wrote the book hastily at a time my body was
wracked by several illnesses, without revising the first draft. I felt,
moreover, that I was not writing with my own will and volition, and it
seemed inappropriate to rearrange or correct what I had written,
according to my own thoughts. This, too, resulted in rendering the
book difficult of comprehension. In addition, a number of sections in
Arabic crept in, and the First Station, written entirely in Arabic, was
removed and made into a separate work.
Despite the defects and difficulties arising from these five causes,
this treatise has such an importance that Imam ‘Ali (May God be
pleased with him) miraculously foresaw its composition and gave it the
names “Supreme Sign” and “Staff of Moses.” He looked upon this part
of the Risale-i Nur with special favour, and directed man’s gaze toward
it.2 The Supreme Sign is a true exposition of the Supreme Verse,3 and
it constitutes at the same time the Seventh Ray, designated by the
Imam as the Staff of Moses.
This treatise consists of an Introduction and two Stations. The
Introduction sets forth four important matters; the First Station
contains the Arabic portion of the exposition of the Supreme Verse; and
the Second Station consists of the translation of that expostion
together with the accompanying proofs.
Too much has been explained in the following Introduction, but it was
not my intention to lengthen it thus. The fact that it was written at this
length indicates the existence of a need. Indeed, some people may
regard it as too short, despite its length.
Said Nursî
____________________
2. The events that took place in Denizli fully confirmed the prediction of Imam ‘Ali
concerning the Supreme Sign. For the secret printing of this book was the cause of
our imprisonment, and the triumph of its sacred and most powerful truth was the
main cause of our acquittal and deliverance. Thus did Imam ‘Ali make manifest his
miraculous prediction, and prove the acceptance of the prayer he had uttered on our
behalf: “By means of the Supreme Sign, secure me against sudden death!”
3. See page 130, footnote 7.
The Rays / The Supreme Sign - p.125

Introduction
I created not jinn and mankind except that they might worship me.4
According to the meaning of this mighty verse, the purpose for the
sending of man to this world and the wisdom implicit in it, consists of
recognizing the Creator of all beings and believing in Him and
worshipping Him. The primordial duty of man and the obligation
incumbent upon him are to know God and believe in Him, to assent to
His Being and unity in submission and perfect certainty.
For man, who by nature desires permanent life and immortal
existence, whose unlimited hopes are matched by boundless
afflictions, any object or accomplishment other than belief in God,
knowledge of God and the means for attaining these, which are the
fundament and key of eternal life - any such object or accomplishment
must be regarded as lowly for man, or even worthless in many cases.
Since this truth has been proven with firm evidence in the Risale-i
Nur, we refer exposition of it to that, setting forth here, within the
framework of four questions, only two abysses that shake certainty of
faith in this age and induce hesitation.
The means for salvation from the first abyss are these two Matters:
The First Matter: As proven in detail in the Thirteenth Flash of the
Thirty-First Letter, in general questions denial has no value in the face
of proof and is extremely weak. For example, with respect to the
sighting of the crescent moon at the beginning of Ramadan the Noble,
if two common men prove the crescent to have emerged by their
witnessing it, and thousands of nobles and scholars deny it, saying:
“We have not seen it,” their negation is valueless and without power to
convince. When it is a question of proof each person strengthens and
supports the other, and consensus results. But when it is a question of
negation, there is no difference between one man and a thousand.
Each person remains alone and isolated. For the one who affirms looks
beyond himself and judges the matter as it is. Thus in the example we
have given, if one says “The moon is in the sky,” and his friend then
points his finger at the moon, the two of them unite and are
strengthened.
____________________
4. Qur’an, 51:56.
The Rays / The Supreme Sign - Introduction - p.126

The one who engages in negation and denial, however, does not
regard the matter as it is, and is even unable to do so. For it is a well-
known principle that “a non-particularized denial, not directed to a
particular locus, cannot be proven.”
For example, if I affirm the existence of a thing in the world, and you
deny it, I can easily establish its existence with a single indication. But
for you to justify your negation, that is to establish the non-existence
of the thing - it is necessary to hunt exhaustively through the whole
world, and even to examine every aspect of past ages. Only then can
you say, “It does not exist, and never has existed.”
Since those who negate and deny do not regard the matter as it is
but judge rather in the light of their own souls, and their own
intelligence and vision, they can in no way strengthen and support
each other. For the veils and causes that prevent them from seeing and
knowing are various. Anyone can say, “I do not see it; therefore, in my
opinion and belief, it does not exist.” But none can say, “It does not
exist in actuality.” If someone says this -particularly in questions of
belief, which look to all the universe- it is a lie as vast as the world
itself, and he who utters it will be incapable both of speaking the truth
and of being corrected.
In Short: The result is one and single in the case of affirmation, and
every instance of affirmation supports all other instances.
Negation by contrast is not one, but multiple. Multiplicity arises
through each person’s saying concerning himself, “In my opinion and
view,” or “In my belief,” and leads to multiplicity of result. Hence each
separate instance cannot support all other instances.
Therefore, with respect to the truth with which we began, there is no
significance in the multiplicity and apparent predominance of the
unbelievers and deniers who oppose belief. Now it is necessary to
refrain from introducing any hesitation into the certainty and faith of a
believer, but in this age the negations and denials of the philosophers
of Europe have induced doubt in a number of unfortunate dupes and
thus destroyed their certainty and obliterated their eternal felicity.
Death and the coming of one’s appointed hour, which afflict thirty
thousand men each day, are deprived of their meaning of dismissal
from this world and presented as eternal annihilation. The grave with
its ever-open door, constantly threatens the denier with annihilation
and poisons his life with the bitterest of sorrows. Appreciate then how
great a blessing is faith, and the very essence of life.
The Second Matter: With respect to a problem subject to
discussion in science or art, those who stand outside that science or art
cannot speak

authoritatively, however great, learned and accomplished they may be,
nor can their judgements be accepted as decisive. They cannot form
part of the learned consensus of the science.
For example, the judgement of a great engineer on the diagnosis and
cure of a disease does not have the same value as that of the lowliest
physician. In particular, the words of denial of a philosopher who is
absorbed in the material sphere, who becomes continually more
remote from the non-material or spiritual and cruder and more
insensitive to light, whose intelligence is restricted to what his eye
beholds - the words of such a one are unworthy of consideration and
valueless with respect to non-material and spiritual matters.
On matters sacred and spiritual and concerning the Divine unity,
there is total accord among the hundreds of thousands of the People of
Truth, such as Shaykh Gilani (May his mystery be sanctified), who
beheld God’s Sublime Throne while still on the earth, who spent ninety
years ad-vancing in spiritual work, and who unveiled the truths of
belief in all three stations of certainty. This being the case what value
have the words of philosophers, who through their absorption in the
most diffuse details of the material realm and the most minute aspects
of multiplicity are choking and dazed? Are not their denials and
objections drowned out like the buzzing of a mosquito by the roaring of
thunder?
The essence of the unbelief that opposes the truths of Islam and
struggles against them is denial, ignorance, and negation. Even though
it may appear to be an affirmation of some kind and a manifestation of
being, it is in reality negation and non-being. Whereas belief is
knowledge and a manifestation of being; it is affirmation and
judgement. Every negating aspect of belief is the gate to a positive
truth or the veil covering it. If the unbelievers who struggle against
faith attempt, with the utmost difficulty, to affirm and accept their
negative beliefs in the form of acceptance and admission of non-being,
then their unbelief may be regarded in one respect as a form of
mistaken knowledge or erroneous judgement. But as for non-
accceptance, denial, and non-admission -something more easily done-
it is absolute ignorance and total absence of judgement.
In Short: The convictions underlying unbelief are then of two kinds:
The First pays no regard to the truths of Islam. It is an erroneous
admission, a baseless belief and a mistaken acceptance peculiar to
itself; it is an unjust judgement. This kind of unbelief is beyond the
scope of our discussion. It has no concern with us, nor do we have any
concern with it.
The Second Kind opposes the truths of belief and struggles against
them. It consists in turn of two varieties.

The First is non-acceptance. It consists simply of not consenting to
affirmation. This is a species of ignorance; there is no judgement in-
volved and it occurs easily. It too is beyond the scope of our discussion.
The Second variety is acceptance of non-being. It is to consent to
non-being with one’s heart, and a judgement is involved. It is a
conviction and a taking the part of something. It is on account of this
partiality that it is obliged to affirm its negation.
The negation comprises two types:
The First Type says: “A certain thing does not exist at a certain
place or in a particular direction.” This kind of denial can be proved,
and it lies outside of our discussion.
The Second Type consists of negating and denying those doctrinal
and sacred matters, general and comprehensive, that concern this
world, all beings, the hereafter, and the succession of different ages.
This kind of negation cannot in any fashion be substantiated, as we
have shown in the First Matter, for what is needed to substantiate such
negations is a vision that shall encompass the whole universe, behold
the hereafter, and observe every aspect of time without limit.
The Second Abyss and the means for escaping from it: This
too consists of two matters.
The First: Intelligences that become narrowed by absorption in
neglect of God and in sin, or the material realm, are unable to
comprehend vast matters in respect of sublimity, grandeur, and
infinity; hence taking pride in such knowledge as they have, they
hasten to denial and negation. Since they cannot encompass the
extremely vast, profound and comprehensive questions of faith within
their straitened and dessicated intellects, their corrupt and spiritually
moribund hearts, they cast themselves into unbelief and misguidance,
and choke.
If they were able to look at the true nature of their unbelief and the
essence of their misguidance they would see that, compared to the
reasonable, suitable and indeed necessary sublimity and grandeur that
is present in belief, their unbelief conceals and contains manifold
absurdity and impossibility. The Risale-i Nur has proven this truth by
hundreds of comparisons with the same finality that “two plus two
equals four.” For example, one who does not accept the Necessary
Being, the pre-eternity, and the comprehensiveness of attribute of God
Almighty, on account of their grandeur and sublimity, may form a
creed of unbelief by assigning that necessary being, pre-eternity, and
the attributes of Godhead to an unlimited number of beings, an infinity
of atoms. Or like the foolish

Sophists, he can abdicate his intelligence by denying and negating
both his own existence and that of the universe.
Thus, all the truths of belief and Islam, basing their matters on the
grandeur and sublimity which are their requirement, deliver
themselves from the awesome absurdities, the fearsome superstitions,
and the tenebrous ignorance of unbelief that confront them, and take
up their place in sound hearts and straight intellects, through utmost
submission and assent.
The constant proclamation of this grandeur and sublimity in the call
to prayer, in the prayers themselves and in most of the rites of Islam,
Allahu akbar, God is Most Great!
God is Most Great! God is Most Great!
the declaration of the Sacred Tradition that “Grandeur is My shield and
Sublimity My cloak;”5 and the statement of the Prophet (Peace and
blessings be upon him) - his most inspiring communing with God, in
the eighty-sixth part of Jawshan al-Kabir:6 O You other than Whose
Kingdom no kingdom exists;
O You Whose Praise cannot be counted by His slaves;
O You Whose Glory cannot be described by His creatures;
O You Whose Perfection lies beyond the range of all vision;
O You Whose Attributes exceed the bounds of all understanding;
O You Whose Grandeur is beyond the reach of all thought;
O You Whose Qualities man cannot fittingly describe;
O You Whose Decree His slaves cannot avert;
O You Whose Signs are manifest in everything
-Be You glorified; there is no god other than You-
Protection, protection, deliver us from the Fire!
- all these show that grandeur and sublimity constitute a necessary
veil.
____________________
5. Muslim, Birr, 136; Abu Da’ud, Libas, 25; Ibn Maja, Zuhd, 16; Musnad, ii, 248, 376,
414, 427, 442; iv, 416; Ibn Hibban, Sahih, i, 272; vii, 473; al-Hindi, Kanz al-‘Ummal, iii,
534.
6. The famous supplication revealed to the Prophet Muhammad (PBUH) which,
consisting of the Divine Names, is related to possess many merits. [Tr.]
ba
The Rays / The Supreme Sign - First Chapter - p.130
The Supreme Sign

The Observations of a Traveller Questioning
the Universe Concerning His Maker
In the Name of God, the Merciful, the Compassionate.
The seven heavens and the earth and all that is in them
extol and glorify Him, and there is nothing but glorifies Him
with praise, but you understand not their glorifying;
indeed, He is Most Forebearing, Most Forgiving.7[This
Second Station, in addition to explaining the above sublime
verse, sets out the proofs, arguments, and meaning of the
First Station, which has been skipped.]
Since this sublime verse, like many other Qur’anic verses, mentions
first the heavens -that brilliant page proclaiming God’s unity, gazed on
at all times and by all men with wonder and joy- in its pronouncement
of the Creator of this cosmos, let us too begin with a mention of the
heavens.
Indeed, every voyager who comes to the hospice and the realm of
this world, opens his eyes and wonders who is the master of this fine
hospice, which resembles a most generous banquet, a most ingenious
exhibition, a most impressive camp and training ground, a most
amazing and wondrous place of recreation, a most profound and wise
place of instruction. He asks himself too who is the author of this great
book, and who is the monarch of this lofty realm. There first presents
itself to him the beautiful
____________________
7. Qur’an, 17:44.

face of the heavens, inscribed with the gilt lettering of the stars. That
face calls him saying, “Look at me, and I shall guide you to what you
seek.”
He looks then and sees a manifestation of dominicality performing
various tasks in the heavens: it holds aloft in the heavens, without any
supporting pillar, hundreds of thousands of heavenly bodies, some of
which are a thousand times heavier than the earth and revolve seventy
times faster than a cannon-ball; it causes them to move in harmony
and swiftly without colliding with each other; it causes innumerable
lamps to burn constantly, without the use of any oil; it disposes of
these great masses without any disturbance or disorder; it sets sun
and moon to work at their respective tasks, without those great bodies
ever rebelling; it administers within infinite space -the magnitude of
which cannot be measured in figures should they stretch from pole to
pole- all that exists, at the same time, with the same strength, in the
same fashion, manner and mould, without the least deficiency; it
reduces to submissive obedience to its law all the aggressive powers
inherent in those bodies; it cleanses and lustrates the face of the
heavens, removing all the sweepings and refuse of that vast assembly;
it causes those bodies to manoeuvre like a disciplined army; and then,
making the earth revolve, it shows the heavens each night and each
year in a different form, like a cinema screen displaying true and
imaginative scenes to the audience of creation.
There is within this dominical activity a truth consisting of
subjugation, administration, revolution, ordering, cleansing, and
employment. This truth, with its grandeur and comprehensiveness,
bears witness to the necessary existence and unity of the Creator of
the Heavens and testifies to that Existence being more manifest than
that of the heavens. Hence it was said in the First Degree of the First
Station:
There is no god but God, the Necessary Being, to Whose
Necessary Existence in Unity the heavens and all they contain
testify, through the testimony of the sublimity of the
comprehensiveness of the truth of subjugation, administration,
revolution, ordering, cleansing, and employment, a truth vast
and perfect, and to be observed.
Then that wondrous place of gathering known as space or the
atmosphere begins thunderously to proclaim to that traveller come as
a guest to the world, “Look at me! You can discover and find through
me the object of your search, the one who sent you here!” The
traveller looks at the sour but kind face of the atmosphere, and
listening to the awesome but joyous thunderclaps perceives the
following.
The clouds, suspended between the sky and the earth, water the
garden of the world in the most wise and merciful fashion, furnish the
inhabitants

of the earth with the water of life, modify the natural heat of life, and
hasten to bestow aid wherever it is needed. In addition to fulfilling
these and other duties, the vast clouds, capable of filling the heavens
sometimes hide themselves, with their parts retiring to rest so that not
a trace can be seen, just like a well-disciplined army showing and
hiding itself in accordance with sudden orders.
Then, the very instant the command is given to pour down rain, the
clouds gather in one hour, or rather in a few minutes; they fill the sky
and await further orders from their commander.
Next the traveller looks at the wind in the atmosphere and sees that
the air is employed wisely and generously in such numerous tasks that
it is as if each of the inanimate atoms of that unconscious air were
hearing and noting the orders coming from that monarch of the
universe; without neglecting a single one of them, it performs them in
ordered fashion and through the power of the monarch. Thereby it
gives breath to all beings and conveys to all living things the heat,
light, and electricty they need, and transmits sound, as well as aiding
in the pollination of plants.
The traveller then looks at the rain and sees that within those
delicate, glistening sweet drops, sent from a hidden treasury of mercy,
there are so many compassionate gifts and functions contained that it
is as if mercy itself were assuming shape and flowing forth from the
dominical treasury in the form of drops. It is for this reason that rain
has been called “mercy.”
Next the traveller looks at the lightning and listens to the thunder
and ses that both of these, too, are employed in wondrous tasks.
Then taking his eyes off these, he looks to his own intellect and says:
“The inanimate, lifeless cloud that resembles carded cotton has of
course no knowledge of us; when it comes to our aid, it is not because
it takes pity on us. It cannot appear and disappear without receiving
orders. Rather it acts in accordance with the orders of a most powerful
and compassionate commander. First it diasppears without leaving a
trace, then suddenly reappears in order to begin its work. By the
command and power of a most active and exalted, a most magnificent
and splendid, monarch, it fills and then empties the atmosphere.
Inscribing the sky with wisdom and erasing the pattern, it makes of the
sky a tablet of effacement and affirmation, a depiction of the gathering
and the resurrection. By the contriving of a most generous and
bountiful, a most munificent and solicitous sustainer, a ruler who
regulates and disposes, it mounts the wind and taking with it treasuries
of rain each as heavy as a mountain, hastens to the aid of the needy. It
is as if it were weeping over them in pity, with

its tears causing the flowers to smile, tempering the heat of the sun, spraying gardens
with water, and washing and cleansing the face of the earth.”
That wondering traveller then tells his own intellect: “These hundreds of thousands of
wise, merciful and ingenious tasks and acts of generosity and mercy that arise from the
veil and outer form of this inanimate, lifeless, unconscious, volatile, unstable, stormy,
unsettled, and inconstant air, clearly establish that this diligent wind, this tireless servant,
never acts of itself, but rather in accordance with the orders of a most powerful and
knowing, a most wise and generous commander. It is as if each particle were aware of
every single task, like a soldier understanding and hearkening to every order of its
commander, for it hears and obeys every dominical command that courses through the
air. It aids all animals to breathe and to live, all plants to pollinate and grow, and
cultivates all the matter necessary for their survival. It directs and administers the clouds,
makes possible the voyaging of sailing ships, and enables sounds to be conveyed,
particularly by means of wireless, telephone, telegraph and radio, as well as numerous
other universal functions.
“Now these atoms, each composed of two such simple materials as hydrogen and
oxygen and each resembling the other, exist in hundreds of thousands of different
fashions all over the globe; I conclude therefore that they are being employed and set to
work in the utmost orderliness by a hand of wisdom.
“As the verse makes clear,
And the disposition of the winds and the clouds, held in disciplined order between
the heavens and the earth,8
the one who through the disposition of the winds employs them in countless dominical
functions, who through the ordering of the clouds uses them in infinite tasks of mercy,
and who creates the air in this fashion - such a one can only be the Possessor of
Necessary Existence, the One Empowered over All Things and Knowledgeable of All
Things, the Sustainer endowed with Glory and Generosity.” This is the conclusion our
traveller now draws.
Then he looks at the rain and sees that within it are contained benefits as numerous as
the raindrops, and dominical manifestations as multiple as the particles of rain, and
instances of wisdom as plentiful as its atoms. Those sweet, delicate and blessed drops are
moreover created in so beautiful and ordered a fashion, that particularly the rain sent in
the summertime, is despatched and caused to fall with such balance and regularity
____________________
8. Qur’an, 2:164.

that not even stormy winds that cause large objects to collide can destroy its equilibrium
and order; the drops do not collide with each other or merge in such fashion as to become
harmful masses of water. Water, composed of two simple elements like hydrogen and
oxygen, is employed in hundreds of thousands of other wise, purposeful tasks and arts,
particularly in animate beings; although it is itself inanimate and unconscious. Rain
which is then the very embodiment of Divine Mercy can only be manufactured in the
unseen treasury of mercy of One Most Compassionate and Merciful, and on its descent
expounds in physical form the verse:
And He it is Who sends down rain after men have despaired, and thus spreads out
His Mercy.9
The traveller next listens to the thunder and watches the lightning. He understands that
these two wondrous events in the atmosphere are like a material demonstration of the
verse,
The thunder glorifies His praise,10
The brilliance of His lightning almost robs them of their sight.11
They also announce the coming of rain, and thus give glad tidings to the needy.
Yes, this sudden utterance of a miraculous sound by the atmosphere; the filling of the
dark sky with the flash and fire of lightning; the setting alight of the clouds that resemble
mountains of cotton or pipes bursting with water and snow - these and similar phenomena
are like a blow struck on the head of the negligent man whose gaze is directed down at
the earth. They tell him:
“Lift up your head, look at the miraculous deeds of the most active and powerful being
who wishes to make himself known. In the same way that you are not left to your own
devices, so too, these phenomena and events have a master and a purpose. Each of them
is caused to fulfil a particular task, and each is employed by a Most Wise Disposer.”
The wondering traveller hears then the lofty and manifest testimony to the truth that is
composed of the disposition of the winds, the descent of the rains and the administration
of the events of the atmosphere, and says: “I believe in God.” That which was stated in
the Second Degree of the First Station expresses the observations of the traveller
concerning the atmosphere:
____________________
9. Qur’an, 42:28.
10. Qur’an, 13:13.
11. Qur’an, 24:43.

There is no god but God, the Necessary Being, to Whose Necessary Existence in
Unity the atmosphere and all its contains testifies, through the testimony of the
sublimity of the comprehensiveness of the truth of subjugation, disposal, causing
to descend, and regulation, a truth vast and perfect, and to be observed.
Next the globe addresses that thoughtful traveller, now growing accustomed to his
reflective journey:
“Why are you wandering through the heavens, through space and the sky? Come, I will
make known to you what you are seeking. Look at the functions that I perform and read
my pages!” He looks and sees that the globe, like an ecstatic Mevlevi dervish with its
twofold motion, is tracing out around the field of the Supreme Gathering a circle that
determines the succession of days, years, and seasons. It is a most magnificent dominical
ship, loaded with the hundreds of thousands of different forms of food and equipment
needed for all animate beings, floating with the utmost equilibrium in the ocean of space
and circling the sun.
He then looks at the pages of the earth and sees that each page of each of its chapters
proclaims the Sustainer of the Earth in thousands of verses. Being unable to read the
whole of it, he looks at the page dealing with the creation and deployment of animate
beings in the spring, and observes the following:
The forms of the countless members of hundreds of thousands of species emerge, in
the utmost precision, from a simple material and are then nurtured in most merciful
fashion. Then, in miraculous manner, wings are given to some of the seeds; they take to
flight and are thus dispersed. They are most effectively distributed, most carefully fed and
nurtured. Countless tasty and delicious forms of food, in the most merciful and tender
fashion, are brought forth from dry clay, and from roots, seeds and drops of liquid that
differ little among each other. Every spring, a hundred thousand kinds of food and
equipment are loaded on it from an unseen treasury, as if onto a railway waggon, and are
despatched in utmost orderliness to animate beings. The sending to infants of canned
milk in those food packages, and pumps of sugared milk in the form of their mothers’
affectionate breasts, is in particular such an instance of solicitousness, mercy and wisdom
that it immediately establishes itself as a most tender manifestation of the mercy and
generosity of the Merciful and Compassionate One.
In short: this living page of spring displays a hundred thousand examples and samples
of the Supreme Gathering, and is a tangible demonstration of this verse,

So look to the signs of God’s mercy: how He gives life to the earth after its death,
for verily He it is Who gives life to the dead, and He has power over all things.12
Moreover, this verse may be said to express in miraculous fashion the meanings of the
page that is spring. The traveller thus understood that the earth proclaims through all its
pages, in fashion proportionate to their size: “There is no god but He.”13
In expression of the meaning beheld by the traveller through the brief testimony of one
of the twenty aspects of a single page out of the more than twenty pages of the globe, it
was said in the Third Degree of the First Station:
There is no god but God, the Necessary Being, to Whose Necessary Existence in
Unity the earth with all that is in it and upon it testifies, through the testimony of
the sublimity of the comprehensiveness of the truth of subjugation, disposition,
nurturing, opening, distribution of seeds, protection, administration, the giving of
life to all animate beings, compassion and mercy universal and general, a truth
vast and perfect, and to be observed.
Then that reflective traveller read each page of the cosmos, and as he did so his faith,
that key to felicity, strengthened; his gnosis, that key to spiritual progress, increased; his
belief in God, the source and foundation of all perfection, developed one degree more; his
joy and pleasure augmented and aroused his eagerness; and while listening to the perfect
and convincing lessons given by the sky, by space and the earth, he cried out for more.
Then he heard the rapturous invocation of God made by the tumult of the seas and the
great rivers, and listened to their sad yet pleasant sounds. In numerous ways they were
saying to him: “Look at us, read also our signs!” Looking, our traveller saw the
following:
The seas, constantly and vitally surging, merging and pouring forth with an inclination
to conquest inherent in their very nature, surrounded the earth, and together with the
earth, revolved, extremely swiftly, in a circle of twenty-five thousand years in a single
year. Yet the seas did not disperse, did not overflow or encroach on the land contiguous to
them. They moved and stood still, and were protected by the command and power of a
most powerful and magnificent being.
Then looking to the depths of the sea, the traveller saw that apart from the most
beautiful, well-adorned and symmetrical jewels, there were
____________________
12. Qur’an, 30:50.
13. A phrase repeated many times in the Qur’an.

thousands of different kinds of animal, sustained and ordered, brought
to life and caused to die, in so disciplined a fashion, their provision
coming from mere sand and salt water, that it established irresistibly
the existence of a Powerful and Glorious, a Merciful and Beauteous
Being administering and giving life to them.
The traveller then looks at the rivers and sees that the benefits
inherent in them, the functions they perform, and their continual
replenishment, are inspired by such wisdom and mercy as indisputably
to prove that all rivers, springs, streams and great waterways flow
forth from the treasury of mercy of the Compassionate One, the Lord of
Glory and Generosity. They are preserved and dispensed, indeed, in so
extraordinary a fashion that it is said “Four rivers flow forth from
Paradise.”14 That is, they transcend by far apparent causes, and flow
forth instead from the treasury of a non-material Paradise, from the
superabundance of an unseen and inexhaustible source.
For example, the blessed Nile, that turns the sandy land of Egypt into
a paradise, flows from the Mountains of the Moon in the south without
ever being exhausted, as if it were a small sea. If the water that flowed
down the river in six months were gathered together in the form of a
mountain and then frozen, it would be larger than those mountains.
But the place in the mountains where the water is lodged and stored is
less than a sixth of their mass. As for the water that replenishes the
river, the rain that enters the reservoir of the river is very sparse in
that torrid region and is quickly swallowed up by the thirsty soil; hence
it is incapable of maintaining the equilibrium of the river. A tradition
has thus grown up that the blessed Nile springs, in miraculous fashion,
from an unseen Paradise. This tradition has profound meaning and
expresses a beautiful truth.
The traveller saw, then, a thousandth part of the truths and
affirmations contained in the oceans and rivers. The seas proclaim
unanimously with a power proportionate to their extent, “There is no
god but He,” and produce as witnesses to their testimony all the
creatures that inhabit them. This, our traveller preceived.
Expressing and conveying the testimony of the seas and the rivers,
we said, in the Fourth Degree of the First Station:
There is no god but God, the Necessary Existent, to the necessity
of Whose Existence in Unity point all the seas and the rivers,
together with all they contain, by the testimony of the sublimity
of the comprehensiveness of the truth of subjugation,
preservation, storing up, and administration, vast and well-
ordered, and to be observed.
____________________
14. See, Muslim, Janna, 26. (The rivers, Sayhan, Jayhan, Euphrates, and Nile). [Tr.]

Then the traveller is summoned, on his meditative journey, by the
mountains and the plains. “Read too our pages,” they say. Looking he
sees that the universal function and duty of mountains is of such
grandeur and wisdom as to stupefy the intelligence. The mountains
emerge from the earth by the command of their Sustainer, thereby
palliating the turmoil, anger, and rancour that arise from disturbances
within the earth. As the mountains surge upward, the earth begins to
breathe; it is delivered from harmful tremors and upheavals, and its
tranquillity as it pursues its duty of rotation is no longer disturbed. In
the same way that masts are planted in ships to protect them from
turbulence and preserve their balance, so too mountains are set up on
the deck of the ship that is the earth, as masts and stores, as is
indicated by verses of the Qur’an of Miraculous Exposition such as
these:
And the mountains as pegs,15And We have cast down anchors,16And
the mountains He anchored them.17 Then, too, there are stored up
and preserved in the mountains all kinds of springs, waters, minerals
and other materials needed by animate beings, in so wise, skilful,
generous and foreseeing a fashion that they prove that they are the
storehouses and warehouses and servants of One possessing infinite
power, One possessing infinite wisdom. Deducing from these two
examples the other duties and instances of wisdom -as great as
mountains- of the mountains and plains, the traveller sees through the
general instances of wisdom in them and particularly in regard to the
fashion in which all manner of things are stored up in them
providentially, the testimony they give and the Divine unity they
proclaim declaring “There is no god but He,” -a declaration as powerful
and firm as the mountains and vast and expansive as the plains- and
he too says, “I believe in God.”
In expression of this meaning, it was said in the Fifth Degree of the
First Station:
There is no god but God, to the Necessity of Whose Existence
point all the mountains and plains together with what is in them
and upon them, by the testimony of the sublimity of the
comprehensiveness of the truth of the storing up, administration,
dissemination of seed, preservation, and regulation, a truth
providential, dominical, vast, general, well-ordered, and perfect,
and to be observed.
____________________
15. Qur’an, 78:7.
16. Qur’an, 50:7.
17. Qur’an, 79:32.

Then, while that traveller was travelling in his mind through the
mountains and plains, the gate to the arboreal and vegetable realm
was opened before him. He was summoned inside: “Come,” they said,
“Inspect our realm and read our incriptions.” Entering, he saw that a
splendid and well-adorned assembly for the proclamation of God’s
unity and a circle for the mentioning of His Names and the offering of
thanks to Him, had been drawn up. He understood for the very
appearance of all trees and plants that their different species were
proclaiming unanimously, “There is no god but He.” For he perceived
three great and general truths indicating and proving that all fruit-
giving trees and plants with the tongue of their symmetrical and
eloquent leaves, the phrases of their charming and loquacious flowers,
the words of their well-ordered and well-spoken fruits, were testifying
to God’s glory and bearing witness that “There is no god but He.”
The First: In the same way that in each of the plants and trees a
deliberate bounty and generosity is to be seen in most obvious fashion,
and a purposive liberality and munificence, so too it is to be seen in the
totality of the trees and plants, with the brilliance of sunlight.
The Second: The wise and purposive distinction and differentiation,
one that cannot in any way be attributed to chance, the deliberate and
merciful adornment and giving of form - all this is to be seen as clearly
as daylight in the infinite varieties and species; they show themselves
to be the works and embroideries of an All-Wise Maker.
The Third: The opening and unfolding of all the separate members
of the hundred thousand species of that infinite realm, each in its own
distinct fashion and shape, in the utmost order, equilibrium and
beauty, from well-defined, limited, simple and solid seeds and grains,
identical to each other or nearly so - their emerging from those seeds
in distinct and separate form, with utter equilibrium, vitality and wise
purpose without the least error or mistake, is a truth more brilliant than
the sun. The witnesses proving this truth are as numerous as the
flowers, fruits and leaves that emerge in the spring. So the traveller
said, “Praise be to God for the blessing of belief.”
In expression of these truths and the testimony given to them, we
said in the Sixth Degree of the First Station:
There is no god but God, to the Necessity of Whose Existence in
Unity points the consensus of all the species of trees and plants
that are engaged in glorifying God and speak with the eloquent
and well-ordered words of their leaves, their loquacious and
comely flowers, their well-ordered and well-spoken fruits, by the
testimony of the

sublimity of the comprehensiveness of the truth of bestowal, bounty, and
generosity, done in purposive mercy, and the truth of differentiation, adornment,
and decoration, done with will and wisdom. Definite, too, is the indication given
by the truth of the opening of all their symmetrical, adorned, distinct, variegated
and infinite forms, from seeds and grains that resemble and approximate each
other, that are finite and limited.
As this traveller through the cosmos proceeded on his meditative journey, with
increased eagerness and a bouquet of gnosis and faith, itself like a spring, gathered from
the garden of the spring, there opened before his truth-perceiving intellect, his cognitive
reason, the gate to the animal and bird realm. With hundreds of thousands of different
voices and various tongues, he was invited to enter. Entering, he saw that all the animals
and birds, in their different species, groups and nations, were proclaiming, silently and
aloud, “There is no god but He,” and had thus turned the face of the earth into a vast
place of invocation, an expansive assembly for the proclamation of God’s glory. He saw
each of them to be like an ode dedicated to God, a word proclaiming His glory, a letter
indicating His mercy, each of them describing the Maker and offering Him thanks and
encomium. It was as if the senses, powers, members and instruments of those animals
and birds were orderly and balanced words, or perfect and disciplined expressions. He
observed three great and comprehensive truths indicating, in decisive form, their offering
of thanks to the Creator and Provider and their testimony to His unity.
The First: Their being brought into existence with wisdom and purpose and their
creation full of art in a fashion that in no way can be attributed to chance, to blind force
or inanimate nature; their being created and composed in purposive and knowledgeable
manner; their animation and being given life in a way that displays in twenty aspects the
manifestation of knowledge, wisdom, and will - all of this is a truth that bears witness to
the Necessary Existence of the Eternally Living and Self-Subsistent, His seven attributes
and unity, a witness repeated to the number of all animate beings.
The Second: There appears from the distinction made among those infinite beings and
from their adornment and decoration in a fashion by which their features are different,
their shapes adorned, their proportions measured and symmetrical, and their forms well-
ordered - there appears from this a truth so vast and powerful that none other than the
One Powerful over all things, the One Knowledgeable of all things, could lay claim to it,
this comprehensive act which displays in every respect thou

sands of wonders and instances of wisdom; it is impossible and
precluded that anything other than such a one could lay claim to it.
The Third: The emergence and unfolding of those countless
creatures, in their hundreds of thousands of different shapes and
forms, each of which is a miracle of wisdom, their emergence from
eggs and drops of water called sperm that are identical with each other
or closely resemble each other, and are limited and finite in number,
all this in the most orderly, symmetrical and unfailing fashion, is so
brilliant a truth as to be illumined with proofs and evidences as
numerous as the animals themselves.
By the consensus of these three truths, all the species of animals are
engaged together in testifying that “There is no god but He.” It is as if
the whole earth, like a great man, were saying “There is no god but
He” in a manner befitting its vastness, and conveying its testimony to
the dwellers of the heaven. The traveller saw this and understood it
perfectly. In expression of these truths, we said in the Seventh Degree
of the First Station:
There is no god but God, to Whose Necessary Existence in Unity
points the consensus of all animals and birds, that praise God
and bear witness to Him with the words of their senses, their
faculties and powers, words well-balanced, ordered and
eloquent; with the words of their limbs and members, words
perfect and persuasive; by the testimony of the sublimity of the
comprehensiveness of the truth of bringing into being, making,
and creating, according to will, the truth of distinction and
decoration according to purpose, and the truth of proportioning
and forming according to wisdom. Definite too is the indication
given by the truth of the opening of all of their orderly, distinct,
variegated and infinite forms, out of identical or similar eggs and
drops of sperm, that are finite and limited.
That meditative voyager, in order to advance farther in the infinite
degrees and countless luminous stages of knowledge of God, then
wished to enter the world of men, the realm of humanity. Humanity,
headed by the prophets, invited him, and he accepted the invitation.
Looking first at the stopping-place of the past, he saw that all of the
prophets (Peace and blessings be upon him), the most luminous and
perfect of human kind, were reciting in chorus, “No god but He,” and
making remembrance of God. With the power of their brilliant, well-
attested and innumerable miracles, they were proclaiming God’s unity,
and in order to advance man from the animal state to angelic degree,
they were instructing men and summoning them to belief in God.
Kneeling down in that school of light, he too paid heed to the lesson.

He saw that in the hand of each of those teachers, the most exalted
and renowned of all celebrated human beings, there were numerous
miracles, bestowed on them by the Creator of All Being as a sign
confirming their mission. Further, a large group of men, a whole
community, had confirmed their claims and come to belief at their
hands; a truth assented to and confirmed by these hundreds of
thousands of serious and veracious individuals, unanimously and in full
agreement, was bound to be firm and definitive. He understood, too,
that the people of misguidance, in denying a truth attested and
affirmed by so many veracious witnesses, were committing a most
grievous error, indeed crime, and were therefore deserving of a most
grievous punishment. He recognized, by contrast, those who assented
to the truth and believed in it, as being the most true and righteous,
and a further degree of the sanctity of belief became apparent to him.
Yes, the infinite miracles bestowed by God on the prophets (Peace be
upon them) each one being like a confirmation of their mission; the
heavenly blows dealt to their opponents, each being like a proof of
their truthfulness; their individual perfections, each one being like an
indication of their righteousness; their veracious teachings; the
strength of their faith, a witness to their honesty; their supreme
seriousness and readiness to self-sacrifice; the sacred books and pages
held by their hands; their countless pupils who through following their
paths attain truth, perfection and light, thus proving again the
truthfulness of the teachings; the unanimous agreement of the
prophets -those most earnest warners- and their followers in all
positive matters; their concord, mutual support and affinity - all of this
constitutes so powerful a proof that no power on earth can confront it,
and no doubt or hesitation can survive it.
Our traveller understood further that inclusion of belief in all the
prophets (Peace be upon them) among the pillars of belief, represents
another great source of strength. Thus he derived great benefit of faith
from their lessons, in expression of which we said in the Eighth Degree
of the First Station:
There is no god but God, to the Necessity of Whose Existence in
Unity points the unanimity of all the prophets, through the power
of their luminous miracles, that both affirm and are affirmed.
That questing traveller, having derived a lofty taste of truth from the
power of belief, found himself invited, while coming from the assembly
of the prophets (Peace be upon them) to the classroom of those
profound, original, exacting scholars who affirm the claims of the
prophets (Peace be upon them) with the most decisive and powerful
proofs and who are known as the purified and most veracious ones.

Entering their classroom, he saw thousands of geniuses and
hundreds of thousands of exact and exalted scholars proving all the
affirmative matters connected with faith, headed by the necessity of
God’s existence and His unity, with such profound demonstrations as
to leave not the least room for doubt. Indeed, the fact that they are
agreed in the principles and pillars of belief, despite their differences in
capacity and outlook, and that each of them relies on a firm and
certitudinous proof, is in itself such evidence that it can be doubted
only if it is possible for a similar number of intelligent and perspicuous
men to arrive at a single result. Otherwise the only way for the denier
to oppose them is to display his ignorance -his utter ignorance- and his
obstinacy with respect to negative matters that admit neither of denial
nor affirmation. He will in effect be closing his eyes but the one who
closes his eyes is able to turn day into night only for himself.
The traveller learned that the lights emitted in this vast and
magnificent classroom by these respected and profound scholars had
been illumining half of the globe for more than a thousand years. He
found in it moral and spiritual force that the combined strength of all
the people of denial would be unable to shake or destroy. In brief
allusion to the lesson learned by the traveller in this classroom we said
in the Ninth Degree of the First Station:
points the agreement of all of the purified scholars, with the
power of their resplendent, certain and unanimous proofs.
Our contemplative traveller came forth from the classroom, ardently
desiring to see the lights that are to be observed in the continuous
strengthening and development of faith, and in advancing from the
degree of the knowledge of certainty to that of the vision of certainty.
He then found himself summoned by thousands or millions of spiritual
guides who were striving toward the truth and attaining the vision of
certainty in the shade of the highway of Muhammad (PBUH) and the
ascension of Muhammad (PBUH). This they were doing in a meeting-
place, a hospice, a place of remembrance and preceptorship, that was
abundantly luminous and vast as a plain, being formed from the
merging of countless small hospices and convents. Upon entering, he
found that those spiritual guides -people of unveiling and wondrous
deeds- were unanimously proclaiming, “No god but He,” on the basis of
their witnessing and unveiling of the Unseen and the wondrous deeds
they had been enabled to perform; they were proclaiming the
necessary existence and unity of God. The traveller observed how
manifest and clear must be a truth to which unanimously subscribe
these sacred geniuses and luminous

gnostics. For, like the sun is known through the seven colours in its
light, the saints’ luminous colours, their light-filled hues, their true
paths and right ways and veracious courses are manifested from the
light of the Pre-Eternal Sun through seventy colours, indeed, through
colours to the number of the Divine Names, and are all different. He
saw that the unanimity of the prophets and the agreement of the
purified scholars and accord of the saints forms a supreme consensus,
more brilliant than the daylight that demonstrates the existence of the
sun.
In brief allusion to the benefit derived by our traveller from the Sufi
hospice, we said in the Tenth Degree of the First Station:
points the unanimity of the saints in their manifest, well-affirmed
and attested divinations of the truth and wondrous deeds.
Now our traveller through the world, aware that the most important
and greatest of all human perfections, indeed the very source and
origin of all such perfections, is the love of God that arises from belief
in God and the knowledge of God, wished with all of his powers, outer
and inner, to advance still farther in the strengthening of his faith and
the development of his knowledge. He therefore raised his head and
gazing at the heavens said to himself:
“The most precious thing in the universe is life; all things are made
subordinate to life. The most precious of all living beings is the
animate, and the most precious of the animate is the conscious. Each
century and each year, the globe is engaged in emptying and refilling
itself, in order to augment this most precious substance. It follows,
then, without doubt, that the magnificent and ornate heavens must
have appropriate people and inhabitants, possessing life, spirit and
consciousness, for events relating to seeing and speaking with the
angels -such as the appearance of Gabriel (Peace be upon him) in the
presence of Muhammad (Peace and blessings be upon him) and in the
view of the Companions- have been transmitted and related from the
most ancient times. Would, then, that I could converse with the
inhabitants of the heavens, and learn their thoughts on this matter. For
their words concerning the Creator of the cosmos are the most
important.”
As he was thus thinking to himself, he suddenly heard a heavenly
voice: “If you wish to meet us and hearken to our lesson, then know
that before all others we have believed in the articles of faith brought
by means of us to the prophets, headed by the Prophet Muhammad
(Peace and blessings be upon him), who brought the Qur’an of
Miraculous Exposition.

“Then too all of the pure spirits from among us that have appeared before men have,
unanimously and without exception, born witness to the necessary existence, the unity,
and the sacred attributes of the Creator of this cosmos, and proclaimed this with one
accord. The affinity and mutual correspondence of these countless proclamations is a
guide for you as bright as the sun.” Thus the traveller’s light of faith shone, and rose from
the earth to the heavens.
In brief allusion to the lesson learned by the traveller from the angels, we said in the
Eleventh Degree of the First Station:
There is no god but God, to Whose Necessary Existence in Unity points the
unanimity of the angels that appear to human gaze, and who speak to the elect
among men, with their mutually corresponding and conforming messages.
Then, that ardent and inquisitive traveller, having learned from the tongues of various
realms of creation in the Manifest Realm in their material and corporeal aspects, and
from the utterance of their modes of being, desired to study and journey through the
World of the Unseen and the Intermediate Realm, and thus to investigate reality. There
opened to him the gate of upright and luminous intellects, of sound and illumined hearts,
that are like the seed of man, who is the fruit of the universe, and despite their slight girth
can expand virtually to embrace the whole of the cosmos.
He looked and saw a series of human isthmuses linking the realm of the Unseen with
that of the Manifest, and the contacts between those two realms and the interchanges
between them insofar as they affect man, taking place at those points. Addressing his
intellect and his heart he said:
“Come, the path leading to truth from these counterparts of yours is shorter. We should
benefit by studying their qualities, natures and colours concerning faith that we find here,
not by listening to the lessons given by the tongues of disposition as was previously the
case.”
Beginning his study, he saw that the belief and firm conviction concerning the Divine
unity that all luminous intellects possessed, despite their varying capacities and differing,
even opposing, methods and outlooks, was the same, and that their steadfast and
confident certainty and assurance was one. They had, therefore, to be relying on a single,
unchanging truth; their roots were sunk in a profound truth and could not be plucked out.
Their unanimity concerning faith, the necessary existence and unity of God, was an
unbreakable and luminous chain, a brightly lit window opening onto the world of the
truth.
He saw also that the unanimous, assured and sublime unveilings and

witnessings of the pillars of belief enjoyed by all those sound and
luminous intellects, whose methods were various and outlooks
divergent, corresponded to and agreed with each other on the matter
of the Divine unity. All those luminous hearts, turned and joined to the
truth and manifesting it, each a small throne of dominical knowledge, a
comprehensive mirror of God’s Eternal Besoughtedness, were like so
many windows opened onto the Sun of the Truth. Taken together, they
were like a supreme mirror, like an ocean reflecting the sun. Their
agreement and unanimity concerning the necessary existence and
unity of God was an unfailing and reliable most perfect guide, most
elevated preceptor. For it is in no way possible or conceivable that a
supposition other than the truth, an untrue thought, a false attribute,
should so consistently and decisively be able to deceive
simultaneously so many sharp eyes, or to induce illusion in them. Not
even the foolish Sophists, who deny the cosmos, would agree with the
corrupt and dissipated intellect that held such a thing possible. All of
this our traveller understood, and he said, together with his own
intellect and heart, “I have believed in God.”
In brief allusion to the benefit derived from upright intellects and
luminous hearts by our traveller, for knowledge of belief, we said in the
Twelfth and Thirteenth Degrees of the First Station:
points the consensus of all upright intellects, illumined with
congruent beliefs and corresponding convictions and certainties,
despite differences in capacity and outlook. There also points to
His Necessary Existence in Unity the agreement of all sound,
luminous hearts, with their mutually corresponding unveilings
and their congruent witnessings, despite differences in method
and manner.
Then that traveller looking closely at the World of the Unseen, and
voyaging in it with his intellect and his heart, knocked inquisitively on
the door of that world, thinking to himself, “What does this world have
to say?” The following occurred to him: it is to be clearly understood
that behind the veil of the Unseen is one who wants to make himself
known through all these numerous finely adorned artefacts full of art in
this corporeal Manifest World, and to make himself loved through these
infinite sweet and decorated bounties, and to make known his hidden
perfections through these innumerable miraculous and skilful works of
art, and who does this by act rather than speech and by making
himself known by the tongue of disposition. Since this is so, of a
certainty he will speak and make himself known and loved through
speech and utterance just as he does through deed and state. In which
case, from his manifestations we must know him in respect to the
World of the Unseen. Whereupon he

entered that world with his heart and saw the following with the eye of
his intellect:
The truth of revelations prevails at all instants over all parts of the
World of the Unseen, with a most powerful manifestation. There comes
with the truths of revelation and inspiration proceeding from the One
All-Knowing of the Unseen, a testimony to His existence and unity far
stronger than testimony of the universe and created beings. He does
not leave Himself, His existence and His unity, only to the testimony of
His creatures. Rather, He speaks with a pre-eternal Speech consonant
with His own being. The Speech of the One Who is all-present and all-
seeing everywhere with His Knowledge and Power is also endless, and
just as the meaning of His Speech makes Him known, so does His
discourse make Himself known together with His attributes.
The traveller recognized that the truth, reality, and existence of
revelation has been made plain to the point of being self-evident by
the consensus of one hundred thousand prophets (Peace be upon
them), by the agreement among their proclamations concerning the
manifestion of Divine revelation; by the evidences and miracles
contained in the sacred books and heavenly pages, which are the
guides and exemplars of the overwhelming majority of humanity,
confirmed and assented to by them, and are the visible fruits of
revelation. He understood further that the truth of revelation proclaims
five sacred truths.
The First: To speak in accordance with men’s intellects and
understandings, known as ‘Divine condescension to the minds of men,’
is a form of Divine descent. It is a requirement of God’s dominicality
that He endows all of his conscious creatures with speech, understands
their speech, and then participates in it with His own speech.
The Second: The One Who, in order to make Himself known, fills the
cosmos with His miraculous creations and endows them with tongues
speaking of His perfections, will necessarily make Himself known with
His own words also.
The Third: It is a function of His being Creator to respond in words
to the supplications and offerings of thanks that are made by the most
select, the most needy, the most delicate and the most ardent among
His beings - true men.
The Fourth: The attribute of Speech, an essential concomitant and
luminous manifestation of both Knowledge and Life, will necessarily be
found in a comprehensive and eternal form in the being Whose
Knowledge is comprehensive and Whose Life is eternal.

The Fifth: It is a consequence of Divinity that the Being Who endows
men with impotence and desire, poverty and need, anxiety for the
future, love and worship, should communicate His own existence, by
way of His speech, to His most loved and lovable, His most anxious and
needy creatures, who are most desirous of finding their Lord and
Master.
The evidences for the existence in unity of the Necessary Existent
offered in unanimity by universal and heavenly revelations, which
contain the truths of Divine descent, dominical self-proclamation,
compassionate response, Divine conversation, and eternal self-
communication, constitute a proof more powerful than the testimony
for the existence of the sun brought by the rays of sunlight.
Our traveller understood this then looked in the direction of
inspiration and saw that veracious inspiration indeed resembles
revelation in some respects and is a mode of dominical speech.
THE FIRST: Revelation, which is much higher than inspiration,
generally comes by the medium of the angels, whereas inspiration
generally comes directly.
So too a king has two modes of speech and command. The first
consists of his sending to a governor a lieutenant equipped with all the
pomp of monarchy and the splendour of sovereignty. Sometimes, in
order to demonstrate the splendour of his sovereignty and the
importance of his command, he may meet with the intermediary, and
then the decree will be issued.
The second consists of his speaking privately in his own person, not
with the title of monarch or in the name of kingship, concerning some
private matter, some petty affair, using for this purpose a trusted
servant, some ordinary subject, or his private telephone.
In the same way the Pre-Eternal Monarch may either, in the name of
the Sustainer of All the Worlds, and with the title of Creator of the
Universe, speak with revelation or the comprehensive inspiration that
performs the function of revelation, or He may speak in a different and
private fashion, as the Sustainer and Creator of all animate beings,
from behind the veil, in a way suited to the recipient.
THE SECOND DIFFERENCE: Revelation is without shadow, pure,
and reserved for the elect. Inspiration, by contrast, has shadow,
colours intermingle with it, and it is general. There are numerous
different kinds of inspiration, such as the inspiration of angels, the
inspiration of men, and the inspiration of animals; inspiration thus
forms a field for the multiplication of God’s words, that are as numeous
as the drops in the ocean. Our traveller understood that this matter is,
indeed, a kind of commentary on

the verse,
Were the sea to become ink for the words of my Sustainer, verily the
sea would be exhausted before the words of my Sustainer.18 Then
he looked at the nature, the wisdom, and the testimony of inspiration
and saw that its nature, wisdom and result were composed of four
lights.
The first: it is the result of God’s Lovingness and Mercifulness that
He makes himself loved through word, presence and discourse, in the
same way that He makes Himself loved to His creatures through His
deeds.
The second: it is a requirement of His Compassionateness that just
as He answers His servants’ prayers in deed, He should also answer
them in word, from behind veils.
The third: it is a concomitant of dominicality that just as He
responds in deed to the cries for help, supplications, and pleadings of
those of His creatures who are afflicted with grievous misfortunes and
hardships, so too He should hasten to their help with words of
inspiration, which are like a form of speech.
The fourth: God makes His existence, presence and protection
perceptible in deed to His most weak and indigent, His most poor and
needy, conscious creatures, that stand in great need of finding their
Master, Protector, Guardian, and Disposer. It is a necessary and
essential consequence of His Divine solicitousness and His dominical
compassion that He should also communicate His presence and
existence by speech, from behind the veil of veracious inspiration -a
mode of dominical discourse- to individuals, in a manner peculiar to
them and their capacities, through the telephone of their hearts.
He then looked to the testimony of inspiration and saw that if the
sun, for example, had consciousness and life, and if the seven colours
of sunlight were the seven attributes, in that respect it would have a
form of speech through the rays and manifestations found in its light.
And in this situation both its similitudes and reflections would be
present in all transparent objects, and it would speak with all mirrors
and shining objects and fragments of glass and bubbles and droplets of
water, indeed with all transparent particles, in accordance with the
capacity of each; it would respond to the needs of each, and all these
would testify to the sun’s existence; and no task would form an
obstacle to any other task, and no speaking obstruct any other
speaking. This is self-evident.
____________________
18. Qur’an,18:109.

In the same way, the Speech of the Glorious Monarch of Pre-Eternity
and Post-Eternity, the Beauteous and Exalted Creator of All Beings,
Who may be described as the Pre-Eternal Sun, manifests itself to all
things, in general and comprehensive fashion, in a manner appropriate
to their capacity, as do also His Knowledge and Power. No request
interferes with another, no task prevents the fulfilment of another, and
no address becomes confused with another. All of this our traveller
understood as self-evident. He knew that all of those manifestations,
those discourses, those inspirations, separately and together,
evidenced and bore witness unanimously to the presence, the
necessary existence, the unity and the oneness of that Pre-Eternal Sun
with a knowlege of certainty that approached a vision of certainty.
In brief allusion to the lesson in knowledge of God from the World of
the Unseen gained by our inquisitive traveller, we said in the
Fourteenth and Fifteenth Degrees of the First Station:
There is no god but God, the Necessary Existent, the One, the
Single, to Whose Necessary Existence in Unity points the
consensus of all true revelations, containing Divine descent,
glorious discourse, dominical self-revelation, compassionate
response to the invocations of men, and eternal indications of
His existence to his creatures. There points also to His Necessary
Existence in Unity the agreement of all veracious inspirations,
containing expressions of God’s love, compassionate responses
to the prayers of God’s creatures, dominical responses to the
appeals of His servants for aid, and glorious intimations of His
existence to His creatures.
Then that traveller through the world addressed his own intellect
saying: “Since I am seeking my Master and Creator by means of the
creatures of the cosmos, I ought before all else to visit the most
celebrated of all these creatures, the greatest and most accomplished
commander among them, according to the testimony even of his
enemies, the most renowned ruler, the most exalted in speech and the
most brilliant an intellect, who has illuminated fourteen centuries with
his excellence and with his Qur’an, Muhammad the Arabian Prophet
(May God’s peace and blessings be upon him).” In order thus to visit
him and seek from him the answer to his quest, he entered the blessed
age of the Prophet in his mind, and saw that age to be one of true
felicity, thanks to that being. For through the light he had brought, he
had turned the most primitive and illiterate of peoples into the masters
and teachers of the world.
He said too to his own intellect, “Before asking him concerning our
Creator, we should first learn that value of this extraordinary being, the

veracity of his words and the truthfulness of his warnings.” Thus he
began investigating, and of the numerous conclusive proofs that he
found we will briefly indicate here only nine of the most general ones.
THE FIRST: All excellent qualities and characteristics were to be
found in that extraordinary being, according to the testimony even of
his enemies. Hundreds of miracles were made manifest at his hands,
according to explicit Qur’anic verses or traditions enjoying the status of
tawatur.19 Examples of these miracles are his splitting of the moon,
And the moon split,20 with a single indication of his finger; his casting
of a handful of dust into the eyes of his enemies, causing them to flee,
It was not your act when you threw, but God’s,21 and his giving his
thirsting army to drink from the water that flowed forth from his five
fingers like the Spring of Kawthar. Since some of those miracles,
numbering more than three hundred, have been set forth with decisive
proofs in the remarkable and wondrous work known as The Miracles of
Muhammad (The Nineteenth Letter), we leave discussion of the
miracles to that work, and permit the traveller to continue speaking:
“A being who in addition to noble characteristics and perfections has
all these luminous miracles to demonstrate, must certainly be the most
truthful in speech of all men. It is inconceivable that he would stoop to
trickery, lies and error, the deeds of the vile.”
THE SECOND: He holds in his hand a decree from the lord of the
universe, a decree accepted and affirmed in each century by more
than three hundred million people. This decree, the Qur’an of Mighty
Stature, is wondrous in seven different ways. The fact that the Qur’an
has forty different aspects of miraculousnes and that it is the word of
the Creator of all beings has been set forth in detail with strong proofs
in the Twenty-Fifth Word, The Miraculousness of the Qur’an, a
celebrated treatise that is like the sun of the Risale-i Nur. We therefore
leave such matters to that work and listen to the traveller as he
says,“There can never be any possibility of lying on the part of the
being who is the conveyor and proclaimer of this decree, for that would
be a violation of the decree and treachery toward the One Who issued
it.”
THE THIRD: Such a Sacred Law, an Islam, a code of worship, a
cause, a summons, and a faith did that being bring forth that the like of
them does not exist, nor could it exist. Nor does a more perfect form of
them
____________________
19. Tawatur is the kind of report transmitted by numerous authorities, about which
there is no room for doubt. [Tr.]
20. Qur’an, 54:1.
21. Qur’an, 8:17.

exist, nor could it exist. For the Law appearing with that unlettered
being has no rival in its administration of one fifth of humanity for
fourteen centuries, in a just and precise manner through its numerous
injuctions. Moreover the Islam that emerged from the deeds, sayings,
and inward states of that unlettered being has no peer, nor can it have,
for in each century it has been for three hundred million men a guide
and a refuge, the teacher and educator of their intellects and the
illuminator and purifier of their hearts, the cause for the refinement
and training of their souls, and the source of progress and
advancement of their spirits.
The Prophet is similarly unparalleled in the way in which he was the
foremost in practising all the forms of worship found in his religion, and
the first in piety and the fear of God; in his observing the duties of
worship fully and with attention to their profoundest dimensions, even
while engaged in constant struggle and activity; in his practice of
worship combining in perfect fashion the beginning and end of worship
and servitude to God without imitation of anyone.
With the Jawshan al-Kabir, from among his thousands of supplicatory
prayers and invocations, he describes his Sustainer with such a degree
of gnosis that all the gnostics and saints who have come after him
have been unable, with their joint efforts, to attain a similar degree of
gnosis and accurate description. This shows that in prayer too he is
without peer. Whoever looks at the section at the beginning of the
Treatise On Supplicatory Prayer which sets forth some part of the
meaning of one of the ninety-nine sections of the Jawshan al-Kabir will
say that the Jawshan too has no peer.
In his conveying of the message and his summoning men to the
truth, he displayed such steadfastness, firmness and courage that
although great states and religions, and even his own people, tribe and
uncle opposed him in the most hostile fashion, he exhibited not the
slightest trace of hesitation anxiety or fear. The fact that he
successfully challenged the whole world and made Islam the master of
the world likewise proves that there is not and cannot be anyone like
him in his conveying of the message and summons.
In his faith, he had so extraordinary a strength, so marvellous a
certainty, so miraculous a breadth, and so exalted a conviction,
illumining the whole world, that none of the ideas and beliefs then
dominating the world, and none of the philosophies of the sages and
teachings of the religious leaders, was able, despite extreme hostility
and denial, to induce in his certainty, conviction, trust and assurance,
the slightest doubt, hesitation, weakness or anxiety. Moreover, the
saintly of all ages, headed by

the Companions, the foremost in the degrees of belief, have all drawn
on his fountain of belief and regarded him as representing the highest
degree of faith. This proves that his faith too is matchless. Our traveller
therefore concluded, and affirmed with his intellect, that lying and
duplicity have no place in the one who has brought such a unique
sacred law, such an unparalleled Islam, such a wondrous devotion to
worship, such an extra-ordinary excellence in supplicatory prayer, such
a universally acclaimed summons to the truth and such a miraculous
faith.
THE FOURTH: In the same way that the consensus of the prophets
is a strong proof for the existence and unity of God, so too it is a firm
testimony to the truthfulness and messengerhood of this being. For all
the sacred attributes, miracles and functions that indicate the
truthfulness and messengerhood of the prophets (Peace be upon them)
existed in full measure in that being according to the testimony of
history. The prophets have verbally predicted the coming of that being
and given good tidings thereof in the Torah, the Gospels, the Psalms,
and the pages; more than twenty of the most conclusive examples of
these glad tidings, drawn from the scriptures, have been set forth and
proven in the Nineteenth Letter. Similarly, through all the deeds and
miracles associated with their prophethood they have affirmed and, as
it were, put their signature to the mission of that being which is the
foremost and most perfect in the tasks and functions of prophethood.
Just as through verbal consensus they indicate the Divine unity,
through the unanimity of their deeds they bear witness to the
truthfulness of that being. This too was understood by our traveller.
THE FIFTH: Similarly, the thousands of saints who have attained
truth, reality, perfection, wondrous deeds, unveiling and witnessing
through the instruction of this being and following him, bear
unanimous witness not only to the Divine unity but also to the
truthfulness and messengerhood of this being. Again, the fact that they
witness, through the light of sainthood, some of the truths he
proclaimed concerning the World of the Unseen, and that they believe
in and affirm all of those truths through the light of belief, either with
knowledge of certainty, or with the vision of certainty, or with absolute
certainty. He saw that this too demonstates like the sun the degree of
truthfulness and rectitude of that great being, their master.
THE SIXTH: The millions of purified, sincere, and punctilious
scholars and faithful sages, who have reached the highest station of
learning through the teaching and instruction contained in the sacred
truths brought by that being, despite his unlettered nature, the exalted
sciences he invented and Divine knowledge he discovered - they not
only prove

and affirm, unanimously and with the strongest proofs, the Divine unity
which is the foundation of his mission, but also bear unanimous
witness to the truthfulness of this supreme teacher and great master,
and to the veracity of his words. This is a proof as clear as daylight.
The Risale-i Nur too with its one hundred parts is but a single proof of
his truthfulness.
THE SEVENTH: The Family and Companions of the Prophet -who
with their insight, knowledge, and spiritual accomplishment are the
most renowned, the most respected, the most celebrated, the most
pious and the most keensighted of men after the prophets- examined
and scrutinized, with the utmost attention, seriousness and exactitude,
all the states, thoughts and conditions of this being, whether hidden or
open. They came to the unanimous conclusion that he was the most
truthful, exalted, and honest being in the world, and this, their
unshakeable affirmation and firm belief, is a proof like the daylight
attesting the reality of the sun.
THE EIGHTH: The cosmos indicates its Maker, Inscriber, and
Designer, Who creates, administers, and arranges it, and through
determining its measure and form and regulating it, has disposal over
it as though it was a palace, a book, an exhibition, a spectacle. And so
too it indicates that it requires and necessitates an elevated herald, a
truthful unveiler, a learned master, and a truthful teacher who will
know and make known the Divine purposes in the universe’s creation,
teach the dominical instances of wisdom in its changes and
transformations, give instruction in the results of its dutiful motions,
proclaim its essential value and the perfections of the beings within it,
and express the meanings of that mighty book; it indicates that he is
certain to exist. Thus, the traveller knew that it testified to the
truthfulness of this being, who performed these functions better than
anyone, and to his being a most elevated and loyal official of the
universe’s Creator.
THE NINTH: There is behind the veil One Who wishes to
demonstrate with these ingenious and wise artefacts the perfection of
His talent and art; to make Himself known and loved by means of these
countless adorned and decorated creations; to evoke praise and thanks
through the unnumbered pleasurable and valuable bounties that he
bestows; to cause men to worship Him with gratitude and appreciation
in the face of His dominicality, through His solicitous and protective
sustenance of life, and His provision of nurture and bounty in such
manner as to satisfy the most delicate of tastes and appetites; to
manifest His Divinity through the change of seasons, the alternation of
night and day, and through all His magnificent and majestic deeds, all
His awe-inspiring and wise acts and creativity, and thereby to cause
men to believe in his Divinity, in submission, humility and obedience;
and to demonstrate His justice and truthful-

ness by at all times protecting virtue and the virtuous and destroying
evil and the evil, by annihilating with blows from heaven the oppressor
and the liar. There will of a certainty be at the side of this Unseen
Being His most beloved creature and most devoted bondsman, who,
serving the purposes that have just been mentioned, discovers and
unravels the talisman and riddle of the creation of the universe, who
acts always in the name of that Creator, who seeks aid and success
from Him, and who receives them from Him - Muhammad of Quraysh
(Peace and blessings be upon him!)
The traveller further said, addressing his own intellect: “Since these
nine truths bear witness to the truthfulness of this being, he must be
the source of glory of mankind and the source of honour for the world.
If we therefore call him the Pride of the World and Glory of the Sons of
Adam, it will be fitting. The fact that the awesome sovereignty of that
decree of the Compassionate One, the Qur’an of Miraculous Exposition
that he holds in his hand, has conquered half the world, together with
his individual perfections and exalted virtues, shows that he is the
most important personage in the world. The most important word
concerning our Creator is that which he utters.”
Now see: the foundation of the summons of this extraordinary being
and the aim of all his life, based on the strength furnished by his
hundreds of decisive and evident and manifest miracles, and the
thousands of exalted, fundamental truths contained in his religion, was
to prove and bear witness to the existence of the Necessary Existent,
His Unity, attributes and Names, to affirm, proclaim and announce Him.
He is therefore like a sun in the cosmos, the most brilliant proof of our
Creator, this being whom we call the Beloved of God. There are three
forms of great and infallible consensus each of which affirms, confirms,
and puts its signature to the witness he bears.
The First: the unanimous affirmation made by that luminous
assembly known and celebrated throughout the world as the Family of
Muhammad (Peace and blessings be upon him) including thousands of
poles and supreme saints of penetrating gaze and ability to perceive
the Unseen, such as Imam ‘Ali (May God be pleased with him), who
said, “Were the veil to be lifted, my certainty would not increase,” and
‘Abd al-Qadir al-Gilani, the Ghawth al-A‘zam (May his mystery be
sanctified), who saw the Supreme Throne and the awesome form of
Israfil while yet on the earth.
The Second: the confirmation made with a strong faith that
permitted men to sacrifice their lives and their property, their fathers
and tribes, by the renowned assembly known as the Companions, who
found themselves among a primitive people and in an unlettered
environment, devoid

of all social life and political thought, without any scripture and lost in
the darkness of a period between prophets; and who in a very brief
time came to be the masters, guides, and just rulers of the most
civilized and politically and socially advanced peoples and states, and
to rule the world from east to west in universally approved fashion.
The Third: the confirmation provided with unanimous and certain
knowledge by that lofty group of punctilious and profound scholars of
whom in each age thousands spring forth, who advance in wondrous
fashion in every science and work in different fields.
Thus, the testimony brought by this being to the Divine unity is not
particular and individual, but general and universal and unshakeable. If
all the demons that exist were to unite, they could not challenge it.
Such was the conclusion reached by the traveller.
In reference to the lesson learned in the School of Lightby that
traveller from the world, that wayfarer in life, when he visited in his
mind the blessed age of the Prophet, we said at the end of the
Sixteenth Degree of the First Station:
Unique, the Necessity of Whose Existence in Unity is indicated by
the Pride of the World and the Glory of the Sons of Adam,
through the majesty of the sovereignty of his Qur’an, the
splendour of the expanse of his religion, the multiplicity of his
perfections, and the exaltedness of his characterisitics, as
confirmed even by the testimony of his enemies. He bears
witness and brings proof through the strength of his hundreds of
manifest and evident miracles, that both testify to truth and are
themselves the object of true testimony; and through the
strength of the thousands of luminous and conclusive truths
contained in his religion, according to the consensus of all the
possessors of light, the agreement of his illumined Companions,
and the unanimity of the scholars of his community, the
possessors of proofs and luminous insight.
The tireless and insatiable traveller, who knew the aim of life in this
world and the essence of life to be faith, addressed his own heart and
said: “Let us examine the book known as the Qur’an of Miraculous
Exposition, which is said to be the word and utterance of the Being
Whom we are seeking, the most famous, the most brilliant and wisest
book in the world, that issues a challenge in every age to whoever
refuses to submit to it. Let us see what it says. But first, we must
establish that this book is from our Creator,” and he began to search.
Since the traveller lived in the present age, he looked first at the
Risale-i Nur, flashes from the miraculousness of the Qur’an; he saw its

one hundred and thirty parts to consist of luminous points drawn from
that Book of Discernment, or well-founded explanations of its contents.
Even though the Risale-i Nur is valiantly struggling to diffuse the truths
of the Qur’an in all directions, in this obstinate and atheistic age, no
one can defeat it, which proves that its master, its source, its authority
and its sun, is the Qur’an, heavenly not human speech. Among the
hundreds of proofs in the different parts of the Risale-i Nur, the single
proof contained in the Twenty-Fifth Word and the end of the Nineteenth
Letter, establishes forty aspects of the Qur’an’s miraculousness in such
a way that whoever sees it, far from uttering any criticism or objection,
admires its arguments, and utters appreciative praise. The traveller left
it to the Risale-i Nur to prove that the Qur’an is miraculous and the true
Word of God, turning only to a brief indication of a few points showing
its greatness.
F i r s t P o i n t : Just as the Qur’an, with all its miracles and truths
indicating its veracity is a miracle of Muhammad (Peace and blessings
be upon him) so too, Muhammad (Peace and blessings be upon him)
with all his miracles, proofs of prophethood and perfections of
knowledge, is a miracle of the Qur’an and a decisive proof of the
Qur’an’s being the Word of God.
S e c o n d P o i n t : The Qur’an, in this world, brought about in so
luminous, felicitous and truthful a fashion, a revolution in the social life
of man, as well as in the souls, hearts, spirits, and intellects of men, in
their individual, social, and political lives, and having caused this
revolution perpetuated it in such a fashion, that for fourteen centuries
at every moment its six thousand, six hundred and sixty-six verses
have been read by the tongues of more than a hundred million men,
training them, refining their souls and purifying their hearts. To spirits,
it has been a means of development and advancement; to intellects,
an orientation and light; to life, it has been life itself and felicity. Such a
book is of a certainty unparalleled; it is a wonder, a marvel, and a
miracle.
T h i r d P o i n t : The Qur’an, from that age down to the present,
has demonstrated such eloquence that it caused the value attached to
the odes known as “Seven Hanging Poems” that were written in gold
on the walls of the Ka‘ba to descend to such a point that the daughter
of Labid, when taking down her father’s poem from the Ka‘ba, said,
“Compared with the verses of the Qur’an, this no longer has any
value.”
A bedouin poet heard this verse being recited,
Therefore expound openly what you are commanded,22
____________________
22. Qur’an, 15:94.

and immediately prostrated. They asked him: “Have you become a
Muslim?” “No,” he replied, “I was prostrating before the eloquence of
this verse.”
Thousands of scholars and litterateurs, like geniuses of the science of
rhetoric such as ‘Abd al-Qahir Jurjani, Sakkaki, and Zamakhshari, have
unanimously decided that the eloquence of the Qur’an is beyond
human capacity and is unattainable.
The Qur’an has also from that time forward invited to the field of
combat all arrogant and egoistic litterateurs and rhetoricians, and said
to them in a manner calculated to break their arrogance: “Come,
produce a single sura like it, or else accept perdition and humiliation in
this world and the hereafter.” Despite this challenge, the obstinate
rhetoricians of that age abandoned the short path of producing a single
sura like the Qur’an, and instead chose the long path of casting their
persons and property into danger. This proves that the short path
cannot be taken.
Millions of Arabic books are in circulation, some written by friends of
the Qur’an in order to resemble and imitate it, others written by its
enemies in order to confront and criticize it. Not one of them has been
able to attain the level of the Qur’an. Should a common man even
listen to them, he is sure to say: “The Qur’an does not resemble these
other books, nor is it in the same class as they. It must be either below
them or above them.” No one -no unbeliever or fool- in the world can
say that it is below them. Hence its degree of eloquence is above all of
them. Once a man read the verse,
All that is in the heavens and the earth extols and glorifies God.23He
said: “I cannot see any miraculous eloquence in this verse.” He was
told: “Go back to that age like the traveller, and listen to the verse as
recited there.” Imagining himself to be there before the revelation of
the Qur’an, he saw that all the beings in the world were living in an
unstable, transient world in empty, infinite and unbounded space, in
confusion and darkness, lifeless and without consciousness and
purpose. Suddenly he heard this verse proclaimed by the tongue of the
Qur’an and the verse removed a veil from in front of the universe and
illumined the face of the globe; this pre-eternal speech, this eternal
decree, gave instruction to all conscious beings, drawn up in the ranks
of succeeding centuries, in such fashion that the cosmos became like a
vast mosque. All of creation headed by the heavens and the earth, was
engaged in vital remembrance of God and proclamation of His glory,
was joyously and contentedly fulfilling its function.
____________________
23. Qur’an, 57:1.

All of this our traveller observed. Thus tasting the degree of the
eloquence of the Qur’an, and comparing the other verses to it by
analogy, he understood one of the many thousands of wise reasons for
the conquest of half the globe and a fifth of humanity by the eloquent
murmuring of the Qur’an, for the uninterrupted continuance of its
respected and magnificent monarchy for fourteen centuries.
F o u r t h P o i n t : The Qur’an has demonstrated such a veracious
sweetness that whereas the repetition of even the sweetest thing
induces disgust, it has from earliest times been accepted by everyone
and even become proverbial that repeated recitation of the Qur’an, far
from inducing disgust and weariness in men of sound heart and pure
taste, on the contrary increases its sweetness.
The Qur’an demonstrates, moreover, such a freshness, youth and
originality, that even though it has lived for fourteen centuries and
passed through many hands, it retains its freshness as if it had only
just been revealed. Every century sees the Qur’an enjoying a new
youth, as if it were addressing that century in particular. Similarly,
scholars of every branch of learning, even though they keep the Qur’an
constantly at their side in order to benefit from it, and perpetually
follow its method of exposition, see that the Qur’an maintains the
originality of its style and manner of explanation.
F i f t h P o i n t : One wing of the Qur’an is in the past, and one is
in the future, and like its root and one wing are the agreed truths of the
former prophets, and it confirms and corroborates them, and they too
confirm it with the tongue of unanimity, so too all the true Sufi paths
and ways of sainthood whose fruits like the saints and purified
scholars, who receive life from the Qur’an, show through their vital
spiritual progress that their blessed tree is living, effulgent, and the
means to truth, and who grow and live under the protection of its
second wing, testify that the Qur’an is pure truth and the assembly of
truths and in its comprehensiveness, a matchless wonder.
S i x t h P o i n t : The Qur’an’s truthfulness and veracity show that
its six aspects are luminous. Indeed, the pillars of argument and proof
beneath it; the flashes of the stamp of miraculousness above it; the
gifts of happiness in this world and the next before it, its goal; the
truths of heavenly revelation, the point of support behind it; the assent
and evidence of innumerable upright minds to its right; and the true
tranquillity, sincere attraction, and submission of sound hearts and
clean consciences on its left all prove that the Qur’an is a wondrous,
firm, unassailable citadel of both the heavens and the earth.

So too from these six levels, the Disposer of the universe has set His
seal on its being sheer truth and right, and not being man’s word, and
its containing no error - the Disposer, Who has made it His practice to
always exhibit beauty in the universe, protect good and right, and
eliminate imposters and liars, has confirmed and set His seal on the
Qur’an by giving it the most acceptable, highest, and most dominant
place of respect and degree of success in the world.
And so too the one who is the source of Islam and interpreter of the
Qur’an - his believing in it and holding it in greater respect than
everyone else, and being in a sleep-like state when it was revealed,24
and other words and speeches not resembling or coming near it, and
that Interpreter’s describing without hesistation and with complete
confidence through the Qur’an true cosmic events of generally the past
and the future from behind the veil of the Unseen, and no trickery or
fault being observed in him while being under the gazes of the
sharpest eyes, and his believing and affirming every pronouncement of
the Qur’an with all his strength and nothing shaking him, is a stamp
confirming that the Qur’an is revealed and true and the blessed Word
of his own Compassionate Creator.
Also a fifth of mankind, indeed the greater part of it, being drawn to
the Qur’an and bound to it in religion and giving ear to it eagerly
desirous of the truth, and according to the testimony of many
indications and events and illuminations, the jinn, angels, and spirit
beings also gathering around it in truth-worshipping fashion like moths
whenever it is recited25 is a stamp confirming the Qur’an’s acceptance
by all beings and that it occupies a most high position.
Also, all the classes of mankind from the most stupid and lowly to the
cleverest and most learned taking their full share of the Qur’an’s
instruction and their understanding its most profound truths, and all
branches of scholars like the great interpreters of the Greater Shari‘a in
particular, and hundreds of Islamic sciences and branches of
knowledge, and the brilliant and exacting scholars of theology and the
principles of religion extracting from the Qur’an all the needs and
answers for their own sciences is a stamp confirming that the Qur’an is
a source of truth and mine of reality.
Also, although the Arab literary figures, who were the most advanced
in regard to literature, -those of them who were not Muslims- had the
greatest need to dispute the Qur’an, their avoiding producing the like
of
____________________
24. Muslim, iv, nos: 1816, 1817; al-Hakim, al-Mustadrak, ii, 392; Tabrizi, Mishkat al-
Masabih, No: 4844.
25. Bukhari, vi, 234; al-Mustadrak, i, 553, 554.
only a single sura and its eloquence, eloquence being only one aspect
of the seven major aspects of the Qur’an’s miraculousness, as well as
the famous orators and brilliant scholars up to the present who have
wanted to gain fame through disputing it being unable to oppose a
single aspect of its miraculousness and their remaining silent in
impotence, is a stamp confirming that the Qur’an is a miracle and
beyond the powers of man.
Yes, the value, superiority, and eloquence of a speech or word is
apparent through knowing, “from whom it has come and to whom, and
for what purpose;” the Qur’an then can have no like, and none can
reach it. For the Qur’an is a speech and address of the Sustainer of all
the worlds and Creator of the whole universe and a dialogue in no way
hinting of imitation and artificiality. It is addressed to the one sent in
the name of all men, indeed of all beings, the most famous and
renowned of mankind, the strength and breadth of whose belief gave
rise to mighty Islam and raised its owner to the level of the “Distance
of Two Bow-strings” and returned him as the addressee of the Eternally
Besought One. It describes and explains the matters concerning
happiness in this world and the next, the results of the creation of the
universe, and the dominical purposes within it. It expounds also the
belief of the one it addresses, which was the highest and most
extensive of belief and bore all the truths of Islam. It turns and shows
every side of the huge universe like a map, a clock, or a house, and
teaches and describes it in the manner of the Craftsman Who made
them - to produce the like of this Qur’an of Miraculous Exposition is not
possible; the degree of its miraculousness cannot be attained to.
Also, thousands of precise and learned scholars of high intelligence
have each written commentaries expounding the Qur’an, some of
which are of thirty, forty, or even seventy volumes, showing and
proving through evidence and argument the innumerable qualities, fine
points, characteristics, mysteries, elevated meanings, and numerous
indications concerning every sort of hidden and unseen matter in the
Qur’an. And the one hundred and thirty parts of the Risale-i Nur in
particular, each of which proves with decisive arguments one quality,
one fine point of the Qur’an. Each part of it - like The Miraculousness of
the Qur’an, and the Second Station of the Twentieth Word, which
deduces many things from the Qur’an concerning the wonders of
civilization like the railway and the aeroplane, and the First Ray, called
Signs of the Qur’an, which makes known the indications of verses
alluding to the Risale-i Nur and electricity, and the eight short treatises
called The Eight Symbols, which show how well-ordered, full of
meaning, and mysterious are the words of the Qur’an, and the small
treatise proving in five aspects the miraculousness of the verses

at the end of Sura al-Fath in regard to their giving news of the Unseen -
each part of the Risale-i Nur shows one truth, one light of the Qur’an.
All this forms a stamp confirming that the Qur’an has no like, is a
miracle and a marvel, and that it is the tongue of the World of the
Unseen in the Manifest World and the Word of One All-Knowing of the
Unseen.
Thus, due to these qualities and characteristics of the Qur’an
indicated above in six points, six aspects, and six levels, its sublime,
luminous sovereignty and sacred, mighty rule has continued with
perfect splendour illuminating the faces of the centuries and the face
of the earth for one thousand three hundred years. And also on
account of these qualities of the Qur’an, each of its letters has gained
the sacred distinction of yielding at least ten rewards, ten merits, and
ten eternal fruits, and the letters of certain verses and suras yielding a
hundred or a thousand fruits, or even more, and at blessed times the
light, reward, and value of each letter rising from ten to hundreds. The
traveller through the world understood this and said to his heart:
“The Qur’an, which is thus miraculous in every respect, through the
concensus of its suras, the agreement of its verses, the accord of its
lights and mysteries, and the concurrence of its fruits and works, so
testifies with its evidences in the form of proofs to the existence, unity,
attributes, and Names of a Single Necessarily Existent One that it is
from its testimony that the endless testimony of all the believers has
issued forth.”
Thus, in brief allusion to the instruction in belief and Divine unity that
the traveller received from the Qur’an, it was said in the Seventeeth
Degree of the First Station:
There is no god but God, the One and Unique Necessary
Existent, to Whose Necessary Existence in Unity points the
Qur’an of Miraculous Exposition, the book accepted and desired
by all species of angel, men and jinn, whose verses are read
each minute of the year, with the utmost reverence, by hundreds
of millions of men, whose sacred sovereignty over the regions of
the earth and the universe and the face of time is permanent,
whose spiritual and luminous authority has run over half the
earth and a fifth of humanity, for more than fourteen centuries,
with the utmost splendour. Testimony and proof is also given by
the unanimity of its sacred and heavenly suras, the agreement
of its luminous, divine verses, the congruence of its mysteries
and lights, the correspondence of its fruits and effects, by
witnessing and clear vision.
Our traveller, our voyager through life, knew now that faith is the
most precious capital man can have, for it bestows on indigent man
not some transient and ephemeral field or dwelling, but a palace,
indeed an eternal

kingdom as vast as the whole cosmos or the world itself. Faith also
bestows on ephemeral man all he will need for life eternal; delivers
from eternal annihilation wretched man who waits on the gallows for
the arrival of fate; and opens to man an eternal treasury of everlasting
felicity. The traveller then said to himself:
“Onward! In order to gain a further degree from among the infinite
degrees of faith, let us refer to the totality of the cosmos, and listen to
what it says. We will then be able to perfect and illumine the lessons
we have received from its components and parts.”
Looking through the broad and comprehensive telescope he had
taken from the Qur’an, he saw the cosmos to be so meaningful and
well-ordered that it took on the shape of an embodied book of the
Glorious One, an incarnate dominical Qur’an, a finely adorned palace of
the Eternally Besought One, an orderly city of the Most Merciful. All the
suras, verses, and words of that book of the universe, even its very
letters, chapters, divisions, pages, and lines, through their constant
meaningful effacement and reaffirmation, their wise changes and
alternations, gave unanimous expression to the existence and
presence of One Who has Knowledge of all things and Power over all
things as the author of the book, of a Glorious Inscriber and a Perfect
Scribe seeing all things in all things and knowing the relationship of all
things with all things.
So too all the species and particles of the cosmos, all its inhabitants
and contents, all that enters it and leaves it, all the providential
changes and the wise processses of rejuvenation that occur in it -
these proclaim in unison the existence and unity of an exalted
craftsman, a peerless Maker Who sets to work with limitless power and
infinite wisdom. The testimony of two great and vast truths, of a piece
with the immensity of the cosmos, affirms this supreme witness of the
cosmos.
FIRST TRUTH: These are the truths of ‘createdness’ and
‘contingency’ established with countless proofs by the gifted scholars
of the principles of religion and the science of theology, as well as the
sages of Islam. They said that since change and mutation are to be
observed in the world and all things, the world must be ephemeral and
created; it cannot be uncreated. If it is created, then there must be a
Maker who created it. And if there is no cause to be found in the
essence of a thing either for its being or for its non-being, so that these
two are equally possible, that thing cannot be necessary and eternal.
It has further been proven with decisive arguments that it is not
possible for things to create each other, since that would involve the
absurd and false notion of causality and never-ending causal
sequences. Hence

the existence of a Necessary Existence becomes necessary, whose like
cannot exist, whose similitude is impossible, all other than whom is
contingent and created by him.
Yes, the truth of createdness has permeated the whole of the
cosmos, and many instances of it are visible to the eye; the rest can be
seen only by the intellect. For in front of our eyes a whole world dies
every autumn, and together with it die hundreds of thousands of
different kinds of plants and small animals, each member of each
species being like a small cosmos unto himself. It is, however, so
orderly and disciplined a death that all things leave behind in their
places seeds and eggs that in the spring shall be the means of
resurrection and rebirth, miracles of mercy and wisdom, miracles of
power and knowledge. They hand to the seeds and eggs their book of
deeds and plan of action, entrusting them to the wisdom of the
Glorious Preserver and under His protection, and only then do they die.
In spring, the dead trees, roots and animals come to life again
exactly as they were, thus providing hundreds of thousands of
examples, specimens and proofs of the supreme resurrection. In the
place of others, plants and animals resembling them exactly are
brought into being and life, thus publishing the pages of the beings of
the preceding spring, together with their deeds and functions, just like
an advertisement. Thus they demonstrate one meaning of the verse,
When the pages are spread out.26 Then also, with respect to the
whole, each autumn a great world dies, and each spring a fresh world
comes into being. That death and creation proceed in so orderly a
manner, and so many separate deaths and creations occur within
them, in such orderly and regular fashion, that it is as if the world were
a traveller’s lodge where animate beings reside for a time, where
travelling worlds and migrant realms come, fulfil their duties, and then
go on their way. So there is apparent to all intellects, with the clarity of
the sun, the necessary existence, infinite power and unending wisdom
of a Glorious Being Who creates and brings into being in this world vital
realms and purposive universes, with perfect wisdom, knowledge, and
equilibrium, with balance, order and regularity, and Who then employs
them for dominical purposes, Divine aims and Merciful goals, with full
power and compassion. We leave to the Risale-i Nur and the books of
the theologians the further discussion of matters related to
createdness.
As for contingence, it prevails over and surrounds all of the cosmos.
For we see that all things, universal or particular, big or small, from
____________________
26. Qur’an, 81:10..

God’s Throne down to the ground, from the atom to the planet, all are
sent to the world with a particular essence, a specific form, a distinct
identity, particular attributes, wise qualities, and beneficial organs.
Now to bestow on that particular essence and quiddity its peculiarities,
from amongst the infinite possibilities available; to clothe it in its
specific, distinctive and appropriate form, from among the possibilities
and probabilities that are as numerous as the forms that may be
conceived; to distinguish that being with the identity suited to it, from
among the possibilities as numerous as the other members of its
species; to endow with special, suitable and beneficial attributes the
created object that is formless and hesitant midst the possibilities and
probabilities that are as numerous as the varieties of attribute and
degree; to affix to that aimless creature, perplexed and distraught
amidst the innumerable possibilities and probabilities that result from
the infinitude of conceivable paths and modalities -to affix to it wise
qualities and beneficial organs and equip it with them- all of these are
indications, proofs, and affirmations to the number of the innumerable
possibilities of the necessary existence, infinite power and unlimited
wisdom of the Necessary Existent Who creates, chooses, specifies, and
distinguishes the quiddity and identity, the form and shape, the
attribute and situation of all contingent beings, whether they be
universals or particulars.
They indicate, too, that no object and no matter is hidden from Him,
that nothing is difficult for Him, that the greatest task is as easy for
Him as the smallest, that He can create a spring as easily as a tree,
and a tree as easily as a seed. All this, then, pertains to the truth of
contingence, and forms one wing of the great testimony borne by the
cosmos.
Since the testimony of the cosmos, with its two wings and two truths,
is fully established and explained in various parts of the Risale-i Nur,
and particularly the Twenty-Second and Thirty-Second Words, as well
as the Twentieth and Thirty-Third Letters, we refer our readers to those
writings, and cut short an extremely long story.
SECOND TRUTH: As for the Second Truth that proceeds from the
total scheme of the cosmos, which is also the second wing of its great
and universal testimony, it is as follows:
There is to be seen a truth of co-operation among these beings that
are attempting to maintain their existence, and if they are animate,
their life, and fulfil their functions in the midst of constantly stirring
changes and revolutions, a truth that lies far beyond their capacities.
For example, the elements hasten to aid animate beings; the clouds
to help the vegetable kingdom; the vegetable kingdom, to help the
animal

kingdom; the animal kingdom, to help the human kingdom. Milk
gushes forth from the breast, like the spring of Paradise, to succour the
infant; the fact that animate beings are given their needs and
sustenance in a manner that transcends their capacity, from
unexpected places; the replenishing of the cells of the body with
particles of food, through their being subjugated by their Sustainer and
their employment at His merciful hands - all of these and numerous
other examples of the truth of co-operation demonstrate the universal
and compassionate dominicality of the Sustainer of All the Worlds, Who
administers the cosmos like a palace.
Solid, inanimate and unfeeling objects, that nonetheless co-operate
with each other in a sensitive and conscious fashion, must of necessity
be caused to rush to each other’s aid by the power, mercy, and
command of a Compassionate, Wise, and Glorious Sustainer.
The universal co-operation visible throughout the cosmos; the
comprehensive equilibrium and all-embracing preservation prevailing
with the utmost regularity in all things, from the planets to the
members, limbs and bodily particles of animate beings; the adorning
whose pen ranges over the gilded face of the heavens, the decorated
face of the earth, and the delicate faces of flowers; the ordering that
prevails over all things, from the Milky Way and solar system down to
fruits such as corn and pomegranates; the assigning of duties to all
things, from the sun and the moon, the elements and the clouds, down
to honey-bees - all of these great truths offer a testimony of
proportionate greatness, and their testimony forms the second wing of
the testimony offered by the cosmos.
Since the Risale-i Nur has established and clarified this great
testimony, we will content ourselves here with this brief indication.
In brief allusion to the lesson of faith learned by our traveller from
the cosmos, we said in the Eighteenth Degree of the First Station:
There is no god but God, the Necessary Existent, the like of
Whom cannot exist, other than Whom all things are contingent,
the One, the Unique, to the Necessity of Whose Existence in
Unity points the cosmos, the great book incarnate, the supreme
Qur’an personified, the ornate and orderly palace, the splendid
and well-arranged city, with all of its suras, verses, letters,
chapters, parts, pages, and lines, with the agreement of its
fundaments, species, parts and particles, its inhabitants and
contents, what enters it and what leaves it; with the testimony of
the sublimity of the comprehensiveness of the truth of
createdness, change and contingency; with the consensus of all
scholars of the science of theology; with the testimony of the
truth of the changing of its form and its contents, with wisdom
and regularity, and

the renewal of its letters and words with discipline and equilibrium; and with the
testimony of the sublimity of the comprehensiveness of the truth of co-operation,
mutual response and solidarity, reciprocal care, balance and preservation, among
all its beings, as is to be clearly observed.
Then the ardent and inquisitive traveller, who was seeking the Creator of the world,
had advanced by gaining knowledge of God indirectly through eighteen degrees and
approached, at the end of an ascension in belief to the throne of truth, a station where in
the presence of God, he addressed Him directly. He said to his own spirit:
“In the noble opening sura of the Qur’an, the verses that extend from the beginning to
the word iyyaka (You alone) are like a form of praise and encomium uttered indirectly;
but the word iyyaka signifies a coming into His presence and addresssing Him directly.
So too we should abandon this indirect seeking and ask for the object of search from the
object of our search. For one must ask the sun, that shows all things, concerning the sun,
since that which shows all things will show itself even more clearly. Just as we perceive
and know the sun by its rays, so too we can strive to know our Creator, in accordance
with our capacities, through His Most Beautiful Names and Sacred Attributes.”
We will set forth here, with the utmost brevity and concision, two of the countless
paths that lead to this goal; two of the infinite degrees of those two paths; and two of the
abundant truths and details of those two degrees.
THE FIRST TRUTH: There appears visible to our eye a comprehensive, permanent,
orderly and awesome truth, one that changes, transforms, and renews all beings in heaven
and on earth, with imperious and incessant activity. Within the truth of that in every way
wise activity, there is immediately perceived the truth of the manifestation of
dominicality, and in turn, within the truth of that in every way merciful manifestation of
dominicality, is recognizable the truth of the epiphany of Divinity.
From this continuous, wise and imperious activity, the deeds of an All-Powerful and
All-Knowing Doer can be discerned, as if from behind a veil. And from behind the veil of
these nurturing and administering deeds of dominicality, the Divine Names, manifest in
all things, can be immediately perceived. Then behind the veil of the Beautiful Names,
manifest with Glory and Beauty, can be deduced the existence and reality of the seven
sacred attributes, according to the testimony of all creation, in a life-giving, powerful,
knowledgeable, all-hearing, all-seeing, volitional and speech-endowed form, there
appears to the eye of faith in the heart,

self-evidently, necessarily, and with full certainty, the existence of a
Necessary Existent that is described by these attributes, a Single One
of Unity known by these Names, a Peerless and Eternal Doer, in a form
more evidential and brilliant than the sun.
For a beautiful and profound book necessarily presupposes the act of
writing and a well-built house presupposes the act of building; and the
acts of writing beautifully and building well presuppose the names of
writer and builder; and the titles of writer and builder obviously imply
the arts and attributes of writing and building; and these arts and
attributes self-evidently necessitate one who will be qualified by the
names and attributes, and be the artist and craftsman. For just as it is
impossible for there to be a deed without a doer, or a name without
one designated by the name, so too it is not possible for there to be an
attribute without one qualified by the attribute, and for there to be a
craft without a craftsman.
On the basis, then, of this truth and principle, the universe with all
the beings it contains resembles a collection of profound books and
letters written by the pen of Divine Determining, and countless
buildings and palaces constructed with the hammer of Divine Power.
Each of these singly in thousands of ways and together in uncountable
ways utters the following testimony:
These innumerable dominical and merciful deeds, and the endless
manifestations of the thousand and one Divine Names which are the
source of the deeds, and the infinite manifestations of the seven
transcendent attributes which are the source of the Beautiful Names, in
endless and infinite ways point to and testify to the necessary
existence and unity of an All-Glorious Essence Which is the source of
those all-embracing, sacred seven attributes and is qualified by them.
And so too all the instances of beauty, loveliness, perfection, and
exquisiteness found in those beings self-evidently testify all together to
the sacred beauties and perfections of the dominical deeds, and the
Divine Names, and attributes, and qualities, which are fitting and
worthy of them, and to the sacred beauty of the Most Pure and Holy
Essence.
So the truth of dominicality that manifests itself within the truth of
activity reveals and makes itself known in qualities and acts such as
creating, originating, fashioning and bringing into being, with
knowledge and wisdom; determining, forming, administering and
changing with regularity and balance; transforming, causing to
descend and perfecting, with purpose and will; and feeding, nurturing,
and bestowing generosity and bounty, with tenderness and mercy. And
within the truth of the manifestation of dominicality, the truth of the
immediately perceived revelation of

Divinity makes itself known and recognized through the compassionate
and munificent manifestations of the Beautiful Names and through the
Glorious and Beauteous manifestations of the seven affirmative
attributes: Life, Knowledge, Power, Will, Hearing, Sight, and Speech.
Just as the attribute of Speech makes the Most Sacred Essence
known through revelation and inspiration, so too the attribute of Power
makes the Essence known through its skilled works and effects, each of
which is like a word assuming external shape. Presenting the cosmos
from end to end under the aspect of an incarnate book of discernment,
it describes and makes known a Powerful Possessor of Glory.
As for the attribute of Knowledge, it makes known a single Most
Sacred Essence, through each of the wise, well-ordered and balanced
objects of creation, through each creature administered, directed,
adorned, and made distinct by God’s Knowledge.
As for the attribute of Life, it is proven not only by its own evidences,
but also by all the works that proclaim God’s Power, by all the well-
ordered, wise, balanced and adorned forms and states that indicate
God’s Knowledge, as well as by all proofs of all other attributes. Thus
Life, showing as witnesses all animate beings, which act as mirrors
reflecting those abundant proofs, makes known an Eternally Living and
Self-Subsistent Essence.
It is also this attribute that constantly changes the cosmos, in order
to produce in it ever-fresh and various manifestations and designs, and
turns it into a supreme mirror composed of countless smaller mirrors.
Similarly, the attributes of Seeing and Hearing, Willing and Speaking,
each reveal and make known the Most Sacred Essence, just as the
cosmos does.
Then, too, just as the attributes point to the existence of the
Possessor of Glory, they also indicate in most manifest fashion the
existence and reality of life, and the livingness and permanence of that
Essence. For Knowing is a sign of Life; Hearing is an indication of Life;
Seeing belongs only to the living; Will takes place only with Life.
Purposive Power is found only in living beings, and Speech is a task for
those endowed with Knowledge and Life.
It follows from the foregoing that the attribute of Life has proofs
seven times as numerous as the cosmos, and evidences that proclaim
its existence and the existence of the One Whom it qualifies. Thus it
comes to be the foundation and source of the attributes, the origin and
support of the Supreme Name. Since the Risale-i Nur establishes this
first truth with powerful proofs and clarifies it, we will content ourselves
now with a drop from this ocean.

THE SECOND TRUTH: Divine discourse, which proceeds from the
attribute of Speech.
Were the sea to become ink for the words of my Sustainer...27
According to the inner sense of this verse, Divine discourse is infinite.
The clearest sign demonstrating the existence of a being is his speech.
This truth, therefore, constitutes an infinite testimony to the existence
and unity of the Pre-Eternal Speaker. Since two powerful evidences of
this truth are revelation and inspiration, set forth in the Fourteenth and
Fifteenth Degrees of this treatise; another broad proof is provided by
sacred and heavenly Books, as indicated in the Tenth Degree; and a
further most brilliant and comprehensive proof is furnished by the
Qur’an of Miraculous Exposition, as discussed in the Seventeenth
Degree - for all these reasons we refer our readers to those Degrees for
the exposition and affirmation of this truth. Enough for us and for our
traveller, who was unable to proceed beyond this point, are the lights
and mysteries contained in the sublime verse that proclaims this truth
in miraculous fashion and adds it own testimony to all of the preceding
ones:
God bears witness that there is no god but He, as do the angels and
the possessors of knowledge; steadfast in equity; there is no god but
He, the Mighty, the Wise!28 In allusion to the core of the lesson
learned by our traveller at this sacred Station, we said, in the
Nineteenth Degree of the First Station:
Unique; His are the Beautiful Names, His are the Supreme
Attributes, and His is the Most Sublime Similitude. To His
Necessary Existence in Unity points the necessarily existent
Essence, with the consensus of all its sacred and comprehensive
attributes and all of its Beautiful Names, manifested according to
the consensus of His dominant qualities and deeds. By the
testimony of the sublimity of the truth of the self-revelation of
Divinity in the manifestation of dominicality, in the permanence
of imperious activity through the act of bringing into being,
creating, making and originating, in will and in power; and
through the act of determining, forming and regulating, in choice
and in wisdom; through the act of expending, preserving,
ordering, administering, and nurturing in purposiveness and
mercy, in complete order and equilibrium; as too by the
testimony of the sublimity of the comprehensiveness of the truth
of the mysteries of the verse: God bears witness
____________________
27. Qur’an, 18:109.
28. Qur’an, 3:18.

that there is no god but He, as do the angels and the possessors
of knowledge; steadfast in equity; there is no god but He, the
Mighty, the Wise!
ba
NOTE
Each of the truths that offer their testimony in the Nineteen Degrees
of the First Chapter of the Second Station above not only indicate
Necessary Existence through existence and presence, but also through
their comprehensiveness, attest God’s unity and oneness. But since
they prove existence most clearly and explicitly, we regarded them
first as proofs of Necessary Existence.
As for the Second Chapter of the Second Station, the truths in
question will be designated instead as proofs of Divine unity, insofar as
they explicitly prove unity, and implicitly necessity. In reality, each
proves the other; unity proves necessity, and necessity proves unity. In
order to indicate the difference, we said repeatedly in the First Chapter,
“By the testimony of the sublimity of the comprehensiveness of the
truth of....,” while in the Second Chapter we shall recurrently say, “By
the witnessing of the sublimity of the comprehensiveness of the truth
of...,” thus indicating the evident visibility of Divine unity. I had the
intention of explaining the degrees of the Second Chapter, just as I did
in the First Chapter, but on account of various obstacles I am
compelled to be summary and concise. I leave it to other parts of the
Risale-i Nur to expound these matters as they deserve to be
expounded.
The Rays / The Supreme Sign - Second Chapter - p.172

Second Chapter
Concerning Proofs of the Divine Unity
[The traveller who had been sent to the world in order to attain
faith, who journeyed through the whole cosmos in his mind in
order to ask all things concerning his Creator, to seek his
Sustainer in every place and find his God, with the utmost
certainty, at the point of Necessary Existence - this traveller said
to his intellect: “Come, let us depart on a new journey in order to
behold the proofs of the unity of our Necessarily Existent
Creator.”
They set out together. At the First Stopping-Place, they saw four
sacred truths prevailing over the whole cosmos, truths that self-
evidently necessitated the unity of God.]
THE FIRST TRUTH: Absolute Divinity
The absorption of each class of men in a mode of worship dictated by
their innate dispositions; the species of worship engaged in by other
animate beings, as well as inanimate beings, through the performance
of their essential functions; the way in which all material and
immaterial bounties and gifts in the cosmos become means inciting
men to worship and thanks, to praise and gratitude; the fashion in
which all the manifestations of the Unseen and epiphanies of the spirit,
revelation and inspiration, unanimously proclaim the exclusive fitness
of one God to receive worship - all of this, in most evidential fashion,
proves the reality and dominance of a single and absolute Divinity. If
the truth of such a Divinty exists, it can in no way accept partnership.
For those who respond to Divinity -that is, the fitness to be worshipped-
with thanks and worship, are the conscious and animate fruits on the
highest branches of the tree of the cosmos. If others were able to
gratify and place under their obligation those conscious beings in such
fashion as to make them turn away from and forget their true object of
worship -Who may, indeed, be swiftly forgotten, because of his
invisibility- this would be in such utter contradiction to the essence of
Divinty and its sacred purposes that it could in no way be allowed. It is
for this reason that the Qur’an so repeat
edly and with such vehemence refutes polytheism and threatens the
polytheists with Hell-fire.
THE SECOND TRUTH: Absolute Dominicality
The ubiquitous workings of a wise and compassionate hidden hand
throughout the cosmos, especially in animate beings and their
nurturing and development, everywhere in the same fashion and yet in
a totally unexpected form, must be, without doubt, the emanation and
light of an absolute dominicality and a decisive proof of its reality.
An absolute dominicality cannot accept any partnership for since the
important aims and purposes of dominicality, such as the
manifestation of its beauty, the proclamation of its perfection, the
revelation of its precious arts and the display of its hidden
accomplishments, are combined and concentrated in particulars and
animate beings, the slightest attribution to God of a partner, when
entering even the most particular of things and the smallest of animate
beings, will frustrate the attainment of those purposes and destroy
those aims. Averting the faces of conscious beings from those
purposes and the One Who conceived them toward causes will be
totally opposed and hostile to the essence of dominicality, and
absolute dominicality cannot in any way countenance it.
The abundant proclamations in the Qur’an of God’s sanctity and
transcendence, its verses and words, even its letters and their shapes,
are constant guides to God’s unity, made necessary by the mystery we
have just expounded.
THE THIRD TRUTH: Perfections
The self-evident testimony to the existence of the truth of perfections
given by all the exalted instances of wisdom in the universe, all its
wondrous beauties, its just laws, its wise purposes, and in particular its
testimony to the perfections of the Creator, Who brought forth the
cosmos out of the void and then administered it in every way
miraculously and beauteously, as well as the perfections of man, who
is the conscious mirror of the Creator - such testimony is extremely
clear.
There exists then the truth of perfections, and the certainty that the
Creator Who fashioned the cosmos in perfection must Himself possess
perfection. Further, the perfections of man, the most important fruit of
the universe, God’s vicegerent on earth, the beloved and most valued
object of His creation - these are also established as true. Therefore, to
assign partners to God would be unacceptable and false, for it would
condemn to destruction and perdition all of the perfect and wise beings
we behold with our eyes; it would turn the cosmos into a vain plaything
of accident, a

place of amusement for nature, a cruel slaughterhouse for the
animate, an awesome house of sorrows for the conscious; it would
reduce man, whose perfections are visible in his works, to the level of
the most wretched, distraught and vile animal; and it would draw a veil
across the infinite perfections of the Creator that are reflected in the
mirror of all beings, thus nullifying the result of His activity and denying
His creativity.
Since assigning partners to God contradicts Divine, human and
cosmic perfections and its denial of them has been established and
explained in the First Station of the Second Ray (devoted to three
‘Fruits’ of Divine unity) with strong and decisive proofs, we refer our
readers that work and cut short the discussion here.
THE FOURTH TRUTH: Sovereignty
Whoever looks at the cosmos with comprehensive attention, will see
it to resemble a most prosperous and active kingdom, a city
administered most wisely and ruled most firmly; he sees all things and
all species obediently engaged in a particular function.
According to the military metaphor contained in the verse,
God’s are the armies of the heavens and earth,29the prevailing
creative commands, imperious orders, and kingly laws enunciated in
those numerous armies, that extend from the hosts of the atom, the
battalions of the vegetable kingdom, the brigades of the animal
kingdom, to the armies of the stars, and embrace both the lowliest
soldier and the loftiest commander - they all indicate self-evidently the
existence of an absolute sovereignty and a universal authority.
There is then a truth of absolute sovereignty, and there can be no
truth of assigning partners to God. For according to the decisive truth
of the verse,
Were there to be in the heavens and earth gods other than God, verily
they would be corrupted,30if numerous hands all engage assertively in
the same task, the result will be confusion. If there are two kings in one
country, or even two headmen in one district, order will disappear, and
administration be replaced by anarchy. But on the contrary we see
everywhere such order, from the wing of the fly to the lamps of the
heavens, from the cells of the body to the signs of the planets, that
there is no possibility for the intervention of any partner in God’s
affairs.
____________________
29. Qur’an, 48:4.
30. Qur’an, 21:22.

Sovereignty is, moreover, a station of dignity; to accept a rival would
flout the dignity of sovereignty. The fact that man, who needs the
assistance of many people on account of his impotence, will kill his
brothers and offspring in the cruellest fashion for the sake of some
petty, apparent and temporary sovereignty, shows that sovereignty
rejects all notion of partnership. If so feeble a one acts thus for the
sake of so petty a sovereignty, it follows that the Possessor of Absolute
Power, the Master of All Creation, will never permit one other than
Himself to participate in His sacred sovereignty, the means to His real
and universal dominicality and Divinity.
Since this truth has been established with firm proofs in numerous
places throughout the Risale-i Nur and especially the Second Station of
the Second Ray, we refer the reader to those pages for further
discussion of it.
Through witnessing these four truths, our traveller came to know
Divine unity with the degree of certain and clear witnessing. His faith
shone, and with all his power he said, “There is no god but God, He is
One, He has no partner.” In brief allusion to the lesson he derived from
this station, we said in the Second Chapter of the First Station:
There is no god but God, the One, the Unique, to Whose Unity
and the Necessity of Whose Existence point the witnessing of the
sublimity of the truth of the manifestation of absolute Divinity, as
well as the witnessing of the sublimity of the comprehensiveness
of the truth of the manifestation of absolute dominicality that
requires Unity, the witnessing of the sublimity of the
comprehensiveness of the truth of the perfections that arise
from unity, and the witnessing of the sublimity of the
comprehensiveness of the truth of absolute sovereignty, that
prevents and contradicts the existence of any partnership.
Then that restless traveller addressed his heart and said: “The fact
that the people of faith, and particularly those affiliated with a sufi
order, are constantly repeating the words, ‘no god but He,’ and
recalling and proclaiming God’s unity, is an indication that the
affirmation of God’s unity comprises many degrees. Such affirmation is
moreover a most enjoyable, most valuable, and most exalted sacred
duty, instinctive function, and act of worship. Let us then in order to
attain a further degree, open the door of another stopping-place in this
abode of instruction. For the true affirmation of God’s unity we seek is
not some imaginary species of knowledge. It is rather an affirmation
that in terms of logic is deemed the opposite of imagination, that is far
more valuable than cognition based on imagination, that is the result
of proof, that is designated a knowledge.”

The true affirmation of God’s unity is a judgement, a confirmation, an
assent and acceptance that can find its Sustainer present with all
things, that sees in all things a path leading to its Creator, and does
not regard anything as an obstacle to His presence. For otherwise it
would always be necessary to tear and cast aside the veil of the
cosmos in order to find its Sustainer. “Onward, then,” said the traveller
to himself, as he knocked at the door of God’s Sublimity and Grandeur.
He entered the Stopping-Place of God’s deeds and workings, the world
of creation and origination, and there he saw that five comprehensive
truths were prevailing over the entire cosmos, and offering self-evident
proof of the Divine unity.
THE FIRST TRUTH: that of Grandeur and Sublimity.
Since this truth is explained with different proofs in the Second
Station of the Second Ray and various other places in the Risale-i Nur,
we restrict ourselves here to the following:
The Being that creates and then administers at a single time and in a
single fashion the stars that are thousands of years distant from each
other; that creates at a single time and in a single form the countless
members of the same species of flower, distributed over the east and
the west, the north and south of the globe; that administers, nurtures,
quickens, distinguishes and adorns more than two hundred thousand
different types of plant and species of animal in five or six weeks, with
the utmost regularity and equilibrium, without any confusion, defect or
error, in order to provide every spring on the face of the earth more
than a hundred thousand specimens of the supreme resurrection, and
thus prove before man’s eyes a remarkable event, now belonging to
the past and the realm of the Unseen, namely the creation of the
heavens and the earth in six days, as indicated in the verse,
He it is Who created the heavens and the earth in six days;31the Being
that causes the earth to revolve, as evidenced in the verse,
He merges night with day, and day with night,32and turns the night
into the page on which the events of the day are written - this same
Being knows and administers according to His own will, all at the same
time, the most secret and obscure thoughts that occur to men’s hearts.
Since each of the aforementioned acts is in reality one act, it follows
that their Glorious Doer is a Unique and Powerful Being, enjoying such
grandeur and sublimity that nowhere, in nothing, in no
____________________
31. Qur’an, 57:4.
32. Qur’an, 3:27.

way, does it leave the slightest possibility for the acceptance of
partnership; on the contrary, it uproots all such possibility.
Since such sublime power and grandeur exist and since that
grandeur is at the very apex of perfection and comprehends
everything, it is certainly in no way possible to permit or allow any
attribution of partners to that Unique and Powerful Being, for so doing
would ascribe impotence or need to that power, fault to that grandeur,
defect to that perfection, and impose restriction on that
comprehensiveness. No sound intellect could deem this possible.
The assignment of partners to God, is then by virtue of the offence it
causes to God’s Grandeur, the dignity of his Glory and His Sublimity, so
grave a crime that the Qur’an of Miraculous Exposition decrees with an
earnest threat,
God does not pardon the assignment to Him of a partner; He pardons
whatever is lesser than that.33
THE SECOND TRUTH: The absoluteness, the comprehensiveness, and
appearance in infinite form of the dominical deeds seen at work in the
cosmos.
It is only God’s wisdom and will that limits and restricts those deeds,
as well as the inherent capacities of the objects and places in which
they manifest themselves. Stray chance, dumb nature, blind force,
unconscious causality and the elements that without restriction are
scattered in every direction - none of these can have any part in the
most balanced, wise perspicacious, life-giving, orderly and firm deeds
of the Creator. They are used, rather, by the command, will, and power
of the Glorious Doer as an apparent veil to conceal His power.
Three out of innumerable examples:
We will set forth three from among the numerous subtle points that
relate to the three deeds indicated in three continuous verses in Sura
al-Nahl.
The First:
Your Sustainer inspired in the bee that it should seek a dwelling-place
in the mountains.34 The bee is, with respect to its disposition and
function, such a miracle of God’s power that a whole sura, Sura al-
Nahl, has been named after it. For to inscribe in the minute head of
that little honey-machine a complete
____________________
33. Qur’an, 4:48.
34. Qur’an, 16:68.

programme for the fulfilment of its important task; to place in its
diminutive stomach the most delicious of foods and to ripen it there; to
place in its sting poison capable of destroying and killing animate
beings, without causing any harm to its own body or the member in
question - to do all this without the utmost care and knowledge, with
exceeding wisdom and purposiveness, partakes of a perfect orderliness
and equilibriium, and hence unconscious, disorderly, disequilibriated
nature and accident could never interfere or participate in any of this.
The appearance and comprehensiveness of this Divine craft, this
dominical deed, which is miraculous in three separate respects, in the
countless bees that are found scattered over the earth, with the same
wisdom, the same care, the same symmetry, at the same time and in
the same fashion - this is a self-evident proof of God’s unity.
The Second Verse:
There is for you a lesson in cattle. From what is within their bodies,
between excretions and blood, we produce for your drink, milk, pure
and agreeable to those who drink it.35 This verse is a decree
overflowing with useful instruction. To place in the nipples of cows,
camels, goats and sheep, as well as human mothers, in the midst of
blood and excrement but without being polluted by them, a substance
the exact opposite, pure, clean, pleasant, nutritive and white milk, and
to inspire in their hearts tenderness toward their young that is still
more pleasant, sweeter and more valuable than milk - this requires
such a degree of mercy, wisdom, knowledge, power, will and care that
it cannot in any way be the work of turbulent chance, of the tangled
elements, or of blind forces.
The manifestation, workings and comprehensiveness of so
miraculous a dominical art and so wise a Divine deed, all over the face
of the globe and in the countless hearts and breasts of innumerable
mothers of hundreds of thousands of species, in the same instant, the
same fashion, with the same wisdom and the same care - this too
constitutes a self-evident proof of God’s unity.
The Third Verse:
From the fruits of the date-palm and the vine you take sugar and fine
nourishment; verily therein is a sign for a people possessing
intelligence.36 This verse invites our attention to the date and to
grapes, saying, “For
____________________
35. Qur’an, 16:66.
36. Qur’an, 16:67.

those of intelligence, there is great proof, argument and evidence of
the Divine unity in these two fruits. These two fruits yield nurture and
sustenance, fresh and dry fruit, and give rise to most delicious forms of
food; yet the trees that bear them stand in waterless sand and dry soil,
and are thus miracles of power and wonders of wisdom. They are each
of them like a factory producing sweet sugar, a machine manufacturing
honeylike syrup, a work of art created with perfect order and sensitive
balance, wisdom and care; hence anyone with a grain of intelligence
will say on contemplating them, ‘The one who made them in this
fashion may very well be the Creator of the whole cosmos.’”
For in front of our eyes each vine branch the thickness of a finger will
hold twenty bunches of grapes, and each bunch will in turn contain
hundreds of sugary grapes, each like a litle pump emitting syrup. To
clothe the surface of each grape with a fine, delicate, thin, and
colourful protection; to place in its delicate and soft heart seeds with
their hard shells, which are like its retentive faculty, programme, and
the story of its life; to manufacture in its stomach a sweetmeat like the
helva of Paradise, a honey like the water of Kawthar; to create an
infinite number of such grapes over the face of the entire earth, with
the same care and wisdom and wonderful art, and at the same time
and in the same fashion - this proves in self-evident fashion that the
one who fulfils these tasks is the Creator of the whole cosmos, and this
deed, requiring as it does infinite power and limitless wisdom, can be
only His deed.
Yes, blind and stray, disorderly and unconscious, aimless, aggressive,
and anarchic forces, nature and causality, cannot have anything to do
with this most sensitive balance, this most skilful art, this most wise
scheme. They cannot even stretch out their hands toward it. It falls to
them only to be employed through the dominical command as passive
objects, as curtainholders.
Just like the three points proving Divine unity contained in the three
truths indicated in the three verses, the countless manifestations and
workings of infinite dominical deeds attest unanimously the unity of a
Single One of Unity, the All-Glorious One.
THE THIRD TRUTH: The creation of beings, particularly plants and
animals, with absolute speed and absolute orderliness; with absolute
ease and extreme skill, talent, ability, and order; with great value and
distinction, despite extreme abundance and intermingling.
Yes, to produce with extreme swiftness and in extreme abundance,
most skilfully and artistically, with great ease and facility combined
with the utmost care and orderliness, with great value and distinction
despite

abundance and intermingling, without any form of confusion or
deficiency - this can be achieved only by a Unique Being Whose power
is such that nothing appears difficult to it.
For that power it is as easy to create stars as atoms, the greatest as
the smallest, a whole species as a single member of a species, a
sublime and comprehensive universal as a restricted and petty
particular; it is as easy for Him to revivify and quicken the whole earth
as to do the same with a tree or to erect a tree as tall as a mountain as
it is to produce a seed no bigger than a fingernail. All of these deeds
He performs in front of our eyes.
So the exposition, the solution, the uncovering and proof of the
mystery of this degree of the assertion of the Divine unity, this Third
Truth, this word of unity - the mystery that the greatest universal is like
the smallest particular without the slightest difference between them
-this beneficial wisdom, this supreme talisman, this riddle beyond the
reach of the intellect, this most significant foundation of Islam, this
most profound source of faith, this greatest basis of the Divine unity-
the setting forth of all this opens the talisman of the Qur’an, and
makes it possible to know the most secret and unknowable riddle of
the creation of all beings, a riddle that reduces philosophy to
impotence.
Thanks and praise one hundred thousand times the letters of the
Risale-i Nur be to the Compassionate Creator that the Risale-i Nur has
solved, uncovered and established this wondrous talisman, this
wondrous riddle. It has been proven with decisive arguments, to the
same degree of certainty that twice two is four, particularly in the
discussion of “He is powerful over all things” toward the end of the
Twentieth Letter; in the section concerning God’s being an all-powerful
agent in the Twenty-Ninth Word, one devoted to the resurrection; and
in the section proving the Divine power in the degrees of “God is Most
Great” in the Twenty-Ninth Flash, written in Arabic. For that reason we
assign to those parts of the Risale-i Nur the exposition of this matter,
wishing, however, to set out briefly the foundations and proofs that
solve this mystery and to allude to thirteen mysteries that resemble
thirteen steps, or a list of contents. I have indeed written the first and
second mysteries, but unfortunately two powerful obstacles, material
and immaterial, have caused me to abandon the remainder.
T h e F i r s t M y s t e r y : If something be essential, its opposite
cannot have access to the essence defined by that thing. For that
would be equivalent to the union of opposites, which is an absurdity.
Now with regard to this principle, since God’s power is related to His
Essence and

is an essential concomitant of His Most Sacred Essence, impotence -the
opposite of power- cannot in any way gain access to that All-Powerful
Essence.
Moreover, the existence of degrees within a thing comes about
through the intervention in it of its opposite. For example, strong and
weak degrees of light result from the intervention of darkness; high
and low degrees of heat proceed from the admixture of coldness; and
greater and lesser amounts of strength are determined by the
intervention and opposition of resistance. It is therefore impossible that
degrees should exist in that power of the Divine Essence. He creates all
things as if they were but a single thing. And since degrees do not exist
in the power of the Divine Essence and it does not admit of weakness
or deficiency, no obstacle can in any way obstruct it nor can the
creation of anything cause it difficulty.
Since, then, nothing is difficult for God’s power, He creates the
supreme resurrection with the same ease as spring; spring with the
same facility as a tree; and a tree with as little trouble as a flower.
Further, He creates a flower as artistically as a tree; a tree as
miraculously as a spring; and a spring as comprehensively and
wondrously as a resurrection. All of this He accomplishes in front of our
eyes.
It has been proved in the Risale-i Nur with decisive and strong proofs
that if there were no Divine unity, the making of a flower would be as
difficult as a tree or even more difficult; the making of a tree would be
as hard a spring or even more difficult; and creation would even lose
its value and artistic quality. An animate being that now takes a minute
to produce would be produced with difficulty in one year, or maybe
never at all.
It is then on account of this mystery that these fruits, flowers, trees
and animals, that are extremely valuable despite their ubiquitousness
and abundance, and extremely artistic despite the swiftness and ease
of their fashioning, emerge in regular fashion onto the plain of being
and assume their functions. Proclaiming God’s glory, they accomplish
their duties and depart, leaving behind their seed in their stead.
S e c o n d M y s t e r y : Through the mystery of luminosity,
transparency, and obedience, just as through the manifestation of its
essential power, a single sun reflects it light in a single mirror, so too,
through the Divine command and due to the extensive activity of that
unrestricted power, it can easily bestow the same reflection -together
with its light and heat- on innumerable mirrors, shining objects, and
droplets. Great and small are the same, there is no difference between
them.
Similarly, like a single word can enter the ear of one man without

trouble, so too due to the infinite breadth of boundless creativity, it
may enter a million ears, with dominical permission. And a single light
like an eye, or a single luminous spirit being like Gabriel, through the
infinite breadth of dominical activity within the manifestation of mercy,
may be present in, or look at, or enter thousands of places through
Divine power, as easily as they look at or enter a single place. There is
no difference between many and few.
The pre-eternal power of God’s essence is the most subtle and
choicest of lights, the light of all lights; the quiddities, essences and
inner dimensions of all things are luminous and lustrous as mirrors; all
things, from the atom, the plant, and the animate creature to the stars,
the suns and the moons, are extremely obedient and submissive to the
command of that power of the Divine Essence and subordinate to the
orders of that pre-eternal power. It is for all of these reasons entirely
natural that innumerable things should be created with the same ease
as a single thing and placed side by side with each other. No concern
or task interferes with another. Great and small, many and few,
particular and universal - all are the same for that power, for which
nothing is difficult.
As was said in the Tenth and Twenty-Ninth Words, through the
mysteries of order, equilibrium, obedience to command and
submission to order, that power causes a great ship as big as a
hundred houses, to move and advance as a child’s finger pushes his
toy.
As a commander will send a single infantryman into battle with an
order from his throne, so too he may throw a whole obedient army into
the fray with the same single order.
Let us suppose that two mountains are in a state of equilibrium in a
large and sensitive balance. In the same way that a single walnut
would cause one pan to rise and the other to fall if placed on one side
of a balance containing two eggs, it would produce the same result
with the scale containing the mountains; through a wise law it would
cause one pan with its mountain to rise to the mountain-top, and the
other to descend with its mountain to the bottom of the valley.
Since there is to be found in God’s absolute, infinite, luminous,
esssential and eternal power a Divine justice and unending wisdom
that is the origin, source, fundament and beginning of all order,
regularity and equilibrium in creation; and since all things, particular
and universal, small and great, are obedient to the command of that
power and submissive to its workings - it follows that God causes the
stars to revolve and to move, through the wisdom of His order, as
easily as He rotates and moves the atoms.

In spring, just as He brings to life a single fly with a single order, so
too He bestows life with the same ease and the same command on the
whole species of fly, as well as all the hosts of plants and animals,
through the mystery of the wisdom and equilibrium inherent in His
power, and then sends them forth onto the plain of life.
In the same way that he swiftly gives life to a tree in spring and
infuses vitality in its bones, with His wise and just absolute power, He
also resurrects in the spring the corpse of the vast earth and brings
into being hundreds of thousands of different specimens of resurrection
similar to the tree, all this with the greatest of ease.
With His creative command, He brings the earth back to life. By the
decree of,
There will be but a single cry, then they shall all be brought nigh unto
Us;37that is, “all men and jinn, with a single cry and command shall be
brought to Us and made present at the plain of resurrection.” Again, by
His command,
The hour shall be but a blinking of the eye, or even closer;38that is,
the bringing about of resurrection and the gathering that follows upon
it shall take no longer than the opening and closing of an eye, or even
less. Then there is the verse,
Your creation and resurrection is as a single soul,39meaning the
following: “O men! To create you and to bring you to life, to resurrect
and gather you, is as easy for me as bringing one soul to life; it
presents no problem to My power.” Acccording to the inner sense of
these three verses, God will bring all men and jinn, all animals, spirit
beings and angels to the field of the Supreme Gathering and the great
balance with a single command and with great ease. One concern does
not interfere with another.
The remaining Mysteries, from the third and fourth as far as the
thirteenth, have been postponed to another time in a fashion
disagreeable to me.
THE FOURTH TRUTH: The existence and appearance of all beings
proclaim the Divine unity in a self-evident fashion through their
numerous points of unity and convergence, such as being
simultaneously
____________________
37. Qur’an, 36:53.
38. Qur’an, 16:77.
39. Qur’an, 31:28.

together and yet separate and unique; resembling one another; being
the miniature or magnified versions of each other; being some,
universals and species, and some, particulars and individuals;
resembling each other in the stamp of innate disposition; having
affinity in the impress of artistry; and aiding and complementing each
other with respect to their innate functions. They establish the unity of
their Maker. And with respect to dominicality, make it clear that the
cosmos is a universal and a whole that may not be divided or
fragmented.
For example, in each spring, to create, order and sustain the
innumerable members of the four hundred thousand different species
of plants and animals, together and intermingled, in a single moment
and in the same fashion, without any error or mistake, with the utmost
wisdom and perfection of artistry; to create all the different species of
bird, from flies, which are like birds in miniature, to eagles which are
the supreme specimens of the species, then to equip them with the
means of flight and subsistence and to cause them to journey through
the realm of the air; to imprint on the countenances of each of the
birds in miraculous fashion a stamp of artistry, on the body of each of
them a seal of wisdom, and in the quiddity of each of them, in
sustaining fashion, a sign of God’s unity; to cause wisely and mercifully
particles of food to hasten to the aid of the cells of the body, plants to
rush to the assistance of animals, and all mothers to go swiftly to the
help of their powerless infants; to work on all things, particular and
universal, from the Milky Way, the solar system and the elements of
the earth, down to the veils of the pupil of the eye, the petals of the
rose, the husk of the corn, the seeds of the melon, like a series of
intersecting circles, with the same regularity, perfection of artistry, the
same deed, and plenitude of wisdom - to do all this establishes the
following with self-evident certainty:
He who performs these deeds is One and unique; His imprint is on all
things. In the same way that He is not in any place, he is present in
every place. Like the sun, all things are distant from Him, but He is
close to all things. Just as the greatest objects, such as the Milky Way
and the solar system, are not difficult for Him, so too the cells in man’s
blood and the thoughts that pass across his heart are not secret from
Him nor beyond the reach of His power.
However great and multitudinous a thing may be, it is as easy for
Him as the smallest and scarcest thing, for He creates with ease a fly
on the model of an eagle, a seed in the form of a tree, a tree in the
shape of a garden, a garden with the artistry of a spring, and a spring
on the scale of a resurrection. Things most valuable in their artistry He
gives to us and bestows upon us most cheaply. The price that He asks
of us is merely to

say “In the name of God” and “Praise be to God.” In other words, the
accepted price for all those numerous precious bounties is to say at the
beginning of all things, “In the Name of God, the Merciful, the
Compassionate,” and at their end, “Praise be to God.”
Since this Fourth Truth is explained and proved elsewhere in the
Risale-i Nur, we content ourselves here with this brief allusion.
THE FIFTH TRUTH perceived by our traveller at the second stage:
the existence in the entirety of the cosmos, its pillars and parts and all
the beings contained in it, of the most perfect order and regularity; the
sameness of the substances and purposive beings that are the means
of the rotation and administration of that vast kingdom and are
connected to its general scheme; the fact that the Divine Names and
deeds that are at work in that magnificent city, that vast exhibition,
encompass and comprehend all things or most things, despite their
being one within the other, and of the same nature, and the same, and
their being the same Name and deed in every place; the fact that the
elements and species that are the means for the administration,
inhabiting, and construction of that well-adorned palace, cover the
whole face of the earth in their diffusion, despite their being one within
the other, of the same nature, and the same element and the same
species being found everywhere - all of this demands, proves, and
affirms, necessarily and self-evidently, the following:
The Maker and Disposer of this cosmos, the Monarch and Nurturer of
this realm, the Master and Builder of this palace, is one, unique, sole.
He has neither like nor peer, neither minister nor aide. He has neither
partner nor opposite, he has neither inability nor deficiency. Yes, order
is in itself a perfect expression of unity; it demands a single orderer. It
leaves no place for the assignment of partners to God, the source of
dispute and dissension.
There is a wise and precise order inherent in all things, whether
universal or particular, from the total scheme of the cosmos and the
daily and annual rotation of the earth down to the physiognomy of
man, the complex of senses in man’s head and the circulation of white
and red cells in man’s blood. Nothing other than One Absolutely
Powerful and Absolutely Wise can stretch out its hand intentionally and
creatively toward any thing, nor interfere with it. On the contrary, all
things are recipients, means of manifestation, and passive.
Now, ordering, the pursuit of certain purposes and the bestowal of
regularity with a view to certain benefits, can be done only by means
of knowledge and wisdom and performed only with will and choice.

Certainly and in all events, this wisdom-nurturing regularity, this
infinitely varied ordering of the cosmos that before our very eyes
assures various benefits, proves and affirms to a self-evident degree
that the Creator and Disposer of all beings is one, an agent possessing
will and choice. Everything comes into being through His power,
assumes a particular state through His will, and takes on a particular
form through His choice.
The heat-giving lamp of this hospice that is the world is one; its
candle that is the basis for the reckoning of time is one; its merciful
sponge is one; its fiery cook is one; its life-giving beverage is one; its
well-guarded field is one, as well as a thousand and one other
instances of oneness. It follows from all of these instances of oneness
that the Maker and Master of this hospice is also one, that He is
extremely generous and hospitable, for He employs numerous high-
ranking and great officials to serve the animate guests of His hospice.
Names such as All-Wise, Compassionate, Giver of Forms, Disposer,
Quickener, and Nurturer, the impresses and manifestations of which
are to be seen at work in every corner of the world, attributes such as
wisdom, mercy, and grace, and acts such as formation, disposition and
nurturing, are all one. They embrace every place in the utmost degree,
each Name and act being present there.
They also complement the imprint of each other in such a way that it
is as if those Names and deeds were uniting in such fashion that power
becomes identical with wisdom and mercy, and wisdom becomes
identical with grace and life. For example, as soon as the activity of the
Name of Quickener appears in a thing, the activity of numerous other
Names such as Creator, Giver of Form, and Provider, also appears at
the same instant, everywhere, and in the same system. This of a
certainty and self-evidently establishes and proves that that which is
designated by the Names and the Doer of the comprehensive deeds
that appear everywhere in the same fashion must also be one, single
and unique. In this we believe and to this we give our assent!
The elements that are the substance and material of creation
encompass the whole earth. Each of the species of creation that bears
an imprint attesting unity is diffused throughout the earth in unity and,
so to speak, conquers it. This also proves to the degree of being self-
evident that those elements together with what they embrace, and
those species, together with their separate members, are the product
and property of a single being. They are the products and servants of
so Unique and Powerful a One that He employs those vast and and
imperious elements as obedient servants and those species diffused
throughout the earth as well-

disciplined soldiers. Since this truth also has been established and
explained in other places in the Risale-i Nur, we content ourselves here
with this brief indication.
In summary of the witnessings that he derived from these Five
Truths, through the superabundance of faith and the joy of Divine
unity, and in expression of his feelings, our traveller said to his heart:
Look upon the coloured page of the cosmic book;
See what forms the golden pen of power has traced.
No dark point remains for the gaze of the heart’s eye;
It is as if God has inscribed His signs with light.
Know too that:
The leaves in the world’s book are dimensions infinite;
The lines of time’s events are works innumerable.
Written on the workbench of the Preserved Tablet of reality,
A meaningful embodied word, is every being in this world.
Listen also to this:
When all things proclaim, “No god but God,” they will in unison
say, “O Truth and Reality!” and beseech in harmony, “O Living
One!” Yes, in all things there is a sign pointing to the fact that He
is One.
Hearkening to this his heart and soul affirmed the truth of what they
heard and said, “Yes, indeed!”
In brief allusion to the Five Truths of Unity observed by our traveller
through the world, our voyager through the cosmos, at this Second
Stopping-Place, it was said in the Second Chapter of the First Station:
There is no god but God, the One, the Unique, to Whose Unity in
Necessary Existence points the witnessing of the truth of
Grandeur and Sublimity, its perfection and comprehensiveness;
the witnessing of the truth of the appearance of deeds in
absolute fashion, in infinitude, without any limitation except that
of God’s will and wisdom; the witnessing of the truth of the
creation of beings in absolute multiplicity with absolute
swiftness, the creation of creatures in absolute ease with
absolute perfection, the origination of things made in absolute
plenitude with utter perfection of artistry and value; the
witnessing of the truth of the existence of beings in universal
and comprehensive fashion, joined, interconnected and
interrelated; the witnessing of the truth of universal order, an
order incompatible with the assignation of partners to God; the
witnessing of the unity of the sources of cosmic order, a unity
that clearly attests the unity of their Maker; the unity of the
Names and deeds that comprehend and permeate the universe;
and the

unity of the elements and species dispersed over the face of the earth
in imperious fashion.
That world traveller voyaging through different ages chanced upon
the school of the Renewer of the Second Millenium, Imam-i Rabbani,
Ahmad Faruqi. He entered and listened to the lesson being taught by
the Imam:
“The most important result yielded by all the Sufi paths is the
unfolding of the truths of belief. The unfolding in clarity of a single truth
of belief is preferable to a thousand miraculous deeds and mystical
visions.”
The Imam said too:
“In former times, great persons said that someone will arise from
among the theologians and the scholars of the science of theology. He
will prove all the truths of belief and Islam with rational proofs and the
utmost clarity. I wish to be that man and maybe I am.”40 He
continued his instruction by saying that belief and the assertion of
Divine unity were the foundation, substance, light and life of all human
perfection; that the Hadith “An hour’s reflective thought is better than
a year’s worship”41 refers to reflection on belief; and that the silent
mode of invocation practised in the Naqshbandi Order is a form of this
most excellent reflection.
The traveller listened with utmost care. He turned and addressed
himself as follows: “It is thus that this heroic Imam speaks. To increase
the strength of one’s belief by as much as an atom is worth more than
a ton of gnosis or other form of perfection and sweeter than the honey
of a hundred visionary experiences.
“On the other hand, the philosophers of Europe have leagued
together for a thousand years to invent objections and doubts in their
hostility to faith and the Qur’an, and to attack the believers. They wish
to shake the pillars of belief that are the key, the source, the
foundation of everlasting felicity, of life immortal, of eternal Paradise.
We ought therefore to strengthen our belief by making it one of
realization instead of one of imitation. So come, let us advance! In
order to bring the twenty-nine degrees of faith that we have found,
each as powerful as a mountain, to the blessed number of thirty-three,
the number of litanies that follow upon
____________________
40. Time has proven that the man referred to here is not in fact an individual, but the
Risale-i Nur itself. It maybe that the people of unveiling happened to notice the
insignificant interpreter and proclaimer of the Risale-i Nur and hence came to speak
of “a man.”
41. al-‘Ajluni, Kashf al-Khafa, i, 310.

prayer, and in order to see a third stopping-place in this realm of
instruction, let us knock at the door of the dominical sustenance of the
animate world and open it with the key of ‘In the Name of God, the
Merciful, the Compassionate.’” Speaking thus he beseechingly knocked
at the gate of this Third Stopping-Place, a compendium of wonders,
and a spectacle of marvels.
Saying, “In the Name of God, the Opener,” he opened the gate. The
Third Stopping-Place became visible to him. He entered and saw that it
was illumined by four great and encompassing truths that
demonstrated the Divine unity as brightly as the sun.
THE FIRST TRUTH: the Truth of Opening
That is, the opening up from a single simple substance of
innumerable varied and separate forms, together, everywhere, in a
single instant and by a single deed, through the manifestation of the
Name of Opener.Yes, in the same way that God’s creative power has
opened up innumerable beings like flowers in the garden of the
cosmos, and endowed each with an orderly form and distinct identity,
through the manifestation of the Name of Opener, so too, although in
more miraculous fashion, he has given to the four hundred thousand
species of animate beings in the garden of the earth each its
symmetrical, adorned and distinct form.
He creates you in the wombs of your mothers, creation after creation
in three darknesses. That is God, your Sustainer. His is the sovereignty;
there is no god other than He. Where, then, will you turn?42Nought is
hidden from God, neither on earth nor in the heavens. He it is Who
forms you in the wombs as He wills; there is no god but He, the Mighty,
the Wise.43As these two verses indicate, the strongest proof of Divine
unity and the most remarkable miracle of Divine Power is God’s
opening up of forms. Because the opening of forms is repeatedly
established and expounded in different ways elsewhere in the Risale-i
Nur, and particularly in the Sixth and Seventh Degrees of the First
Chapter of the Second Station of this treatise, we refer the discussion
of this matter to those places and restrict ourselves here to the
following:
According to the testimony of botany and biology, based on profound
research, there is in the opening and unfolding of forms, such
comprehen
____________________
42. Qur’an, 39:6.
43. Qur’an, 3:5-6.

siveness and artistry that other than a Single and Unique One, One
Absolutely Powerful, able to see and do all things in all things, no one
could undertake this comprehensive and all-embracing deed. For this
deed of the unfolding of forms demands a wisdom, an attention and a
comprehensiveness that are present at all times and are contained
within an infinite power. This power, in turn, can be found only in that
Unique Being Who administers the whole cosmos.
As is decreed in the above-quoted verses, God’s attribute of
‘opening’ expressed in the opening and creation of the forms of men
from their mother’s wombs, within three darknesses, separately, with
equilibrium, distinctness, and order, without any error, confusion, or
mistake; this truth of the unfolding of the forms of all men and animals,
all over the earth, with the same power, the same wisdom and the
same artistry, is a most powerful proof of God’s unity. For to
comprehend and embrace all things is itself a form of unity that leaves
no room for the assignation of partners to God. Just as the nineteen
Truths of the First Chapter bearing witness to the necessary existence
of God also attest the existence of the Creator through their own
existence, so too they bear witness to His unity through their
comprehensiveness. Our traveller then saw the following Second Truth
in the Third Stopping-Place:
THE SECOND TRUTH: the Truth of Mercifulness
We see with our own eyes that there is one who has covered the face
of the earth with thousands of gifts of mercy, and made it into a
feasting-place. He has laid out a spread of hundreds of thousands of
the different delicious foods of Mercifulness, and made the inside of the
earth a storehouse containing thousands of precious bounties of
compassionateness and wisdom. That Being sends to us also the earth,
in its yearly rotation, like a ship or a train, laden with the finest of the
hundreds of thousands of vital human necessities, proceeding from the
World of the Unseen; and He sends to us too the spring, like a waggon
carrying food and clothing for us. Thus does he nurture us, with utmost
compassion. In order for us to profit from those gifts and bounties, He
has moreover given us hundreds and thousands of appetities, needs,
feelings, sensations and senses.
As was set forth in the Fourth Ray concerning the verse on the
sufficiency of God, He has given us a stomach that can take pleasure in
infinite varieties of food.
He has given us such a life that through the senses associated with it
we can derive benefit from the innumerable bounties of the vast
corporeal world, just as if it were some bounteous spread.

He has favoured us with the human state so that we delight in the
boundless gifts of both the spiritual and material worlds, through
instruments such as the intellect and the heart.
He has conveyed Islam to us so that we derive light from the
boundless treasuries of the Unseen and Manifest Realms.
He has guided us to faith so that we are illumined by the
innumerable lights and gifts of this world and the hereafter. This
cosmos is like a palace fitted out and adorned by the Divine quality of
mercy with innumerable antiques and valuable items, which then gives
to man’s hands the keys to open all the chests and chambers in that
palace, as well as bestowing on man’s nature all the needs and senses
that will enable him to make use of them.
This mercy that embraces this world and the hereafter, and indeed
all things, is without doubt a manifestation of oneness within unity.
Just as the light of the sun is a parable of unity, through its
comprehending all things that face it, every bright and transparent
object that receives the reflection of the light, heat, and seven colours
of the sun, is also a parable and a symbol of oneness. Hence, whoever
sees its all-embracing light will conclude that the sun of this earth is
one and unique. Witnessing the warm and luminous reflection of the
sun in all bright objects, and even in drops of water, he will say that
the oneness of the sun, or the sun itself, is present with its attributes
close to all things; it is at the mirrorlike heart of all things.
So too the encompassing of all things by the extensive mercy of the
Merciful One of Beauty, like a light, demonstrates the unity of that
Merciful One and that He in no way has any partner. Similarly, the fact
that under the veil of that all-embracing mercy the lights of most of the
Merciful One’s Names and a sort of manifestation of His essence are
found in everything, and especially in all living beings, and in man in
particular, and the fact that this gives each individual a
comprehensiveness arising from life which causes him to look to and
be related to the whole universe, proves the oneness of the Merciful
One and that He is present with all things and does all things in all
things.
Yes, the Merciful One shows the splendour of His glory in the whole of
the cosmos and all over the earth through the unity and
comprehensiveness of His mercy. With the manifestation of His
oneness, He gathers together in every member of all animate species,
and particularly man, specimens of all His bounties, orders the tools
and instruments of animate beings, and proclaims the special
solicitude of His beauty to each individual, this without shattering the
wholeness of the universe. As for man, it

is in him that God makes known in concentrated form the various
forms of His bounty.
Similarly, a melon can be said to be concentrated in its seed; the
being that makes the seed must necessarily be he who makes the
melon. Then, with the special balance of his knowledge and the
particular law of his wisdom, he draws the seed out from it, gathers it
together and clothes it in a body. Nothing other than the one and
unique master craftsman who makes the melon is able to make its
seed. That would be impossible.
Since through the manifestation of Mercifulness the cosmos becomes
like a tree or a garden, the earth becomes like a fruit or a melon, and
man becomes like a seed, of a certainty the Creator and Sustainer of
the smallest animate being must be the Creator of all the earth and all
the cosmos.
In Short: just as the making and unfolding of the regular and orderly
forms of all beings through the truth of Opening, which is
comprehensive, proves unity to the point of being self-evident, so too
the truth of Mercifulness, which encompasses all things, through its
nurturing of all animate beings that come into existence and enter the
life of this world, particularly the newly arrived, with the utmost order
and regularity, causing all necessities to reach them, forgetting none of
them, this same mercy reaching all individuals everywhere at the same
instant demonstrates both unity, and oneness within unity. Our
traveller then witnessed the following Third Truth in the Third Stopping-
Place
THE THIRD TRUTH: the Truth of Disposing and Administering
That is, to administer with complete order and equilibrium both the
awesome and swift-moving heavenly bodies and imperious, interfering
elements, and the needy, weak denizens of earth; to cause them to aid
each other; to administer them jointly with each other; to take all
necessary measures concerning them; and to make this vast world like
a perfect kingdom, a magnificent city, a well-adorned palace.Leaving
side the vast spheres of this imperious and merciful administration,
since it is explained and proved in important sections of the Risale-i
Nur such as the Tenth Word, we will show, by means of a comparison, a
single page and stage of that administration as it manifests itself in the
spring on the face of the earth.
Let us suppose, for example, that some wondrous world conqueror
assembled an army from four hundred thousand different groups and
nationalities, and supplied the clothes and weapons, the instructions
and dismissals and salaries of every group and nationality, separately
and variously, without any defect or shortcoming, without error or
mistake, at the

proper time, without any delay or confusion, with the utmost regularity
and in most perfect form, no cause other than the extraordinary power
of that wondrous commander could stretch out is hand to attempt that
vast, complex, subtle, balanced, multitudinous and just administration.
Were it to stretch out its hand, it would destroy the equilibrium and
cause confusion.
So too we see with our own eyes that an unseen hand creates and
administers every spring a magnificent army composed of four
hundred thousand different species. In the autumn -an example of the
day of resurrection- it dismisses three hundred thousand out of those
four hundred thousand species of plants and animals from their duties,
and they go on leave through the activity of death and in the name of
decease..
In spring -a sample of the gathering that follows resurrection- it
constructs three hundred thousand examples of raising from the dead
in the space of a few weeks, with the utmost order and discipline. In
the case of the tree, four such resurrections take place with respect to
the tree itself, its leaves, its flowers, and its fruits. After showing spring
to our eyes exactly like the preceding one, it gives each species and
group in that army of glory that contains four hundred thousand
different species its appropriate sustenance and provision, its
defensive weapons and distinctive garments, its orders and dismissals,
and all the tools and instruments it needs, with the utmost order and
regularity, without error or slip, without confusion or omission, in
unexpected fashion and at the proper time. It thus proves its unity,
oneness, uniqueness, and infinite power and boundless mercy within
perfection of dominicality, sovereignty and wisdom, and writes with the
pen of Divine Determining this proclamation of Divine unity on the face
of the earth, on the page of every spring.
After reading only a single page of this proclamation of one spring,
our traveller said to himself:
“The torment of Hell-fire is pure justice for those who commit the
error of denying resurrection. For such denial would be to refute the
numerous promises and to deny the power of One Powerful and
Compelling, a Wrathful One of Glory, Who has promised and assured all
of His prophets thousands of times and set forth in thousands of verses
of the Qur’an, explicity and by way of allusion, that He will bring about
a resurrection and gathering far easier for Him than the thousands of
miraculous gatherings that occur every spring, each more wondrous
than the Supreme Gathering.” His soul responded: “We believe in what
you say.”

THE FOURTH TRUTH, which forms the Thirty-Third Degree:
the Truth of Compassionateness and Bestowal of Provision
That is, the giving, over the whole face of the globe, within the earth, in the air above it
and the ocean around it, to all animate beings, especially those endowed with spirit, and
among them especially the impotent, the weak and the young, all of their necessary
sustenance, material and immaterial, in the most solicitous manner, deriving it from dry
and rude soil, from solid, bonelike dry pieces of wood, and in the case of the most
delicate of all forms of sustenance, from between blood and urine, at the proper time, in
orderly fashion, without any omission or confusion, in front of our eyes, by an unseen
hand.
Yes, the verse,
God is the Provider, the firm possessor of strength,44
restricts to God the task of sustaining and providing, and the verse,
There is no moving thing on earth but depends on God for its sustenance; He
knows its resting-place and storage-place; all is in a book perspicuous45
provides a dominical guarantee and pledge to furnish provision for all men and animals.
Similarly, the verse,
The beasts do not carry their sustenance; God sustains them and you, and He is
All-Hearing, All-Knowing,46
establishes and proclaims that it is God Who guarantees and provides for all impotent,
powerless, weak and wretched creatures that are unable to secure their own sustenance, in
an unexpected fashion, indeed from the Unseen or even out of nothing; it is He for
example Who provides for insects on the ocean bed and their young. This proclamation is
directed in particular to those men who worship causes and are unaware that it is He Who
bestows provision from behind the veil of causality. Numerous other verses of the Qur’an
and innumerable pieces of cosmic evidence unanimously demonstrate that it is the
compassionateness of a single Glorious Provider that nurtures all animate beings.
Now the trees require a certain form of sustenance but have neither power nor will.
They remain therefore in their places, trusting in God, and their provision comes
hastening to them. So too the sustenance of infants flows to their mouths from wondrous
small pumps, aided by the solici
____________________
44. Qur’an, 51:58.
45. Qur’an, 11:6.
46. Qur’an, 29:60.

tude and tenderness of their mothers. Then when the infants acquire a
little power and will, the milk ceases. These various instances clearly
prove that licit sustenance is not proportionate to will and power, but
comes in relation to weakness and impotence, which induce trust in
God.
Will, power and cleverness frequently incite greed, which is a source
of loss, and often push certain learned men toward a form of beggary,
whereas by contrast the trusting weakness of the boorish, crude and
common man may cause him to attain riches.
The proverb, “How many a learned man has striven in vain, and how
many an ignoramus gained rich provision,” establishes that licit
provision is not won by power and will, but by a mercy that finds
working and striving acceptable; it is bestowed by a tenderness that
takes pity on need.
Now provision and sustenance is of two kinds:
The First is true and natural provision, that required for life; this is
guaranteed by the Sustainer. It is indeed so regular and well-ordered
that this natural provision, stored in the body in the form of fat and
other things, is enough to ensure survival for at least twenty days,
even if nothing is eaten. Those who apparently die of hunger before
the twenty or thirty days are up and before the provision stored up in
their body is exhausted, die in reality not from a lack of provision, but
from a disease arising from lack of caution and the disturbance of fixed
habit.
The Second Form of Provision: metaphorical and artifical
provision, arising due to addiction from habit, wastefulness and
misuse, but acquiring the appearance of necessity. This form is not
guaranteed by the Sustainer, but depends on His generosity:
sometimes He may give it, sometimes He may not give it.
With respect to this second form of provision and sustenance, happy
is he who regards his frugality -a source of happiness and pleasure-
contentment and licit striving, as a form of worship and active prayer
for sustenance. He accepts God’s bounty gratefully and appreciatively,
and passes his life in happpy fashion.
Wretched is he who on account of prodigality -the source of
wretchedness and loss- and greed, abandons licit striving, knocks at
every door, passes his life in sloth, oppression and wretchedness, and
indeed puts his own life to death.
In the same way that a stomach requires sustenance, so too the
subtle capacities and senses of man, his heart, spirit, intelligence, eye,
ear and mouth, also request their sustenance from the Compassionate
Provider and gratefully receive it. To each of them separately and in
appropriate

form is presented such provision from the treasury of mercy as will
rejoice them and give them pleasure. Indeed, the Compassionate
Provider, in order to give to them provision in more generous measure
has created each of man’s subtle capacities -eye and ear, heart,
imagination, and intellect- in the form of a key to His treasury of mercy.
For example, the eye is a key to the treasury containing such precious
jewels as the fairness and beauty to be seen on the face of the
universe, and the same holds true of all the others mentioned; they all
benefit through faith. To resume after our digression:
The All-Powerful and Wise One Who created this cosmos created also
life as a comprehensive summary of the cosmos, and concentrated all
of His purposes and the manifestations of His Names therein. So too,
within the realm of life, he made of provision a comprehensive centre
of activity and created within animate beings the taste for provision,
thus causing animate beings to respond to His dominicality and love
with a permanent and universal gratitude, thankfulness, and worship
that is one of the significant purposes and instances of wisdom
inherent in the creation of the universe.
For example, it is one of the activities of dominicality to cause every
area of the broad realm of dominicality to rejoice - the heavens are
caused to rejoice with the angels and spirit beings, the World of the
Unseen with spirits, and the material world, particularly the air and the
earth, with the existence of all animate beings, particularly birds, great
and small, at all times and places. Through the wisdom of this causing
to rejoice and the infusion of life and spirit, animals and men are, as it
were, whipped by the need for provision and the pleasure they take
therein to pursue their provision and sustenance, thus being delivered
from sloth. This too is one of the wise activities of dominicality. Were it
not for such significant instances of wisdom, the provision destined for
animals would be caused instinctively to hasten toward them to satisfy
their needs, without any effort on their part, just as provision and
sustenance is caused to hasten toward the tree.
Were there to be an eye capable of witnessing and comprehending
the whole surface of the earth at one time, in order to perceive the
beauties of the Names of Compassionate and Provider and the witness
they bear to Divine unity, it would see what sweet beauty is contained
in the tender and solicitous manifestation of the Compassionate
Provider Who sends to the caravans of animals at the end of winter,
when their provision is about to be exhausted, extremely delicious,
abundant and varied foods and bounties, drawn exclusively from His
unseen treasury of mercy, as

succour from the unseen and Divine generosity, placed in the hands of
plants, the crowns of trees, and the breasts of mothers. The possessor
of that all-seeing eye would realize the following:
The making of a single apple, and the generous giving of it to a man
as true sustenance and provision, can be accomplished only by a Being
Who causes the seasons, the nights and the days to rotate, Who
causes the globe to revolve like a cargo ship, and thus brings the fruits
of the seasons within reach of those needy guests of the earth who
stand waiting for them. For the stamp of its nature, the seal of wisdom,
the imprint of eternal besoughtedness, the signet of mercy that is to be
found on the surface of the apple, is to be found also on all apples and
other fruits, plants and animals. Hence the true Master and Maker of
the apple is bound to be the Glorious Sovereign, the Beauteous Creator
of all the inhabitants of the world, who are the peers, the congeners
and the brothers of the apple; of the vast earth that is the garden of
the apple; of the tree of the cosmos that is its factory; of the seasons
that are its workshop; and of the spring and summer that are its place
of maturing.
In other words, every fruit is a seal of unity that makes known the
Writer and Maker of the earth, its tree, and of the book of the universe,
its garden; it demonstrates His unity, and shows to the number of
fruits, the seal affixed to the decree of unity.
Since the Risale-i Nur is a manifestation of the Names of All-
Compassionate and All-Wise, and numerous flashes and mysteries of
the truth of Compassionateness have been expounded and proved in
many parts of the Risale-i Nur, we leave further discussion of the
matter to those parts and content ourselves with this brief indication,
out of a vast treasury, on account of the unfavourable circumstances
from which we are now suffering.
Our traveller now says: “Praise be to God! I have seen and heard
Thirty-Three Truths bearing witness to the necessary existence and
unity of the Creator and Sovereign I was everywhere seeking and
enquiring after. Each of the truths is bright as the sun and leaves no
darkness behind. It is as strong and unshakeable as a mountain. Each
of them, with its verifications, bears decisive witness to His existence,
and with its comprehensiveness proves His unity in manifest fashion.
While proving implicitly all the pillars of faith, the totality and
consensus of these truths causes our belief to advance from imitation
to realization, from realization to knowledge of certainty, from
knowledge of certainty to vision of certainty, and from vision of
certainty to absolute certainty. Praise be to God; this is from the bounty
of my Sustainer.”
Praise be to God Who guided us to this; verily we would not have been
guided unless God had guided us. The messengers of God have come
to us with the truth.47 In extremely brief allusion to the lights of
belief derived by our inquisitive traveller from the four sublime truths
he witnessed at the Third Stopping-Place, it was said in the Second
Chapter of the First Station, concerning the truths of the Third
Stopping-Place:
There is no god other than God, the One, the Unique, to Whose
Unity in Necessary Existence points the witnessing of the
sublimity of the comprehensiveness of the truth of opening,
through the unfolding of different forms of four hundred
thousand species of living beings, perfect and without defect,
according to the testimony of biology and botany; the witnessing
of the sublimity of the comprehensiveness of the truth of
mercifulness, all-embracing and regular, without any deficiency,
as the eye can see; the witnessing of the sublimity of the truth of
administering, that encompasses in orderly fashion all living
beings, without error or defect; the witnessing of the sublimity of
the comprehensivness of the truth of compassionateness and
sustaining, embracing all consumers of sustenance, at every
time of need, without any mistake or forgetfulness; Glory be
unto Him, the Provider, the Merciful, the Compassionate, the
Solicitous, the Generous; His gifts are universal, and His
Generosity is all-embracing; there is no god but He!
Glory be unto You; we have no knowledge save that which You
have taught us; indeed, You are All-Knowing, All-Wise.48O our
Sustainer! For the sake of ‘In the name of God, the Merciful, the
Compassionate,’ O God, O Merciful One, O Compassionate One!
Bestow peace and blessings upon our master Muhammad, his
Family and all his Companions, to the number of all the letters in
the Risale-i Nur, multiplied by ten times the number of minutes
in all of our lives in this world and the hereafter, and then by the
number of particles in my body throughout the course of my life.
Forgive me, and those who aid me in sincerity in the copying and
distribution of the Risale-i Nur, and our fathers, our masters, our
shaykhs, our sisters, our brothers, and the sincere students of
the Risale-i Nur, particularly those who write and copy this
treatise; by Your Mercy, O Most Merciful of the Merciful, Amen.
The conclusion of our prayer is, ‘Praise be to God, the Sustainer
of All The Worlds!’
ba
____________________
47. Qur’an, 7:43.
48. Qur’an, 2:32.<div align="center">
The Rays / p.199

NOTE
Since the other parts of the Risale-i Nur were not available in the
place that saw the composition of the foregoing treatise, which
was of necessity written down here, certain important matters of
The Words and The Flashes have been mentioned also in The
Supreme Sign, in what is an apparent repetition. In order to have
the students of the Risale-i Nur in this area write a complete
Risale-i Nur in miniature, we nonetheless had them write down
all the present treatise.
The revised copy of this rough draft was written by a certain
blessed person. Even though he was ignorant of such matters,
we saw in the copy prepared by him a subtle and profound
correspondence of the letters: there were six hundred and sixty-
six alifs49 written at the beginning of the lines in his copy. This
number corresponds fully with the value according to the abjad
of the title given to this treatise by Imam ‘Ali (May God be
pleased with him), Ayat al-Kubra (The Supreme Sign), and thus
demonstrates the suitability of this title for the treatise. We also
understood this numerical correspondence to be an indication
that this treatise is a flash derived from the light of the verses of
the Qur’an for they are six thousand six hundred and sixty-six in
number.
SaidNursi
ba
____________________
49. Alif: the first letter of the Arabic alphabet, written as a vertical stroke, and the
numerical value of which is one. [Tr.]
The Rays / p.200

ON THE PURPOSE
OF THE RISALE-I NUR
Today, I listened to an imaginary exchange of question and answer.
Let me set forth for you a summary of it.
Someone said: “The great mobilization and complete preparedness
of the Risale-i Nur for the sake of belief and the proving of the Divine
unity is constantly increasing. One hundredth part of its contents is
enough to silence the most obstinate atheist; why then this further
feverish mobilization and preparation?”
They answered him: “The Risale-i Nur is not only repairing some
minor damage or some small house; it is repairing vast damage and
the all-embracing citadel which contains Islam, the stones of which are
the size of mountains. And it is not striving to reform only a private
heart and an individual conscience; it is striving to cure with the
medicines of the Qur’an and belief and the Qur’an’s miraculousness
the collective heart and generally-held ideas, which have been
breached in awesome fashion by the tools of corruption prepared and
stored up over a thousand years, and the general conscience, which is
facing corruption through the destruction of the foundations, currents,
and marks of Islam which are the refuge of all and particularly the
mass of believers.
“Certainly, for such universal breaches and awesome wounds, proofs
and equipment of the utmost certitude and the strength of mountains,
and well-proven medicines and numberless drugs of the effectiveness
of a thousand remedies are necessary. Emerging at this time from the
miraculousness of the Qur’an of Miraculous Exposition, the Risale-i Nur
performs this function, and is also the means of advancing and
progressing through the infinite degrees of belief.”
A long discussion ensued to which I listened, offering infinite thanks.
I curtail the matter here.
SaidNursi

The Supreme Sign

Uploaded by

Copyright:

Available Formats

The Supreme Sign

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

The Supreme Sign

Uploaded by

Copyright:

Available Formats

The Seventh Ray

The Supreme Sign 1

The Rays / The Seventh Ray - p.124

The Rays / The Supreme Sign - p.125

The Rays / The Supreme Sign - Introduction - p.126

The Rays / The Supreme Sign - Introduction - p.127

The Rays / The Supreme Sign - Introduction - p.128

The Rays / The Supreme Sign - Introduction - p.129

The Rays / The Supreme Sign - First Chapter - p.130

The Supreme Sign

The Rays / The Supreme Sign - First Chapter - p.131

The Rays / The Supreme Sign - First Chapter - p.132

The Rays / The Supreme Sign - First Chapter - p.133

The Rays / The Supreme Sign - First Chapter - p.134

The Rays / The Supreme Sign - First Chapter - p.135

The Rays / The Supreme Sign - First Chapter - p.136

The Rays / The Supreme Sign - First Chapter - p.137

The Rays / The Supreme Sign - First Chapter - p.138

The Rays / The Supreme Sign - First Chapter - p.139

The Rays / The Supreme Sign - First Chapter - p.140

The Rays / The Supreme Sign - First Chapter - p.141

The Rays / The Supreme Sign - First Chapter - p.142

The Rays / The Supreme Sign - First Chapter - p.143

The Rays / The Supreme Sign - First Chapter - p.144

The Rays / The Supreme Sign - First Chapter - p.145

The Rays / The Supreme Sign - First Chapter - p.146

The Rays / The Supreme Sign - First Chapter - p.147

The Rays / The Supreme Sign - First Chapter - p.148

The Rays / The Supreme Sign - First Chapter - p.149

The Rays / The Supreme Sign - First Chapter - p.150

The Rays / The Supreme Sign - First Chapter - p.151

The Rays / The Supreme Sign - First Chapter - p.152

The Rays / The Supreme Sign - First Chapter - p.153

The Rays / The Supreme Sign - First Chapter - p.154

The Rays / The Supreme Sign - First Chapter - p.155

The Rays / The Supreme Sign - First Chapter - p.156

The Rays / The Supreme Sign - First Chapter - p.157

The Rays / The Supreme Sign - First Chapter - p.158

The Rays / The Supreme Sign - First Chapter - p.159

The Rays / The Supreme Sign - First Chapter - p.160

The Rays / The Supreme Sign - First Chapter - p.162

The Rays / The Supreme Sign - First Chapter - p.163

The Rays / The Supreme Sign - First Chapter - p.164

The Rays / The Supreme Sign - First Chapter - p.165

The Rays / The Supreme Sign - First Chapter - p.166

The Rays / The Supreme Sign - First Chapter - p.167

The Rays / The Supreme Sign - First Chapter - p.168

The Rays / The Supreme Sign - First Chapter - p.169

The Rays / The Supreme Sign - First Chapter - p.170

The Rays / The Supreme Sign - First Chapter - p.171

The Rays / The Supreme Sign - Second Chapter - p.172

The Rays / The Supreme Sign - First Chapter - p.174

The Rays / The Supreme Sign - First Chapter - p.175

The Rays / The Supreme Sign - First Chapter - p.176

The Rays / The Supreme Sign - First Chapter - p.177

The Rays / The Supreme Sign - First Chapter - p.178

The Rays / The Supreme Sign - First Chapter - p.179

The Rays / The Supreme Sign - First Chapter - p.180

The Rays / The Supreme Sign - First Chapter - p.181

The Rays / The Supreme Sign - First Chapter - p.182