THE WORDS — New edition — Part 2

TENTH POINT OF ELOQUENCE:

It sometimes happens that a verse mentions man's rebellious acts, then restrains him with severe threats. Then, so that the severity of the threats should not cast him into despair and hopelessness, it concludes with some divine names which point to His mercy and console him. For example:

Say: if there had been [other] gods with Him - as they say - behold they would certainly have sought out a way to the Lord of the Throne! * Glory be to Him! He is high above all that they say! - Exalted and Great [beyond measure] * The sevens heavens and the earth, and all beings therein declare His glory; there is not a thing

but celebrates His praise; and yet you understand not how they declare His glory! Indeed, He is Oft-Forbearing, Most Forgiving!(17:42-44)

This verse says: "Say: if, like you say, God had had partners in his sovereignty, there would surely have been some signs of disorder, caused by the hand that stretched up to the throne of His dominicality and interfered. However, through the tongues of the manifestations and inscriptions of the divine names which they manifest, all creatures, universal or particular, great or small, from the seven levels of the heavens to microscopic organisms, glorify the All-Glorious One signified by those names, declaring Him to be free of partners or like.

Yes, just as the heavens declare Him to be All-Holy through the light-scattering words of the suns and stars, and through the wisdom they display and their order, and testify to His unity, so the atmosphere glorifies and sanctifies Him through the voice of the clouds and words of the thunder, lightning, and rain, and testifies to His unity. The earth too glorifies and declares to be One the All-Glorious Creator through its living words known as animals, plants, and other beings; and so does it glorify Him and testify to His unity through the words of its trees and their leaves, blossoms, and fruits. Similarly, despite their tiny size and insignificance, the smallest creatures and most particular beings glorify the All-Glorious One signified by the numerous universal names they display, and testify to His unity through the inscriptions they bear.

Thus, since man is the summary and result of the universe, and vicegerent of the earth, and its delicate fruit, this verse points out how ugly and deserving of punishment is his unbelief and associating partners with God. For it is counter and contrary to the whole universe, which altogether glorifies unanimously, with one tongue, its All-Glorious Creator and testifies in its own way to His unity, and performs the duty of worship with which it is charged, carrying it out in perfect submission. But in order not to cast man into despair, and to show the wisdom in the All-Glorious Subduer's permitting such an infinitely ugly rebellion and not destroying the universe around mankind, it says:

Indeed, He is Oft-Forbearing, Most Forgiving!

It shows with this summary the wisdom in His postponing it, and leaves a door open for hope.

Thus, you may understand from these ten indications of miraculousness that in the summaries at the conclusions of verses are numerous sprinklings of guidance and flashes of miraculousness. The greatest geniuses among

the scholars of rhetoric have bitten their fingers in absolute wonder and admiration at these unique styles, and declared: "This is not the word of man," and have believed with absolute certainty that

It is no less than revelation inspired.(53:4)

This means that together with the above-mentioned indications, numerous further facets not included in our discussion are contained in other verses in the arrangement of which such an impress of miraculousness is apparent that even the blind may see it.

THE THIRD BEAM of the Second Light

The Qur'an cannot be compared with other words and speech. This is because speech is of different categories, and in regard to superiority, power, beauty and fineness, has four sources: one is the speaker, another is the person addressed, another is the purpose, and another is the form. Its source is not only the form as literary people have wrongly shown. So in speech one should consider, "Who said it? To whom did they say it? Why did they say it? In what form did they say it?" One should not consider the words only and stop there. Since speech draws its strength and beauty from these four sources, if the Qur'an's sources are studied carefully, the degree of its eloquence, superiority, and beauty will be understood. Indeed, since speech looks to the speaker, if it is command or prohibition, it comprises also the speaker's will and power in accordance with his position. Then it eliminates resistance; it has an effect like physical electricity and increases in proportion to the speech's superiority and power. Take, for example, the verse:

O earth! swallow up your water. And O sky! withhold [your rain].(11:44)

That is, "O earth! Your duty is completed, swallow your water. O skies! No need now remains, cease giving rain." And for example:

And He said to it and to the earth: Come together willingly or unwillingly. They said: We do come [together] in willing obedience.(41:11)

That is, "O earth! O skies! Come whether you want to or not, you are anyway submissive to my wisdom and power. Emerge from non-being and come to the exhibition-place of my art in existence." And they replied: "We come in perfect obedience. Through Your power, we perform every duty that You have shown us." Consider the power and elevatedness of these true, effective commands, which comprise power and will, then look at human words like the following nonsensical conversation with inanimate beings:

Be stationary, O earth! Be cleft, O skies! O resurrection, break forth!

Can the two commands be compared? Yes, is there are any comparison between wishes arising from desires and the officious commands issuing from those wishes, and the command of a commander of real authority? Can there be any comparison between such words and the effective command, "Forward march!" of a supreme commander of a vast army? For if such a command is heard from a common soldier, while the two commands are the same in form, in meaning they are as different as a common soldier and the commander of an army.

And for example the verses:

Indeed, His command when He wills a thing is "Be!", and it is,(36:82)

and,

And on Our saying to the angels: Prostrate before Adam.(2:34)

Look at the power and elevatedness of these two verses, then look at man's speech in the form of commands. Is the latter not like a firefly in relation to the sun? In order to describe his act to both eye and ear, a true owner describes his act while performing it, and a true artist explains his art as he works it, and a true bestower explains his bounties as he bestows them, that is, in order to combine both word and act, each says: "Look! I have done this and I am doing this in this way. I did that for this reason, and this will be thus, and I am doing this so it will be like that."

And for example:

Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it? * And the earth, We have spread it out, and set thereon mountains standing firm, and produced therein every kind of beautiful growth [in pairs], * As an insight and reminder for all [God's] servants who turn unto Him. * And We send down from the sky rain charged with blessing, and We produce therewith gardens and grain for harvests; * And tall [and stately] palm-trees, with shoots of fruit-stalks, piled one over another; * As sustenance for [God's] servants; And We give [new] life therewith to land that is dead: thus will the coming-forth [from the grave].(50:6-11)

Can there be any comparison between these descriptions, these acts, which shine like the starry fruits of Paradise in the constellation of this sura in the skies of the Qur'an, and this mentioning many levels of proofs within them by means of the order of rhetoric, and this proving the resurrection of the

dead, its conclusion, with the phrase "thus will be the coming-forth,"thus silencing those people at the start of the sura who deny resurrection - can there be any comparison between this and the discussions of men about meddlesome acts which have little connection with them? It is not even the comparison of pictures of flowers drawn by copying, and real living flowers. To fully explain the meaning from "Do they not look"to "Thus will be the coming-forth"would be very lengthy, so we shall just pass over it with a brief indication, as follows.

Since, at the start of the sura, the unbelievers deny resurrection, the Qur'an gives a long introductory passage in order to compel them to accept it. It says: "Do you not look at the skies above you, which we have constructed in such magnificent, orderly fashion? Do you not see how We have adorned it with stars and the sun and the moon, and how We have allowed no fault or defect? Do you not see how We have spread out the earth for you and with what wisdom We have furnished it? We have fixed mountains on it and protected it from the encroachment of the sea. Do you not see how We have created every variety of plant and growing thing on the earth, beautiful and of every colour, and how We have made beautiful every part of it with them. And do you not see how we send down bounteous rain from the skies, and with it create gardens and orchards, and grains, and tall, fruit-bearing trees like the delicious date, and how I cause them to grow and send My servants sustenance with them? And do you not see that I raise to life the dead country with the rain? I create thousands of worldly resurrections. Just as I raise up with My power these plants out of this dead country, that is how your coming-forth will be at the resurrection. At the resurrection, the earth will die and you will come forth alive." Can there be any comparison between the eloquent explanations these verses set forth in proving resurrection, only one thousandth of which we have been able to allude to, and the words man puts forward to support a claim?

From the beginning of this treatise up to here, in endeavouring to make an obstinate enemy accept the Qur'an's miraculousness by way of impartial reasoning, known as ascertaining the truth, we have left secret many of the Qur'an's rights. We have brought that Sun in among candles and drawn comparisons. We have carried out the duty of ascertaining the truth and have proved its miraculousness in brilliant fashion. Now, in one or two words, not in the name of ascertaining the truth, but in that of reality, we shall point to the Qur'an's true station, which is beyond comparison.

Indeed, the comparison of other speech to the Qur'an is that of minuscule reflections of stars in pieces of glass. How can the Qur'an's words, each of which depict and show a constant truth, be compared with the

meanings man depicts through his words in the minute mirrors of his thoughts and feelings? How can the angelic, living words of the Qur'an, which inspire the lights of guidance and are the speech of the All-Glorious Creator of the sun and the moon, be compared with man's biting words with their bewitching substance and sham subtleties for arousing base desires? Yes, the comparison of poisonous vermin and insects, and blessed angels and luminous spirit beings, is that of man's words and those of the Qur'an. The Twenty-Fifth Word together with the previous twenty-four Words have proved these truths. This claim of ours is not unsubstantiated; its proof is the above-mentioned conclusion. Indeed, how can the words of the Qur'an, which are all the shells of jewels of guidance, and sources of the truths of belief and springs of the fundamentals of Islam, and have come directly from the throne of the All-Merciful, and above and beyond the universe look to man and descend to him, and comprise divine knowledge, power, and will, and are the pre-eternal address - how can its words be compared with man's vain, fanciful, futile, desire-nurturing words?

Yes, how can the Qur'an, which is like a tree of Tuba, and spreads in the form of leaves the world of Islam with all its qualities, marks, and perfections, all its ordinances and principles, and displays as fresh and beautiful through its water of life its purified scholars and saints, each like a flower, and produces all perfections and cosmic and divine truths as fruits, and again like a fruit-bearing tree produces numerous seeds within its fruits each like a principle and programme for actions and displays truths in continuous succession - how can this be compared with man's speech, which we know about? Where is the ground and where are the Pleiades?

Although for one thousand three hundred and fifty years, the All-Wise Qur'an has set forth and displayed all its truths in the market of the universe, and everyone, all nations, all countries have taken some of its jewels and its truths, and they do take them, neither the familiarity, nor the abundance, nor the passage of time, nor the great changes have damaged its valuable truths and fine styles, or caused it to age, or desiccated it, or made it lose its value, or extinguished its beauty. This on its own is an aspect of miraculousness.

If someone were to come forward now and put some of the truths the Qur'an brought into a childish order according to his own fancies, and if he were to compare these with some of the Qur'an's verses in order to contest them, and say "I have uttered words close to the Qur'an's," it would be utterly foolish, like in the following example: there is a common man, a builder of ordinary houses, incapable of understanding the elevated inscriptions of a master builder who has built a splendid palace the stones of

which are various jewels and has decorated it with harmonious adornments which look to the elevated inscriptions of all the palace and their relation to the stones. If the common man, who had no share in any of the jewels and adornment of the palace, were to enter it, destroy the elevated inscriptions in the valuable stones and put it into a form, an order, similar to that of an ordinary house in accordance with his childish desires and tack on a few beads pleasing to his juvenile view, and then say, "Look! I have greater skill and wealth and more precious adornments than the builder of the palace;" in comparison, it would be the art of a crazy, raving forger.

THIRD LIGHT

The Third Light consists of three Gleams.

FIRST GLEAM:

An important aspect of the Qur'an of Miraculous Expositions's miraculous inimitability was explained in the Thirteenth Word. It has been included here so that it might take its place among the other aspects of miraculousness, its brothers. It is as follows: if you want to see and appreciate how, like shining stars, all the Qur'an's verses scatter the darkness of unbelief by spreading the light of miraculousness and guidance, imagine yourself in the age of ignorance and desert of savagery where everything was enveloped in lifeless veils of nature, under the darkness of ignorance and heedlessness. Then suddenly from the elevated tongue of the Qur'an, you hear verses like:

Whatever is in the heavens extols and glorifies God, for He is the Mighty, the Wise.(57:1; 59:1; 61:1) * Whatever is in the heavens and earth extols and glorifies God, the Sovereign, the Most Holy One, the Mighty, the Wise.(62:1)

See how those dead or sleeping creatures of the world spring to life in the minds of those listening at the sound of "extols and glorifies," how they awake, spring up, and mention God's names! And at the sound of,

The seven heavens and the earth and all within them extol and glorify Him,(17:44)

the stars in those black skies, each a lifeless piece of fire, and the wretched creatures on the face of the earth present the following view to those listening: the sky appears as a mouth and the stars as wisdom-displaying words and truth-uttering lights. The earth appears as a head, the land and sea as tongues, and all the animals and plants as words of glorification. Otherwise you will not appreciate the subtleties of the pleasure at looking from this time to that. For if you look at each verse as having scattered its light since

that time, and having become like universally accepted knowledge with the passage of time, and as shining with the other lights of Islam, and taking its colour from the sun of the Qur'an, or if you look at it through a superficial and simple veil of familiarity, you will not truly see what sort of darkness each verse scatters or how sweet is the recital of its miraculousness, and you will not appreciate this sort of its miraculousness among its many sorts. If you want to see one of the highest degrees of the Qur'an of Miraculous Exposition's miraculous inimitability, listen to the following comparison:

Let us imagine an extremely strange and vast and spreading tree which is concealed beneath a veil of the unseen and hidden in a level of concealment. It is clear that there has to be a relationship, harmony, and balance between a tree and all its members, such as its branches, fruits, leaves, and blossom, the same as between man's members. Each of its parts takes on a form and is given a shape in accordance with the nature of the tree. So if someone appears and traces a picture on top of the veil corresponding to the members of the tree, which has never been seen, then delimits each member, and from the branches to the fruit, and the fruit to the leaves draws a form proportionately, and fills the infinitely distant space between its source and its extremities with drawings showing exactly the shape and form of its members, certainly no doubt will remain that the artist sees the concealed tree with an eye that penetrates and encompasses the unseen, then he depicts it.

In just the same way, the discriminating statements of the Qur'an of Miraculous Exposition concerning the reality of contingent beings (that is, concerning the reality of the tree of creation which stretches from the beginning of the world to the farthest limits of the hereafter, and spreads from the earth to the divine throne and from minute particles to the sun) have preserved the proportion between the members to such a degree and have given each member and fruit a form so suitable that at the depictions of the Qur'an, all exacting scholars have declared at the conclusion of their investigations: "What wonders God has willed! How great are God's blessings!" They have said: "It is only you who solves and unravels the talisman of the universe and riddle of creation, Oh All-Wise Qur'an!"

"And God's is the highest similitude"(16:60) - and there is no error in the comparison - let us represent the divine names and attributes and dominical acts and deeds as a Tuba tree of light, the sphere of whose grandeur stretches from pre-eternity to post-eternity, and the limits of whose vastness spread through infinite, endless space and encompass it, and the limits of whose deeds stretch from,

It is God Who splits the seed-grain and date-stone;(6:95) and, Comes between man and his heart,(8:24)

to,

Who created the heavens and the earth in six days;(7:54) and, And the heavens rolled up in His right hand.(39:67)

The All-Wise Qur'an has described that luminous reality, the truths of those names and attributes, and acts and deeds, together with all their branches and twigs and aims and fruits, in a way so harmonious, so fitting for one another, so appropriate for one another, without marring one another or spoiling the decree of one another, or their being remote from one another, that all the people of illumination and those who have penetrated to the realities, and all the wise and the sage who have journeyed in the realm of the inner dimensions of things, have declared: "Glory be to God!" in the face of that Discriminating Exposition, and have affirmed it, saying: "How right, how conformable with reality, how fine, how worthy!"

Take, for example, the six pillars of belief. They resemble a single branch of those two mighty trees which look to the entire sphere of contingency and sphere of necessity: it depicts all the branches and boughs of those pillars - as far as the furthest fruits and flowers - observing such a harmony and proportion between them, and describes them in a manner so balanced, and illustrates them a way so symmetrical that the human mind is powerless to perceive it and stands astonished at its beauty. The proof that a beauty of proportion and perfect relation and complete balance have been preserved between the five pillars of Islam, which are like one twig of the branch of belief, down to the finest details, smallest point of conduct, furthest aims, most profound wisdom, and most insignificant fruits, is the perfect order and balance and beauty of proportion and soundness of the Greater Shari'a of Islam, which has emerged from the decisive statements, senses, indications, and allusions of the comprehensive Qur'an; they form an irrefutable and decisive proof and just witness that cannot be doubted. This means that the expositions of the Qur'an cannot be attributed to man's partial knowledge, and particularly to the knowledge of someone unlettered. They rest rather on a comprehensive knowledge and are the word of One Who is able to see all things together and observe in one moment all truths between pre-eternity and post-eternity. In this we believe.

SECOND GLEAM:

Just how far the human philosophy which challenges Qur'anic wisdom has fallen in the face of that wisdom has been explained and illustrated with comparisons in the Twelfth Word and proved in the other Words. We therefore refer readers to those treatises and

for now offer a further comparison from another point of view. It is as follows:

Human science and philosophy look at the world as fixed and constant. And they discuss the nature of beings and their characteristics in detail; if they do speak of their duties before their Maker, they speak of them briefly. Quite simply, they speak only of the decoration and letters of the book of the universe and attach no importance to its meaning. Whereas the Qur'an looks on the world as transient, passing, deceptive, travelling, unstable, and undergoing revolution. It speaks briefly of the nature of beings and their superficial and material characteristics, but mentions in detail the worshipful duties with which they are charged by the Maker, and how and in what respects they point to His names, and their obedience before the divine creational commands. We therefore shall take a look at the differences between human philosophy and Qur'anic wisdom in regard to detailed or summary consideration, and shall see which is pure truth and reality.

A watch we hold in our hand appears to be unmoving and at rest, but its inside is in perpetual upheaval through the motion of the workings and the constant anguish of the cogwheels and parts. In just the same way, together with its apparent stability, this world, which is a huge clock of divine power, is perpetually revolving within upheaval and change, transience and evanescence. Indeed, since time has entered the world, night and day are like a two-headed hand counting the seconds of that huge clock. The years resemble a hand counting its minutes, while the centuries count its hours. Thus, time casts the world onto the waves of death and decline. It assigns all the past and the future to non-existence, leaving in existence only the present.

Together with this form which time gives the world, with regard to space also it is like an unstable clock undergoing revolution. For since the space of the atmosphere changes swiftly and quickly passes from one state to another due to being filled and emptied with clouds sometimes several times a day, it causes change like a hand counting the seconds. And the space of the earth, the floor of the house of the world, since with life and death and the animals and plants its face changes very rapidly, like a minute-hand it shows that this aspect of the world also is transient. And just as the earth is thus in regard to its face, so through the revolutions and upheavals within it, and the mountains emerging as a result and disappearing, this aspect of the world is slowly passing also, like an hour hand. And such change as the movements of the celestial bodies, the appearance of comets, the occurrence of solar and lunar eclipses, and falling stars, the space of the

heavens too, the ceiling of the house of the world, shows that the heavens also are not unmoving and at rest, but are progressing towards old age and destruction. Their change is slow and tardy like the hand counting the days in a weekly clock, but in every respect it demonstrates that they are transient and passing and heading for destruction.

Thus, the world, in regard to the world, has been constructed on these seven pillars. These pillars perpetually shake it. But when the world which is thus in motion and being shaken looks to its Maker, the motion and change become the working of the pen of power, writing the missives of the Eternally Besought One. And those changing states are the mirrors of the divine names, which, being constantly renewed, display with ever-differing depictions the manifestation of the names' qualities.

Thus, in respect of the world, the world is both transient and hastens towards death, and is undergoing revolution. Although in reality it is departing like flowing water, to the heedless eye it appears to be frozen; due to the idea of nature, it has become dense and turbid and a veil concealing the hereafter. Thus, through philosophical investigation and natural science, and the seductive amusements of dissolute civilization and its intoxicated passions, sick philosophy has both increased the world's frozen state and inaction, and made denser heedlessness, and increased its opaqueness and turbidity, and caused the Maker and the hereafter to be forgotten. Whereas, with its verses,

By the Mount [of Revelation]. * By a Book inscribed.(52:1-2) * When the Event Inevitable comes to pass.(56:1) * The [Day of] Noise and Clamour, * What is [the Day of] Noise and Clamour?,(101:1-2)

the Qur'an cards the world in regard to the world like cotton, and casts it away. Through such expositions as,

Do they see nothing in the government of the heavens and the earth?(7:185) * Do they not look at the sky above them? - How We have made it.(50:6) * Do the unbelievers not see that the heavens and the earth were joined together, before We clove them asunder?,(21:30)

it gives the world a transparency and removes its turbidity. Through such light-scattering illuminations as,

God is the Light of the heavens and the earth.(24:35) * What is the life of this world but play and amusement?,(6:32)

it melts the frozen, inactive world. Through such death-tainted expressions as,

When the sun is folded up.(81:1) * When the sky is cleft asunder.(82:1)

* When the sky is rent asunder.(84:1) * And the trumpet will be sounded, and all that are in the heavens and all that are on earth will fall down senseless, except such that it pleases God [to exempt],(39:68)

it smashes the delusion that the world is eternal. Through such thunderous blasts as,

He knows what enters within the earth and what comes forth out of it, what comes down from the skies and what mounts up to them. And He is with you wheresoever you may be. And God sees all that you do.(57:4) * And say: Praise be to God, Who will show you His signs, so that you shall know them. And your Sustainer is not unmindful of all that you do,(27:93)

it scatters the heedlessness born of the notion of nature.

Thus, from beginning to end the Qur'an's verses which are turned towards the universe proceed according to this principle. They reveal and display the reality of the world as it is. Through showing just how ugly the ugly world is, it turns man's face from it and points out the beautiful world's beautiful face, which looks to the Maker. It fastens man's eye on that. It instructs in true wisdom and knowledge, teaching the meanings of the book of the universe, and looking infrequently at the letters and decorations. It does not cause the meaning to be forgotten like drunken philosophy, nor make man enamoured of the ugly and waste his time on meaningless things due to the decoration of the letters.

THIRD GLEAM:

In the Second Gleam we pointed to the fall of human philosophy before Qur'anic wisdom and to the miraculousness of Qur'anic wisdom. Now, in this Gleam, we shall show the degree of the wisdom and science - before Qur'anic wisdom - of the purified scholars, the saints, and the enlightened among philosophers, the Ishrâqiyyûn,who are all students of the Qur'an, and shall briefly indicate the Qur'an's miraculousness in this respect.

The truest evidence of the All-Wise Qur'an's sublimity, and the clearest proof of its truth and justice, and the most powerful sign of its miraculous inimitability is this: it has preserved the balance of all the degrees of all the areas of divine unity together with all their necessities and not spoilt it, and has expounded them; it has preserved the balance of all the exalted divine truths; it has brought together all the ordinances dictated by the divine names and preserved their mutual proportion; and it has brought together the dominical and divine acts with perfect balance. Thus, such preserving and balance and bringing together is a characteristic that is certainly not

present in human works nor in the products of the thought of the eminent among humankind. It is to be found nowhere in the works of the saints who have penetrated to the inner face of beings, which looks to their Creator, nor in the books of the Ishraqiyyun,who have passed to the inward, hidden meaning of things, nor in the knowledge of the spiritual who have penetrated the World of the Unseen. It is as if each group adheres to only one or two branches of the mighty tree of reality, as though they have practised a division of labour; each busies itself with only the fruit or the leaves. They either know nothing of the others, or do not concern themselves with them.

Absolute reality cannot be comprehended by restricted views. To comprehend it, a universal view like that of the Qur'an is necessary. For sure others are instructed by the Qur'an, but with their particular intelligences they can see completely only one or two sides of universal reality, and are preoccupied with them, and imprisoned in them. Due to either excess or negligence they spoil the balance of reality and mar its proportion and harmony. This truth is explained with an unusual comparison in the Second Branch of the Twenty-Fourth Word, and now we shall point to the matter with another comparison.

For example, let us suppose there is some treasure under the sea, full of innumerable jewels of various kinds. Divers are plunging the depths to search for the treasure's jewels. Since their eyes are closed, they understand what is there through the dexterous use of their hands. A longish diamond comes into the hand of one of them. The diver assumes that the whole treasure consists of a long, pillar-like diamond. When he hears of other jewels from his companions, he imagines that they are subsidiary to the diamond he has found, and are facets and embellishments of it. Into the hand of another passes a round ruby, while another finds a square piece of amber, and so on; each of them believes that the jewel he perceives with his hand is the essential, major part of the treasure, and supposes that the things about which he hears are additional parts and details of it. The balance of the truths is thus spoilt, and the mutual proportion too is marred. The colour of many truths changes; in order to see the true colour of reality they are obliged to resort to forced interpretation and elaborate explanations. Sometimes even they go as far as denial and rejection. Anyone who studies the books of the Ishraqiyyunphilosophers and the works of the Sufis who rely on illuminations and visions without weighing them on the scales of the Sunna, will doubtless confirm this statement of ours. That is to say, although their works concern truths similar to those of the Qur'an and are taken from the Qur'an's teachings, because they are not the

Qur'an, they are defective in that way. The Qur'an's verses also, which are oceans of truths, are divers for that treasure under the sea. But their eyes are open and encompass the treasure. They see what there is in the treasure and what there is not. They describe and expound it with such harmony, order, and proportion that they show the true beauty and fineness. For example, they see the vastness of dominicality expressed by the verses,

And the whole of the earth will be but His handful, and the heavens will be rolled up in His hand.(39:67) * The Day that We roll up the heavens like a scroll rolled up for books [completed].(21:104)

So too they see the all-encompassing mercy expressed by these:

God, there is nothing hidden from Him on the earth or in the heavens * He it is Who shapes you in the wombs as He pleases.(3:5-6) * There is not a moving creature, but He has grasp of its forelock.(11:56) * How many are the creatures that carry not their own sustenance? It is God who feeds [both] them and you.(29:60)

They see and point out the vast extent of the creativity expressed by,

Who created the heavens and the earth and made the darkness and the light.(6:1)

So too they see and show the comprehensive disposal and encompassing dominicality expressed by,

But God has created you and what you do.(37:96)

They see and point out the mighty truth expressed by,

He gives life to the earth after its death,(30:50)

and the magnanimous truth expressed by,

And your Sustainer inspired the bee,(16:68)

and the sovereign, commanding vast truth expressed by,

The sun and the moon and the stars subjugated to His command.(7:54)

They see and show the compassionate, regulating truth expressed by,

Do they not observe the birds above them, spreading their wings and folding them in? None can uphold them except the Most Merciful; indeed He sees all things,(67:19)

and the vast truth expressed by,

His Throne extends over the heavens and the earth, and He feels no fatigue in preserving them,(2:255)

and the guarding truth expressed by,

And He is with you wherever you may be,(57:4)

and the all-encompassing truth expressed by,

He is the First and the Last and the Outward and the Inward, and He is Knowing of All Things,(57:3)

and the proximity expressed by,

It was We Who created man, and We know what dark suggestions his soul makes to him; for We are nearer to him than his jugular vein,(50:16)

and the elevated truth indicated by,

The angels ascend to Him in a day the measure of which is fifty thousand years,(70:4)

and the all-embracing truth expressed by,

God commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion.(16:90)

The Qur'an's verses see and show in detail each of the six pillars of belief in respect of this world and the hereafter, action and knowledge. They see and show intentionally and seriously each of the five pillars of Islam, and all the principles which ensure happiness in this world and the next. They preserve their balance, perpetuate their proportion, and a form of the Qur'an's miraculousness comes into being from the source of the beauty which is born of the mutual proportion of the entirety of those truths.

It is due to this great mystery that although the scholars of theology (kalâm)are students of the Qur'an and one section of them has written thousands of works of ten volumes each on the pillars of belief, because like the Mu'tazilites they preferred reason to revelation, they have not been able to express with clarity so many as ten of the Qur'an's verses, or prove them decisively, or convince persuasively concerning them. It is quite simply as though they have dug tunnels under distant mountains, taken pipes with the chains of causes to the ends of the world, there cut the chains and then demonstrated knowledge of God and the existence of the Necessarily Existent One, which are like the water of life. The Qur'an's verses, however, can all extract water from every place like the staff of Moses, open up a window from everything, and make known the All-Glorious Maker. We have actually proved and demonstrated this fact in the Arabic treatise Katre,and in the other Words, which flow forth from the ocean of the Qur'an.

It is also due to this mystery that since the leaders of the heretical groups who have passed to the inward nature of things (bâtin)have not fol-

lowed the Prophet's (UWBP) Sunna but relied on their visions, they have returned having gone half way. Becoming leaders of a community, they have founded sects. And being unable to preserve the proportion and balance of the Qur'anic truths, they have fallen into innovation and misguidance and driven a community of people down the wrong road. Thus, the complete impotence of all of them demonstrates the miraculousness of the Qur'an's verses.

* * *

Conclusion

Two flashes of the Qur'an's miraculousness were mentioned in the Fourteenth Drop of the Nineteenth Word: its repetitions and brevity concerning the physical sciences, which are imagined to be faults, yet are both sources of flashes of miraculousness. Also, a flash of the Qur'an's miraculousness which shines on the miracles of the prophets is demonstrated clearly in the Second Station of the Twentieth Word. Similarly to these, numerous flashes of miraculousness have been mentioned in others of the Words and in my Arabic treatises. Deeming those to be sufficient, here we shall say only this: a further miracle of the Qur'an is that just as all the prophets' miracles display an impress of the Qur'an's miraculousness, so together with all its miracles, is the Qur'an itself a miracle of the Prophet Muhammad (UWBP). And all the miracles of the Prophet Muhammad (UWBP) are a miracle of the Qur'an that demonstrate its relation with Almighty God. With the appearance of that relation, all of its words become miracles. For then a single of its words may contain the meaning of a tree of truths, like a seed; and may be connected with all the members of a mighty truth, like the centre of the heart; and since its relies on an all-encompassing knowledge and infinite will, it may look to innumerable things together with their letters, totalities, situations, and positions. It is because of this that the scholars of the science of letters claim that they have found a pageful of secrets in a single of the Qur'an's letters, and they prove what they claim to adepts of that science.

Now, gather together in your mind's eye all the Lights, Rays, Flashes, Beams, and Gleams from the start of this treatise up to here and consider them all together! As a decisive conclusion, they recite and proclaim in resounding tones the claim made at the beginning, that is,

Say: If all mankind and the Jinn were to gather together to produce

the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support.(17:88)

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(2:32)

O our Sustainer! Do not call us to task if we forget or do wrong.(2:286) * O my Sustainer! Expand for me my breast, * And make easy for me my task, * And remove the impediment from my speech, * So that they may understand what I say.(20:25-28)

O God! Grant blessings to our master Muhammad that will be pleasing to You and will be fulfilment to his truth, and to his Family, his Companions, and his brothers, and grant them peace.

O our Sustainer! Let not our hearts deviate after you have guided us, and grant us mercy from Your Presence, for You are the Granter of bounties without measure.(3:8) * And the close of their prayer will be, All praise be to God, the Sustainer of All the Worlds.(10:10) Amen. Amen. Amen.

* * *

First Addendum

[Of the Addenda added to the Twenty-Fifth Word, this First Addendum consists of the Seventeenth Degree of the First Station of the Seventh Ray, The Supreme Sign,on account of its station.]

Knowing the aim of life in this world, and the life of life, to be belief, the tireless and insatiable traveller through the world who was questioning the universe concerning his Sustainer then said to himself: "Let us refer to the book called the Qur'an of Miraculous Exposition, which is known as the word and speech of the One we are seeking, and is the most famous, brilliant, dominant book in the world, challenging everyone in every century who does not submit to it. But first we must prove that it is the book of our Creator." And he started to search.

Since the traveller lived at this time, he looked first at the Risale-i Nur,which consists of flashes of the Qur'an's miraculousness, and saw that its one hundred and thirty parts are fine points and lights of the verses of that Distinguisher between Truth and Falsehood, and authentic explanations of them. Although through striving and endeavour the Risale-i Nurhas spread the Qur'anic truths everywhere in an age as obstinate and atheistic as this, the fact that no one has opposed it successfully proves that the Qur'an, which is its master, source, authority, and sun, is heavenly and revealed, and not man's word. Only one proof of the Qur'an out of the hundreds of the Risale-i Nur,the Twenty-Fifth Word together with the last part of the Nineteenth Letter, has proved so decisively that the Qur'an is miraculous in forty aspects that everyone who has seen them, rather than criticizing or objecting to them, has been full of wonder at their proofs, appreciating and praising them. So referring it to the Risale-i Nurto prove the Qur'an's miraculous aspects and its being the Word of God, the traveller only noted with brief indications several points demonstrating its greatness.

First Point:Just as with all its miracles and all its truths, which are an indication of its veracity, the Qur'an is a miracle of Muhammad (Upon whom be blessings and peace), so too with all his miracles and the evidences of his prophethood and perfections of his knowledge, Muhammad (UWBP) is a miracle of the Qur'an, and a decisive proof that it is the Word of God.

Second Point:The Qur'an caused a transformation in social life in this world in so luminous, happy, and truthful a fashion, and brought about such a revolution in both men's souls, and hearts, and spirits, and minds, and in their personal lives, social lives, and political lives, and continued and directed that revolution, that every minute for fourteen centuries its six thousand six hundred and sixty-six verses have been recited with deep reverence by the tongues of at least one hundred million men, and it has trained men, purified their souls and cleansed their hearts, and has caused spirits to unfold and progress, given direction and light to minds, and vitality and happiness to life. For sure, such a book has no like; it is a wonder, a marvel, a miracle.

Third Point:The eloquence the Qur'an has demonstrated from that age till now is illustrated by the following: it caused Labid's daughter to remove from the walls of the Ka'ba the famous verses written in gold of the most celebrated poets called the Seven Hanging Poems, and to declare while doing so: "Beside the verses of the Qur'an these no longer have any value!"

Also, when a bedouin poet heard the verse,

Therefore expound openly what you are commanded(15:94)

being recited, he bowed down in prostration. When asked if he had become a Muslim, he replied: "No, I was prostrating before the eloquence of this verse."

Also, thousands of brilliant scholars and learned literary figures like the geniuses of the science of rhetoric, 'Abd al-Qahir Jurjani, Sakkaki, and Zamakhshari, all reached the conclusion that, "The Qur'an's eloquence is beyond man's power, he could not achieve it."

Also, although from that time it has continuously issued a challenge provoking conceited and egotistical orators and poets, proclaiming in a way which will sting their pride: "Produce the like of one single sura or be resigned to ignominy and ruin in this world and the next!", the obdurate orators of that time gave up disputing it verbally, the short way of producing the like of one sura, and chose the way of the war, which was lengthy and threw their lives and property into peril, thus proving that it was not possible to take the short way.

Also, millions of Arabic books are in circulation, written since that time by the Qur'an's friends through the desire to resemble and imitate it, and by its enemies, driven to combat and criticize it, and such works are being written and have improved through the meeting of minds and ideas, but if even the most common man should listen to them, he would declare that

none of them have reached it, saying: "The Qur'an does not resemble these and is not of their level. It is either lower than all of them or higher. No one in the world, no unbeliever, nor an idiot even, can say that it is lower, which means that the degree of its eloquence is above all of them."

One time, a man recited the verse,

All that is in the heavens and the earth extols and glorifies God,(57:1)

and said: "I can't see the eloquence in this, although it is considered wonderful." So it was said to him, "You return to that time like the traveller, and then listen to it." So imagining himself to be there before the Qur'an was revealed, he saw the beings of the world to be lifeless, without consciousness and duties, wretched and obscure in an unstable, transitory world in the middle of limitless, empty space. Suddenly, listening to this verse from the tongue of the Qur'an, he saw that it drew back a veil from the universe and face of the world, illuminating it. He saw that this pre-eternal address and eternal decree instructs the conscious beings lined up in the centuries, revealing the universe to be like a huge mosque, and foremost the heavens and the earth, and all beings, to be employed in the glorification and remembrance of God, enthusiastically performing their duties with joy and eagerness. He appreciated the degree of eloquence of this verse, and comparing the others to it, understood one of the thousands of instances of wisdom in the recitation of the Qur'an's eloquence overspreading half the earth and a fifth of mankind, and, being held in utter veneration, perpetuating its sublime sovereignty for fourteen centuries without break.

Fourth Point:The Qur'an displays an agreeableness so true that for those who recite it, its many repetitions, which cause weariness of even the sweetest things, do not cause weariness, rather for those whose hearts are not corrupted nor taste spoilt, the repetitions increase its agreeableness. Since early times this has been accepted by everyone and become proverbial. Furthermore, it demonstrates such a freshness, youth, and originality that although it has lived for fourteen centuries and has been freely available to everyone, it has preserved its freshness as though newly revealed. Each century has seen it to be young as though it was addressing that century in particular. And although in order to benefit from it all the time, all the branches of scholars have always had copies of it present with them in large numbers and have followed and emulated its style and manner of expression, it has preserved the originality in its style and manner of exposition exactly.

Fifth Point:One wing of the Qur'an is in the past, and one is in the future, and just as 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, 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. They grow and live under the protection of its second wing, and testify that the Qur'an is pure truth and the assembly of truths and in its comprehensiveness, is a matchless wonder.

Sixth Point: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, its 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.

Similarly, the universe's Disposer, Who has made it His practice to foremost always exhibit beauty in the universe, protect good and right, and eliminate imposters and liars, has set His seal on its being sheer truth and right on six levels, and not being man's word, and its containing no error; and by giving it the most acceptable, highest, and most dominant place of respect and degree of success in the world, has confirmed and endorsed the Qur'an.

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, and other words and speeches not resembling or coming near it, and that Interpreter's describing without hesitation 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 recited is a stamp confirming the Qur'an's acceptance by all beings and that it occupies an elevated 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 profoundest 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 - this 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 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 - this 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 the 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, 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 all 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 Nurin particular, each of which proves with decisive arguments one quality, one fine point of the Qur'an, - all its parts, such as 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 divulges allusions of verses to the Risale-i Nurand electricity, and the eight short treatises called The Eight Signs,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 Nurshows 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 have continued in perfect splendour illuminating the centuries and the face of the earth for one thousand three hundred years. 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 consensus 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 of 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 indication to the instruction in belief and divine unity that the traveller received from the Qur'an, it was said in the Seventeenth 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.

* * *

The Tenth Topic of Fruits of Belief,

The Eleventh Ray

A Flower of Emirdağ

[An extremely powerful reply to objections raised against repetition in the Qur'an.]

My Dear, Loyal Brothers!

Due to my wretched situation, this Matter is confused and graceless. But I knew definitely that beneath the confused wording was a most valuable sort of miraculousness, though unfortunately I was incapable of expressing it. But however dull the wording, since it concerns the Qur'an, it is both worship in the form of reflection, and the shell of a sacred, elevated, shining jewel. The diamond in the hand should be looked at, not its torn clothes. Also, I wrote it in one or two days during Ramadan while extremely ill, wretched, and without food, of necessity very concisely and briefly, and including many truths and numerous proofs in a single sentence. Its deficiencies, then, should be overlooked!

{(*): As the Tenth Matter of the fruit of Denizli Prison, it is a small shining flower of Emirdağ and of this month of Ramadan. By explaining one instance of wisdom in the repetitions of the Qur'an, it dispels the poisonous, putrid illusions of the people of misguidance.}

My True and Loyal Brothers! While reading the Qur'an of Miraculous Exposition in Ramadan, whichever of the thirty-three verses I came to that in the First Ray describe the allusions to the Risale-i Nur,I saw that the page and story of the verse also look to the Risale-i Nurand its students to a degree - in so far as they have a share of the story. Particularly the Light Verse in Sura al-Nur, just as it points to the Risale-i Nurwith ten fingers, so the Darknesses Verse following it points directly at those opposing it; these afford a further share. Quite simply, I understood that this station rises from particularity to universality and that one part of that universality is the Risale-i Nurand its students.

Indeed, in regard to the breadth, exaltedness, and comprehensiveness that the Qur'an's address receives from firstly the extensive station of the universal dominicality of the Pre-Eternal Speaker, and from the extensive station of the

one addressed in the name of humankind, indeed of all beings, and the most extensive station of all humankind's guidance in all the centuries, and from the station of the elevated comprehensive expositions of the divine laws concerning the regulation of this world and the hereafter, the heavens and the earth, pre-eternity and post-eternity, and the dominicality of the Creator of the universe, and of all beings, this Address displays such an elevated miraculousness and comprehensiveness that both its apparent and simple level, which flatters the simple minds of ordinary people, the most numerous group the Qur'an addresses, and its highest level, grants a full share to all. But it is as though, in addressing every age and every class of people, not with only one share of a story or one moral of a historical tale, but with the elements of a universal principle, it is newly revealed. Particularly its often repeated threats of "the wrongdoers, the wrongdoers,"and its severe expositions of the calamities coming from the heavens and the earth, - visited as retribution on the 'Ad and Thamud peoples and on Pharaoh in punishment for their wrongdoing - with these it draws attention to the unequalled wrongs of this century, and through the salvation of such prophets as Abraham (UWP) and Moses (UWP) gives consolation to the oppressed believers.

Indeed, all past time and the departed ages and centuries, which in the view of heedlessness and misguidance appear to be a fearsome place of non-existence and a grievous, ruined graveyard, the Qur'an of Miraculous Exposition presents to every century and class of people as living instructive pages, strange worlds, living and endowed with spirits, and existent realms of the Sustainer which are connected with us; with an elevated miraculousness, it sometimes conveys us to those times, and sometimes brings those times to us. Infusing with life the universe, which in the view of misguidance is lifeless, wretched, dead, and a limitless wasteland revolving amid separation and decline, with the same miraculousness this same Qur'an of Mighty Stature raises to life those dead beings, makes them converse with one another as officials charged with duties and hasten to the assistance of one another; it instructs mankind, the jinn, and the angels in true, luminous, and pleasurable wisdom.

For sure, then, it gains sacred distinctions, such as each of its letters yielding ten merits, and sometimes a hundred, a thousand, or thousands of merits; and if all men and jinn were to gather together, their being unable to produce the like of it; and its speaking completely appropriately with all mankind and all beings; and its always being inscribed with eagerness in the hearts of millions of hafizes;and its not causing weariness through its

frequent and numerous repetitions; and despite its many obscure passages and sentences, its being settled perfectly in the delicate, simple heads of children; and its being as agreeable as Zamzam water in the ears of the sick, the dying, and those distressed by a few words; and its gaining for its students happiness in this world and the next.

Its smoothness of style, which, observing exactly its interpreter's being unlettered, allows for no bombast, artificiality, or affectedness, and its descending directly from the heavens, demonstrate a fine miraculousness. So too it shows a fine miraculousness in the grace and guidance of flattering the simple minds of ordinary people, the most numerous of the classes of men, through the condescension in its expression and mostly opening the clearest and most evident pages such as the heavens and the earth, and teaching the wondrous miracles of power and meaningful lines of wisdom beneath those commonplace things.

It makes known too that it is also a book of prayer and summons, of invocation and divine unity, which require repetition. For it demonstrates a sort of miraculousness by making understood in a single sentence and a single story through its agreeable repetitions, numerous different meanings to numerous different classes of people. Similarly, it demonstrates a sort of miraculousness by making known that minor, unimportant things in ordinary, commonplace events are within its compassionate view and the sphere of its will and regulation. For it attaches importance to even minor events involving the Companions of the Prophet (UWBP) when Islam was being established and the Shari'a was being codified, showing those minor events to be general and universal principles which would produce most important fruits, as though they were seeds.

With regard to repetition being necessary due to the repetition of need, the repetition of certain verses is not a fault, for as the answers to numerous repeated questions over a period of twenty years, they instruct numerous different levels of people. Indeed, it is most powerful miraculousness and most elevated eloquence to repeat sentences so powerful they produce thousands of results and verses resulting from countless evidences. For they describe an infinite, awesome, all-embracing revolution that by destroying utterly the vast universe and transforming it at Doomsday, will remove this world and found the mighty hereafter in its place, and will prove that all particulars and universals from atoms to the stars are in the hand and under the disposal of a single Being, and will show the divine wrath and dominical anger - on account of the result of the universe's creation - at mankind's wrongdoing, which brings to anger the earth and the heavens and the elements. Such repetition demonstrates an

eloquence and lucid style corresponding exactly to the requirements of the subject.

For example, as is explained in the Fourteenth Flash of the Risale-i Nur,the sentence,

In the Name of God, the Merciful, the Compassionate,

which forms a single verse and is repeated one hundred and fourteen times in the Qur'an, is a truth that binds the divine throne and the earth, and illuminates the cosmos, and of which everyone is in need all the time; if it is repeated millions of times, there is still need for it. One needs and longs for it not only every day like bread, but every moment like air and light.

And, for example, the verse,

And verily your Sustainer is Exalted in Might, Most Compassionate.(26:9)

This verse, which recounts the salvation stories of the prophets and the punishments of their peoples, is repeated eight times in Sura Ta. Sin. Mim. To repeat them on account of the result of the universe's creation and in the name of universal dominicality, in order to teach that dominical dignity requires the torments of those wrongdoing peoples while divine compassion requires the prophets' salvation, is a concise, miraculous, and elevated miraculousness, for which, if repeated thousands of times, there would still be need and longing.

And, for example, the verse,

Then which of the favours of your Sustainer will you deny?(55:13, etc.)

which is repeated in Sura al-Rahman, and the verse,

Woe that Day to the rejecters of truth!,(77:15)

in Sura al-Mursalat shout out threateningly to mankind and the jinn across the centuries and the heavens and the earth, the unbelief, ingratitude, and wrongdoing of those who bring the universe and the heavens and earth to anger, spoil the results of the world's creation, and deny and respond slightingly to the majesty of divine rule, and aggress against the rights of all creatures. If a general lesson thus concerned with thousands of truths and of the strength of thousands of matters is repeated thousands of times, there would still be need for it and its awe-inspiring conciseness and beautiful, miraculous eloquence.

And, for example, the repetition of the phrases,

Glory be unto You! There is no god but You: Mercy! Mercy! Save us, deliver us, preserve us, from Hell-fire!

in the supplication of the Prophet (UWBP) called Jaushan al-Kabir,which

is a true and authentic supplication of the Qur'an and a sort of summary proceeding from it. These phrases contain the greatest truth and the most important of the three supreme duties of creatures in the face of dominicality: the glorification and praise of God and the declaration of His all-holiness, and the most awesome question facing humankind, to be saved from eternal misery, and worship, the most necessary result of human impotence. It is still few, therefore, if they are repeated thousands of times.

Repetition in the Qur'an looks to principles like these. Sometimes on one page, even, with regard to the requirements of the position and the need for explanation and the demands of eloquence, it expresses the truth of divine unity perhaps twenty times explicitly and by implication. This does not cause boredom, but imparts a power to it and inspires eagerness. In the Risale-i Nurit is explained with proofs how appropriate, fitting, and acceptable from the point of view of rhetoric the repetitions are in the Qur'an.

The reason for the Meccan and Medinan suras in the Qur'an of Miraculous Exposition being different in regard to eloquence, miraculousness, and detail and brevity, and its wisdom and purport, is as follows:

In Mecca, the first line of those it was addressing, who were also opposed to it, were the Qurayshi idolators and untaught tribesmen, so a powerful and elevated rhetorical style was necessary, and a miraculous, convincing, persuasive conciseness, and repetition, were required in order to establish it. Therefore, in most of the Meccan suras, it repeated and propounded the pillars of belief and degrees in the affirmation of divine unity with powerful, elevated, and miraculous conciseness. It proved so powerfully the first creation and the resurrection, and God and the hereafter, not only in a single page, verse, sentence or word, but sometimes in a letter, through such devices as inverting the words or sentences, making a word indefinite, and omissions and inclusions, that the geniuses and leaders of the science of rhetoric met it with wonder. The Risale-i Nur,and the Twenty-Fifth Word and its Addenda in particular, which prove in summary forty aspects of the Qur'an's miraculousness, and the Qur'anic commentary, Ishârât al-I'âzfrom the Arabic Risale-i Nur,which in wondrous fashion proves the aspect of the Qur'an's miraculous inimitability in its ordering and composition, have demonstrated in fact that the Meccan suras and verses comprise the highest styles of eloquence and the most elevated, concise miraculousness.

As for the Medinan suras and verses, since the first line of those they were addressing, who opposed them, were the People of the Book, such as the Jews and Christians who affirmed God's existence, what was required

by eloquence and guidance and for the discussion to correspond to the situation, was not explanation of the high principles of religion and pillars of belief in a simple, clear, and detailed style, but the explanation of particular matters of the Shari'a and its injunctions which were the cause of dispute, and the origins and causes of secondary matters and general laws. Thus, in the Medinan Suras and verses, through explanations in a detailed, clear, simple style, in the matchless manner of exposition peculiar to the Qur'an, it mostly mentions within those particular secondary matters, a powerful and elevated summary; a conclusion and proof, a sentence relating to divine unity, belief, or the hereafter which makes the particular matter of the Shari'a universal and ensures that it conforms to belief in God. It illuminates the passage and elevates it. The Risale-i Nurhas proved the qualities and fine points and elevated eloquence in the summaries and conclusions, which express divine unity and the hereafter, and come mostly at the end of such verses as:

Indeed, God is Powerful over all things.(2:20) * Verily God has knowledge of all things.(29:62) * And He is the Mighty, the Wise.(30:27) * And He is Exalted in Might, Most Compassionate.(30:5)

When elucidating in the Second Beam of the Second Light of the Twenty-Fifth Word, ten out of the many fine points of those summaries and conclusions, it has proved to the obstinate that they contain a supreme miracle.

Yes, in expounding those secondary matters of the Shari'a and laws of social life, the Qur'an at once raises the views of those it addresses to elevated and universal points, and transforming a simple style into an elevated one and instruction in the Shari'a to instruction in divine unity, it shows it is both a book of law and commands and wisdom, and a book of the tenets of faith and belief, and of invocation and reflection and summons. And by teaching many of the aims of Qur'anic guidance in every passage, it displays a brilliant and miraculous eloquence different to that of the Meccan suras.

Sometimes in two words, for example, in "Sustainer of All the Worlds"and "Your Sustainer,"with the words, "Your Sustainer,"it expresses divine oneness, and with, "Sustainer of All the Worlds,"divine unity. It expresses the divine oneness within divine unity. In a single sentence even it sees and situates a particle in the pupil of an eye, and with the same verse, the same hammer, it situates the sun in the sky, making it an eye to the sky. For example, after the verse,

Who created the heavens and the earth,(57:4)

following the verse,

He merges the night into the day, and He merges the day into the night,(57:6)

it says:

And He has full knowledge of all that is in [men's] hearts.(57:6)

It says: "Within the vastly majestic creation of the earth and the skies, He knows and regulates also the thoughts of the heart." And with an exposition of this sort, transforms that simple and unlettered level and particular discussion which takes into account the minds of ordinary people, into an elevated, attractive, and general conversation for the purpose of guidance.

A Question:"Sometimes an important truth is not apparent to a superficial view, and in some positions the connection is not known when an elevated summary concerning divine unity or a universal principle is drawn from a minor and ordinary matter, and it is imagined to be a fault. For example, to mention the extremely elevated principle: "And over all endued with knowledge, One Knowing"(12:76) when Joseph (Upon whom be peace) seized his brother through subterfuge, does not appear to be in keeping with eloquence. What is its meaning and purpose?"

The Answer:In most of the long and middle-length suras, which are each small Qur'ans, and in many pages and passages, not only two or three aims are followed, for by its nature the Qur'an comprises many books and teachings, such as being a book of invocation, belief, and reflection, and a book of law, wisdom, and guidance. Thus, since it describes the majestic manifestations of divine dominicality and its encompassing all things, as a sort of recitation of the mighty book of the universe, it follows many aims in every discussion and sometimes on a single page; while instructing in knowledge of God, the degrees in divine unity, and the truths of belief, with an apparently weak connection it opens another subject of instruction in the following passage, joining powerful connections to the weak one. It corresponds perfectly to the discussion and raises the level of eloquence.

A Second Question:"What is the purpose of the Qur'an proving and drawing attention to the hereafter, divine unity, and man's reward and punishment thousands of times, explicitly, implicitly, and allusively, and teaching them in every sura, on every page, and in every discussion?"

The Answer:To instruct in the most important, most significant, and most awesome matters in the sphere of contingency and in the revolutions in the universe's history concerning man's duty and the means to his eternal misery or happiness - man who undertook the divine vicegerency of the earth - and to remove his countless doubts and to smash his violent denials and obduracy, indeed, to make man confirm those awesome revolutions

and submit to those most necessary essential matters which are as great as the revolutions, if the Qur'an draws his attention to them thousands, or even millions of times, it is not excessive, for those discussions in the Qur'an are read millions of times, and they do not cause boredom, nor does the need cease.

For example, the verses,

For those who believe and do righteous deeds are gardens beneath which rivers flow,(85:11) * They will dwell there for ever.(5:85, etc.)

These verses show the truth of the good news of eternal happiness, which "saves from the eternal execution of the reality of death, which every moment shows itself to wretched man, both himself, and his world, and all those he loves, and gains for them an everlasting sovereignty," so if they were to be repeated thousands of millions of times and given the importance of the universe, it still would not be excessive and would not diminish their value. Thus, in teaching the innumerable, invaluable matters of this sort, and endeavouring to persuade, convince, and prove the occurrence of the awesome revolutions which will destroy the universe's present form and transform it as though it were a house, the Qur'an of Miraculous Exposition certainly draws attention to these matters thousands of times times explicitly, implicitly, and allusively, and this is not excessive. Indeed, it renews the bounty which is an essential need, just as the essential needs of bread, medicine, air, and light are renewed.

And, for example, as is proved decisively in the Risale-i Nur,the Qur'an repeats severely, angrily, and forcefully, such threatening verses as,

For wrongdoers there is a grievous penalty.(14:22) * But for those who reject [God] - for them will be the Fire of Hell.(35:36)

The wisdom in this is that man's unbelief is such a transgression against the rights of the universe and most creatures that it angers the heavens and earth and brings the elements to anger so that they deal blows on those wrongdoers with tempest and storm. According to the clear statement of the verses,

And when they are cast therein, they will hear the [terrible] drawing-in of its breath as it blazes forth * Almost bursting with fury,(67:7-8)

Hell so rages at those iniquitous deniers that it almost disintegrates with fury. Thus, in accordance with the wisdom of showing, not from the point of view of man's smallness and insignificance before such a general crime and boundless aggression, but the importance of the rights of the Monarch of Universe's subjects before the gravity of the wrongful crime and the

awesomeness of the unjust aggression, and the boundless ugliness of those deniers' unbelief and iniquity - in accordance with the wisdom of showing this, if repeating in His decree wrathfully and severely, the crime and its punishment, thousands, millions, or even thousands of millions of times, it still would not be excessive and a fault, because for a thousand years thousands of millions of people have read these verses every day, not with boredom, but with complete eagerness and need.

Indeed, every day, all the time, for everyone one world disappears and the door of a new world is opened to them. By repeating "There is no god but God"a thousand times out of need and with longing in order to illuminate each of those transitory worlds, the Qur'an makes "There is no god but God"a lamp for each of those changing veils. In the same way, for the purpose of reading the Qur'an and recalling the penalties of those crimes and the Pre-Eternal Monarch's severe threats to smash their obduracy, and of working to be saved from the rebellion of the soul so as not to obscure in darkness those multiple, fleeting veils and renewed travelling universes, nor uglify their images which are reflected in the mirrors of their lives, and not to turn against them those guest views which may testify in favour of them, the Qur'an repeats them in most meaningful fashion. Even Satan would shudder at imagining to be out of place these powerful, severe, and repeated threats of the Qur'an. They show the torments of Hell to be pure justice for those deniers who do not heed them.

And, for example, in repeating many times the stories of Moses (Upon whom be peace), which contain many instances of wisdom and benefits, such as those of the staff of Moses, and the stories of the other prophets (Upon whom be peace), the Qur'an demonstrates that the prophethoods of all the other prophets are a proof of the veracity of Muhammad's (UWBP) prophethood and that anyone who does not deny all of them cannot in truth deny his messengership. For this purpose, and since everyone does not always have the time or capability to read the whole Qur'an, it repeats those stories similarly to the main pillars of belief, in this way making each of the long and middle-length suras like a small Qur'an. To repeat them, then, is not excessive; it is required by eloquence, and teaches that the question of Muhammad (UWBP) is the greatest question of humankind and the most important matter of the universe.

It has been demonstrated decisively in the Risale-i Nurwith many proofs and indications that by affording the highest position to the person of Muhammad (UWBP) in the Qur'an and including him in four pillars of belief and holding "Muhammad is the Messenger of God" equal to the pillar of "There is no god but God," that Muhammad's (UWBP) messengership

is the foremost truth in the universe, and that the Person of Muhammad (UWBP) is the most noble of creatures, and his universal collective personality and sacred rank, known as the Muhammadan Truth, is the most radiant Sun of the two worlds. His worthiness for this extraordinary position has also been proved. One of these thousands of proofs is this:

According to the principle of 'the cause is like the doer,' with the equivalent of all the good works performed by all his (UWBP) community at all times entering his book of good works; and the light which he brought illuminating all the truths of the cosmos; and his gratifying not only the jinn, humankind, and animate beings, but also the universe and the heavens and earth; and the supplications of plants, offered through the tongue of disposition, and the supplications of animals offered through the tongue of their innate need, and the righteous of his (UWBP) community every day bequeating to him their benedictions and supplications for mercy and spiritual gains, whose millions - and together with spirit beings, even, millions of millions - of unrejectable supplications are accepted, as we actually witness with our eyes; and since each of the three hundred thousand letters of the Qur'an yield from a hundred to a thousand merits, with infinite numbers of lights entering the book of his deeds, only with regard to the recitation of the Qur'an by all his community, the One All-Knowing of the Unseen saw and knew that the Muhammadan (UWBP) Reality, which is his collective personality, would in the future be a Tuba tree of Paradise. It was in accordance with that position that He gave him such supreme importance in the Qur'an, and in His Decree showed the following of him and receiving of his intercession through adhering to his Illustrious Sunna to be one of the most important matters concerning man. And from time to time the One All-Knowing of the Unseen took into consideration his human personality and human state in his early life, which was a seed of the majestic Tuba tree.

Thus, since the truths repeated in the Qur'an are thus valuable, all sound natures will testify that its repetitions comprise a powerful and extensive miracle. Unless, that is to say, a person is afflicted with some sickness of the heart and malady of the conscience due to the plague of materialism, and is included under the rule,

Man denied the light of the sun due to disease of the eye,

His mouth denied the taste of water due to sickness.

* * *

Two Additions, Which Form a Conclusion to the Tenth Topic

THE FIRST:Twelve years ago I heard that a fearsome, obdurate atheist had instigated a conspiracy against the Qur'an, which was to have it translated. He said: "The Qur'an should be translated so that everyone can know just what it is." That is, he hatched a dire plan with the idea that everyone would see its unnecessary repetitions and its translation would be read in its place. However, the irrefutable proofs of the Risale-i Nurproved decisively that "A true translation of the Qur'an is not possible, and other languages cannot preserve the Qur'an's qualities and fine points in place of the grammatical language of Arabic. Man's trite and partial translations cannot be substituted for the miraculous and comprehensive words of the Qur'an, every letter of which yields from ten to a thousand merits; they may not be read in its place in mosques." Then the Risale-i Nurspread everywhere and confounded that fearsome plan. I surmise that it was due to the idiotic and lunatic attempts of dissemblers to extinguish the sun of the Qur'an on account of Satan by puffing at it like silly children having taken lessons from that atheist, that I was inspired to write this Tenth Matter while under great constraint and in a most distressing situation. But I do not know the reality of the situation since I have been unable to meet with anyone.

SECOND ADDITION:After our release from Denizli Prison, I was staying on the top floor of the famous Şehir Hotel. The subtle, graceful dancing of the leaves, branches, and trunks of the many poplar trees in the fine gardens opposite me at the touching of the breeze, each with a rapturous and ecstatic motion like a circle of dervishes, pained my heart, sorrowful and melancholy at being parted from my brothers and remaining alone. Suddenly the seasons of autumn and winter came to mind and a heedlessness overcame me. I so pitied those graceful poplars and living creatures swaying with perfect joyousness that my eyes filled with tears. With this reminder of the separations and non-being beneath the ornamented veil of the universe, the grief at a world-full of deaths and separations pressed down on me. Then suddenly, the Light the Muhammadan (UWBP) Truth brought came to my assistance and transformed my grief and sorrow into joy. Indeed, I am eternally grateful to the Muhammadan Being (UWBP) for

the assistance and consolation which alleviated my situation at that time, only a single instance of the boundless effulgence of that Light for me, like for all believers and everyone. It was like this:

By showing those blessed and delicate creatures to be without function or purpose, and their motion to be not out of joy, but as though trembling on the brink of non-existence and separation and tumbling into nothingness, that heedless view so touched the feelings in me of desire for permanence, love of good things, and compassion for fellow-creatures and life that it transformed the world into a sort of hell and my mind into an instrument of torture. Then, just at that point, the Light Muhammad (Upon whom be blessings and peace) had brought as a gift for humankind raised the veil; it showed in place of extinction, non-being, nothingness, purposeless, futility, and separations, meanings and instances of wisdom to the number of the leaves of the poplars, and as is proved in the Risale-i Nur,results and duties which may be divided into three sorts:

The First Sortlooks to the All-Glorious Maker's names. For example, if a master craftsman makes a wondrous machine, everyone applauds him, saying: "What wonders God has willed! Blessed be God!" Similarly, the machine congratulates the craftsman through the tongue of its disposition, through displaying perfectly the results intended from it. All living beings and all things are such machines; they applaud their Craftsman through their glorifications.

The Second Sort of the Instances of Wisdomlooks to the views of living creatures and conscious beings. Beings each become an agreeable object of study, a book of knowledge. They leave their meanings in the sphere of existence in the minds of conscious beings and their forms in their memories, and on the tablets in the World of Similitudes, and in the notebooks of the World of the Unseen, then they depart from the Manifest World and withdraw to the World of the Unseen. That is, they leave behind an apparent existence, but gain many existences pertaining to meaning, the Unseen, and knowledge. Yes, since God exists and His knowledge encompasses everything, in the view of reality, in the world of believers there is surely no non-being, extinction, nothingness, annihilation, and transitoriness, while the world of unbelievers is full of non-existence, separation, nothingness, and transience. This is taught by the saying, which is on everyone's lips, "For those for whom God exists, everything exists; and for those for whom He does not exist, nothing exists; for them there is nothing."

IN SHORT:Just as belief saves man from eternal annihilation at the time of death, so it saves everyone's private world from the darknesses of annihilation and nothingness. Whereas unbelief, and especially if it is absolute

unbelief, both sends man and his private world to non-existence with death, and casts him into infernal darknesses. It transforms the pleasures of life into bitter poisons. Let the ears ring of those who prefer the life of this world to that of the hereafter! Let them come and find a solution for this, or else let them embrace belief and be saved from these dreadful losses!

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(2:32)

From your brother who is in much need

of your prayers and misses you greatly,

Said Nursi

The Twenty-Sixth Word

Treatise on Divine Determining

In the Name of God, the Merciful, the Compassionate.

And there is not a thing but its [sources and] treasures [inexhaustible] are with Us, but We only send down thereof in due and ascertainable measures.(15:21) * And of all things have We taken account in a Clear Book.(36:12)

[Divine determining {[*]: Divine determining (qadar) is also known as predestination, fate, or destiny. (Tr.)} and the power of choice {[*]: The power of choice or faculty of will (juz'î irâda, juz'-i ikhtiyârî), also known as free will. (Tr.)} are two important matters. We shall attempt to disclose a few of their mysteries in four topics.]

FIRST TOPIC

Divine determining and the power of choice are aspects of a belief pertaining to state and conscience which show the final limits of Islam and belief; they are not theoretical and do not pertain to knowledge. That is to say, a believer attributes everything to Almighty God, even his actions and self, till finally the power of choice confronts him, so he cannot evade his obligation and responsibility. It tells him: "You are responsible and under obligation." Then, so that he does not become proud at his good deeds and his achievements, divine determining confronts him, saying: "Know your limits; the one who does them is not you." Yes, divine determining and the power of choice are at the final degrees of belief and Islam; the former has been included among the matters of belief to save the soul from pride, and the latter, to make it admit to its responsibility. Obdurate evil-commanding souls clinging to divine determining in order to clear themselves of the responsibility of the evils they have committed, and their becoming proud

and conceited on account of the virtues bestowed on them and their relying on the power of choice, are actions totally opposed to the mystery of divine determining and wisdom of the power of choice; they are not matters pertaining to knowledge which might give rise to such actions.

For ordinary people who have not progressed spiritually there may be occasions when divine determining is used, and these are calamities and disasters when it is the remedy for despair and grief. But it should not be used to justify rebellion and in matters of the future so that it becomes a cause of dissipation and idleness. That is to say, divine determining has not been included among the matters of belief to relieve people from their obligations and responsibility, but to save them from pride and conceit. While the power of choice has been included in order to be the source of evils, not to be the source of virtues, so that people become like the Pharaoh.

Yes, as the Qur'an states, man is totally responsible for his evils, for it is he who wants the evils. Since evils are destructive, man may perpetrate much destruction with a single evil act, like burning down a house with one match, and he becomes deserving of an awesome punishment. However, he does not have the right to take pride in good deeds; his part in them is extremely small. For what wants and requires the good deeds is divine mercy, and what creates them is dominical power. Both request and reply, reason and cause, are from God. Man only comes to have them through supplication, belief, consciousness, and consent. As for evils, it is man's soul that wants them, either through capacity or through choice - like in the white and beautiful light of the sun some substances become black and putrefy, and the blackness is related to their capacity - however, it is Almighty God Who creates the evils through a divine law which comprises numerous benefits. That is to say, the cause and the request are from the soul, so that it is the soul which is responsible, while it is Almighty God Who creates the evils and brings them into existence, and since they have other results and fruits which are good, they are good.

It is for the above reason that the 'acquisition' (kesb)of evil, that is, the desire for evil, is evil, but the creation of evil is not evil. A lazy man who receives damage from rain may not say that the rain is not mercy, for it comprises many instances of good. Yes, together with a minor evil in its creation are numerous instances of good. To abandon that good for a minor evil becomes a greater evil. Therefore, a minor evil becomes like good. There is no evil or ugliness in divine creation; they rather pertain to His servant's wish and to his capacity.

Furthermore, divine determining is both exempt from evil and ugliness with regard to results and fruits, and free from tyranny and ugliness with

respect to reason and cause. Because divine determining looks to the true causes and acts justly. Men construct their judgements on causes which they see superficially and fall into error within the pure justice of divine determining. For example, a judge finds you guilty of theft and sends you to prison. You are not a thief, but you have committed a murder which no one knows about. Thus, divine determining also sentenced you to imprisonment, but it sentenced you for the secret murder and acted justly. Since the judge sentenced you for a theft of which you were innocent, he acted unjustly. Thus, in a single thing the justice of divine determining and divine creation and man's wrongful choice or acquisition were apparent in two respects; you can make analogies with this for other things. That is to say, divine determining and creation are exempt from evil, ugliness, and tyranny with regard to origin and end, source and branch, cause and results.

If it is said:"Man has no ability to create with his power of choice and has nothing apart from 'acquisition,' which is as though theoretical, so how is it that in the Qur'an of Miraculous Exposition he is shown to be rebellious and hostile towards the Creator of the heavens and the earth, Who complains greatly about him; the Creator mobilizes Himself and all His angels to assist His believing servants against the rebellious, affording them the greatest importance?"

The Answer:Because disbelief, rebellion, and evil are destruction and non-existence. However, vast destruction and innumerable instances of non-existence may result from a single theoretical matter and one instance of non-existence. If the helmsman of a large ship abandons his duty, the ship may sink and the labour of all those employed on it go for nothing; all those instances of destruction will result from a single instance of non-existence. Similarly, since disbelief and rebellion are non-existence and destruction, the power of choice may provoke them with a theoretical matter and cause awesome consequences. For although disbelief is only one evil, it insults the whole universe, accusing it of worthlessness and futility, and denies all beings, which display proofs of divine unity, and is contemptuous towards all the manifestations of the divine names. It is therefore pure wisdom that Almighty God utters severe complaints about the unbelievers, threatening them awesomely in the name of the universe and all beings and the divine names; it is pure justice that they should suffer eternal punishment. Since through unbelief and rebellion man takes the way of destruction, with a small act of service, he may perform a great many works. In the face of unbelief therefore, the believers are in need of Almighty God's boundless grace. For if one troublesome child tries to burn

down a house, ten strong men who have undertaken to protect and repair it may be obliged to beseech the child's parents, or even have recourse to the king. In the same way, the believers are in need of many divine favours in order to withstand the unmannerly people of rebellion.

In Short:If the one speaking of divine determining and the power of choice has perfect belief and is aware of the divine presence, he attributes the universe and himself to Almighty God, knowing them to be under His disposal. He has the right to speak of them. For since he knows himself and everything to be from Almighty God, he assumes the responsibility, basing it on his power of choice. He accepts that it is the source of evils and proclaims his Sustainer free of fault. He remains within the sphere of worship and undertakes the obligations with which he is charged by Almighty God. Moreover, he does not become proud at his good deeds and achievements; he rather looks to divine determining and offers thanks. He sees divine determining in the calamities that befall him, and endures them in patience.

However, if the one speaking of divine determining and the power of choice is one of the heedless and neglectful, then he has no right to speak of them. For, impelled by his misguidance, his evil-commanding soul attributes the universe to causes and divides up God's property among them. And he attributes the ownership of himself to himself. He ascribes his acts to himself and to causes. His responsibility and faults, he refers to divine determining. He will finally ascribe the power of choice to Almighty God, and he will consider divine determining last of all; thus discussion of them becomes meaningless. To discuss them is only a trick of the soul which is entirely contrary to the wisdom in them, in order to save such a person from responsibility.

SECOND TOPIC

This is a minute and scholarly investigation addressing scholars in particular.

{(*): This Second Topic is the most profound and difficult of the questions of the mystery of divine determining. It is held by the all learned scholars to be one of the most important and controversial questions of theology and belief, yet the Risale-i Nur has solved it completely.}

If you ask:"How is divine determining compatible with the power of choice?"

The Answer:In seven ways:

The First:The All-Just and Wise One, to Whose wisdom and justice the universe testifies with the tongue of order and balance, gave to man a power of choice of unknown nature which would be the means of reward and punishment

for him. We do not know many of the numerous aspects of the All-Just and Wise One's wisdom; our not knowing how the power of choice is compatible with divine determining does not prove that it is not so.

The Second:Of necessity everyone perceives in himself a will and choice; he knows it through his conscience. To know the nature of beings is one thing; to know they exist is something different. There are many things which although their existence is self-evident, we do not know their true nature. The power of choice may be included among these. Everything is not restricted to what we know; our not knowing them does not prove the things we do not know do not exist.

The Third:The power of choice is not opposed to divine determining, indeed, divine determining corroborates the power of choice. For divine determining is a sort of divine knowledge. Divine knowledge is connected with our will and choice, in which case it corroborates it, it does not nullify it.

The Fourth:Divine determining is a sort of knowledge. Knowledge is dependent on the thing known. That is, it knows it as it is. The thing known is not dependent on knowledge. That is, the principles of knowledge are not fundamental so that the knowledge directs the thing known with regard to its external existence. For the essence of the thing known and its external existence look to will and are based on power. Also, pre-eternity is not the tip of a chain reaching into the past which should be considered the end point in the existence of things and a source of compulsion. Rather, pre-eternity holds the past, the present, and the future all at once, looking at them from above like a mirror. In which case, it is not right to imagine an end to past time which stretches back within the sphere of contingency and call it pre-eternity, and to suppose that things enter the knowledge of pre-eternity in sequence and that oneself is outside it; to reason thus is not right. Consider the following example to explain this mystery:

Suppose you holding are a mirror in your hand and the area to your right is the past and the area to your left, the future; the mirror only holds what is opposite it. Then with a movement it holds both sides, but it cannot hold all of it. However low the mirror is held, less will appear in it, and the higher it rises, the area it encompasses expands, until it can hold both sides in their entirety simultaneously. Whatever occurs in the areas reflected in the mirror in this position cannot be said to precede or follow one another, or to conform to or oppose one another. Divine determining is part of pre-eternal knowledge, and in the words of the Hadith, pre-eternal knowledge is at an elevated station which from its lofty viewpoint encompasses everything that has been and will be from pre-eternity to post-eternity. We and

our reasoning cannot be outside of it so we can be like a mirror to the area of the past.

The Fifth:Divine determining has a connection with cause and effect. That is, this effect will occur through this cause. In which case, it may not be asked: "Since so-and-so's death is determined at such-and-such a time, what fault has the man who fired the rifle through his own choice, for if he had not fired it, the other man still would have died?"

Question:Why may it not be said?

The Answer:Because divine determining specified that so-and-so's death would occur through the man's rifle. If you suppose that he did not fire the rifle, then you are supposing that divine determining had no connection with it, so what would you decree his death with? If you imagine cause and effect to be separate like the Jabriyya, or you deny divine determining like the Mu'tazila, you leave the Sunni School and join the heretics. We people of truth say: "If he had not fired the rifle, we do not know whether or not the man would have died." The Jabriyya say: "If he had not fired it, the man still would have died." While the Mu'tazila say: "If he had not fired it, he would not have died."

The Sixth:{(*): This is a truth addressing exact scholars in particular.} According to Maturidi, inclination, the essence of the power of choice, is a theoretical or relative matter and may be attributed to God's servants. But Ash'ari considered it to have existence, so did not attribute it to them. However, according to Ash'ari, the power of disposal within inclination is a theoretical matter which makes the inclination and the disposal together a relative matter lacking a definite external existence. Theoretical or relative matters do not require causes through which, for their existence, necessity will intervene and nullify the will and power of choice. Rather, if the cause of the theoretical matters acquires the weight of preference, the theoretical matter may become actual and existent. In which case, at that juncture, it may be abandoned. The Qur'an may say to a person at that point: "This is evil; do not do it." Indeed, if God's servants had been the creators of their actions and had had the power to create, then their wills would have been removed. For an established rule in the sciences of the principles of religion and philosophy is: "If a thing is not necessary, it cannot come into existence [of itself]." That is, there has to be a cause for a thing to come into existence. The cause necessarily requires the effect. Then no power of choice would remain.

If you say:Preference without a cause or attribute to cause the preference is impossible. Whereas the theoretical or relative matter we call

human acquisition sometimes does a thing and sometimes does not; if there is nothing to cause the preference, preference without something to cause it would necessarily occur, and this demolishes one of the most important bases of theology and its principles?

The Answer:A being preferable without something to make it preferable is impossible. That is, a being deemed preferable or superior without a cause or attribute to make it so is impossible. But preference without something to cause it is permissible and occurs. Will is an attribute, and its mark is to perform a work such as that.

If you ask:"Since it is Almighty God Who creates the murder, why do you call me a murderer?"

The Answer:Because according to the rules of grammar, the active participle is derived from the infinitive, which is a relative matter. It cannot be derived from the verbal noun, which is an actual or existent matter. The infinitive is our acquisition; so we are called the murderer. The verbal noun is Almighty God's creature. Something which gives an inkling of responsibility cannot be derived from the verbal noun.

The Seventh:For sure, man's faculty of will and power of choice are weak and a theoretical matter, but Almighty God, the Absolutely Wise One, made that weak and partial will a condition for the connection of His universal will. He in effect says: "My servant! Whichever way you wish to take with your will, I will take you there. In which case the responsibility is yours!" If the comparison is not mistaken, you lift a powerless child onto your shoulders and leaving the choice to him, tell him you will take him wherever he wishes. The child wants to go to a high mountain so you take him there, but he either catches cold or falls. So of course you reprimand him, saying, "You wanted to go there," and you give him a slap. Thus, Almighty God, the Firmest of Judges, makes His servant's will, which is utterly weak, a condition, and His universal will follows it.

In Short:O man! You have a will known as the power of choice which is extremely weak, but whose hand in evil acts and destruction is extremely long and in good deeds is extremely short. Give one of the hands of that will of yours to supplication, so that it may reach Paradise, a fruit of the chain of good deeds, and stretch to eternal happiness. And give its other hand to the seeking of forgiveness, so that it may be short for evil deeds and will not reach the Zakkum tree of Hell, which is one fruit of that accursed tree. That is, just as supplication and reliance on God greatly strengthen the inclination to do good, so repentance and the seeking of forgiveness cut the inclination to do evil, putting an end to its transgressions.

THIRD TOPIC

Belief in divine determining is one of the pillars of belief. That is, the belief that "everything is determined by Almighty God." The certain proofs for divine determining are so numerous they cannot be calculated. We shall show in an introduction, simply and clearly, how strong and broad is this pillar of belief.

INTRODUCTION

Numerous verses of the Qur'an, like,

Nor anything fresh or dry [green or withered] but is [inscribed] in a Clear Book,(6:59)

state clearly that everything is written before it comes into existence and after it passes from existence. With its creational signs like the order, balance, regularity, adornment, differentiation, and the giving of form, the verses, the signs, of the mighty Qur'an inscribed by divine power and called the universe confirm these statements of the Qur'an. Indeed, the well-ordered missives and finely balanced verses of the book of the universe testify that everything is written. The indication that everything is determined and written before it comes into existence are all beginnings, seeds, measured proportions, and forms; each of these testifies to this. For seeds and grains are subtle containers appearing from the workbench of "'Be!', and it is"(36:82) in each of which is deposited a tiny index traced by divine determining. Divine power employs minute particles according to that plan of divine determining, and constructs the mighty miracles of power on the seeds. That is to say, everything that will happen to the tree is as though inscribed in its seed. For in regard to their substance seeds are simple and similar to one another; materially they are nothing.

Furthermore, the well-measured proportions of everything clearly show divine determining. Yes, whatever living creature is considered, it seems its form and measure emerged from a wisely and skilfully wrought mould. For it to receive such a measure, form, and shape, either there has to be a truly wondrous and infinitely intricate physical mould, or else pre-eternal power cuts out the form and shape according to a well-proportioned immaterial mould that exists in knowledge and comes from divine determining, and it clothes it in it. For example, look carefully at this tree or that animal, you will see that the particles, which are lifeless, deaf, blind, unconscious, and similar to one another, are in motion in its growth and development. In some of the being's intricate extremities the particles halt, as though seeing, knowing and recognizing the place of fruits and benefits. Then in

another place they change their direction as though following some important aim. This means they are in motion in accordance with the immaterial measured proportions of the tree or animal, which come from divine determining and are governed by those proportions.

Since there are the manifestations of divine determining to this extent in physical and visible things, certainly the forms with which things are clothed with the passing of time and the states acquired through the motions they perform will also be dependent on the ordering of divine determining. Present in a seed are two manifestations of divine determining; one is evident and points to the Clear Book, which is a title of will and the creational commands; the other is theoretical and points to the Clear Record, which is a title of divine knowledge and the divine command. Evident divine determining specifies the physical nature, states, and parts of the tree which the seed comprises. While theoretical divine determining specifies the stages, states, forms, motions, and glorifications which the tree will undergo and perform over the period of its life, and which are in the seed and will be created from it; these stages, states, forms, and acts, which constantly change and are called its life history, each have a regulated measure in accordance with divine determining, the same as the tree's branches and leaves.

Since there is such a manifestation of divine determining in the commonest and simplest of things, it surely demonstrates that all things are written before they come into existence; this may be understood with little attention. Now, evidence for the fact that the story of everything's life is written after its existence are all fruits, which in this world tell of the Clear Book and the Clear Record, and the faculty of memory in man, which points to the Preserved Tablet; these all hint and testify to this fact. Indeed, the appointed events of a tree's life are written in its seeds, which are like the hearts of its fruits. And man's life history together with some of the past events of the world are written in his memory in such a way that, as though copying out with the hand of power and pen of divine determining in a faculty as tiny as a mustard seed a small note from the page of his actions, the memory gives the note to man's hand and puts it in the pocket of his mind, so that with it he will call his actions to mind at the time of reckoning. So too, due to it he may be confident that within the upheavals of transience and death there are numerous lasting mirrors in which the All-Powerful and Wise One depicts and makes permanent the identities of transient beings; and truly numerous tablets which shall endure for all eternity on which that All-Knowing Preserver inscribes the meanings of transitory beings.

In Short:Since plant life, the simplest and lowest level of life, is dependent to this extent on the ordering of divine determining, certainly human life, the highest level of life, has been drawn in all in its details according to the scale and measuring of divine determining and is inscribed by its pen. Yes, just as raindrops tell of clouds, and drops of water point to the existence of a water-source, and notes and portfolios to the existence of a large ledger, so too, the evident divine determining which we observe and which is the physical order in living beings indicates the notebook of divine will and creational commands known as the Clear Book. Similarly, their fruits, seeds, grains, forms, and shapes, which are like the droplets, notes, and portfolios of theoretical divine determining, which is the non-physical order and pertains to life, indicates the Preserved Tablet, one office of divine knowledge, which is called the Clear Record.

To Conclude:We see clearly that at the time of their growth and development the particles of living beings travel to their intricate extremities and halt, then they change their path. At each of the extremities they produce the fruits of benefits, uses, and instances of wisdom. Clearly, the forms of those things and their measures are drawn with a pen of determining. Thus, observable, evident determining shows that in the non-physical states of living beings also are well-ordered, fruitful extremities and limits drawn with the pen of determining. Divine power is the source, divine determining is the pattern. Power writes the meaningful book on that pattern. Since we understand clearly that the fruitful limits and purposeful extremities have been drawn with the pen of divine determining, physical and non-physical, certainly the states and stages which all living beings undergo in the course of their lives are also drawn with that pen. For their life stories follow a course with order and balance; they change forms and receive shapes. Since the pen of divine determining thus rules in all living beings, surely the life history of man, the world's most perfect fruit and vicegerent of the earth and bearer of the Supreme Trust, is more than anything dependent on the law of divine determining.

If you ask:"Divine determining has bound us like this. It has negated our freedom. Isn't belief in it a burden and irksome for the heart and spirit, which yearn for expansion and to roam freely?"

The Answer:Absolutely not! It is not burdensome; it rather affords a luminosity and joy producing a lightness, ease, and spirit, and ensuring confidence and security. For if man does not believe in divine determining, he is compelled to bear a burden as heavy as the world on the shoulders of his spirit within a constricted space, which allows him only an insignificant independence and temporary freedom. For man is connected with the

whole universe. He has infinite aims and desires. But since his power, will, and freedom are insufficient to meet a millionth of these, it may be understood how awesome is the burden of the distress he bears. Thus, belief in divine determining throws that burden in its entirety onto the ship of divine determining, allowing him to roam free within its perfections with perfect ease and perfect freedom of spirit and heart. It only negates the petty freedom of the evil-commanding soul and smashes its Pharaoh-like tyranny and lordship, and its acting as it wishes. Belief in divine determining produces such pleasure and happiness it is beyond description. We shall only allude to it with the following comparison.

Two men travelled to the seat of government of a king and there entered his private palace, a place of rare wonders. One of them did not recognize the king and laying hands on everything and stealing them, wanted to settle there. However, he experienced certain difficulties, for he had to manage the palace and its park, oversee its revenues, work its machines, and feed its strange animals; he suffered constant distress. The paradise-like park became hell for him. He pitied everything. He could not govern them. He passed his time regretfully. Then this thieving, unmannerly man was cast into prison as a punishment. The second man recognized the king and knew himself to be his guest. He believed that all the matters in the park and palace occurred through the regulation of the law, and that everything functioned with perfect ease in accordance with a programme. Leaving the difficulties to the king's law, he benefited with complete enjoyment from all the pleasures of that Paradise-like garden, and relying on the king's mercy and the efficacy of the administrative laws, he saw everything to be agreeable and passed his life in perfect pleasure and happiness. He understood the meaning of the saying: "He who believes in divine determining is saved from grief." {[*]: al-Daylamî, al-Musnad, i, 113; al-Munâwî, Fayd al-Qadîr, iii, 187; Kanz al-'Ummâl, i, 106.}

FOURTH TOPIC

If you say:"In the First Topic you proved that everything about divine determining is good and beautiful. Even the evil that comes from it is good, and the ugliness, beautiful. But the disasters and tribulations in this world refute that statement."

The Answer:O my soul and my friend who feel severe pain out of intense compassion! The facts that all virtues and perfections return to existence and that the basis of all rebellion, calamities, and defects is non-

existence are proof that existence is pure good and non-existence, pure evil. Since non-existence is pure evil, circumstances that either result in non-existence or give an inkling of it, also comprise evil. Therefore, life, the most brilliant light of existence, proceeds through different circumstances and finds strength; it encounters varying situations and is purified; it takes on numerous qualities and produces the desired results, and enters many stages and displays comprehensively the impresses of the Bestower of Life's names. It is due to this fact that certain things happen to living creatures in the form of griefs, calamities, difficulties, and tribulations whereby the lights of existence are renewed in their lives, and the darkness of non-existence draws distant and their lives are purified. For arrest, repose, silence, idleness, rest, and monotony are all, both in quality and as conditions, non-existence. Even the greatest pleasure is reduced to nothing by monotony.

In Short:Since life displays the impresses of the most beautiful names, everything that happens to it is good. For example, an extremely rich and infinitely skilful person who is proficient in many crafts, for an hour and in return for a wage, clothes a miserable wretch in a bejewelled, artistically fashioned garment. This garment he made in order to make the miserable man act as a model and to display the works of his art and his extensive wealth. He works the garment on the man, gives it various forms, and alters it. In order to display every variety of his art, he cuts it, changes it, and lengthens and shortens it. Can the poor man receiving the wage be justified if he says to the person: "You are giving me trouble. You are making me bow down and stand up. By cutting and shortening this garment which makes me more beautiful, you are spoiling my beauty"? Does he have the right to tell him: "You are acting unkindly and unfairly"? Thus, like him, in order to display the impresses of His most beautiful names, the All-Glorious Maker, the Peerless Creator, alters within numerous circumstances the garment of existence He clothes on living creatures, bejewelled with such senses and subtle faculties as eyes, ears, the reason, and the heart. He changes it within very many situations. Among these are circumstances in the form of suffering and calamity which show the meanings of some of His names, and the rays of mercy within flashes of wisdom, and the subtle instances of beauty within those rays of mercy.

Conclusion

[Five paragraphs which silenced the Old Said's rebellious, proud, vain, conceited, and hypocritical soul, and compelled it to submit.]

FIRST PARAGRAPH:Since things exist and they are full of art, they surely have a maker. As is decisively proved in the Twenty-Second Word, if everything is not one person's, then each thing becomes as difficult and problematical as all things. Since someone made the earth and the heavens and created them, for sure that most wise and skilful Being would not leave to others living beings, which are the fruits, results, and aims of the heavens and the earth, and so spoil his work. Making it futile and without purpose, He would not hand over all His wise works to others; He would not give their thanks and worship to others.

SECOND PARAGRAPH:O my conceited soul! You resemble a grape-vine. Don't be proud! The vine itself did not attach the bunches of grapes; someone else attached them.

THIRD PARAGRAPH:O my hypocritical soul! Do not become vain, saying: "I have served religion." According to what the saying signifies, "God strengthens this religion by means of sinful men," {[*]: Bukhârî, Jihâd, 182; Maghâzî, 38; Qadar, 35; Muslim, Îmân, 178; Ibn Mâja, Fitan, 35; Dârimî, Siyar, 73; Musnad, ii, 309; v, 45.} it was because you were not purified. Indeed, you should know yourself to be such a sinful man, and that your duty and worship is thanks for past bounties. For these are the function of your nature, incumbent on you due to your creation, and the result of art; know this and be saved from vanity and hypocrisy!

FOURTH PARAGRAPH:If you want knowledge of reality and true wisdom, gain knowledge of Almighty God. For the realities of beings are rays of the divine name of Truth and the manifestations of His names and attributes. The reality of all things, whether physical, non-physical, essential, non-essential, and the reality of all human beings, is based on a name and relies on its reality. Things are not merely insignificant forms without reality. There is a brief discussion of this mystery at the end of the Twentieth Word. O my soul! If you long for the life of this world and flee death, know certainly that the conditions you suppose to be life are only the

minute in which you are. All the time previous to the present minute and the things of the world within that time are dead in the present minute. And all the time subsequent to the present minute and all it contains are non-existent in it, and nothing. This means that the physical life on which you rely is only a minute. Some of the learned, even, said it was a tenth of a minute, rather, the passing instant. It is due to this mystery that some saints stated that this world is non-existent in respect of this world. Since it is thus, give up the physical life of the soul; rise to the level of life of the heart, spirit, and inner faculties; see the broad sphere of life they enjoy. For them, the past and the future, which for you are dead, are living; they are existent and full of life. O my soul! Weep like my heart, and cry out and say:

I am ephemeral; I want no other who is thus.

I am impotent; I want no other who is thus.

I have surrendered my spirit to the Most Merciful; I want no other.

I want another, but let him be an eternal friend.

I am a mere atom, but I desire an Everlasting Sun.

I am nothing, yet I wish for these beings, all of them.

FIFTH PARAGRAPH:This paragraph occurred to me in Arabic, and it was written thus. Also, it recalls one of the thirty-three degrees of reflection in the recitation, God is Most Great.

God is Most Great! The Eternal, All-Knowing, All-Wise, Most Generous, Most Compassionate, All-Beauteous, the Inscriber, the Pre-Eternal! What is the reality of the universe in its entirety and in its parts, and its pages and levels, and what is the reality of beings altogether and singly, in their existence and continuation, but the lines of the pen of His determining and decree, and His setting in order and determining, with knowledge and wisdom? What are they but the skilful inscriptions of His knowledge and wisdom and regulating and forming, with art and favour; the adornments of the shining hand of His art and favour and embellishing and illuminating, with grace and munificence; the flowers of the subtleties of His favour and munificence and making known and loved, with mercy and bounty; the fruits of the effusions of His mercy and bounty and pity and compassion, with beauty and perfection; the flashes and manifestations of His beauty and perfection through the testimony of the transience of the mirrors and the ephemerality of the places of manifestation and the permanence of that transcendent, eternal beauty, and its constant manifestation and appearance throughout the passage

of the seasons, centuries, and ages, and the perpetual bestowal of bounties throughout the passage of the creatures and days and people?

Indeed, a perfect work points to one possessing intellect who performs a perfect act, and the perfect act points to one with understanding who possesses perfect names, and the perfect names point to perfect attributes, and perfect attributes point to perfect qualities, and the perfect qualities point to the perfection of the essence from which they proceed, and this is absolutely certain.

Indeed, the ephemerality of the mirrors and death of creatures together with the perpetual manifestation and constant effulgence is the clearest of proofs that their apparent beauty does not belong to the places of manifestation; but is the most eloquent statement and clearest argument for a transcendent beauty, and renewed bestowal, for the Necessary Existent, for the Enduring One, the Loving One.

O God! Grant blessings to our master Muhammad from pre-eternity to post-eternity to the number of things encompassed by divine knowledge, and to his Family and Companions, and grant them peace.

* * *

Addendum

In the Name of God, the Merciful, the Compassionate

[This short Addendum has great importance; it is beneficial for everyone.]

The ways leading to Almighty God are truly numerous. While all true ways are taken from the Qur'an, some are shorter, safer, and more general than others. One of these is the way of impotence, poverty, compassion, and reflection, from which, with my defective understanding, I have benefited.

Indeed, like ecstatic love, impotence is a path which, by way of worship, leads to winning God's love; but it is safer. Poverty too leads to the divine name of All-Merciful. And, like ecstatic love, compassion leads to the name of All-Compassionate, but is a swifter and broader path. Also like ecstatic love, reflection leads to the name of All-Wise, but it is a richer, broader, and more brilliant path. This path consists not of ten steps like the ten subtle faculties of some of the Sufi orders (tarikat)employing silent recollection, nor of seven stages like the seven souls of those practising public recitation, but of four steps. It is reality (hakikat),rather than a tarikat.It is Shari'a.

However, let it not be misunderstood. It means to see one's impotence, poverty and faults before Almighty God, not to fabricate them or display them to people. The method of this short path is to follow the practices of the Prophet (UWBP), perform the religious obligations and give up serious sins. And it is especially to perform the prescribed prayers correctly and with attention, and following them to say the tesbihat.

The verse, "Therefore, do not justify yourselves"(53:32), points to the first step.

The verse, "And be not like those who forget God, and He therefore makes them forget their own selves"(59:19), points to the second step.

The verse, "Whatever good happens to you is from God, but whatever evil befalls you is from yourself"(4:79), points to the third step.

The verse, "Everything will perish save His countenance"(28:88), points to the fourth step.

A brief explanation of these four steps is as follows:

THE FIRST STEP:As the verse, "Therefore, do not justify yourselves"suggests, it is to not purify the soul. For on account of his nature and innate disposition, man loves himself. Indeed, he loves himself before anything else, and only himself. He sacrifices everything other than himself to his own soul. He praises himself in a manner befitting some object of worship. He absolves and exonerates himself from faults in the same way. As far as he possibly can, he does not see faults as being appropriate for him, and does not accept them. He defends himself passionately as though worshipping himself. Even, using on himself the members and faculties given him as part of his nature in order to praise and glorify the True Object of Worship, he displays the meaning of the verse, "Who takes as his god his own desires"(25:43; 45:23). He considers himself, he relies on himself, he fancies himself. Thus, his purification and cleansing at this stage, in this step, is to not purify himself; it is not to absolve himself.

SECOND STEP:As the verse, "And be not like those who forget God, and He therefore makes them forget their own selves"teaches, man is oblivious of himself and is not aware of himself. If he thinks of death, it is in relation to others. If he sees transience and decline, he does not attribute them to himself. His evil-commanding soul demands that when it comes to inconvenience and service of others, he forgets himself, but when it comes to receiving his recompense and to benefits and enjoyment, he thinks of himself and takes his own part fervently. His purification, cleansing, and training at this stage is the reverse of this state. That is to say, when oblivious of himself, it is not to be oblivious. That is, to forget himself when it comes to pleasure and ambition and greed, and to think of himself when it comes to death and service of others.

THIRD STEP:As the verse, "Whatever good happens to you is from God, but whatever evil befalls you is from yourself"teaches, the nature of the evil-commanding soul demands that it always considers goodness to be from itself and becomes vain and conceited. Thus, in this Step, a person sees only faults, defects, impotence, and poverty in himself, and understands that all his good qualities and perfections are bounties bestowed on him by the All-Glorious Creator. He gives thanks instead of being conceited, and offers praise instead of boasting. According to the meaning of the verse, "Truly he succeeds who purifies it"(91:9), his purification at this stage is to know his perfection to lie in imperfection, his power in impotence, and his wealth in poverty.

FOURTH STEP:As the verse, "Everything will perish save His countenance"

teaches, the evil-commanding soul considers itself to be free and independent and to exist of itself. Because of this, man claims he possesses a sort of dominicality. He harbours a hostile rebelliousness towards his True Object of Worship. Thus, through understanding the following fact, he is saved from this. The fact is this:

According to the apparent meaning of things, which looks to each thing itself, everything is transitory, lacking, accidental, non-existent. But according to the meaning that signifies something other than itself and in respect of each thing being a mirror to the All-Glorious Maker's names and charged with various duties, each is a witness, it is witnessed, and it is existent. The purification and cleansing of a person at this stage is as follows:

In his existence he is non-existent, and in his non-existence he has existence. That is to say, if he values himself and attributes existence to himself, he is in a darkness of non-existence as great as the universe. That is, if he relies on his individual existence and is unmindful of the True Giver of Existence, he has an individual light of existence like that of a firefly and is submerged in the endless darkness of non-existence and separation. But if he gives up egotism and sees that he is a mirror of the manifestations of the True Giver of Existence, he gains all beings and an infinite existence. For he who finds the Necessary Existent One, the manifestation of Whose names all beings manifest, finds everything.

Conclusion

The four steps in this way ofimpotence, poverty, compassion,andreflectionhave been explained in the twenty-six Words so far written, which are concerned with knowledge of reality, the reality of the Shari'a, and the wisdom of the Qur'an. So here we shall allude briefly to only one or two points, as follows:

Indeed, this path is shorter, because it consists of four steps. When impotence removes the hand from the soul, it gives it directly to the All-Powerful One of Glory. Whereas, when the way of ecstatic love, the swiftest way, removes the hand from the soul, it attaches it to the metaphorical beloved. Only after the beloved is found to be impermanent does it go to the True Beloved.

Also, this path is much safer, because the ravings and high-flown claims of the soul are not present on it. For, apart from impotence, poverty, and defect, the soul possesses nothing so that it oversteps its mark.

Also, this path is much broader and more universal. For, in order to attain to a constant awareness of God's presence, a person is not compelled to imagine the universe to be condemned to non-existence and to declare: "There is no existent but He," like those who believe in the unity of existence, nor to suppose the universe to be condemned to imprisonment in absolute oblivion and to say, "There is nothing witnessed but He," like those who believe in the unity of witnessing. Rather, since the Qur'an has most explicitly pardoned the universe and released it from execution and imprisonment, the person on this path disregards the above, and dismissing beings from working on their own account and employing them on account of the All-Glorious Creator, and in the duty of manifesting the most beautiful names and being mirrors to them, he considers them from the point of view of signifying something other than themselves; and being saved from absolute heedlessness he enters the divine presence permanently; he finds a way leading to Almighty God in everything.

In Short:Dismissing beings from working on account of other beings, this way is to not look at them as signifying themselves.

* * *

The Twenty-Seventh Word

Treatise on Independent Judgements of the Law (Ijtihad)

[Five or six years ago in an Arabic treatise, I wrote concerning a matter to do with independent judgements on points of the Shari'a. Now, at the request of two of my brothers, this Word was written about that matter in order to put in his place a person who had overstepped the mark in his attacks on it.]

In the Name of God, the Merciful, the Compassionate.

If they had only referred it to the Prophet, or to those charged with authority among them, the proper investigators would have tested it from them [direct].(4:83)

The door of independent judgements on the law is open, but at the present time there are six obstacles to entering it.

THE FIRST:

In winter when the storms are fierce even small holes are blocked up and it is in no way reasonable to open up new doors. When under the onslaught of a mighty flood, to make openings in the wall in order to repair it will only cause one to be engulfed. In just the same way, at this time of denial and the assault of the customs of Europe and the legion of innovations and the destruction of misguidance, to open up new doors in the citadel of Islam in the name of ijtihad,and make openings that will allow those bent on destruction to scale the walls and enter, is a crime against Islam.

THE SECOND:

Independent judgements may not be made about the essential teachings of religion, for they are specified and definite. Moreover, they are like basic food and sustenance. Although at this time all effort and endeavour should be expended on their being upheld and revitalized, they are being abandoned and degraded. So to give them up, despite their being among the theoretical matters of Islam and are not inadequate for the needs of all times since they are the pure and sincere interpretations of the

first generations of Islam, and to make new interpretations of the law in arbitrary fashion, is an innovation and betrayal of Islam.

THE THIRD:

Just as varying goods in the market are sought after according to the season; they are in demand one after the other, so in the exhibition of the world and market of human society and civilization, every century different goods are sought after and are in demand; they are displayed in the market, demand attracts them, gazes are turned on them, minds are drawn by them. Like at the present time the goods of politics and securing the life of this world and the demand for philosophy are sought after, for example. While at the time of the first generations of Islam and in the market of that age, the most sought-after goods were deducing the wishes of the Creator of the Heavens and the Earth from His Word and what He wants of us, and obtaining the means of winning through the light of prophethood and the Qur'an eternal happiness in the world of the hereafter, which had been revealed to such a degree it could not be concealed.

At that time, people's minds, hearts and spirits were directed with all their strength towards understanding the wishes of the Sustainer of the Heavens and the Earth, so it was to those wishes that the discussions, conversations, events, and circumstances of social life all looked. Since they were held and occurred accordingly, whoever had high ability, his heart and nature unconsciously received instruction in knowledge of God from everything. He received knowledge from the circumstances, events, and discussions which took place at that time. As though everything became a teacher for such a person, and inculcated in his nature and disposition the preparatory knowledge for independent judgements. That natural instruction illuminated him to such a degree that he was almost capable of interpreting the law without acquiring the knowledge, to be illuminated without fire. Thus, when someone capable who received such natural instruction in this way began to work at interpreting the law, his by then match-like capacity manifested the mystery of Light upon Light;he became qualified to interpret it (mujtahid)swiftly and in a brief time.

At this time, however, due to the domination of European civilization and the supremacy of natural philosophy and the preponderance of the conditions of worldly life, minds and hearts have become scattered, and endeavour and favour divided. Minds have become strangers to non-material matters. It is because of this that if someone now was to memorize the Qur'an at the age of four and have the intelligence of a mujtahidlike Sufyan ibn Uyayna, who held discussions with religious scholars at an early age, he would need ten times longer than Sufyan to become qualified to

interpret the law. If Sufyan acquired the learning in ten years, this man would need one hundred years. For the period of Sufyan's natural study began at the age of reason. His disposition and abilities were slowly prepared and illuminated; they took lessons from everything and became like a match. But his counterpart at the present time, since his thought is submerged in philosophy, his mind plunged in politics, and his heart is giddy at the life of this world, his disposition and abilities have grown distant from interpretation of the law. For sure, they have become distant from interpretation of the Shari'a to the degree they have been preoccupied with the modern sciences, and have remained backward in regard to it to the extent he has become learned in the physical sciences. Therefore, he may not say: "I am as intelligent as he was; why can't I be on a par with him?" He does not have the right to say this and he cannot be on the same level as him.

THE FOURTH:

The inclination to expand is present within a body for its growth and development. And, since it is from within, the inclination to expand leads to the perfection of the body. Whereas if it were from outside it, it would rip the body's skin; it would destroy it; it would not expand it. In the same way, when the inclination to expand and will to interpret the law were present in those people who were within the sphere of Islam by way of the door of perfect taqwa and the path of conforming to the essential teachings of Islam, like the righteous early generations, it was a perfection and a being perfected. But if such an inclination and desire are present in those who give up the essentials, prefer the life of this world to that of the hereafter, and are tainted with materialist philosophy, it is instrumental in destroying the body of Islam and casting off the chain of the Shari'a from the neck.

THE FIFTH:

Three points of view make interpretation of the law earthly at this time, and prevent it being heavenly. Whereas the Shari'a is heavenly, revealed, and since interpretations of it disclose its hidden ordinances, they also are heavenly.

The First:The wisdom in an ordinance is one thing, while the reason for it is something different. Wisdom and benefit are the cause of its choice, not the means of its being necessitated and created. While the reason for it is the means for its existence. For example, the obligatory prayers are shortened while travelling; two rak'atsare performed. The reason for this permission of the Shari'a is the journey, while its wisdom is the hardship. If there is a journey but no hardship, the prayers are still shortened. For the reason exists. But if there is no journey yet hardship, this may not

be a reason for shortening the prayers. Thus, in opposition to this fact, the prevailing view at the present time is to advance the benefit and wisdom in place of the reason, and to make the judgement in accordance with that. Such an interpretation is most definitely earthly, not heavenly.

The Second:At the present time eyes are fixed primarily on worldly happiness, whereas the Shari'a looks primarily to happiness in the hereafter, and to happiness in this world in second place and indirectly as leading to that of the hereafter. That is to say, the prevailing attitude at this time is alien to the spirit of the Shari'a; in which case, it may not make interpretations in its name.

The Third:There is a rule: Necessity makes permissible what is forbidden. {[*]: al-'Ajlûnî, Kashf al-Khafâ', ii, 35.} This rule is not universal; necessity makes licit what is forbidden as long as it is not by way of what is forbidden. But if something has become a necessity due to abuse and for illicit reasons, this necessity may not be the basis of ordinances permitting it, nor form an excuse. For example, if, through misuse of his will someone makes himself drunk in an unlawful way, according to scholars of the Shari'a, his actions act against him and he may not be deemed excused. If he divorces his wife, the divorce is in force. And if he commits a crime, he receives the punishment. But if it is not due to misuse of his will, the divorce is not in force, nor does he receive punishment. And, for example, even if an alcoholic is addicted to alcohol to the degree of necessity, he may not say: "It is a necessity, and lawful for me."

Thus, at this time there are many matters which have reached the degree of necessity and have taken on the form of a general calamity afflicting people, and which, since they have arisen from ill choice, illicit desires, and forbidden acts, may not be the basis of rulings permitting them and making what is unlawful lawful. However, since those who make interpretations at the present time make those necessities the basis of legal rulings, their interpretations are earthly, the products of their own fancies, tainted by philosophy, and cannot be heavenly or revealed, or conformable with the Shari'a. For if exercise of authority concerning the divine ordinances of the Creator of the Heavens and the Earth and interference in His servants' worship is without the Creator's permission, such exercise and interference are rejected. An example is some of the heedless and neglectful approving changes in such marks of Islam as the Friday Sermon, and substituting the language of each country for Arabic. Two reasons are given:

The First:"So that the mass of Muslims will understand current

politics." But current politics has become so intermixed with lies and trickery and evil that it has come to resemble the very whisperings of Satan. However, the pulpit is the seat of delivering divine revelation; political gossip does not have the right to rise to that high position.

The Second:"The purpose of the Friday Sermon is that the admonitions of certain Qur'anic suras should be understood." Yes, if the majority of the Islamic nation conformed to the essential teachings and incontestable matters of Islam and the ordinances which are well-known, and they carried them out, it might have been desirable for the Sermon to be given in a known language and for the Qur'an to be translated, {(*): The Twenty-Fifth Word, about the Qur'an's miraculous inimitability has shown that a true translation of the Qur'an is not possible.} if it were possible, so that the theoretical matters of the Shari'a and its subtle matters and abstruse teachings might be understood. But Islam's well-known, incontrovertible ordinances such as the five daily prayers, fasting in Ramadan, and zakat,and the unlawfulness of murder, fornication, and wine are neglected. The ordinary people do not need to learn their necessity or unlawfulness; they need through encouragement and warning, to be reminded of those sacred decrees, and, by their sense of belief and feelings for Islam being stirred, to be prompted, encouraged, and reminded to conform to them. However lowly and ignorant they may be, they understand the following brief meaning from the Qur'an and Arabic Sermon: "The preacher and the reciter of the Qur'an are recalling the pillars of belief and Islam, which are known by me and everyone, and teaching us, and reciting them." A longing for them is born in their hearts. What words are there in the universe which can be compared with the miraculous, instructive reminders, warnings, and encouragement of the All-Wise Qur'an, which comes from the sublime throne?

THE SIXTH:

Since the great interpreters of the law among the righteous early generations of Islam lived close to the time of the Companions of the Prophet (UWBP), the age of light and age of truth, they were able to receive a pure light and make pure interpretations. But the interpreters of the law at this time look at the book of reality from behind so many veils and from such a long distance it is only with difficulty that they can see even its clearest letters.

If you say:The Companions also were human and not free of error and differences, but interpretation of the law and the ordinances of the Shari'a depend on their justice and truthfulness, on which the Islamic community

have agreed, saying: "All the Companions were just and all spoke the truth." {[*]: Ibn Hibbân, al-Sahîh, x, 477; al-Haythamî, Majma' al-Zawâ'id, i, 153; Ibn Hajar, Fath al-Bârî, ii, 181; vi, 499.}

The Answer:Yes, the absolute majority of the Prophet's (UWBP) Companions were lovers of the truth, truthfulness, and justice. For in that era, the ugliness of lies and falsehood was shown in all its ugliness and the beauty of right and truthfulness was shown in all its beauty in such a way that the distance between them stretched from the ground to the divine throne. They were clearly separated, from the depths of Musaylima the Liar at the lowest of the low to the utmost truthfulness of the Prophet Muhammad (Upon whom be blessings and peace) at the highest of the high. Indeed, just as it was lying that brought Musaylima to the lowest of the low, so it was truthfulness and right which raised Muhammad the Trustworthy to the highest of the high.

Thus, the Companions, who had elevated sentiments and worshipped good morals and were illuminated with the light of the Sun of Prophethood's conversation, did not stretch out their hands to the buffoonery and filth of the lying in Musaylima's shop, which was so ugly and the cause of descent, and they shrank from unbelief. So too they shrank from lying, the companion of unbelief, and sought as far as they were able - especially in relating the ordinances of the Shari'a and propagating them - truth, truthfulness, and right, which are so fine and the cause of pride and glory, ascent and progress, and were the thing most in demand from the Glory of Messengership's (UWBP) elevated treasury, and which illuminate human social life with their beauteous splendour; the Companions acted in conformity with them and were desirous of them; this is certain, definite, and necessary. Whereas at this time, the distance between truth and lying has become so narrow that they are now quite simply shoulder to shoulder. It is extremely easy to pass from truthfulness to lying. Lying is even preferred to truthfulness due to the propaganda of politics and diplomacy. And so, if the most ugly and the finest things are sold in the same shop for the same price, certainly the jewel of truthfulness and right, which is elevated and penetrates to the essence of reality, will not be obtained blindly, relying on the word and competence of the shopkeeper.

Conclusion

Sacred laws change according to the ages. Indeed, in one era different prophets may come, and they have come. Since subsequently to the Seal of the Prophets (UWBP), his Greater Shari'a is sufficient for all peoples in every age, no need has remained for different laws. However, in secondary matters, the need for different schools has persisted to a degree. Just as clothes change with the change of the seasons and medicines change according to dispositions, so sacred laws change according to the ages, and their ordinances change according to the capacities of peoples. Because the secondary matters of the ordinances of the Shari'a look to human circumstances; they come according to them, and are remedial.

At the time of the early prophets, since social classes were far apart and men's characters were both somewhat coarse and violent, and their minds, primitive and close to nomadism, the laws at that time came all in different forms, appropriate to their conditions. There were even different prophets and laws in the same continent in the same century. Then, since with the coming of the Prophet of the End of Time (UWBP), human beings as though advanced from the primary to the secondary stage, and undergoing numerous revolutions and upheavals reached a position at which all the human peoples could receive a single lesson and listen to a single teacher and act in accordance with a single law, no need remained for different laws, nor was there necessity for different teachers. But the schools of law multiplied because they were not all at completely the same level and did not proceed in the same sort of social life. If, like students of a school of higher education, the vast majority of humankind were clothed in the same sort of social life and attained the same level, then all the schools could be united. But just as the state of the world does not permit that, so the schools of law cannot be the same.

If you say:The truth is one; how can the different ordinances of the four and twelve schools all be true?

The Answer:The same water governs in five different ways in five ill people of different disposition, thus: for one, the water is a cure for his illness and medically necessary. For another, it is as harmful as poison for his sickness and medically prohibited. For another, it causes a small amount of harm and is reprehensible medically. For another the water is beneficial and without harm; according to medicine that is Sunna for him. And for yet another it is neither harmful nor beneficial; he can drink it with good health

and for him it is medically permissible. Thus, here the truth has multiplied; all five are true. Are you able to say: "The water is only a cure, only necessary, and it governs in no other way?"

Similarly, impelled by divine wisdom, the divine ordinances change according to the schools of law and those who follow them, and they change as truth, and all are true and right. For example, in accordance with divine wisdom and determining, the majority of those who follow Imam Shafi'i are closer to village life and nomadism than the Hanafis, and are lacking in social life, which makes the community like a single body. As a consequence, each person recites the Fatihabehind the prayer leader so as to himself express his pains at the court of the Fulfiller of Needs and utter his private wishes. And this is absolutely right and pure wisdom. However, since most Islamic governments favoured the school of Imam-i A'zam, the great majority of those who follow that school are closer to civilization and urban life and more fitted for social life. Thus, the community becomes like a single individual and one man speaks in the name of all; all affirm him with their hearts and bind their hearts to his and his word becomes the word of all; according to the Hanafi school, the Fatihais not recited behind the prayer leader. And its not being recited is absolutely right and pure wisdom.

And, for example, since the Shari'a forms a barrier against the assaults of nature, it modifies it and trains the evil-commanding soul. Thus, according to the Shafi'i School most of whose followers are villagers, semi-nomadic, and occupied in manual labour: "Ablutions are spoilt by touching a woman; the slightest uncleanliness is harmful." While according to the Hanafi School, since the great majority of it followers have entered social life and become 'semi-civilized:' "Touching women does not spoil the ablutions; there is licence for a small amount of uncleanliness."

Now we shall consider a manual worker and a gentleman. Due to his craft and the manner of his livelihood, a worker is afflicted with mixing with and being in contact with women who are canonically strangers to him. Since he sits at the same hearth as them and is involved with unclean things, nature and his evil-commanding soul find the field empty and may attack him. Therefore, in order to form a barrier against such attacks, the Shari'a states concerning them: "Your ablutions will be spoilt; do not touch the women. Your prayers will be invalid; do not be tainted." A heavenly voice rings in his spiritual ears. Whereas, in accordance with social custom and in the name of common morality, the gentleman - on condition he is honourable - is not afflicted with being in contact with women who are canonically strangers to him, and in the name of civilized cleanliness,

he is not tainted to any degree with unclean things. Therefore, in the Hanafi School, the Shari'a has not shown him harshness and censure; it has shown its permissive side and lightened it. "If your hand has been touched, your ablutions are not spoilt. If you are ashamed and do not perform the istinjain public, there is no harm in it. A small amount of uncleanliness is permitted." It saves him from scruples. Thus, two drops from the ocean as examples for you. Make analogies with them, and if you can, balance them on the scales of the Shari'a in this way, with the balance of Sha'rani's Mizan.

Glory be unto You, we have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.(2:32)

O God! Grant blessings and peace to the one in whom were embodied the lights of Your love through the beauty of Your attributes; the comprehensive mirror to the manifestations of Your most beautiful names; in whom was focussed the rays of Your love for the art which is in Your creatures; the most perfect and wonderful of Your artefacts, who was a sample of the perfections of Your art and an index of the beauties of Your inscriptions; and who reflected the subtleties of Your love and Your desire that Your art be appreciated; the most elevated herald of Your fine art, who proclaimed in resounding voice admiration for the beauty of Your inscriptions, the most wonderful praiser of the perfections of Your art; who reflected together in his being the varieties of Your love and Your appreciation for the good morals of your creatures and the subtleties of Your artefacts' qualities, comprehending all fine conduct and good morality through Your favour and the subtleties of commendable attributes through Your grace; who was the most excellent criterion and measure of everything You mention in Your Criterion of Truth and Falsehood, the Qur'an, those whom You love from among the righteous, the patient, the believers, those who fear You, who turn to You, and who repent, and all the classes of those whom You infuse with life and honour through Your love in Your Criterion of Truth and Falsehood, until they become as the leader of those whom You love; the master of those beloved by You and chief of Your beloveds; and grant blessings and peace to all his Family and Companions and brothers. Amen. Through Your mercy, O Most Merciful of the Merciful!

* * *

Addendum to the Twenty-Seventh Word

On the Companions of the Prophet (UWBP)

Like Mawlana Jami, I say,

O Messenger of God! If only like the dog of the Companions of the Cave,

I could be in Paradise among your Companions.

Is it right that their dog is in Paradise while I am in Hell?

He was the dog of those Companions; I am the dog of yours!

In His Name, be He glorified!

And there is nothing but it glorifies Him with praise.(17:44)

In the Name of God, the Merciful, the Compassionate.

Muhammad is the Messenger of God, and those who are with him are strong against the unbelievers, [but] compassionate amongst each other.(48:29)

You Ask:There are some narrations which say: "At a time innovations are rife, some of the righteous from among the believers and those who fear God will be equal in virtue to the Companions, or of even greater virtue." Are these narrations sound? And if so, what is their true meaning?

The Answer:The Sunnis' consensus that after the prophets the Companions were the most virtuous of mankind, {[*]: See, Ibn Hibbân, al-Sahîh, x, 477; al-Haythamî, Majma' al-Zawâ'id, i, 153; Ibn Hajar, Fath al-Bârî, ii, 181; vi, 499.} is a certain proof that those that are sound out of those narrations refer to minor virtues. For a quality considered to be a minor virtue or particular perfection may be deemed preferable to that which is superior and in fact preferable. But in respect of universal, general virtues, the Companions cannot be reached; for they are the subject of divine praise at the end of Sura al-Fath, and are praised and applauded in the Torah, Gospels, and Qur'an. For now, we shall explain three points of wisdom concerning this truth which comprise three reasons out of very many reasons and instances of wisdom.

FIRST INSTANCE OF WISDOM:

The conversation of the Prophet (UWBP) was such an elixir that a person who experienced it for one minute received lights of reality equivalent to years of spiritual journeying. For present in conversation is reflection and a being coloured. It is well-known that a truly exalted level may be reached by means of reflection and following and imitating, and through the sublime light of prophethood - like through allegiance to his sovereign and following him, a sultan's servant may rise to a position so high a king cannot rise to it. It is by reason of this mystery that the greatest saints cannot reach the level of the Companions. Even saints like Jalaluddin al-Suyuti, who conversed many times with God's Noble Messenger (UWBP) while awake, even if they do this and are honoured in this world with his company, they still cannot reach the Companions. For through the light of Muhammad's (UWBP) prophethood, the Companions' conversation was with him as Prophet. While the saints saw him (UWBP) after his death and conversed with him (UWBP) through the light of his sainthood. That is to say, the personification and appearance of God's Noble Messenger (UWBP) is in respect of his sainthood, not in regard to his prophethood. Since that is so, however much higher the level of prophethood is to that of sainthood, one should differentiate between the two conversations to that degree.

Just how luminous an elixir was the Prophet's (UWBP) company may be understood from the following: a primitive man so hard-hearted and savage he buried his daughter alive would come and be honoured with the Prophet's (UWBP) conversation for an hour, and would acquire such kindness and compassion that he would not step on an ant. And an ignorant savage would converse with the Prophet (UWBP) for a day, then go to lands like China and India and instruct civilized peoples in the realities and guide them in perfections.

SECOND REASON:

As is explained and proved in the discussion about interpretation of the law in the Twenty-Seventh Word, the vast majority of the Companions were at the highest level of human perfections. For at that time in the mighty revolution of Islam, good and truth appeared in all their beauty, and evil and falsehood, in all their ugliness, and they were felt physically. Such a difference was apparent between good and evil and such a distance opened up between truth and falsehood that they drew as distant from one another as belief is from unbelief, and even Hell is from Paradise. The Companions, who by nature possessed elevated emotions and were captivated by the highest morality and inclined towards dignity and virtue, would not voluntarily stretch out their hands to evil and falsehood, and so

fall to the level of Musaylima the Liar and his ridiculous utterances. For the latter was the herald of falsehood, evil, and lies, and their embodiment. The Companions' characters demanded that they looked to the rank of the perfections, those of God's Beloved (UWBP) at the highest of the high, for he was the herald and embodiment of truthfulness, good, and right, and that with all their strength and endeavour they hastened in that way.

For example, it sometimes happens that in the market of human civilization and shop of social life, everyone flees in disgust from the fearsome results and ugly consequences of certain things, as from deadly poison, let alone buying them, while the beautiful results and valuable consequences of other things and of immaterial goods attract the general view and demand to themselves like a universal panacea and a sparkling brilliant; everyone tries their utmost to buy them. In just the same way, in the Era of Bliss in the market of human social life, since goods like lying, evil, and unbelief gave rise to such results as everlasting misery and base buffoons like Musaylima the Liar, it is certain and clear that the Companions, who were captivated by elevated characteristics and love of exalted things, would flee from them with loathing as from fatal poison. And of a necessity, the Companions, with their pure natures and praiseworthy characteristics, would, with all their strength, emotions, and faculties, be desirous of and customers for truth, truthfulness and belief, which yielded the results of eternal happiness and luminous fruits such as God's Noble Messenger (UWBP), as though for the most effective panacea and precious diamond. However, after that time, the distance between truthfulness and lying gradually and by degrees diminished, until now they have become shoulder to shoulder. They have begun to be sold together in the same shop, and social morality has become corrupted. The propaganda of politics has caused greater demand for lying. At a time the awesome ugliness of lying has begun to be concealed and the shining beauty of truthfulness has begun not to be apparent, who can attain to the strength, constancy, and taqwaof the Companions in the matters of justice, truthfulness, exaltedness, and right, or surpass their level? I shall explain something which occurred to me which will illuminate this to a degree. It was like this:

One time, it occurred to me, why couldn't wondrous persons like Muhyiddin al-'Arabi attain to the levels of the Companions? Then, while saying, "Glory be to my Sustainer, the Most High"during the prayers, the phrase's meaning was unfolded to me. Not its complete meaning, but its reality in part became apparent to me. I said in my heart: "If only I could perform one of the five daily prayers in the same way as this phrase; it would be better than a year's worship." After the prayers I understood that

that thought and state of mind was guidance indicating that the high degree of the Companions' worship could not be reached. In the mighty social revolution brought about by the lights of the Qur'an when opposites were separated from one another, and evils together with all their darkness, details and all who followed them, and good and perfections together with all their lights and results came face to face - at such a stirring time, all glorifications of God and recitations of His names expressed all the levels of their meanings freshly and newly and in a pristine and unfaded fashion. So too, under the crashing of that mighty revolution all the senses and subtle inner faculties of people were awakened, even senses like those of fancy and imagination, and in an awakened and aware state received the numerous meanings of those recitations and glorifications in accordance with their own perceptions, and absorbed them.

Thus, due to this wisdom, when the Companions, whose senses were awakened and subtle faculties, alert, uttered those blessed words comprising the lights of belief and glorification, they did so in all their meaning and they partook of them with all their senses. However, after that revolution and upheaval, the subtle faculties have gradually sunk into sleep and the senses fallen from that point of realities into heedlessness; like fruits, under the veil of familiarity those blessed words have gradually lost their delicacy and freshness. Simply, as though drying up due to the air of superficiality, only a little freshness remains, and this may be restored to its former state only through drastic surgery of a reflective and reasoning kind. Thus, it is because of this that only in forty years can others reach the virtue and level the Companions attained to in forty minutes.

THIRD REASON:

As is proved in the Twelfth, Twenty-Fourth, and Twenty-Fifth Words, the comparison of prophethood and sainthood is that of the sun itself and the sun's image as it appears in mirrors. Thus, however much higher the sphere of prophethood is than that of sainthood, the servants of the sphere of prophethood and the Companions, the stars of that Sun, must be superior to the same degree to the righteous in the sphere of sainthood. The legacy of prophethood and veracity, which is the supreme sainthood, is the Companions' sainthood; even if a saint attains to this, he still cannot reach the level of the Companions, the first rank. We shall explain three out of the numerous aspects of this third reason.

First Aspect:The Companions cannot be reached in interpretation of the law, that is, in deducing its ordinances, that is, in understanding what pleases Almighty God from His Word. This is because that mighty divine revolution revolved around understanding the dominical wishes and divine

ordinances. All minds were turned towards deducing those ordinances. All hearts were eager to know, "What does our Sustainer want from us?" All that happened at that time did so in such a way as to make this known and understood. Discussions at that time concerned them. Thus, since everything and all situations and discussions and conversations and stories occurred in such a way as to give some sort of instruction in these meanings, and since this perfected the Companions' capacities and illuminated their minds, and since their ability to interpret the law and deduce its ordinances was ready to be lit up like a match, no one at the present time can reach in ten years or perhaps in a hundred, the level of deduction and interpretation they reached in a day or a month, even if they have the Companions' intelligence and capacity. Because now, worldly happiness is the focus of attention in place of eternal happiness. Humankind's attention and view are directed towards different goals. The struggle for livelihood together with lack of reliance on God have bewildered man's spirit, and naturalist and materialist philosophies have blinded his intellect. As a consequence, just as the social environment does not strengthen a person's mind and capacity in respect of interpreting the divine law, so it confuses and scatters it. We proved in the discussion on interpretation of the law in the Twenty-Seventh Word in the comparison between Sufyan ibn Uyayna and someone of his intelligence today that today's person could not acquire in a hundred years what Sufyan acquired in ten.

Second Aspect:The Companions' station in closeness to God cannot be attained to with the feet of sainthood. For Almighty God is infinitely close to us; closer to us than everything, but we are infinitely distant from Him. divine proximity may be gained in two ways:

The Firstis through the unfolding of divine immediacy, to which the divine proximity in prophethood looks, and which the Companions manifested through the legacy of prophethood and conversation of the Prophet (UWBP).

The Second Wayis to traverse the degrees in our distance from God and be honoured with divine proximity to an extent. Most of the spiritual voyaging of sainthood is in accordance with this, and illumination through the self and through the outside world proceeds in this way.

Thus, the first way is solely given, it is not acquired; it is attraction, the drawing of the Most Merciful, and it is being loved by Him. The path is short, but very severe, very elevated, very pure, and without shadow. The other is acquired, long, and in shadow. Even if its strange wonders are many, it cannot reach the first in regard to quality and divine proximity. For example, there are two ways of reaching yesterday. The first is not to

be subject to the course of time. Through a sacred power, it is to rise above time and see yesterday as present like today. The second is to traverse the distance of a year, to travel and turn, and come to yesterday. But still yesterday cannot be held; it leaves the person and departs. In just the same way, there are two ways of passing from the apparent to reality. The first is to be carried away directly on the attraction of reality and without entering the intermediate realm of the Sufi way, to find reality within the apparent itself. The second is to pass through many levels by spiritual journeying. For sure, the saints are successful in annihilating the soul and kill the evil-commanding soul, but they still cannot reach the Companions. Because, since the Companions' souls had been purified and cleansed, by virtue of the many faculties within the soul they manifested to a greater degree the varieties of worship and thanks and praise. After the soul has been annihilated, the worship of the saints acquires a simpleness and plainness.

Third Aspect:The Companions cannot be reached in regard to virtuous actions and good deeds pertaining to the hereafter. Because, just as in certain conditions in a frightening yet crucial post, a soldier may gain in one hour's watch the virtue of a year's worship, {[*]: See, Bukhârî, Jihâd, 73; Muslim, Amâra, 163; Tirmidhî, Jihâd, 2; Nasâ'î, Jihâd, 39; Ibn Mâja, Jihâd, 7; Musnad, i, 62, 65-66, 75; ii, 177; iii, 468.} and by being hit by a bullet may rise in one minute to a station similar to a degree of sainthood that can only by gained in at least forty years; so too, the Companions' service in the establishment of Islam and propagating the Qur'an's decrees and their declaring war on the whole world for Islam was so elevated that others cannot reach one minute of it in a year. It may even be said that in that sacred service all their minutes were like the one minute of the martyred soldier. All their hours were like the one hour's watch of a faithful soldier in some terrifying post in which the acts are few, but the recompense great and value high.

Indeed, since the Companions formed the first rank in the establishment of Islam and spreading of the lights of the Qur'an, in accordance with the rule, The cause is like the doer, {[*]: See, Muslim, Imâra, 133; Tirmidhî, 'Ilm, 14; Abû Dâ'ûd, Adab, 115; Musnad, iv, 120; v, 272-274, 357.} a share of all the good works of all the Islamic community passes to them. The Islamic community saying "O God! Grant blessings to our master Muhammad and to his Family and Companions" shows that the Companions receive a share of the good works of their whole community.

Furthermore, just as an insignificant characteristic in the root of a tree is

greatly magnified in the tree's branches and is larger than the largest branch; and just as a small protuberance at the beginning gradually forms a mass; and just as an excess the size of a needle point at a central point may become more than a metre at the circumference of the circle, just like these four examples, since the Companions were from the roots and foundations of the luminous tree of Islam, and were at the beginning of luminous lines of the structure of Islam, and were from among the leaders of the Islamic community and were the first of their number, and since they were close to the centre of the Sun of Prophethood and Lamp of Reality (UWBP), a few of their actions were many and their small acts of service, great. To reach their level necessitates being a true Companion.

O God! Grant blessings to our master Muhammad, who said: "My Companions are like the stars, whichever of them you follow, you will be rightly guided,"{[*]: al-'Ajlûnî, Kashf al-Khafâ', i, 132, No: 381.} and, "The best of centuries is my century,"{[*]: Bukhârî, Shahâda, 9; Fadâ'il Ashâb al-Nabî, 1; Riqâq, 7; Ayman, 10, 27; Tirmidhî, Fitan, 45; Manâqib, 56; Ibn Mâja, Ahkâm, 27; Musnad, i, 378, 417; ii, 228, 410; iv, 267, 276; v, 350.} and to his Family and Companions, and grant them peace.

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(2:32)

Question:

It is said, the Companions saw God's Noble Messenger(Upon whom be blessings and peace), then they believed. We, however, have believed without seeing him, in which case our belief is stronger. Also, there are narrations mentioning the strength of our belief, {[*]: Musnad, v, 248, 257, 264; al-Hâkim, al-Mustadrak, iii, 41; iv, 89.} are there not?

The Answer:At that time, when all ideas were opposed and hostile to the truths of Islam, the Companions believed so strongly - sometimes on only seeing the person of God's Messenger (UWBP) and without miracles - that all the generally held ideas in the world did not shake them. Let alone doubts, they did not even cause some of them the slightest anxiety or scruple. You are comparing your belief with that of the Companions, but how can there be any comparison? For despite your seeing with the mind's eye, not the Messenger's (UWBP) humanity and bodily form, which was the seed of the Tuba tree of his prophethood, but through all the lights of Islam and truths of the Qur'an, his luminous, magnificent collective personality, encompassed by a thousand miracles - despite this, you waver and fall into

doubt at the word of a European philosopher. Yet owing to their belief, the Companions did not waver in the face of the attacks of the entire world of unbelief and of the Christians, Jews, and philosophers? And how can you compare the intense fear of God of the Companions and their complete righteousness, which demonstrated the strength of their belief and proceeded from it, and your dull belief, which due to your extreme weakness does not impel you to perform even the obligatory practices completely, O you who make such a claim? However, the Hadith the meaning of which is: "Those at the end of time who do not see me and believe, are more acceptable," {[*]: See, Musnad, v, 248, 257, 264; al-Hâkim, al-Mustadrak, iii, 41; iv, 89.} refers to particular virtues. It concerns certain special persons. Our discussion, however, is in regard to general virtue and the majority.

Second Question:They say that the saints and possessors of perfection abandoned the world. It even says in a Hadith: "Love of this world is the source of all error." {[*]: See, al-Munâwî, Fayd al-Qadîr, iii, 368, No: 3662.} Whereas the Companions were very involved in the world. Let alone abandoning the world, some of them were ahead of the civilized of that time, even. How is it that you say that even the least of such Companions was of greater worth than the greatest saint?

The Answer:It has been proved decisively in the Second and Third Stopping-Places of the Thirty-Second Word that to love the face of the world which looks to the hereafter and that which looks to the divine names is not the cause of loss, but the means to perfection and attainment, and however far one goes in those two faces, the further one goes in worship and knowledge of God. The Companions' world was within those two faces. They looked on this world as the arable field of the hereafter, and sowed and reaped it. They saw beings as the mirrors of the divine names, and gazed on them yearningly. As for the transience of the world, that is its transitory face, which looks to man's base desires.

Third Question:The Sufi paths are the ways of reality. Some of the heroes and leaders of the Naqshbandi Order, which is claimed to be the most famous, the most elevated, and the highway among the Sufi ways, defined its basis as follows. They said: "On the Naqshbandi way four abandonings are necessary: abandoning the world, abandoning the hereafter, abandoning existence, and abandoning abandoning." That is to say, on the Naqshi way one has to give up four things: both give up this world; and, on account of the soul, not make even the hereafter one's true aim; forget one's existence; and in order not to become vain and proud, not think about

these acts of renunciation. This means that true knowledge of God and human perfections are attained through giving up what is other than God?

The Answer:If man consisted of only a heart, one would have to give up everything other than God and to leave behind even the divine names and attributes and bind one's heart to the divine essence alone. But man possesses many senses and subtle faculties charged with duties, such as the mind, spirit, soul, and others. The perfect man is he who, driving all those subtle senses towards reality on the different ways of worship particular to them, marches heroically like the Companions in a broad arena and rich fashion towards the goal, with the heart as commander and the subtle faculties as soldiers. For the heart to abandon its soldiers in order to save only itself and to proceed on its own is the cause not of pride, but of distress.

Fourth Question:Where does the claim of the Companions' superiority spring from? And who put it forward? Why should this matter be made the subject of discussion at this time? Also, why is there this claim of equality with the great interpreters of the law?

The Answer:There are two groups who say these things. Some are the sincere religious scholars and men of religion who, seeing certain Hadiths, open up such discussions in order to encourage and hearten the pious and the upright at this time. We have nothing to say to them. They are anyway few and are quickly made aware. The other group, however, consists of fearsome, conceited people who want to spread their denial of the schools of law by claiming equality with the great interpreters of the law, and to further their irreligion by claiming equality with the Companions. For firstly, those people of misguidance have become depraved and have become addicted to depravity and cannot carry out the obligations of the Shari'a since they form an obstacle to their depravity. In order to find a pretext for themselves, they say: "These questions may be interpreted. The schools of law are opposed to each other in these matters. The interpreters of the law were human beings like us and may have made mistakes. In which case, like them we shall interpret the divine law and perform our worship as we wish. Why should we be compelled to follow them?" Thus, due to these Satanic wiles, the wretches put themselves outside the fold of the schools of law. It is demonstrated clearly in the Twenty-Seventh Word just how baseless and rotten these claims are, so we refer you to that.

Secondly;that group of the people of misguidance saw that the matter does not end with the interpreters of the law, for what lay on their shoulders were only the theoretical matters of religion. Whereas this group wants to give up and change the essential teachings. If they say: "We are better than them," the matter does not finish there. For interpreters of the

law may interfere in theoretical matters and in secondary matters which are not categorical, but these people of misguidance who follow no school of law want to mix their ideas in the essentials of religion as well and to change matters which it is not possible to change, and to oppose the incontrovertible pillars of Islam. So they are bound to attack the Companions, who are the bearers and supports of the essentials of religion. Alas! It has been proved decisively in the Twenty-Seventh Word that not animals in human form like them, but true human beings and the greatest of the saints even, who are the most perfect of true human beings, cannot win the case claiming equality with the least of the Companions.

O God! Grant blessings and peace to Your Messenger, who said: "Do not insult my Companions! By the One in Whose hand is my self, if one of you were to spend gold equivalent to Mt. Uhud, he could not attain to the equivalent of two handfuls that one of them spent, or even half that."{[*]: Bukhârî, Fadâ'il Ashâb al-Nabî, 5; Muslim, Fadâ'il al-Sahâba, 221, 222; Abû Dâ'ûd, Sunna, 10; Tirmidhî, Manâqib, 58; Ibn Mâja, Muqaddima, 11; Musnad, iii, 11.}

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(2:32)

* * *

The Twenty-Eighth Word

[This Word is about Paradise and consists of two stations. The first indicates some of the subtle wonders of Paradise. However, it does not prove the existence of Paradise, since this has been proved in brilliant fashion by the twelve decisive Truths of the Tenth Word and by the firm and clear consecutive arguments in Arabic which form the basis and summary of the Tenth Word and the Second Station of this Word. This station discusses in question and answer form a number of the aspects of Paradise which have been the cause of criticism. If divine assistance is forthcoming, a great Word will later be written about that mighty truth. God willing.]

In the Name of God, the Merciful, the Compassionate.

And give glad tidings to those who believe and act righteously that theirs shall be gardens beneath which flow rivers. Everytime they are fed with fruits therefrom, they will say: "Why, this is what we were fed with before." For they will be given things in similitude. And they shall have therein spouses pure, and shall abide there for ever.(2:25)

The brief answers to a number of questions about eternal Paradise.

The descriptions of the Qur'an's verses about Paradise, which are more beautiful than Paradise, more lovely than the houris, and sweeter than the water of Salsabil, leave nothing to be said about it so that anyone should say it. However, in order to bring closer to the understanding those shining, pre-eternal, post-eternal, elevated and exquisite verses, we shall mention a number of steps, and, as samples of that Qur'anic Paradise, a number of fine points which are like samples of its flowers. We shall indicate these with five allusive questions and answers. Indeed, Paradise is the forum for both all spiritual and non-physical pleasures, and all physical pleasures.

QUESTION:What connection with eternity and Paradise has faulty, deficient, changing, unstable, and suffering corporeality? Since the spirit

has elevated pleasures, that is sufficient. Why should bodily resurrection be necessary for bodily pleasures?

THE ANSWER:Because, just as in relation to water, air, and light, earth is dense and dark, but since it is the source and means of all the varieties of divine artefacts, in meaning it rises above the other elements; and just as in regard to the mystery of its comprehensiveness and on condition it is purified, the human soul, which is also dense, rises above all the other human subtle faculties; so too corporeality is the richest and most comprehensive and all-embracing mirror to the manifestation of the divine names. All the tools and instruments for measuring the contents of the treasuries of mercy and reckoning their balances lie in corporeality. For example, if scales to the number of sorts of food and their pleasures did not originate in the sense of taste in the tongue, it could not taste and weigh them all up, and recognize and experience them. Also, the instruments for experiencing and knowing the manifestations of most of the divine names, and tasting and recognizing them, again lie in corporeality. And the faculties for experiencing all the infinitely various pleasures are also found in corporeality.

As is proved in the Eleventh Word, it is understood clearly from the disposition of the universe and man's comprehensiveness that the universe's Maker wants to make known all the treasuries of His mercy, and all the manifestations of His names, and to make experienced all the varieties of His bounties. The abode of bliss, therefore, will resemble the universe to a degree since it is a vast pool formed from the flood of the universe and a great exhibition of the textiles woven on the loom of the universe and an everlasting store of the crops produced in the arable field of this world. And it will preserve all its fundamental matters, both corporeal and spiritual. Its All-Wise Maker, the Most Compassionate One, will also give as recompense for the duties of the physical tools and instruments, pleasures worthy of them; and to His servants, as a wage and reward for the particular worship of each. Otherwise a situation would occur that was contrary to His wisdom, justice, and mercy, and that would be in no way fitting for the beauty of His mercy and perfection of His justice, and in no way compatible with them.

QUESTION:If a body is living, its parts are constantly being formed and dissolved; it is doomed to extinction and cannot be eternal. The purpose of eating and drinking is to perpetuate the individual, and sexual relations are for the perpetuation of the species. These are fundamental to this world, but there will be no need for them in the world of eternity and hereafter. So why will they be among the greatest pleasures of Paradise?

THE ANSWER:Firstly, the bodies of living creatures are doomed to annihilation and death in this world because of an imbalance between what is taken in and what is expended. From childhood until maturity much is taken in, and after that what is expended increases; the balance is spoilt, and the body dies. In the world of eternity, however, the particles of the body remain constant and are not subject to composition and dissolution, or else the balance remains constant. {[(*): In this world, the bodies of humans and animals are like guesthouses, barracks, and schools for particles. The lifeless particles enter them and acquire worthiness to be particles for the everlasting realm, which is living, then they leave them. In the hereafter, however, according to the verse, "The Abode of the Hereafter, that is life indeed" (29:64), the light of life is general. There is no necessity for that travelling, drill, and instruction in order to be illuminated. Particles will remain constant as permanent fixtures.} Like a closed circle or perpetual motion, a living creature's body becomes eternal together with the machine of bodily life's functioning for pleasure. Although in this world eating and drinking and sexual relations arise from need and perform various functions, delights and pleasures have been placed within them as an immediate wage for the duty performed, and these are superior to other pleasures. Since in this abode of sorrows eating and sexual relations are the means to so many wonderful and various pleasures, certainly in Paradise, which is the abode of pleasure and bliss, those pleasures will take on a sublime form. The recompense of the duties pertaining to the hereafter performed here will also be added to them as pleasure, and they will be augmented by worldly needs which have taken the form of agreeable, otherworldly appetites, so will become an all-embracing, living source of pleasure worthy of Paradise and suitable to eternity. Indeed, according to the meaning of the verse,

And what is the life of this world but amusement and play? But indeed the Abode of the hereafter, that is life indeed,(29:64)

substances and matters which are inanimate and without consciousness and life in the abode of this world, there will be living and conscious. Like human beings and animals here, the trees and stones there will understand commands and carry them out. If you tell a tree to bring you such-and-such a fruit, it will bring it. And if you tell such-and-such a stone to come, it will come. Since stones and trees will take on this elevated form, it surely necessitates that, together with preserving their bodily realities, eating, drinking, and sexual relations also will take on a form higher than their worldly form, higher to the degree that Paradise is higher than this world.

QUESTION:According to the meaning of:

A person will be together with those he loves,{[*]: Bukhârî, Âdâb, 96; Muslim, Birr, 165; Tirmidhî, Zuhd, 50; Da'wât, 98; Dârimî, Riqâq, 71; Musnad, i, 392; iii, 104, 110, 159, 165, 167, 168, 172.}

in Paradise, friend will be together with friend. Therefore, the love for God's sake kindled in a simple nomad during one minute's conversation with the Prophet (UWBP), means he has to be with the Prophet (Upon whom be blessings and peace) in Paradise. But since God's Noble Messenger (UWBP) receives limitless effulgence, how can it be united with that of a simple nomad?

THE ANSWER:We shall allude to this elevated truth with a comparison. For example, a magnificent personage set up a vast banquet and finely-adorned spectacle in a splendid garden. He prepared it in such a way that it included all the delicious foods that the sense of taste can experience, and all the fine things that please the sense of sight, and all the wonders that amuse the faculty of imagination, and so on; he included in it everything that would gratify and give pleasure to the external and inner senses. Now, there were two friends and they went together to the banquet and sat down at a table in a pavilion. But the sense of taste of one of them was very limited, so he received only minor pleasure. His eyes could see only a little, he had no sense of smell, and he could not understand the wondrous arts nor comprehend the marvels. He could only benefit from and take pleasure in a thousandth or even a millionth of that beautiful place, to the extent of his capacity. The other man however had developed his outer and inner senses, his mind, heart, emotions, and subtle faculties so perfectly and to such a degree that although he was next to his friend, he could perceive and experience all the subtleties and beauties and marvels and fine things in the exhibition, and receive their different pleasures.

Since this confused, sorrowful, and narrow world is thus, and although the greatest and the least are together the difference between them is as great as from the ground to the Pleiades, surely in Paradise, the realm of bliss and eternity, while friend is together with friend, each will receive his share from the table of the Most Merciful and Compassionate One in accordance with his capacity and to the extent of his abilities. Even if the Paradises in which they are found are different, it will not be an obstacle to their being together. For although the eight levels of Paradise are one above the other, they all have the sublime throne as their roof. {[*]: See, Bukhârî, Tawhîd, 22; Jihâd, 4; Tirmidhî, Janna, 4; Musnad, i, 207; ii, 197, 335, 339, 370; v, 316, 321.} If there are

walled circles around a conical mountain, one within the other and one above the other from its foot to the summit, the circles are one over the other and look to one another, but do not prevent any of the others seeing the sun. There are also various narrations of Hadiths indicating that the way the Paradises are situated is close to this.

QUESTION:It is said in Hadiths: "Although the houris are clothed in seventy garments, the marrow of their leg-bones may be seen." {[*]: Muslim, Janna, 14, 17; Tirmidhî, Qiyâma, 60; Janna, 5; Dârimî, Riqâq, 71; Musnad, ii, 345; iii, 16.} What does this mean? What sort of meaning can it have? What sort of beauty is this?

THE ANSWER:Its meaning is truly beautiful and its beauty is most lovely. It is like this: in this world, which is ugly, inanimate, lifeless, and for the most part just a husk, beauty and loveliness only appear beautiful to the eye, and so long as familiarity is not an obstacle, that is sufficient. Whereas in Paradise, which is beautiful, living, brilliant, and entirely the essence without the husk and the kernel without the shell, all the human senses and subtle faculties will want to receive their different pleasures and various delights from the houris, the gentle sex, and from the women of this world, who will be like houris and even more beautiful, the same as the eye. That is to say, the Hadith indicates that from the beauty of their top garments to the marrow of their bones, each layer will be a source of pleasure for a sense and a subtle faculty. Yes, by saying, "The houris wear seventy garments and the marrow of their leg-bones can be seen," the Hadith points out that however many senses, feeling, powers, and faculties human beings possess which are enamoured of beauty, worship pleasure, are captivated by ornament, and yearn for loveliness, the houris comprise all of them - every sort of adornment and exquisite loveliness, physical and spiritual and immaterial, which will please and satisfy all of them, and gratify them and make them all happy.

That is to say, just as the houris are clothed in seventy of the varieties of Paradisiacal adornment, and not one sort, none of which conceal the others; so they display beauty and loveliness perhaps seventy times greater than their own bodies and beings, all of different sorts and varieties. They demonstrate the truth indicated by the verse:

There will be there all that the souls could desire and all that the eyes could delight in.(43:71)

There is also a Hadith that states that since in Paradise there are no unnecessary, extraneous, waste matters, the people of Paradise will not excrete

waste after eating and drinking. {[*]: See, Bukhârî, Bad' al-Khalq, 8; Muslim, Janna, 17-19; Tirmidhî, Janna, 7; Dârimî, Riqâq, 104.} Since in this lowly world, trees, the most ordinary of living beings, do not excrete despite taking in much nourishment, why should the people of Paradise, who are the highest class of life?

QUESTION:It says in Hadiths: "Some of the people of Paradise are given lands as extensive as the world, and thousands of palaces and hundreds of thousands of houris are bestowed on them." {[*]: See, Bukhârî, Janna, 17; Tafsîr Sura al-Qiyâma, 2.} What need has a single person of all these things, why should it be necessary? How can this be and what does it mean?

THE ANSWER:If man was only a lifeless being, or was only a vegetable creature consisting of a stomach, or consisted only of a limited, heavy, temporary, simple corporeality or animal body, he could not own many palaces and houris, or be fit for them. But man is such a comprehensive miracle of power that even in this transitory world and brief life, if he is given the rule of the whole world with its wealth and pleasures, his ambition is not satisfied - in respect of the need of some of his subtle faculties, which do not develop here. It is therefore reasonable, right, and true that a person possessing an infinite capacity who knocks on the door of an infinite mercy with the hand of infinite desires and the tongue of infinite needs will receive in an eternal abode of bliss the divine bounties described in Hadiths. We shall observe this elevated truth through the telescope of a comparison. It is as follows:

Although, like this valley garden, {(*): That is, the garden of Süleyman, who served this poor one with perfect loyalty for eight years, where this Word was written in one or two hours.} all the gardens and vineyards of Barla have different owners, all the birds and sparrows and honey-bees in Barla, who have only a handful of grain for food, may say: "All the gardens and orchards of Barla are my pleasant resorts where I fly around and enjoy myself." Each may take possession of Barla and include it in its property. Others sharing it does not invalidate his ownership. Similarly, a man who is a true human being may say: "My Creator made this world a house for me. The sun is my lamp and the stars, my electric lights. The face of the earth is my resting-place spread with flowered carpets." And he offers thanks to God. The other creatures sharing it does not negate his statement. On the contrary, the creatures adorn his house like decorations. And so, if, by virtue of his humanity, man - and even a bird - in this narrow fleeting world, claims a sort of power of disposal over such a vast sphere and receives such a vast bounty, how can it be deemed unlikely that

he will be given ownership of a property stretching over a five-hundred-year distance in a broad and eternal abode of bliss?

Moreover, just as in this dense, dark and narrow world the sun is present in the same way at the same time in numerous mirrors, so too, as is proved in the Sixteenth Word, a luminous being may be present in many places in the same way at the same time. For example, Gabriel (Upon whom be peace) being on a thousand stars simultaneously, and at the divine throne, and in the presence of the Prophet (UWBP), and in the divine presence; and the Prophet Muhammad (Upon whom be blessings and peace) meeting with most of the righteous of his community at the resurrection of the dead at the same time and appearing in this world in innumerable places simultaneously; and a strange group of the saints known as abdal,appearing at the same time in many places; and ordinary people sometimes carrying out as much as a year's work in one minute in a dream and observing this; and everyone being in contact with and concerned with numerous places at the same time in their hearts, spirits, and imaginations - all these are well-known and may be witnessed. Most certainly, therefore, in luminous, unrestricted, broad, and eternal Paradise, the people of Paradise, whose bodies have the strength and lightness of the spirit and the swiftness of imagination, being in hundreds of thousands of places at the same time, and conversing with hundreds of thousands of houris, and receiving pleasure in hundreds of thousands of ways, is fitting for that eternal Paradise, that infinite mercy, and as told by the Bringer of Sure News (UWBP), is reality and the truth. Nevertheless, these vast truths cannot be weighed on the scales of our tiny minds.

This tiny mind cannot perceive the true meanings,

For this scale cannot bear such a weight.

Glory be unto to You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(2:32)

O our Sustainer! Do not call us to task if we forget or fall into error.(2:286)

O God! Grant blessings to Your Beloved, who by being Your Beloved and through his prayers, flung open the doors of Paradise, and because of the benedictions for him of its members, You confirmed its opening for his community, and bless him and grant him peace.

O God! Appoint us to Paradise among the righteous, through the intercession of Your Beloved, the Chosen One. Amen.

A Short Addendum to the Word on Paradise

On Hell

As is proved in the Second and Eighth Words, belief bears the seed of a sort of Paradise, while unbelief conceals the seed of a sort of Hell. And just as unbelief is a seed of Hell, so Hell is one of its fruits. And just as unbelief is the reason for being sent to Hell, so it is the cause of Hell's existence and creation. For if an insignificant ruler of small dignity, small pride, and small majesty is told impudently by some unmannerly person: "You may not punish me and you cannot," if there is no prison in that place, the ruler will certainly have one built for him and will throw him into it. However, by denying Hell, the unbeliever is giving the lie to One of infinite dignity, pride, and glory, Who is sublimely and infinitely powerful, and is accusing Him of impotence, lying, and powerlessness; he is insulting terribly His dignity and offending His pride. He is rebelliously causing affront to His glory. If, to suppose the impossible, there were no reason for Hell's existence, it would certainly be created for unbelief, which comprises denial and ascribing impotence to this degree, and such an unbeliever would certainly be cast into it.

Our Sustainer! You did not create that in vain. Glory be unto You! Save us from the penalty of the Fire!(3:191)

* * *

The Twenty-Ninth Word

About the Immortality of Man's Spirit, the Angels, and the Resurrection of the Dead

In the Name of God, the Merciful, the Compassionate.

Therein came down the angels and the Spirit by the permission of their Sustainer.(97:4) * Say: The Spirit [comes] by command of my Sustainer.(17:85)

[This treatise consists of an introduction and two main aims]

Introduction

It may be said that the existence of the angels and spirit beings is as definite as that of human beings and animals. Indeed, as is explained in the First Step of the Fifteenth Word, reality undoubtedly requires and wisdom certainly demands that like the earth the heavens have inhabitants, and that its inhabitants are intelligent, and suitable for the heavens. In the tongue of the Shari'a, those inhabitants, of which there are numerous kinds, are called angels and spirit beings.

Reality requires it to be thus. For despite the earth's smallness and insignificance in relation to the heavens, its being filled with intelligent beings and from time to time being emptied and then refilled with new ones suggests - indeed, states clearly - that the heavens too, with their majestic constellations like adorned palaces, are filled with animate creatures, the light of the light of existence, and conscious and intelligent creatures, the light of animate creatures. Like man and the jinn, those creatures are spectators of the palace of the world, and ponderers over the book of the universe, and heralds of this realm of dominicality. With their universal and comprehensive worship, they represent the glorification of the universe's large and universal beings.

The nature of the universe surely points to their existence. For since it is

embellished and decked out with uncountable numbers of finely adorned works of art and meaningful decorations and wise embroideries, it self-evidently requires the gazes of thoughtful admirers and wondering, appreciative lovers; it demands their existence. Yes, just as beauty requires a lover, so is food is given to the hungry. Thus, the sustenance of spirits and nourishment of hearts in this boundless beauty of art looks to the angels and spirit beings; it points to them. For while such infinite adornment requires an infinite duty of contemplation and worship, man and the jinn can perform only a millionth of that infinite duty, that wise supervision, that extensive worship. This means that boundless varieties of angels and spirit beings are necessary to perform those duties, and to fill and inhabit the mighty mosque of the world with their ranks.

Indeed, a species of the spirit beings and angels is present in every aspect, in every sphere, of the universe, each charged with a duty of worship. It may be said in accordance with both the narrations of Hadiths and the wisdom in the order of the world that from lifeless planets and stars to raindrops, all are ships or vehicles for a kind of angel. The angels mount these vehicles with divine permission and travel observing the Manifest World; they represent their praise and glorification.

It also may be said that certain sorts of living bodies act as aircraft for different kinds of spirits. From the birds of Paradise, called the Green Birds in a Hadith which says: "The spirits of the people of Paradise enter into Green Birds in the Intermediate Realm and travel around Paradise in them," {[*]: See, Muslim, Imâra, 121; Tirmidhî, Tafsîr Sûra Âl-i 'Imrân, 19; Fadâ'il al-Jihâd, 13; Ibn Mâja, Janâ'iz, 4; Dârimî, Jihâd, 18; Musnad, i, 266; vi, 386.} to flies, each is the vehicle for a sort of spirit. The spirits enter into them at a divine command, and through such faculties and senses of those living bodies as the eyes and ears, observe the miracles of creation in the corporeal world. They perform the glorification particular to each.

Just as reality necessitates it to be thus, so does wisdom. For, with an intense activity, the All-Wise Maker continuously creates subtle life and luminous intelligent beings from dense earth, which has little connection with spirit, and from turbid water, which has small relation with the light of life. He surely then creates certain sorts of intelligent beings from the seas of light and even from the oceans of darkness, from the air, electricity, and other subtle matter suitable for spirit and appropriate for life. And surely these creatures are exceedingly numerous.

First Aim

To believe in the angels and affirm that belief is a pillar of faith. There are four fundamental points in this aim.

FIRST FUNDAMENTAL POINT

The perfection of existence is through life. Rather, the true existence of existence is through life. Life is the light of existence, and consciousness is the light of life. Life is the summit and foundation of everything. Life appropriates everything for living beings; it is as though it makes one thing the owner of everything. By virtue of life, a living thing may say: "All these things belong to me. The world is my house. The universe is my property, given to me by my owner."

Just as light is the cause of things being seen, and, according to some, of the existence of colours, so is life the revealer of beings; it is the cause of their qualities being realized. Furthermore, it makes an insignificant particular general and universal, and is the cause of universal things being concentrated in a particular. It is also the cause of all the perfections of existence, by, for example, making innumerable things co-operate and unite, and making them the means of unity and being endowed with spirit. Life is even a sort of manifestation of divine unity in the levels of multiplicity, and a mirror reflecting divine oneness.

Consider the following: a lifeless object, even if it is a great mountain, is an orphan, a stranger, alone. Its only relations are with the place in which it is situated and with the things which encounter it. Whatever else there is in the cosmos, it does not exist for the mountain. For the mountain has neither life through which it might be related to life, nor consciousness by which it might be concerned.

Now consider a tiny object like a bee, for example. The instant life enters it, it establishes such a connection with the universe that it is as though it concludes a trading agreement with it, especially with the flowers and plants of the earth. It can say: "The earth is my garden; it is my trading house." Thus, through the unconscious instinctive senses which impel and stimulate it in addition to the well-known five external senses and inner senses of animate beings, the bee has a feeling for, and a familiarity and reciprocal relationship with, most of the species in the world, and they are at its disposal.

If life then displays its effect thus in the tiniest of animate beings, certainly when it rises to the highest level, that of man, it will be revealed and extended and illumined to such a degree that just as a human being is able to move through the rooms of his house with his consciousness and mind, which are the light of life, so he may travel through the higher, and the spiritual and corporeal worlds with them. That is to say, just as that conscious and animate being may go in spirit as though as a guest to those worlds, those worlds too come as guests to his mirror-like spirit by being reflected and depicted there.

Life is a brilliant proof of the All-Glorious One's unity, and one of the greatest sources of His bounty; it is a subtle manifestation of His compassionateness, and a hidden, unknowable, and incomparable embroidery of His art.

Life is hidden and subtle, because the life of plants even, which is the lowest of the levels of life, and the awakening of the life force in seeds, that is, their stirring, opening, and growth, which are the first steps in plant life, has remained unfathomed by human science since the time of Adam, despite being so evident and familiar, so ubiquitous and common. Man's reason has been unable to discover its true reality.

Moreover, life is so pure and unblemished that in both its aspects, that is in both its inner and outer faces, it is pure, translucent, transparent. Not veiling it with causes, the hand of power touches it directly. Whereas that hand made apparent causes a veil, to be the source of the insignificant aspects of things and their base external qualities, which are inappropriate to the dignity of power.

In Short:It may be said that if there were no life, existence would not be existence; it would be no different from non-existence. Life is the light of the spirit, and consciousness is the light of life. Since life and consciousness are important to this great extent; and since there is self-evidently an absolutely perfect order in the universe, and a masterly precision and most wise harmony; and since our lowly, wretched globe, our wandering earth has been filled with uncountable numbers of animate beings, intelligent beings, and beings with spirits; it may be concluded with decisive certainty that those heavenly palaces, those lofty constellations also have animate and conscious inhabitants appropriate to them. As fish swim in water, so are those luminous inhabitants present in the fire of the sun. Fire does not consume light; indeed, fire aids light.

Moreover, since, as is plain to see, pre-eternal power creates innumerable animate beings and beings with spirits from the most common substances and densest matter, and giving it great importance, transmutes

dense matter by means of life into a subtle substance; and since it strews the light of life everywhere in great abundance, and gilds most things with the light of consciousness; with such flawless power and faultless wisdom, the All-Wise and All-Powerful One would certainly not neglect the other floods of subtle matter like light and ether, which are close to and fitting for the spirit; He would not leave them without life, without consciousness, inanimate. Indeed, He creates animate and conscious beings in great numbers from light, which is also matter, and even from meanings, air, and even words. Just as He creates numerous different species of animals, so from these torrents of subtle matter He creates numerous different spirit creatures. One kind of them are the angels, others are the varieties of spirit beings and jinn. If you wish to see just how true, self-evident, and rational it is to accept the existence of great numbers of angels and spirit beings, and as the Qur'an shows, just how contrary to truth and wisdom, and what a superstition, aberration, delirium and foolishness it is not to accept them, consider the following comparison.

There were two men, one rustic and uncouth, the other civilized and intelligent, who made friends and went to a splendid city like Istanbul. In a distant corner of that civilized, magnificent city they came across a dirty, wretched little building, a factory. They looked and saw that the strange factory was full of miserable, impoverished men working. All around the building were beings with spirits and animate beings, but their means of livelihood and conditions of life were such that some were herbivorous, they lived only on plants, while others were piscivorous, they ate nothing but fish.

The two men watched the scene. Then they saw in the distance thousands of adorned palaces and lofty castles. Among the palaces were spacious workshops and broad squares. Because of either the distance, or the defectiveness of the men's eyesight, or because they had hidden themselves, the inhabitants of the palaces were not visible to the two men. Moreover, the wretched conditions in the factory were not to be seen in the palaces. In consequence of this, the uncouth country bumpkin, who had never before seen a city, declared: "Those palaces have no inhabitants, they are empty, there are no beings with spirits in them," uttering ignorant garbled nonsense. To which the second man replied:

"O you miserable man! This insignificant little building you see here has been filled with beings endowed with spirits, with workers, and there is someone who continually employs and replaces them. Look, there no empty space anywhere around this factory, it has been filled with animate beings and beings with spirits. Do you think it is at all possible that there

would be no high-ranking and suitable inhabitants in such an orderly city, in those wisely adorned palaces so full of art which we can see in the distance? Of course they are occupied, and the different conditions of life there are appropriate for those who live there. In place of grass, they eat pastries, and in place of fish, cakes. Their not being visible to you because of the distance, or your weak eyesight, or their hiding themselves, can at no time point to their not being there." The fact that a thing is not visible does not indicate its non-existence.

As the above comparison indicates, the fact that the globe of the earth is the home of these infinite numbers of beings endowed with consciousness and spirit, despite its insignificance and density among the lofty heavenly bodies and planets, and even its grossest and rottenest particulars becoming masses of micro-organisms when they cease as sources of life, necessarily, demonstrably, decisively indicates and testifies to and proclaims that infinite space and the majestic heavens with their constellations and stars are full of animate beings, conscious beings, and beings with spirits. The Illustrious Shari'a of Muhammad (Upon whom be blessings and peace) and the Qur'an of Miraculous Exposition call these beings, who are created from fire, light, and even from electricity, and from other subtle flowing matter, "The angels, the jinn, and spirit beings." There are different kinds of angels, just as there are different kinds of corporeal beings. Indeed, the angel who is appointed to a raindrop will not be similar in kind to the angel appointed to the sun. There are also a great many different sorts of jinn and spirit beings.

The Conclusion of this Fundamental Point

As may be established empirically, matter is not essential so that exis-tence may be made subject to it and dependent on it. Rather, matter subsists through a meaning, and that meaning is life, it is spirit.

Also, as may be established through observation, matter is not the thing served so that everything may be ascribed to it. It is rather the servant; it renders service to the process of the perfection of a truth. And that truth is life, and the fundament of that truth is spirit.

Also, as is self-evident, matter is not dominant so that recourse may be made to it or perfections sought from it. Rather, it is dominated; it looks to the decree of some fundament, it is in motion in the way that that decree dictates. And that fundament is life, it is spirit, it is consciousness.

Also, as is necessary, matter is not the kernel, it is not the fundament, it is not a settled abode so that events and perfections may be affixed to it or

constructed on it. Rather, it is a shell prepared to be split, rent, dissolved; it is a husk, it is froth, it is a form.

Consider the following: a creature so minute it can only be seen with a microscope has such acute senses it can hear its friend's voice and see its sustenance; it has extremely sensitive and sharp senses. This demonstrates that the effects of life increase and the light of the spirit intensifies proportionately to the reducing and refining of matter. It is as though the more matter is refined and the more we become distanced from our material existences the closer we draw to the world of the spirit, the world of life, and the world of consciousness; and the more intensely the heat of the spirit and the light of life are manifested.

Is it therefore at all possible that there should be so many distillations of life, consciousness, and spirit within the veil of materiality, and that the inner world which is beyond this veil should not be full of conscious beings and beings with spirits? Is it at all possible that the sources of these numberless distillations, flashes, and fruits of meaning, spirit, life and the truth apparent in this material existence in the Manifest World should be ascribed only to matter and the motion of matter, and be explained by it? God forbid! Absolutely not! These innumerable distillations and flashes demonstrate that this material and manifest world is but a lace veil strewn over the inner and spirit worlds.

SECOND FUNDAMENTAL POINT

It may be said that all the scholars of the speculative and the scriptural sciences have, knowingly or unknowingly, united to effect a consensus in affirming, despite difference of expression, the existence and reality of the angels and spirit beings. One group of Peripatetic philosophers of the Illuminist School even, who made much progress in the study of matter, stated without denying the meaning of the angels that each realm in creation has a spiritual, incorporeal essence. They described the angels thus. Also, a group of the early philosophers who were Illuminists, being compelled to accept the meaning of the angels, were only wrong in naming them the Ten Intellects and Masters of the Realms of Creation. Through the inspiration and guidance of Revelation, scholars of all the revealed religions have accepted that each realm of creation has an angel appointed to it and have named them the Mountain Angel, the Sea Angel, and the Rain Angel, for example. Even the materialists and naturalists, whose reasoning is restricted to what is immediately apparent to them and who have in effect fallen from the level of humanity to that of inanimate matter, rather than being

able to deny the meaning of the angels, {(*): They have been unable to find a way to deny the reality and meaning of the angels and spirit beings. In fact, they have been compelled to affirm them in one respect by claiming them to be one of the natural laws, although they described them wrongly, naming them kuva-yı sâriya or suffusing forces. (Hey you who consider yourselves to be so clever!)} have been compelled to accept them in one respect, though naming them the suffusing forces.

O you wretched man who is reluctant to accept the angels and spirit beings, on what do you base this view? What facts do you rely on that you oppose the conscious or otherwise unanimity of all rational people concerning the existence and reality of the meaning of the angels and the real existence of spirit beings? And since, as was proved in the First Fundamental Point, life is the revealer of beings, indeed, is their consequence, their quintessence; and since all the scholars are in effect unanimous in their acceptance of the meaning of the angels; and this world of ours has been filled to such a degree with animate creatures and beings with spirits; is it all possible that the vastness of space and the rarefied heavens would remain empty of dwellers and have no inhabitants? You should never suppose that the laws in force in this creation are sufficient for the universe to be alive, because those governing laws are insubstantial commands; they are imaginary principles; they may be considered non-existent. If there were no absolutely obedient creatures called angels to represent them, make them apparent, and take their reins into their hands, those laws could not be defined as existent, nor be represented as having a particular identity, nor be an external reality. Whereas, life is an external reality, and an imaginary command cannot sustain an external reality.

In Short:Since the scholars of religion and philosophy, and of the speculative and scriptural sciences, have in effect agreed that beings are not restricted to this Manifest World; and since, despite being inanimate and inappropriate for the formation of spirits, the visible Manifest World has been adorned to such an extent with beings with spirits; existence is surely not limited to it. There are numerous other levels of existence in relation to which the Manifest World is an embroidered veil.

Furthermore, since, just as the sea is appropriate for fish and the World of the Unseen and the World of Meaning appropriate for spirits, and this necessitates their being filled with them; and since all commands testify to the existence of the angels' meaning; certainly and without any shadow of a doubt, the most beautiful form of the angels' existence and spirit beings' reality, and the most rational view of their nature which sound intellects will accept and acclaim, is that which the Qur'an has expounded and elucidated.

The Qur'an of Miraculous Exposition states that: "The angels are honoured slaves. Never contesting a command, they do whatever they are ordered. The angels are subtle, luminous beings, and are divided into different kinds."

Just as humankind is a nation and human beings are the bearers, representatives, and embodiments of the Shari'a or code of divine laws which proceeds from the attribute of divine speech, so are the angels a mighty nation, and those of them who are workers are the bearers, representatives, and embodiments of the code of laws pertaining to creation, which proceeds from the attribute of divine will. They are a class of God's slaves who are dependent on the commands of the creative power and pre-eternal will, which are the true effective agent, and for whom all the heavenly bodies are places of worship, like mosques.

THIRD FUNDAMENTAL POINT

The angels and spirit beings are one of those questions in which the reality of a universal may be inferred from the existence of a single particular. If a single individual is seen, the existence of the species may be concluded. Whoever denies it, denies it as a member of the species to which it belongs. While whoever accepts the single individual is compelled to accept its whole species. Since it is thus, consider the following:

Have you not seen and heard that all the scholars of the revealed religions throughout the ages from the time of Adam until now have agreed on the existence of the angels and the reality of spirit beings? The different groups of humankind have concurred in having seen and conversed with angels and in their narrations concerning them, as though they were discussing and narrating events about one another. Do you think that if a single angel had not been seen, and the existence of one or numerous individuals not been established through observation, and their existence not been perceived clearly, self-evidently, that it would have been at all possible for such accord and such a consensus to continue, and to continue persistently and unanimously in such an affirmative and positive manner, based on observation?

Also, is it at all possible that the source of this general belief should not be some necessary principles and self-evident matters? And is it all possible that a baseless delusion should persist and become permanent in all the beliefs of mankind throughout all the revolutions it has undergone? And is it all possible that the basis of the assertion of these scholars of the religions, of this mighty consensus, should not be a certain intuition and empirical certainty? And is it at all possible that that certain intuition and

empirical certainty which result from innumerable signs, and those signs which have been observed on numerous occasions, and those numerous observations should not all, without doubt or hesitation, be founded on necessary principles? In which case, the cause and the basis of the assertion of the universal belief held by these scholars are the necessary and categorical principles resulting from the great number of times the angels and spirit beings have been observed and seen, which demonstrates the strength of the consensus.

Furthermore, is it all possible, rational or feasible that the unanimous testimony of the prophets and saints, who are like the suns, moons, and stars in human society, concerning the existence of the angels and spirit beings and their actually seeing them, should be prey to doubts or be the object of suspicion? Especially since they are qualified to speak in this matter. It is obvious that two people who are qualified to speak on a matter are preferable to thousands who are not. Moreover, in this question they are affirming a matter, and people who affirm a matter are preferable to thousands who deny or reject it.

Is it at all possible for there to be any doubt concerning the statements of the Qur'an of Miraculous Exposition, the Sun of Suns in the world of truths, which never at any time sets, shining continuously in the skies of the universe? And can there be doubt concerning the testimony and witnessings of the Muhammadan Being (UWBP), the Sun of Prophethood?

Since, if on a single occasion the existence of a single spirit being is verified, this demonstrates the actual existence of the whole species; and since it proves the existence of the whole species to be true, for sure, the best and most rational and acceptable form of their real existence will be similar to that expounded by the Shari'a, described by the Qur'an, and seen by the One who ascended to the "distance of two bow-lengths."

FOURTH FUNDAMENTAL POINT

If the creatures of the universe are observed with care, it may be seen that like particulars, universals have collective identities, each of which appears as a universal function; it is apparent that each performs a universal duty. For example, just as a flower as itself displays an embroidery full of art and with the tongue of its being recites the Creator's names, so the garden of the globe resembles a flower and performs an extremely orderly, universal duty of glorification. And just as a fruit issues a proclamation expressing its glorification of God within an order and regularity, so does a mighty tree in its entirety have a most orderly natural duty and worship. And just as a tree glorifies God through the words of its fruits, flowers and

leaves, so do the vast oceans of the heavens glorify the All-Glorious Creator and praise the Sublime Maker through their suns, moons, and stars, which are like words; and so on. Although external beings are outwardly inanimate and unconscious, they all perform extremely vital, living, and conscious duties and glorification. Of a certainty, therefore, just as angels are their representatives expressing their glorification in the World of the Inner Dimensions of Things, so are they the counterparts, dwellings, and mosques of those angels in the external and manifest world.

As is explained in the Fourth Branch of the Twenty-Fourth Word, the first of the four categories of workers employed by the All-Glorious Maker of the palace of this world is that of the angels and spirit beings. Since, without knowing it, plants and inanimate beings perform extremely important though wageless duties at the command of One Who does know; also without knowing it, animals serve extensive universal aims in return for an insignificant wage; and since, observedly, in return for two wages, one immediate and the other postponed, human beings, knowing the All-Glorious Maker's aims, are employed by their conforming to them, their taking a share of everything for themselves, and their supervising the other servants; it will certainly be the first category, as well as the fourth, which will constitute the servants and workers. They both resemble human beings in that knowing the universal aims of the All-Glorious Maker, they conform to them through worship, and they are contrary to them. For being beyond sensual pleasure and some partial wage, they consider sufficient the pleasure, perfection, delight and bliss they experience from the All-Glorious Maker's attention, command, favour, consideration, and name, through their perception of Him, connection with Him, and proximity to Him. They labour with the purest sincerity, their duties of worship varying according to their different kinds, and according to the varieties of the creatures in the universe.

Like in a government there are various officials in the various offices, so too the duties of worship and glorification vary in the spheres of the realm of dominicality. For example, through the power, strength, reckoning and command of God Almighty, the Archangel Michael is like the general overseer of God's creatures sown in the field of the face of the earth. If one may say so, he is the head of the angels that resemble farmers. And, through the permission, command, power, and wisdom of the All-Glorious Creator, the incorporeal shepherds of the animals have a head, a supreme angel appointed to the task.

Thus, since it is necessary for there to be an angel appointed to each of these external creatures in order to represent in the World of the Inner

Dimensions of Things the duties of worship and service of glorification which it performs, and to present them knowingly at the divine court, the way the angels are described in the narrations of the Bringer of Sure News (UWBP) is certainly most appropriate and rational. For example, he declared: "There are some angels which have either forty, or forty thousand, heads. In each of the heads are forty thousand mouths, and with the forty thousand tongues in each of those mouths they glorify God in forty thousand ways." This Hadith expresses a truth, and both contains a meaning, and has a form or manner of expression. Its meaning is as follows:

The angels' worship is both orderly and perfect, and universal and comprehensive. As for the form of the truth, it is this:

There are certain mighty corporeal beings that perform their duties of worship with forty thousand heads in forty thousand ways. For example, the heavens glorify God with the suns and the stars. While the earth, which is a single being, performs its duty of worship, its dominical glorification, with a hundred thousand heads and with the hundreds of thousands of tongues in each mouth. Thus, the angel appointed to the globe of the earth has to be envisaged in this way in order to display this meaning in the World of the Inner Dimensions of Things.

I myself, even, saw a medium-sized almond tree which had close on forty large branches resembling heads. When I looked at one branch, I saw it had nearly forty smaller branches like tongues. Then I looked at one tongue of one of those small branches; forty flowers had opened on it. I studied the flowers considering the wisdom in them, and saw in each close on forty exquisite, well-ordered stamens, colours, and arts, each of which proclaimed one of the All-Glorious Maker's names and their constantly varying manifestations. Is it at all possible that the All-Wise and Beauteous One, Who is the All-Glorious Maker of the almond tree, would impose this many duties on an inanimate tree, and not mount on it an appointed angel appropriate to it, to be like its spirit, to understand and express its meaning, proclaim it to the universe, and present it at the divine court?

O friend! So far, our explanation has been an introduction to bring the heart to acceptance, the reason to submission, and to compel the soul to surrender. If you have understood it to some degree and wish to meet with the angels, prepare yourself. Moreover, purify yourself of wrongful prejudice. Now look, the doors of the Qur'an's world are open! Look, the paradise of the Qur'an is with "wide-open gates"(38:50)! Enter and Look! See the angels in beautiful form in the paradise of the Qur'an! Each of its revealed verses is a place to alight, so look from them:

By the [winds] sent forth one after another [to man's profit], * Which then blow violently in tempestuous gusts * And scatter [things] far and wide; * Then separate, one from another * Then spread abroad a message.(77:1-5)

By the [angels] who tear out [the souls of the wicked] with violence, * By those who gently draw out [the souls of the blessed] ,* And by those who gently glide along [on errands of mercy],* Then press forward as if in a race, * Then arrange to do [the commands of their Lord].(79:1-5)

Therein come down the angels and the Spirit by God's permission in every errand.(97:4)

... over which are [appointed] angels stern [and] severe, who flinch not [from executing] the commands they receive from God, but do [precisely] what they are commanded.(66:6)

Also listen to:

Glory be to Him! They are but servants raised to honour. They speak not before He speaks and they act [in all things] by His command,(21:26-27)

listen to its praises. And if you wish to meet with the jinn, enter this resounding sura:

Say, it has been revealed to me that a company of jinn listened [to the Qur'an].(72:1)

See them and listen to what they say. Take a lesson from them. Look, they are saying:

"We have really heard a wonderful recital * It gives guidance to the right, and we have believed therein: We shall not join [in worship] any [gods] with our Lord."(72:1-2)

Second Aim

The Second Aim is about the resurrection of the dead, the end of the world, and the life of the hereafter. It consists of four fundamental points, and an introduction which is in the form of a comparison.

INTRODUCTION

If someone was to claim about a palace or a city: "This palace or city will be destroyed, and will then be repaired and reconstructed so that it is intact," six questions would surely arise in the face of his claim.

The First:Why should it be destroyed? Is there a reason or something to necessitate it? If the answer is "Yes," he would have to prove it.

The Second:A question such as the following would arise: "Does the builder who would destroy and then reconstruct it possess the power to do so? Would he be capable of it?" If the answer is "Yes," he would have to prove it.

The Third:The following such question would arise: "Is its destruction possible? And, is it going to be destroyed in the future?" If the answer is "Yes," and if he proves both the possibility of the destruction and its occurrence, the following two further questions would arise: "Is it possible for this strange palace or city to be reconstructed from scratch, I wonder? If it is possible, will it be reconstructed?" If the answer is "Yes" and he proves these as well, then in no aspect or corner of this matter can a gap or chink remain through which any doubt, misgiving or suspicion might enter.

Thus, like in the comparison, there are facts necessitating the destruction and reconstruction of the palace of the earth and city of the universe. Its author and builder is powerful enough; its destruction is possible, and will occur. Its reconstruction is possible, and will occur. These matters will be proved after the First Fundamental Point.

FIRST FUNDAMENTAL POINT

The human spirit is definitely immortal. Almost all the indications in the First Aim which point to the existence of the angels and spirit beings also point to the immortality of the human spirit, which is our topic here. In my opinion, the matter is so certain that further explanation would be profitless. Indeed, the distance between us and the caravans of innumerable

immortal spirits who are waiting to go to the hereafter in the Intermediate and Spirit Worlds is so fine and slight that there is no need to demonstrate it with proofs. Numberless saints and people of illumination getting in touch with them, and those who discern the secrets of the grave seeing them, and even a number of ordinary people communicating with them, and the mass of people forming relations with them in true dreams, have formed a mass of unanimous reports and have quite simply become part of the commonly accepted knowledge of mankind. However, because materialist thought has stupified everyone this age, it has been able to implant doubts in their minds concerning even the most evident matters. In order to remove these doubts, therefore, we shall set forth an introduction and four sources from the numerous sources springing from the heart's intuition and the intellect's insight.

INTRODUCTION:As is proved in the Fourth Truth of the Tenth Word, an eternal, everlasting, and peerless beauty requires the eternity and permanence of mirror-bearing enraptured admirers. A faultless, eternal, and perfect art seeks the perpetuation of thoughtful heralds. A boundless mercy and beneficence require the continued ease and happiness of needy ones to thank it. And the foremost of those mirror-bearing enraptured admirers, those heralding thoughtful ones, those needy thankful ones is the human spirit, in which case, it will accompany that beauty, that perfection, that mercy on the endless road to eternity; it will be immortal.

As is also proved in the Tenth Word, in the Sixth Truth, not only the human spirit, but also the simplest levels of existence have not been created for extinction; they manifest a form of immortality. Even an insignificant flower, which has no spirit, manifests a sort of immortality in a thousand ways when it quits its external existence. For its form is made permanent in countless memories. And being perpetuated in its hundreds of seeds, the law of its formation continues. Since the flower's law of formation, the model of its form, which resembles a tiny fragment of spirit, is made permanent by an All-Wise Preserver; and since it is preserved throughout turbulent transformations with perfect order in its tiny seeds and made permanent; you should understand the degree to which the human spirit, which has an extremely comprehensive and elevated nature, and has been clothed with external existence, and is a conscious, living, and luminous commanding law, most certainly manifests immortality and is tied and bound to eternity; if you do not understand this, how can you claim to be a conscious human being? Can it be asked of an All-Wise One of Glory, an Imperishable Preserver, Who includes and preserves in the

tiny dot-like seed of a mighty tree the programme and law of its formation, which to some degree resembles a spirit, "How can He preserve the spirits of the dead?"

FIRST SOURCE:

This is subjective. That is to say, if anyone studies his own life and self, he perceives an immortal spirit. Indeed, in the course of occupying its body for a number of years the spirit causes the body to change considerably, yet the spirit self-evidently remains constant. In which case, the body's ephemerality does not affect the spirit's permanence, nor spoil its nature, even though the spirit is completely naked at death. However, in the course of life, the spirit gradually changes its body-clothes, and at the time of death, it is suddenly undressed. It has been established by certain conjecture, indeed, by observation, that the body subsists though the spirit; in which case, the spirit does not subsist through the body. Rather, since the spirit subsists and is dominant of itself, the body may be dispersed and gathered together again as it wishes; it will not infringe the spirit's independence.

In fact, the body is the spirit's house, it is its home; it is not its clothes. What clothes the spirit is a subtle, fine sheath, something which may be likened to a body, is to some extent constant, and is ethereal and appropriate for the spirit. At the time of death, then, the spirit is not completely naked, it leaves its home dressed in its wraithlike sheath.

SECOND SOURCE:

This is objective. That is to say, it is a sort of empirical judgement which has been formed through repeated observations and numerous occurrences of events. Indeed, when it is understood that a single spirit continues to exist after death, this necessitates the continued existence of all spirits as a category of being. For according to the science of logic it is certain that if an intrinsic quality is observed in a single individual, the existence of that quality may be assumed in all individuals. Because it is intrinsic. If it is intrinsic, it will be present in each individual. Whereas the indications based on not one observation but on observations beyond calculation and count and the signs pointing to the immortality of spirits, are so definite that we can in no way doubt their existence. Just as for us there is a place called the New World, that is, America, and we cannot doubt that human beings are found there. In the same way, it is unacceptable to doubt that the spirits of the dead are now present in great numbers in the World of the Inner Dimension of Things and in the Spirit World, and that they have relations with us. Our immaterial gifts go to them and their luminous emanations come to us.

Moreover, one may perceive intuitively and certainly with one's conscience that a fundamental aspect of man continues after his death. And that

fundamental aspect is spirit. As for spirit, it is not subject to destruction and dissolution. This is because it is simple and uncompounded, it has unity. As for destruction, dissolution, and decomposition, they are the function of complex and compound substances. As we explained above, life ensures a form of unity within multiplicity; it causes a sort of permanence. That is to say, unity and permanence are fundamental to spirit, from which they spread to multiplicity.

The mortality of man's spirit would occur either through destruction and dissolution, whereas unity provides no opportunity for these, and its simple nature disallows decomposition; or it would be through annihilation. But the limitless compassion of the Absolutely Generous One would not permit annihilation, and His boundless munificence would not allow that He should take back from the human spirit the bounty of existence which He has bestowed on it, which it ardently desires and of which it is worthy.

THIRD SOURCE:

The human spirit, which has been clothed in a living, conscious, luminous external existence, is a comprehensive and veracious commanding law disposed to acquiring universality. Even the weakest commanding laws manifest stability and permanence. For if considered carefully, it will be seen that present in all species which are subject to change, is a constant truth that, revolving within the changes, transformations, and stages of life, causes the outer forms of things to change, and yet living and not dying, is permanent.

Thus, while the human being is an individual, he resembles a species owing to the comprehensiveness of his nature, his universal consciousness, and all-embracing imagination. A law that governs and is in force in the species is also in force in the human individual. Since the All-Glorious Creator has created man as a comprehensive mirror, for universal worship, and with an exalted nature, even if the spirit-truth which is present in each individual causes the individual's outer form to change hundreds of thousands of times, with the Sustainer's permission it will not die but will continue, departing as it came. In which case, at God's command and with His permission and through His making it permanent, the human individual's spirit, which is the conscious element and living part of him, is immortal.

FOURTH SOURCE:

Consider the laws that govern in species, for they resemble the spirit to a degree: since they issue from the World of the Divine Command and Will, by virtue of their source, they are to some extent appropriate for the spirit and only lack a perceptible existence. Study them and it will be seen that if those commanding laws were clothed

in external existence, each of them would become the spirit of a species. Moreover, the laws are always permanent; they are perpetual and constant. No change or transformation affects their unity, or spoils them.

For example, should a fig tree die and be dispersed, the law of its formation, which is like its spirit, will persist in its tiny seeds; it will not die. Therefore, since even commonplace and weak commanding laws are thus connected to permanence and continuance, the human spirit must be connected not only with permanence and immortality, but with all eternity. For according to the Qur'an's glorious decree of:

Say: The Spirit (comes) by command of my Sustainer,(17:85)

spirit too is a conscious and living law which proceeds from the World of the Divine Command and which pre-eternal power has clothed with external existence. That is to say, just as the unconscious laws which proceed from the divine attribute of will and the World of the Divine Command are always, or mostly, enduring, so it is even more definite that the spirit, which is a sort of brother to them, and like them is a manifestation of the attribute of will and comes from the World of the Command, manifests immortality. It is also more worthy of it, because it is existent, it has an external reality. And it is more potent, more elevated, because it possesses consciousness. It is also more enduring than them, and more valuable, because it is living.

SECOND FUNDAMENTAL POINT

There are matters necessitating eternal happiness, and the All-Glorious Agent is capable of bestowing such happiness. Also, the destruction of the universe and death of the world are possible, and they will occur. And the resurrection of the world and the Last Judgement are possible, and they will occur. We shall explain all these six matters briefly and in such a way as to satisfy the reason. In fact, in the Tenth Word, arguments are presented which raise the heart to the level of perfect belief, while here, we shall discuss them in the manner of the Old Said's explanations in his treatise called Nokta(The Point), which convince and silence the reason only.

There are matters which necessitate eternal happiness. A decisive argument pointing to those matters consists of a supposition filtered through ten sources and central points.

First Point:

If observed carefully, it will be seen that a perfect and intentional order embraces the whole universe. Traces of choice and flashes of purpose are to be seen in every aspect of it. What strikes the eyes through the testimony of their fruits is that in every thing is a light of intention;

in every function, a flash of will; in every motion, a gleam of choice; in every composite whole, a blaze of wisdom. Thus, if there were no eternal happiness, this authentic order would merely consist of a weak and futile form. It would be a false order, not a true order. Connections and relations and immaterial things, which are the spirit of order, would be lost and come to nothing. That is to say, what gives order to order is eternal happiness. In which case, the order of the universe points to eternal happiness.

Second Point:

Total wisdom is apparent in the universe. Indeed, divine wisdom, which is the representation of pre-eternal favour, proclaims eternal happiness through the tongue of the observance of benefits and following of purposes demonstrated by the universe in its entirety. For if there were no eternal happiness, it would be necessary, out of pride, to deny the wisdom and benefits which are self-evidently constant in the universe. Since the Tenth Truth of the Tenth Word demonstrates this truth as clearly as the sun, we shall content ourselves with that and cut short the discussion here.

Third Point:

Through the testimony of reason, wisdom, induction, and experience, the absence of futility and absence of waste in the creation of beings, which is constant, indicate eternal happiness. The sign of there being no waste and nothing vain in creation is the All-Glorious Maker's choosing and preferring the shortest way, the closest point, the lightest form, and the best manner in the creation of everything, and His sometimes imposing a hundred duties on one thing, and His attaching a thousand fruits and aims to a slight being. Since there is no waste and nothing in vain, there will surely be eternal happiness. For non-existence and no return would make everything futile; everything would be a waste. The absence of waste in all creation, and in man for instance, which is established by science, demonstrates that man's limitless disposition, and infinite hopes, ideas, and desires will not be wasted either. In which case, man's deep-rooted desire to be perfected points to the existence of a perfection, and his desire for happiness proclaims that he is definitely destined for eternal happiness. If it were not so, contrary to other beings, which are all made wisely and purposefully, those authentic immaterial faculties, those elevated hopes, would go to waste and be futile; they would wither up and go for nothing. Since this truth is proved in the Eleventh Truth of the Tenth Word, we cut the discussion short here.

Fourth Point:

In each of many different things, in night and day and winter and spring, in the skies, and even in man's personalities and in the bodies which he changes throughout his lifetime, and in sleep, which resembles death, is a different sort of resurrection resembling the resurrection of the dead; they all tell of and allude to the reality of Resurrection

Day. For example, the day, year, lifetime of man, and revolution of God's great clock known as the earth resemble the dials of a weekly clock of ours that tell the seconds, minutes, hours and days; each the forerunner of the following, they give news of one another; they turn and function. Just as they show morning after night and spring after winter, so they intimate that after death the morning of the resurrection will appear from that instrument, that vast clock.

There are many varieties of resurrection that a person experiences during his lifetime. He sees the signs of the resurrection by dying in a sort of way every night and being reborn every morning; it is agreed that he undergoes what resembles a resurrection every five or six years by changing all the particles in his body; and he even undergoes a gradual resurrection twice a year. Also, every spring he witnesses more than three hundred thousand sorts of resurrection and rising to life in the animal and plant kingdoms.

So many signs and indications and marks of resurrection most certainly point to the great resurrection of the dead as though they were droplets of it. An indication of a personal resurrection of the human being within the general resurrection may be the fact that an All-Wise Maker causes a sort of resurrection in the animal and plant worlds, that is, He raises to life exactly the same plant roots and some animals in the spring, and restores other parts of them, such as their leaves, flowers and fruits not exactly the same but similarly. For the human being resembles a species in comparison with the other animate species, and the light of the human mind has given such a breadth to man's actions and thought that they encompass the past and the future. If he consumes the world even, he is not satisfied. In the other species the individual being's nature is particular; its value is personal; its view, restricted; its qualities, limited; its pleasure and pain, instantaneous. Whereas man's nature is exalted; his value, most high; his view, universal; his qualities, limitless; his immaterial pleasure and pain in part permanent. In which case, the various resurrections which are repeated in the other animate species self-evidently tell of and point to human beings being resurrected individually and restored to life exactly the same in the great resurrection of the dead. Since it is proved with the certainty of twice two equalling four in the Ninth Truth of the Tenth Word, we cut short the discussion here.

Fifth Point:

Those who have looked closely into the realities of creation consider that the unlimited potentialities included in the essence of man's spirit, and the unlimited abilities contained in those potentialities, and the endless desires arising from those abilities, and the infinite hopes

resulting from those endless desires, and the limitless thoughts and ideas born of those infinite hopes to be hands stretched out towards eternal happiness, which is beyond this Manifest World, and eyes gazing at it; that they are turned towards it. Thus, man's nature, which cannot lie, and the definite, intense, unwavering desire for eternal happiness in his nature inspire the conscience with certainty concerning the realization of eternal happiness. This fact is demonstrated as clearly as daylight in the Eleventh Truth of the Tenth Word, and so we cut this short here.

Sixth Point:

The mercy of these beings' All-Beauteous Maker, the All-Merciful, All-Compassionate, points to eternal happiness. Yes, since such mercy makes bounty bounty and saves it from revenge, it is in its nature not to withhold eternal happiness from man, for it delivers beings from the anguish of eternal separation. For if eternal happiness, the head, chief, aim, and result of all bounties, is not given, and if after dying the world is not resurrected in the form of the hereafter, all bounties would be transformed into desire for revenge. And such a transformation would necessitate denying the existence of divine mercy, which is self-evident and necessary and according to the testimony of the whole universe, unquestionable and manifest. It is a constant truth more brilliant than the sun. Look and take note of the bounties of love, compassion, and reason, some of the manifestations and subtle traces of mercy. Suppose that eternal separation and unending parting are going to drag out human life; you will see that tender love becomes a great calamity; sweet compassion, a great misfortune; luminous reason, a great tribulation. That is to say, mercy (because it is mercy) cannot confront true love with eternal separation. Since the Second Truth of the Tenth Word has demonstrated this fact quite beautifully, we cut this short here.

Seventh Point:

All the exquisiteness, all the virtues, all the perfections, all the attraction, all the yearning, all the compassion known and seen in the universe are meanings, significations, immaterial words. They necessarily and self-evidently show to the heart and thrust in the mind's eye the manifestations of the All-Glorious Maker's favour and kindness, benevolence and munificence. Since there is a truth, a reality, in this world, most certainly there is true mercy. And since there is true mercy, there will be eternal happiness. The Fourth Truth of the Tenth Word, and also the Second Truth, have illuminated this fact as clearly as daylight.

Eighth Point:

Man's conscience, which is his conscious nature, looks to and points to eternal happiness. Yes, if anyone listens to his own awakened conscience, he will hear a voice crying: "Eternity! Eternity!" Even if the whole universe were to be given to such a conscience, it could not

satisfy its need for eternity. That is to say, the conscience is created for eternity. That is to say, the fact that the conscience is attracted and drawn in this way is possible only because it is attracted by a true aim and captivating truth. The conclusion of the Eleventh Truth of the Tenth Word demonstrates this fact.

Ninth Point:

This is the message of Muhammad the Arabian (Upon whom be blessings and peace), who was truthful, veracious, and trustworthy. Indeed, his words opened the doors of eternal happiness; all that he said are windows opening onto everlasting bliss. In fact, he held in his hand the consensus of all the prophets (Upon whom be peace) and the unanimous agreement of all the saints, for after divine unity, all their calls and efforts were concentrated on the resurrection of the dead and eternal happiness. Is there anything that could shake such a strength? The Twelfth Truth of the Tenth Word demonstrates this truth self-evidently.

Tenth Point:

This is the certain news of the Qur'an of Miraculous Exposition, which has preserved its miraculousness in seven respects for thirteen centuries and as is proved in the Twenty-Fifth Word, is a miracle through its forty sorts of miraculousness. Yes, this news of the Qur'an is the revealer of bodily resurrection, and the discloser of the enigmatic talisman of the world, and the key to the wisdom in the universe. Also, the certain rational proofs contained in the Qur'an of Miraculous Exposition, which it lays before the eyes commanding that they be pondered over are thousands in number. In short, the Qur'an presents for man to study a great many verses and great many telescopes revealing eternal bliss, such as the following.

Say, "He will give them life Who created them in the first instance,"(36:79)

and,

Seeing that He has created you in successive stages,(71:14)

which comprise a comparison and analogy, and,

Nor is your Sustainer ever unjust to His servants,(41:46)

which points to evidence of justice. We explained in our treatise entitled Nokta(The Point) the substance of the comparison and analogy in,

Seeing that He has created you in successive stages,(71:14)

and,

Say, 'He will give them life Who created them in the first instance',(36:79)

which the Qur'an makes clear through other verses. It was as follows:

On passing from stage to stage, the human body undergoes wondrous and orderly transformations. From sperm to a blood-clot; from a blood-clot to flesh and bone; from flesh and bone to a new creation, that is, the transformation into human form; it follows extremely precise rules. Each of these stages has such particular laws, such determined order, such regular development that it displays the manifestations of a purpose, will, choice, and wisdom as though through glass.

Thus, the All-Wise Maker, Who creates the body in this way, changes it every year as if it were clothes. For the body to be changed and for its continuance, a compound is necessary so that new particles appear that will work and fill the place of the parts that are dissolved. Since the body's cells are destroyed through an orderly divine law, it requires a subtle matter, known as sustenance, to repair it, again through an orderly dominical law. The True Provider allots and distributes the sustenance through a particular law in relation to the different needs of the body's members.

Now, consider the behaviour of the subtle matter which the All-Wise Provider sends: you will see that while the matter's particles are dispersed through the air, soil, and water like a caravan, they suddenly gather together in a way that suggests a deliberate action, as though they had suddenly received the order to move. They collect together in orderly fashion as if each particle of them were entrusted with a duty and ordered to proceed to a specified place. Also, it is apparent from their conduct that they are being propelled through a particular law of a being who acts and has choice, and from the realm of the inanimate are entering the animal kingdom. Then they enter a body as sustenance through a particular rule and with a determined order and in a regular process, and after being cooked in the four kitchens of the body, undergoing four amazing transformations, and being strained through four filters, they are apportioned through regular laws and the beneficence of the True Provider according to the all-different needs of the members and are circulated to every part of the body.

Thus, whichever of these particles you consider with the eye of wisdom, you will see that blind chance, lawless coincidence, deaf nature, and unconscious causes can in no way interfere with it; it is impelled in a discerning, orderly, hearing, and knowing fashion. For whichever stage each of them enters from the surrounding element to the body's cell, it acts as though voluntarily through the specified laws of that stage. It enters it in an orderly fashion. To whichever level it journeys, it steps with such order that it appears self-evidently to be proceeding at the command of an All-Wise Mover. In this way, it gradually advances from stage to stage, and level to level until, at the command of its Sustainer, without deviating from

its aim and object, it reaches its appropriate position, for example the pupil of Tevfik's eye, where it establishes itself and works.

This situation, that is, the manifestation of dominicality in sustenance, demonstrates that first the particles were determined; they were appointed to the task, they were designated to those positions. It is as if the existence of an arrangement and order, like "This will be the sustenance of so-and-so's cells" being written on the forehead of each of them, points to each person's sustenance being written on his forehead by the pen of divine determining, and his name being written on his sustenance. Is it at all possible that the All-Glorious Maker, Who nurtures and sustains with boundless power and all-encompassing wisdom, Who has absolute disposal over all beings from minute particles to the planets and spins them with order and balance, should not bring about the last creation, or that he should be unable to do so?

Thus, many verses of the Qur'an present to man's view this wise last creation, which will take place at the resurrection of the dead and Great Gathering. It removes doubt and uncertainty. It says:

Say, He will give them life Who created them in the first instance.(36:79)

That is, the One Who created you from nothing in so wise a form is He Who will bring you to life again in the hereafter. And it says:

And it is He Who begins [the process of] creation, then repeats it; and for Him it is most easy.(30:27)

That is, "Your return and being raised to life at the resurrection is easier and more trouble-free than your creation in this world."

It is easier and more trouble-free than forming a new regiment from scratch for the soldiers of a regiment who have dispersed to rest to regather under the regimental flag at the sound of a bugle. Similarly, according to reason, it is easier and more possible than the first creation for the fundamental particles of a body, which are intermingled and familiar and connected with one another, to regather at the trumpet-blast of the angel Israfil (Upon whom be peace) replying to the All-Glorious Creator's command with, "Here we are, O Lord!" Anyway, it may not necessary for all the particles to regather. It may be that sufficient as a basis of the second creation will be the fundamental parts and essential particles, which resemble nuclei and seeds and in a Hadith are called "the root of the tail" (the coccyx). {[*]: Bukhârî, Tafsîr Sûra al-Zumar, 3; Tafsîr Sûra al-Nabî, 1; Muslim, Fitan, 141-3.} The All-Wise Creator may construct the human body on them.

The following is a summary of the judicial comparison indicated by verses like the third one above:

Nor is your Sustainer ever unjust to His servants.(41:46)

We often see in this world that tyrannical, sinful and cruel men pass their lives in ease and comfort, while the oppressed, upright and religious live under great difficulties and in degradation. Then death comes and makes the two equal. If this equality was endless and not finite, an injustice would be apparent. However, since divine wisdom and justice are free of all inequity as is established by the testimony of the universe, they self-evidently require a final assembly where the former will be punished and the latter will receive their reward. Then disorderly, wretched men may receive punishment and reward in conformity with their potentialities, be the means of absolute justice, manifest dominical wisdom, and be the elder brother of all the beings in the world.

For sure, the realm of this world does not allow for the blossoming of man's limitless potentialities contained within his spirit. This means he will be sent to another world. Man's essence is indeed mighty, so he is designated for eternity. His nature is exalted, so his crimes are great. He does not resemble other beings. His order is important, too. He cannot live without order. He cannot live without meaning. He cannot be made in vain. He cannot be condemned to absolute extinction. He cannot escape to pure non-existence. Hell has opened its mouth, and awaits him. And Paradise has opened its graceful embrace, and watches him. Since the Third Truth of the Tenth Word has demonstrated these two examples most beautifully, we shall here cut the discussion short.

By way of example, you may make analogies and study other verses from the Qur'an similar to the two above, which contain many subtle and rational proofs.

Thus, these Ten Sources and Central Points form a decisive proof and certain supposition, and just as this sound hypothesis and powerful proof are decisive evidence for the cause and necessity of the resurrection and Day of Judgement, so do most of the most beautiful names, such as All-Wise, All-Compassionate, Preserver, and All-Just, require the coming of the Last Day and resurrection, and the existence of everlasting bliss; they point clearly to the realization of eternal happiness - as is clearly proved in the Tenth Word. That is to say, the matters necessitating the resurrection of the dead and Day of Judgement are so powerful that they leave no room at all for any doubt or uncertainty.

THIRD FUNDAMENTAL POINT

The Agent possesses the power. Without doubt, the matters necessitating the resurrection of the dead exist. Also, the One Who will bring it about is powerful to the utmost degree; there is no deficiency in His power; the greatest things and the smallest are the same in relation to His power; it is as easy for Him to create the spring as to create a flower. Yes, One so powerful that this world together with all its suns, stars, worlds, particles, and substance bear witness to His sublimity and power with endless tongues. Does any doubt or misgiving have the right to consider bodily resurrection remote from such a power?

It is plain to see that every age within this world an All-Powerful One of Glory creates a new, travelling, orderly universe. Indeed, He makes a new, well-ordered world every day. He perpetually creates and changes with perfect wisdom transient worlds and universes one after the other on the face of the heavens and the earth. He hangs on the string of time regular worlds to the number of the centuries, years, indeed, days, and through them demonstrates the tremendousness of His power. He attaches to the head of the globe the huge flower of spring which he adorns with a hundred thousand embroideries of resurrection as though it were a single flower, and through it displays the perfection of His wisdom and the beauty of His art. Can it be said of such a One, "How can He bring about the resurrection of the dead, and how can He transform this world into the hereafter?" The verse,

Your creation and your resurrection is but like a single soul(31:28)

proclaims the All-Powerful One's perfect power, that nothing at all is difficult for Him, that like the smallest thing, the greatest presents no difficulties for His power, and that it is as easy for His power to create innumerable individuals as to create as a single one. We have explained the verse's essential meaning briefly in the conclusion to the Tenth Word, and in detail in the treatise entitled Nokta (The Point), and in the Twentieth Letter. In connection with the discussion here, we shall elucidate a part of it in the form of three matters, as follows:

Divine power is essential, in which case, impotence cannot intervene in it. Also, it is connected to the inner dimensions of things, so obstacles cannot become interpenetrated with it. Also, its relation is according to laws, due to which particulars are equal to universals and minor things become like comprehensive ones. We shall prove these three matters.

FIRST MATTER:

Pre-Eternal power is the necessary inherent quality of the Most Pure and Holy Divine Essence. That is to say, it is of necessity

intrinsic to the Essence, it can in no way be separated from It. Since this is so, the Essence which necessitates that power clearly cannot be affected by impotence, the opposite to power. For if that were the case, it would entail the combining of opposites. Since the Essence cannot be affected by impotence, self-evidently it cannot intervene in the power which is the inherent quality of that Essence. Since impotence cannot intervene in that essential power, clearly there can be no degrees in it. For the degrees of existence of a thing occur though the intervention of its opposites.

For example, the degrees of heat come about through the intervention of cold, and the degrees of beauty through the intervention of ugliness; further examples can be made in the same way. Since in contingent beings such qualities are not true, natural, and inherent necessary qualities, their opposites may enter into them. Then with the existence of degrees, diversity, variance, and change arose in the world. Since there can be no degrees in pre-eternal power, those things decreed by it will necessarily be the same in relation to it. The greatest will be equal to the smallest, and particles the same as the stars. The resurrection of all humankind will be as easy for that power as the raising to life of a single person; the creation of spring as easy as the giving of form to a single flower. Whereas if attrib-uted to causes, the creation of a single flower is as difficult as the spring.

It has been proved in the footnote to the last section of the Fourth Degree of God is Most Great in the Second Station of this Word, and in the Twenty-Second Word, and in the Twentieth Letter and in its Addendum, that when the creation of beings is attributed to the Single One of Unity, all things become as easy as one thing. Whereas if they are attributed to causes, the creation of a single thing becomes as difficult and problemat-ical as the creation of all things.

SECOND MATTER:

Divine power is related to the inner face of things. Yes, the universe has two faces like a mirror. One is its external face, which resembles the coloured face of the mirror, the other is its face which looks to its Creator. This latter resembles the mirror's shining face. Its external face is the arena of opposites; it is where such matters appear as beautiful and ugly, good and evil, big and small, and difficult and easy. It is because of this that the All-Glorious Maker has made apparent causes a veil to the disposal of His power, so that the hand of power should not appear to the mind to be directly concerned with matters that on the face of it are insignificant or unworthy. For majesty and dignity require it to be thus. Nevertheless, He did not give true effects to causes and intermed-iaries, for the unity of oneness requires that they have none.

As for the face of beings which looks to its Creator, in everything it is shining, it is clean. The colours and distortions of individuality do not intervene in it. This aspect faces its Creator without intermediary. There are no chains or dispositions of causes in it. Cause and effect cannot intrude on it. It contains nothing contorted or askew. Obstacles cannot interfere in it. A particle becomes brother to the sun.

In Short:Divine power is both simple, and infinite, and essential. The locus of divine power's connection is without intermediary, stain, or rebellion. Within the sphere of divine power, therefore, great has no superiority over small. The community has no primacy over the individual. Universals cannot expect more from divine power than particulars.

THIRD MATTER:

Divine power's relation is according to laws. That is to say, it regards many and few, great and small as the same. We shall make this abstruse matter easier to understand with a number of comparisons.

In the universe, Transparency, Reciprocity, Balance, Order, Disengagedness,and Obedienceare all matters which render many equal to few, and great equal to small.

First Comparison:This explains the Mystery of Transparency.

For example, the sun's image and reflection, which are its radiance and manifestation, display the same identity on the sea's surface as in every drop of the sea. If the globe of the earth were composed of varying fragments of glass and exposed to the sun without veil, the sun's reflection would be the same in every fragment and on the whole face of the earth, without obstruction or being divided into pieces or being diminished. If, let us suppose, the sun acted with will and through its will conferred the radiance of its light and image of its reflection, it would be no more difficult for it to confer its radiance on the whole surface of the earth than to confer it on a single particle.

Second Comparison:This concerns the Mystery of Reciprocity.

For example, let us suppose there is a vast circle composed of living beings, that is, of human beings, each holding a mirror. At its centre is one person holding a candle. The radiance and manifestation reflected in all the mirrors surrounding the central point will be the same, and its relation will be without obstacle, fragmentation or being diminished.

Third Comparison:This concerns the Mystery of Balance.

For example, there are an enormous set of scales which are extremely accurate and sensitive. Whichever of two suns or two stars or two mountains or two eggs or two particles are placed in its two pans, it will require

the same force to raise one pan of those huge sensitive scales to the sky and lower the other to the ground.

Fourth Comparison:This concerns the Mystery of Order.

For example, a huge ship can be turned as easily as a tiny toy boat.

Fifth Comparison:This concerns the Mystery of Disengagedness.

For example, a nature disengaged from individuality regards all particulars from the smallest to the greatest as the same and enters them without being diminished or fragmented. The qualities present in the aspect of external individuality do not interfere and cause confusion; they do not alter the view of a disengaged nature such as that. For example, a needle-like fish possesses a disengaged nature the same as a whale. Or a microbe bears an animal nature the same as a rhinoceros.

Sixth Comparison:This demonstrates the Mystery of Obedience.

For example, a commander causes a single private to advance with the command "Forward march!" the same as he causes an army to advance. The truth of the mystery of this comparison about obedience is as follows:

As is proved by experience, everything in the universe has a point of perfection, and everything has an inclination towards that point. Increased inclination becomes need. Increased need becomes desire. Increased desire becomes attraction, and attraction, desire, need, and inclination are each seeds and kernels which together with the essences of things conform to the creative commands of Almighty God. The absolute perfection of the true nature of contingent beings is absolute existence. Their particular perfections are an existence peculiar to each which makes its abilities emerge from the potential to the actual. Thus, the obedience of the whole universe to the divine command "Be!" is the same as that of a particle, which is like a single soldier. Present within the obedience and conformity of contingent beings to the pre-eternal command of "Be!" proceeding from the pre-eternal will are inclination, need, desire, and attraction, which are also manifestations of divine will. The fact that when subtle water receives the command to freeze, with a refined inclination it may split a piece of iron demonstrates the strength of the mystery of obedience.

If these six comparisons are observed in the potentialities and actions of contingent beings, which are both defective, and finite, and weak, and have no actual effect, it will doubtless be seen that everything is equal in relation to pre-eternal power. For it is both pre-eternal, and post-eternal, and creates the whole universe out of pure non-existence, and being manifested through the works of its tremendousness leaves all minds in wonderment. Nothing at all can be difficult for it. Such a power cannot be weighed on the small scales of these mysteries, neither are they proportionate. They

have been mentioned to bring the subject closer to the understanding and to dispel any doubts.

Result and Summary of the Third Fundamental Point

Since pre-eternal power is infinite, and is the inherent, necessary quality of the Most Pure and Holy Essence; and since the stainless, veilless inner aspect of everything is turned to it and faces it, and is in balance with respect to contingency, which consists of the equal possibility of being and non-being; and since this inner face is obedient to the order of creation and the divine laws of the universe which form the Greater Shari'a, the Shari'a of Creation, and it is disengaged from and free of obstacles and different characteristics; certainly, like the smallest thing, the greatest cannot resist that power, nor expect more from it than the smallest. In which case, the raising to life of all beings with spirits at the resurrection will be no more difficult for divine power than raising a fly to life in the spring. Thus, the decree of:

Your creation and your resurrection is but like a single soul,(31:28)

is no exaggeration; it is true and correct. And our claim that "the Agent possesses the power" has been proved true in decisive fashion; there is nothing to hinder it in this respect.

FOURTH FUNDAMENTAL POINT

Just as there are things necessitating the resurrection of the dead and Great Gathering, and the One Who will bring it about possesses the power to do so, so the world possesses the potential for the resurrection of the dead and Great Gathering. There are four matters in this assertion of mine that "this place is possible."

The Firstis the possibility of this world's death.

The Secondis its actual death.

The Thirdis the possibility of the destroyed, dead world being reconstructed and resurrected in the form of the hereafter.

The Fourthis its actual reconstruction and resurrection, which are possible.

FIRST MATTER:

The universe's death is possible. For if something is included in the law of evolution and being perfected, there is bound to be growth and development in it. And if there is growth and development, that thing is bound to have a natural lifespan. And if it has a natural lifespan, there has to be a time for its natural death; it is established by inductive reasoning and extensive investigation that it cannot save itself from the

claws of death. Indeed, just as man is the microcosm and he cannot be saved from destruction, the world too is the macroanthropos; it cannot be saved from the clutches of death either. It too will die and will then be resurrected, or it will lie in repose and then open its eyes in the morning of the resurrection.

Also, just as a living tree, which is a miniature copy of the universe, cannot save its life from destruction and dissolution, so the chain-like universe, which has branched out from the tree of creation, cannot save itself from destruction and dispersal in order to be repaired and renewed. If, with the permission of the pre-eternal will, some external disease or destructive event do not befall the world before the time of its natural death, or its All-Wise Maker does not demolish it, for sure, according to scientific reckoning, a day will come when the meanings and mysteries of the verses:

When the sun is rolled up; * When the stars tumble; * When the mountains are swept away;(81:1-3) * When the she-camels, ten months with young, are left untended; * When the wild beasts are herded together; * When the oceans boil over;(82:1-3)

will become manifest with the permission of the Pre-Eternal All-Powerful One, and the death agonies of the macroanthropos which is the world will commence; it will fill space and make it reverberate with an appalling death-rattle and devastating sound; roaring, it will die. Then, at the divine command, it will return to life once more.

A Subtle, Allusive Matter

Just as water freezes to its own detriment, and ice melts to its own detri-ment, and a kernel gains strength to the detriment of the shell, and a word becomes coarse to the detriment of the meaning, and the spirit weakens on account of the body, and the body becomes finer on account of the spirit; so too this world, the dense world, becomes transparent and refined with the functioning of the machine of life on account of the hereafter, which is the subtle world. The fact that creative power sprinkles the light of life on dense, lifeless, extinguished, dead objects with an astonishing activity is a sign that it dissolves, burns, and illuminates this dense world with the light of life on account of the subtle world.

No matter how weak reality is, it does not die; it is not annihilated like a form. Rather, it travels in individuals and forms. Reality grows, develops, and gradually expands, while the shell and the form wear out, become finer, and break up. They are renewed in a better form so as to become suitable to the stature of the stable and expanded reality. In regard to increase and decrease, reality and form are in inverse proportion. That is to say, the

more substantial form grows, the weaker reality becomes. The less substantial form becomes, to that degree the reality grows stronger.

This law encompasses all things included in the law of evolution or being perfected. It means that a time is certain to come when the Manifest World, which is the shell and form of the mighty reality of the universe, will break up with the permission of the All-Glorious Creator. Then it will be renewed in a better form. The meaning of the verse:

That day the Earth will be changed into a different Earth(14:48)

will be realized.

In Short:The death of the world is possible. Moreover, there can be no doubt that it is possible.

SECOND MATTER:

This is the actual death of the world. The proof of this matter is the consensus of all the revealed religions; the testimony of all sound natures; the indication of all the changes, transformations, and alterations in the universe; the testimony to the number of centuries and years through their deaths in this guesthouse of the world, of all living worlds and mobile worlds to the death of the world itself.

If you want to imagine the death agonies of the world as the Qur'an shows them to be, think of how the parts of the universe are bound to one another with an exact, exalted order. They are held with such a hidden, delicate, subtle bond and are so bound within an order that on a single one of the lofty heavenly bodies receiving the command: "Be!" or, "Quit your orbit!", the world will go into its death agonies. The stars will collide, the heavenly bodies reel, a great din will strike up in infinite space like the devastating sound of millions of cannonballs and great guns the size of globes. Clashing and colliding with one another, sending out showers of sparks, the mountains taking flight, the seas burning, the face of the earth will be flattened.

With this death and those agonies the Pre-Eternal One of Power will shake up the universe. He will purify the universe, and Hell and the matters of Hell will draw to one side, and Paradise and the matters appropriate for Paradise draw to the other, and the world of the hereafter will become manifest.

THIRD MATTER:

The return to life of the world, which will die, is possible. For, as is proved in the Second Fundamental Point, there is no deficiency in divine power, and the things necessitating it are extremely powerful. The matter is within the realm of the possible. And if a possible matter has something extremely powerful to necessitate it and there is no deficiency in the power of the agent, it may be regarded not as possible, but as actual.

An Allusive Point

If the universe is studied carefully, it will be seen that within it are two elements that have spread everywhere and become rooted; with their traces and fruits like good and evil, beauty and ugliness, benefit and harm, perfection and defect, light and darkness, guidance and misguidance, light and fire, belief and unbelief, obedience and rebellion, and fear and love, opposites clash with one another in the universe. They are constantly manifested through change and transformation. Their wheels turn like the workshop of the crops of some other world.

Of a certainty, the branches and results, which are opposites, of those two elements will continue into eternity; they will become concentrated and separate out from one another. Then they will be manifested in the form of Paradise and Hell. Since it is out of this transient world that the permanent world will be made, this world's fundamental elements will certainly go to eternity and permanence.

Indeed, Paradise and Hell are the two fruits of the branch of the tree of creation that stretches, inclines, and goes towards eternity; they are the two results of the chain of the universe; the two storehouses of this flood of divine activity; the two pools of beings, which flow in waves towards eternity; and the place of manifestation, the one of divine favour, the other of divine wrath. When the hand of power shakes up the universe with a violent motion, those two pools will fill up with the appropriate matters.

The essential meaning of this Allusive Point is as follows

As eternal benevolence and pre-eternal wisdom necessitated, the Pre-Eternally All-Wise One created this world to be a place of trial, an arena of examination, a mirror to His most beautiful names, and a page for the pen of divine determining and power. Now, trial and examination are the cause of growth and development. And growth causes the disposition to unfold. And this unfolding causes the abilities to become apparent. And this emergence of the abilities causes the relative truths to become evident. And the relative truths' becoming evident causes the embroideries of the manifestations of the All-Glorious Maker's most beautiful names to be displayed and the universe to be transformed into a missive of the Eternally Besought One. It is by virtue of this mystery of examination and the mystery of human accountability that the diamond-like essences of elevated spirits are purified of the coal-like matter of base spirits, and the two separated out from one another.

Thus, since it was for mysteries such as these, and for other subtle and elevated instances of wisdom which we do not yet know of that the Pre-Eternally

All-Wise One willed the world in this form, He also willed the change and transformation in this world for those instances of wisdom. He mixed together opposites for its change and transformation, and brought them face to face. Combining harm with benefit, including evil with good, and mingling ugliness with beauty, He kneaded them together like dough, and made the universe subject to the law of change and mutation and the principle of transformation and perfection.

A day will come when this assembly of examination is closed and the period of trial is finished, and the divine names have carried out their decree, and the pen of divine determining has completed writing its missives, and divine power completed the embroideries of its art, and beings have fulfilled their duties, and creatures accomplished their acts of service, and everything has stated its meaning, and this world produced the seedlings of the hereafter, and the earth has displayed and exhibited all the miracles of power of the All-Powerful Maker, and all the wonders of His art, and this transient world has attached to the string of time the tableaux forming the panoramas of eternity.

For the eternal wisdom and pre-eternal beneficence of the All-Glorious Maker necessitate such truths as the results of the examination and trial, the truths of those divine names' manifestations, the truths of the missives of the pen of divine determining, the originals of those sample-like embroideries of art, the aims and benefits of the duties of beings, the wages of the acts of service of creatures, the truths of the meanings that the book of the universe stated, the sprouting of the seeds of innate disposition, the opening of a supreme court of judgement, the displaying of the sample-like panoramas taken from this world, the rending of the veil of apparent causes, and the surrendering of everything directly to the All-Glorious Creator. Since the All-Glorious Maker's pre-eternal wisdom and beneficence necessitate these truths, they require the purification of those opposites in order to deliver the world from change and transience, transformation and extinction, and to separate out the causes of change and the matters of conflict. Most certainly they will bring about the resurrection and purify those opposites in order to obtain these results.

Thus, as a result of this purification Hell will take on its eternal and dreadful form, and its inmates will manifest the threat:

And get you apart this day, O you sinners!(36:59)

While Paradise will assume its everlasting and majestic form, and its people and companions will manifest the address of:

Peace be upon you! Well have you done! Enter here to dwell for ever.(39:73)

As is proved in the Second Question of the First Station of the Twenty-Eighth Word, through His perfect power, the Pre-Eternally All-Wise One will give the inhabitants of these two houses eternal and permanent bodies which will not be subject to dissolution, change, old age, or decline. For there will be no causes of change, which are the cause of decline.

FOURTH MATTER:

This is possible, it will occur. Indeed, after dying, the world will be resurrected as the hereafter. After being destroyed, the One Who made the world will repair and reconstruct it in an even better form, and will convert it into one of the mansions of the hereafter. The proof of this is foremost the agreement of the Holy Qur'an together with all its verses comprising thousands of rational proofs and all the revealed scriptures; while the attributes of the All-Glorious One pertaining to His might and those pertaining to His beauty, and all His beautiful names, clearly indicate its occurrence. So too did He promise in all His heavenly decrees which He sent to His prophets that He would create the resurrection and Great Gathering. And since He has promised, He will most certainly bring it about. You may refer to the Eighth Truth of the Tenth Word for this matter.

Also, just as foremost Muhammad the Arabian (Upon whom be blessings and peace), with the strength of his thousand miracles, and all the prophets and messengers, and the saints and the righteous have agreed on its occurrence and given news of it, so does the universe together with all its creational signs tell of its occurrence.

In Short:The Tenth Word with all its truths, and the Twenty-Eighth Word with all its proofs in the 'Especially's' in its Second Station, have demonstrated with the certainty of the sun's rising in the morning after setting the previous evening that after the setting of the life of this world, the sun of truth will appear once more in the form of the life of the hereafter.

Thus, seeking assistance from the divine name of All-Wise and benefit-ing from the effulgence of the Qur'an, from the beginning up to here our explanations have taken the form of four Fundamental Points in order to prepare the heart for acceptance, the soul for surrender, and to convince the reason. But who are we that we should speak of this matter? What does this world's true Owner, the universe's Creator, these beings's Master, say? We should listen to Him. Can others dare to interfere officiously while the Owner of this domain speaks?

We must listen to the All-Wise Maker's pre-eternal discourse which He delivers addressing all the ranks of people in each successive century in the mosque of the world and place of instruction which is the earth, with

thousands of decrees like,

When the Earth is rocked with a great convulsion,

And the Earth casts out its burdens,

And man cries out: "What is happening to it?"

On that Day it will relate what all those upon it have done.

For so your Sustainer will have commanded it.

On that Day men will go forth in groups to the Judgement, to receive requital for their former deeds.

Then anyone who has done an atom's weight of good, shall see it.

And anyone who has done an atom's weight of evil, shall see it,(99:1-8)

which causes the earth to tremble, and,

But give glad tidings to those who believe and do good works that theirs shall be Paradises beneath which flow rivers. Whenever they are given fruits therefrom as sustenance, they will say: "This is what we ate before as sustenance," for they shall be offered it in a form resembling that of this world. And they shall have there women pure and good, and they shall dwell there for ever,(2:25)

which fills all creatures with joy and eagerness. We must give heed to these decrees of the Possessor of All Dominion, the Owner of This World and the Next, and we must say, "We believe in it and we affirm it!"

All glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.(2:32)

O our Sustainer, do not punish us if we forget or do wrong.(2:286)

O God, grant blessings to our master Muhammad, and to the Family of our master Muhammad, as You granted blessings to our master Abraham and to the Family of our master Abraham; indeed, all praise is Yours, all splendour.

* * *

The Thirtieth Word

[This Word explains the talisman of creation by solving an important talisman of the All-Wise Qur'an. It is an explanation of 'Ene' {[*]: The Turkish for 'I' or 'ego'. To avoid confusion with other interpretations, 'ene' has been translated throughout as the 'I', and 'enaniyet' as 'I-ness'. (Tr.)} and 'Zerre' {[*]: The Turkish for a mote, atom, or particle. (Tr.)} to the extent of an 'Alif' {[*]: The first letter of the Arabic alphabet consisting of a vertical stroke. (Tr.)} and a 'Point'. {[*]: The equivalent of the dot in English, also indicating a small quantity. (Tr.)} It consists of two aims. The first of these concerns the nature and result of the human 'I', and the second, the motion and duties of minute particles.]

First Aim

In the Name of God, the Merciful, the Compassionate.

We did indeed offer the Trust to the heavens, and the earth, and the mountains; but they refused to undertake it being afraid thereof. But man assumed it; indeed, he is most unjust, most foolish.(33:72)

We shall indicate a single jewel from the great treasure of this verse, as follows.

The 'I' is one component, one aspect, of the numerous aspects of the Trust, from the bearing of which the sky, earth, and mountains shrank, and of which they were frightened. Indeed, from the time of Adam until now, the 'I' has been the seed of a terrible tree of Zaqqum and at the same time, of a luminous tree of Tuba, which shoot out branches around the world of mankind. Before attempting to elucidate this vast truth, we shall give an explanation by way of an introduction which will facilitate the understanding of it.

Just as the 'I' is the key to the divine names, which are hidden treasures,

so is it the key to the locked talisman of creation; it is a problem-solving riddle, a wondrous talisman. When its nature is known, both the 'I' itself, that strange riddle, that amazing talisman, is disclosed, and it discloses the talisman of the universe and the treasures of the Necessary World. We have discussed this problem as follows in my Arabic treatise, Şemme(Intimations).

The key to the world is in man's hand and is attached to his self. For while being apparently open, the doors of the universe are in fact closed. God Almighty has given to man by way of a Trust such a key, called the 'I', that it opens all the doors of the world; He has given him an enigmatic 'I' with which he may discover the hidden treasures of the universe's Creator. But the 'I' is also an extremely complicated riddle and a talisman that is difficult to solve. When its true nature and the purpose of its creation are known, as it is itself solved, so will be the universe.

The All-Wise Maker gave to man as a Trust an 'I' which comprises indications and samples that show and cause to recognize the truths of the attributes and functions of His dominicality, so that the 'I' might be a unit of measurement and the attributes of dominicality and functions of Divinity might be known. However, it is not necessary for a unit of measurement to have actual existence; like hypothetical lines in geometry, a unit of measurement may be formed by hypothesis and supposition. It is not necessary for its actual existence to be established by formal knowledge and proofs.

Question:Why is knowledge of God Almighty's attributes and names connected with the 'I'?

The Answer:Since an absolute and all-encompassing thing has no limits or end, neither may a shape be given to it, nor may a form be conferred on it, nor may it be determined; what its quiddity consists in may not be comprehended. For example, an endless light without darkness may not be known or perceived. But if a line of real or imaginary darkness is drawn, then it becomes known. Thus, since God Almighty's attributes such as knowledge and power, and names such as All-Wise and All-Compassion-ate are all-encompassing, limitless, and without like, they may not be determined, and what they are may not be known or perceived. Therefore, since they have no limits or actual end, it is necessary to draw a hypothetical and imaginary limit. The 'I' does this. It imagines in itself a fictitious dominicality, ownership, power, and knowledge: it draws a line. By doing this it places an imaginary limit on the all-encompassing attributes, saying, "Up to here, mine, after that, His;" it makes a division. With the tiny units of measurement in itself, it slowly understands the true nature of the attributes.

For example, with its imagined dominicality over what it owns, the 'I' may understand the dominicality of its Creator over contingent creation. And with its apparent ownership, it may understand the true ownership of its Creator, saying: "Like I am the owner of this house, so is the Creator the owner of the universe." And with its partial knowledge, it may understand His knowledge, and with its small amount of acquired art, it may understand the originative art of the Glorious Maker. For example, the 'I' says: "As I made this house and arranged it, so someone must have made the universe and arranged it," and so on. Thousands of mysterious states, attributes, and perceptions which make known and show to a degree all the divine attributes and functions are contained within the 'I'. That is to say, the 'I' is mirror-like, and, like a unit of measurement and tool for discovery, it has an indicative meaning; having no meaning in itself, it shows the meaning of that other. It is a conscious strand from the thick rope of the human being, a fine thread from the raiment of the essence of humanity, it is an Aliffrom the book of the character of mankind, and it has two faces.

The first of these faces looks towards good and existence. With this face it is only capable of receiving favour; it accepts what is given, itself it cannot create. This face is not active, it does not have the ability to create. Its other face looks towards evil and goes to non-existence. That face is active, it has the power to act. Furthermore, the real nature of the 'I' is indicative; it shows the meaning of things other than itself. Its dominicality is imaginary. Its existence is so weak and insubstantial that in itself it cannot bear or support anything at all. Rather, it is a sort of scale or measure, like a thermometer or barometer, that indicates the degrees and amounts of things; it is a measure that makes known the absolute, all-encompassing and limitless attributes of the Necessary Being.

Thus, the person who knows his own self in this way, and realizes and acts according to it, is included in the good news of,

Truly he succeeds who purifies it.(91:9)

He truly carries out the Trust, and through the telescope of his 'I', he sees what the universe is and what duties it is performing. When he obtains information about the universe, he sees that his 'I' confirms it. This knowledge will remain as light and wisdom for him, and will not be transformed into darkness and futility. When the 'I' fulfils its duty in this way, it abandons its imaginary dominicality and supposed ownership, which are the units of measurement, and it says: "His is the sovereignty and to Him is due all praise; His is the judgement and to Him will you all be brought back." It achieves true worship. It attains the rank of "the Most Excellent of Patterns."(95:4)

But if, forgetting the wisdom of its creation and abandoning the duty of its nature, the 'I' views itself solely in the light of its nominal and apparent meaning, if it believes that it owns itself, then it betrays the Trust and it comes under the category of,

And he fails who corrupts its.(91:10)

It was of this aspect of 'I-ness', therefore, which gives rise to all ascribing of partners to God, evil, and misguidance, that the heavens, earth, and mountains were terrified; they were frightened of associating hypothetical partners with God.

Indeed, if the 'I' is not known for what it is, an insubstantial Alif, a thread, a hypothetical line, it may burgeon in concealment under the ground, gradually swelling. It will permeate all parts of a human being. Like a gigantic dragon it will swallow up the human being; that entire person with all his faculties will, quite simply, become pure 'I'. Then too, the 'I-ness' of the human race gives strength to the individual 'I-ness' by means of human racialism and national racialism, and the 'I', gaining support from the 'I-ness' of the human race, contests the commands of the Glorious Maker, like Satan. Then, using itself as a yardstick, it compares everyone, everything even, with itself; it divides God Almighty's sovereignty between them and other causes. It falls into ascribing partners to God on a vast scale, indicating the meaning of:

To assign partners to God is verily a great transgression.(31:13)

It is just like a man who steals a brass coin from the public treasury; he can only justify his action by agreeing to take a silver coin for each of his friends who is present. So the man who says: "I own myself" must believe and say: "Everything owns itself."

Thus, while in this treacherous position, the 'I' is in absolute ignorance. Even if it knows thousands of branches of science, with compounded ignorance it is most ignorant. For when its senses and thoughts yield the lights of knowledge of the universe, those lights are extinguished because such an 'I' does not find any material within itself with which to confirm, illuminate, and perpetuate them. Whatever it encounters is dyed with the colours that are within it. Even if it encounters pure wisdom, the wisdom takes the form, within that 'I' , of absolute futility. For the colour of an 'I' that is in this condition is atheism and ascribing partners to God, it is denial of God Almighty. If the whole universe is full of shining signs, a dark point in the 'I' hides them from view, as though extinguished.

The nature of man and the 'I' within his nature have been explained clearly and in detail in the Eleventh Word, as indicating something other

than themselves. They are shown to be a most sensitive scale and accurate measure, an encompassing index and perfect map, a comprehensive mirror, and a fitting calendar and diary for the universe. Since we consider the explanation in that Word to be sufficient and it may be referred to, we curtail and conclude the introduction here. If you have understood the introduction, come, let us enter upon the truth.

Consider this:In the world of humanity, from the time of Adam up to now, two great currents, two lines of thought, have always been and will so continue. Like two mighty trees, they have spread out their branches in all directions and in every class of humanity. One of them is the line of prophethood and religion, the other the line of philosophy in its various forms. Whenever those two lines have been in agreement and united, that is to say, if the line of philosophy, having joined the line of religion, has been obedient and of service to it, the world of humanity has experienced a brilliant happiness and social life. Whereas, when they have become separated, goodness and light have been drawn to the side of the line of prophethood and religion, and evil and misguidance to the side of the line of philosophy. Now let us find the origin and foundations of those two lines.

The line of philosophy that does not obey the line of religion, taking the form of a tree of Zaqqum, scatters the darkness of ascribing partners to God and misguidance on all sides. In the branch of the power of intellect, even, it produces the fruit of atheism, materialism, and naturalism for the consumption of the human intellect. And in the realm of the power of passion, it pours the tyrannies of Nimrod, Pharaoh, and Shaddad on humankind. {(*): It was the swamp of naturalist philosophy that gave birth to idols and established goddesses in the heads of the ancient Greeks, that nourished and nurtured Nimrods and Pharaohs. It was again that same naturalist philosophy that produced the philosophies of ancient Egypt and Babylon, which either reached the degree of magic or, since they were represented by the elite, were considered to be magic by the people generally. Most certainly, if man does not perceive the light of God Almighty because of the veil of nature, he will attribute divinity to everything and will thus cause himself nothing but trouble.} And in the realm of the power of animal appetites, it nurtures and bears the fruit of goddesses, idols, and those who claim divinity.

The origin of the tree of Zaqqum together with that of the line of prophethood, which is like the Tuba tree of worship, are in the two faces of the 'I'. The blessed branches of the line of prophethood in the garden of the globe of the earth are the following: in the branch of the power of intellect, it has nurtured the fruits of the prophets, the messengers, and the saints. In the branch of the power of repulsion, it has resulted in angelic kings and just rulers. And in the branch of the power of attraction, it has

resulted in people of good character and modest and beautiful manner, both generous and gracious. So the line of prophethood has shown how humankind is the most perfect fruit of the universe. We shall explain the two faces of the 'I' as the root and pivot and as a principal seed of those two trees. That is to say, prophethood takes hold of one face of the 'I' and philosophy takes hold of the other, causing them to diverge.

The First Face, which is the face of prophethood:It is the origin of sheer worship. That is to say, the 'I' knows itself to be a bondsman. It realizes that it serves one other than itself. Its essence has only an indicative meaning. That is, it understands that it carries another's meaning. Its existence is dependent; that is, it believes that its existence is due only to another's existence, and that the continuance of its existence is due solely to the creativity of that other. Its ownership is illusory; that is, it knows that with the permission of its owner it has an apparent and temporary ownership. Its reality is shadow-like; that is, a contingent and insignificant shadow that displays the manifestation of a true and necessary reality. As to its function, being a measure and balance for the attributes and functions of its Creator, it is conscious service.

It is in this way that the prophets, and the pure ones and saints who were from the line of the prophets, regarded the 'I', they saw it in this regard and understood the truth. They handed over the sovereignty to the Lord of All Sovereignty and concluded that that Lord of All Glory has no partner or like, neither in His sovereignty, nor in His dominicality, nor in His divinity. He has no need of assistant or deputy. The key to all things is in His hand. He has absolute power over all things. They also concluded that causes are but an apparent veil; nature is the set of rules of His creation, a collection of His laws, and the way in which He demonstrates His power.

Thus, this shining, luminous, beautiful face is like a living and meaningful seed out of which the Glorious Creator has created a Tuba tree of worship, the blessed branches of which have adorned with luminous fruits all parts of the world of humanity. By scattering the darkness of the past, it shows that that long past time is not a place of non-existence and a vast graveyard as philosophy would have it, but is a radiant garden and a place of light for the luminous spirits who have departed this world, who have cast off their heavy loads and remain free. It is a luminous, many-runged ascent and an orbit of lights for passing spirits in order that they may jump to the future and eternal felicity.

As for the second face, it is represented by philosophy.And as for philosophy, it regards the 'I' as carrying no meaning other than its own.

That is to say, it declares that the 'I' points only to itself, that its meaning is in itself. It considers that the 'I' works purely on its own account. It regards its existence as necessary and essential, that is, it says that it exists in itself and of itself. It falsely assumes that the 'I' owns its own life and is the real master in its sphere of disposal. It supposes it to be a constant reality. And it considers the 'I's' duty to be perfection of self, which originates from love of self, and likewise, philosophies have constructed their modes of thought on many such corrupt foundations. We have given definite proof in our other treatises, especially in the Words and more particularly in the Twelfth and Twenty-Fifth Words, of how baseless and rotten these foundations are.

Even men like Plato and Aristotle, and Ibn Sina and Farabi, who were the most illustrious representatives and authorities of the line of philosophy, said that the ultimate aim of humanity is to liken themselves to the Necessary Being, that is to say, to actually resemble Him. They thus delivered judgement in the manner of Pharaoh, and, by whipping up 'I-ness' and allowing polytheism to run free in the valleys, opened the way to numerous different ways of associating partners with God, such as worship of causes, idols, nature, and the stars. They closed the doors of impotence and weakness, poverty and need, deficiency and imperfection, which are intrinsic to human beings, thus obstructing the road to worship. Being immersed in naturalist philosophy and being completely incapable of emerging from associating partners with God, they were unable to find the broad gate of thanks.

On the other hand, the line of prophethood considered in the manner of a worshipper that the aim of humanity and duty of human beings is to be moulded by God-given ethics and good character, and, by knowing their impotence to seek refuge with divine power, by seeing their weakness to rely on divine strength, by realizing their poverty to trust in divine mercy, by perceiving their need to seek help from divine riches, by seeing their faults to ask for pardon through divine forgiveness, and by realizing their deficiency to be glorifiers of divine perfection.

So, it is because the philosophy which does not obey the line of religion thus lost its way, that the 'I' took the reins into its own hands and ran into all sorts of misguidance. And out of the 'I' that was in this position, a tree of Zaqqum sprang forth and engulfed more than half of mankind.

Thus, in the branch of power of animal appetites of that tree, the fruits it has presented to mankind are idols and goddesses. For according to the principles of philosophy, power is approved. "Might is right" is the norm, even. It says, "All power to the strongest." "The winner takes all," and, "In

power there is right." {(*): The principle of prophethood says: "Power is in right; right is not in power." It thus halts tyranny and ensures justice.} It has given moral support to tyranny, encouraged despots, and urged oppressors to claim divinity.

Also, by appropriating the beauty in works of art and the fineness in the decoration and attributing them to the works of art themselves and their decoration, and by not relating them to the manifestation of the sacred and sheer beauty of the Maker and Fashioner, it says: "How beautiful it is," instead of "How beautifully made it is," thus regarding each as an idol worthy of worship. Moreover, because it admires a fraudulent, boasting, ostentatious, hypocritical beauty that may be sold to anyone, it has acclaimed the hypocrites, and has made idol-like people monuments for its own worshippers. {(*): That is to say, in order to appear desirable to their worshippers and to gain their attention, those idol-like people display, through hypocritical ostentation, a sort of worshipful attitude.} In the branch of power of passion of that tree, it has nurtured the fruits of greater and lesser Nimrods, Pharaohs, and Shaddads ruling over unfortunate mankind. In the branch of power of intellect, it has produced such fruits as atheism, materialism, and naturalism in the mind of humanity, and has thrown it into confusion.

Now, in order to illuminate this truth, we shall compare the results which are born of the sound foundations of the line of prophethood with those originating from the rotten foundations of the way of philosophy, and shall mention three or four examples.

First Example:According to the rule of: "Be moulded by God-given ethics," {[*]: See, al-Jurjânî, al-Ta'rîfât, i, 564; Ibn Qayyim al-Jawziyya, Madârij al-Sâlikîn, iii, 241; al-Ghazâlî, Ihyâ' 'Ulûm al-Dîn, iv, 306; idem., al-Maqsad al-Asnâ, 150; al-Tabarânî, al-Mu'jam al-Awsat, viii, 184.} which is one of the principles of the line of prophethood concerning individual life, there is the instruction: "Be distinguished by God-given morals and turn towards God Almighty with humility recognizing your impotence, poverty, and defectiveness, and so be a slave in His presence." Whereas, the self-seeking rule of philosophy, "Try to imitate the Necessarily Existent One" is mankind's aim for perfection. No, indeed, the essence of humanity has been kneaded with infinite impotence, weakness, poverty, and need, while the essence of the Necessarily Existent One is infinitely omnipotent, powerful, self-sufficient, and without need.

Second Example:Among the principles of the line of prophethood concerning social life are those of mutual assistance, magnanimity, and generosity. These have been harnessed for the help and assistance of all things

from the sun and moon down to even plants, for the assistance of animals, for example, and the help of animals for human beings, and even that of particles of food for the cells of the body. Whereas, among the principles of the line of philosophy concerning social life is that of conflict, which springs from the misuse of their inborn dispositions by a number of tyrants, brutish men, and savage beasts. Indeed, they have accepted this principle at so fundamental a level and at such a general one that they have idiotically declared: "Life is a conflict."

Third Example:One of the valuable results and exalted principles of the line of prophethood concerning divine unity is: "If a thing has unity, it must proceed from one alone." {[*]: See, al-Shahristânî, al-Milal wa'l-Nihal, ii, 124; al-Ijî, Kitâb al-Mawâqif, ii, 589.} That is, "Since each thing in itself and all things collectively have unity, they therefore must be the creation of one single being." Whereas, one of the beliefs of ancient philosophy is: "From one, one proceeds." {[*]: See, al-Shahristânî, al-Milal wa'l-Nihal, ii, 187; al-Ijî, Kitâb al-Mawâqif, ii, 689-90.} That is, "From one person, only one single thing can proceed. Everything else proceeds from him by means of intermediaries."

This misleading principle of philosophy is stained by associating partners with God, and presents the Absolutely Self-Sufficient and Omnipotent One as needing impotent intermediaries, and it accords causes and intermediaries a sort of partnership in His dominicality. It attributes to the Glorious Creator the title of the First Intellect, {[*]: See, Ibn Taymiyya, Sharh al-'Aqîda al-Isfahâniyya, ii, 80; al-Shahristânî, al-Milal wa'l-Nihal, ii, 75, 88.} which in fact indicates the status of creature. Moreover, it allots the rest of His sovereignty to causes and intermediaries, thus opening the way to associating partners with Him on a vast scale. If pre-eminent philosophers like the Illuminists (Ishraqiyyun)uttered nonsense like this, you can imagine how much more absurd will be what inferior philosophers like the materialists and naturalists say.

Fourth Example:According to the meaning of,

There is nothing but extols His limitless glory and praise,(17:44)

which is one of the wise principles of prophethood, "If the purpose and wisdom of everything, in particular living beings, has one aspect which looks to the being itself, then the purposes which concern its Maker and the instances of wisdom which look to its Creator must be myriad. Each thing, a single fruit for example, has as much wisdom and as many purposes as all the fruits of a tree." This principle, which is pure truth, results from the joining of one of the forms of philosophy with the line of prophethood.

Whereas, the nonsensical principles of a deceiving philosophy that has not joined this line says: "The purpose of every living being looks to the being itself or is connected with benefits for mankind," thus deeming it extremely senseless and futile and attaching a purpose, a tiny fruit, to a tree as huge as a mountain. This truth has been explained to an extent in the Tenth Truth of the Tenth Word and some parts have been mentioned in the treatise called Lemeât(Gleams), so here we have cut it short. However, you may extend these four examples to thousands.

It is because of these rotten foundations and disastrous results of philosophy that geniuses from among the Muslim philosophers such as Ibn Sina and Farabi were charmed by its apparent glitter and were deceived into taking this way, and thus attained only the rank of an ordinary believer. Hujjat al-Islam al-Ghazali did not accord them that rank, even. {[*]: See, al-Ghazâlî, al-Munqidh min al-Dalâl, 39-40, 46.}

Moreover, being fascinated by the apparent glamour of the way of philosophy and being closely involved with it, some of the most learned scholars of Islamic theology, the foremost of the Mu'tazilites, assumed reason to be self-sufficient, due to which they could attain only the rank of deviating, novice believers. Furthermore, because those famous literary figures of Islam, like Abu al-'Ala al-Ma'arri, who was renowned for his pessimism, and 'Umar Khayyam, who was characterized by his pitiful weeping, took pleasure at the line of philosophy's caressing their evil-commanding souls, they received contemptuous and condemnatory rebuffs and restraining and chastening slaps from the people of truth and perfection, who said: "You are being insolent, you are approaching heresy, and you are disseminating heresy." {[*]: See, Ibn al-Jawzî, Talbîs Iblîs, 134-6; Ibn Taymiyya, Fatâwâ, vii, 571; viii, 260.}

A further result of the rotten foundations of the line of philosophy is that although the 'I' has, in itself, an essence as insubstantial as air, because the inauspicious attitude of philosophy regards it as relating only to itself, that vapour-like 'I' becomes as though liquid; and then, because of its familiarity and preoccupation with materialism, it hardens. Next, through neglect and denial, the 'I-ness' freezes. Then, through rebelliousness it becomes opaque, losing its transparency. Then, it gradually becomes denser and envelops its owner. It becomes distended with the thoughts of mankind. Next, supposing the rest of humanity, and even causes, to be like itself, although they do not accept this and disclaim it, it accords to each of them the status of a Pharaoh. Then at this point it takes up its position contesting the commands of the Glorious Creator, it says:

Who could give life to bones that have crumbled to dust?(36:78)

and, as a challenge, accuses the Absolutely Omnipotent One of impotence. It even debases the attributes of the Glorious Creator. It either rejects or denies or distorts what does not suit its interests and does not please its Pharaoh-like evil-commanding soul.

One group of philosophers, by calling Almighty God self-necessitating, denied Him choice. They rejected the endless testimony of all creation, which proves that He has choice. Glory be to God! Although all the beings in the universe from the smallest particles to the sun show that the Creator has choice, each with its own appointed individuality, order, wisdom, and measure, this blind philosophy refused to see it. Moreover, another group of philosophers said: "Divine knowledge is not concerned with insignificant matters," {[*]: See, al-Ghazâlî, al-Munqidh min al-Dalâl, 46.} and denied its awesome comprehensiveness, thus rejecting the veracious witnessing of all beings.

Furthermore, by attributing effects to causes, philosophy has granted nature the power to create. As has been definitely proved in the Twenty-Second Word, since philosophy does not see the evident stamp on everything signifying the Creator of All Things and assumes nature to be the originator, despite its being impotent, inanimate, unconscious, and blind and its apparent power being in the hands of chance and force which are also blind, it attributes to nature certain beings, each of which expresses thousands of instances of exalted wisdom and is like a missive from the Eternally Besought One.

In addition, the philosophers did not find the door to resurrection and the hereafter, which, as is proved in the Tenth Word, God Almighty with all of His names, and the universe with all of its truths, and the line of prophethood with all of its verifications, and the revealed books with all of their verses demonstrate. They therefore denied the resurrection and ascribed pre-eternity to spirits. You can deduce from these superstitions what their views on other matters would be. Indeed, the powers of evil have raised up the minds of atheistic philosophers as though with the beaks and talons of their 'I's and have dropped them in the valleys of misguidance. Thus, in the microcosm the 'I' is the idol, like those in the macrocosm such as nature.

Hence, he who rejects idols and believes in God has indeed taken hold of a support most unfailing, which shall never give way: for God is All-Hearing, All-Knowing.(2:256)

It is appropriate to mention here the gist of a fictitious event I described in semi-verse in Lemeâtin the form of an imaginary journey, to illuminate the aforementioned truth.

Eight years before writing this treatise, in Istanbul during the month of Ramadan, when the Old Said, who was concerned with the study of philosophy, was about to be transformed into the New Said, I experienced something resembling a dream or vision, an imaginary event, while pondering over the three ways that are alluded to at the end of Sura al-Fatiha,

The way of those upon whom You have bestowed Your grace, not those who have received Your wrath, nor those who go astray.(1:7)

It was as follows.

I saw myself in a vast desert. A layer of murky, dispiriting, and suffocating cloud had covered the whole face of the earth. There was neither breeze, nor light, nor water, none of these was to be found. I imagined that everywhere was full of monsters, dangerous and dreadful creatures. It occurred to me that through on the other side of this land there should be light, breeze, and water. I had to get there. I realized that I was being driven on involuntarily. Under the earth I wormed my way into a tunnel-like cave and gradually travelled through the earth. I saw that many people had passed along this subterranean way before me, on all sides they were submerged. I saw their footprints and once I heard some of their voices, then later they ceased.

O my friend who is accompanying me on my imaginary journey! That land is nature and the philosophy of naturalism. The tunnel is the way that the philosophers have opened up with their thought in order to reach the truth. The footprints I saw were those of famous philosophers like Plato and Aristotle,

{(*): If you say: "Who do think you are to challenge these famous philosophers? You are a mere fly, yet you meddle in the flight of eagles," I would reply: "While having a pre-eternal teacher like the Qur'an, in matters concerning truth and the knowledge of God, I do not have to attach as much value as that of a fly's wing to those eagles, who are the students of misguided philosophy and deluded intellect. However inferior I am to them, their teacher is a thousand times more inferior than mine. With the help of my teacher, whatever caused them to become submerged did not so much as dampen my toes. An insignificant private who acts in accordance with the laws and commands of a great king is able to achieve more than a great field marshal of an insignificant king."}

and the voices I heard those of geniuses like Ibn Sina and Farabi. Indeed, I saw in various books some of the things Ibn Sina had said and some of his principles, but he had become stuck, he could go no further, he was submerged before reaching the truth. Anyhow, I showed you a small part of truth to save you from anxiety. Now I return to my journey.

Gradually I realized that I had been given two things to use. One was a torch; it would scatter the darkness of that subterranean nature. The other was a device which, by smashing mighty boulders and huge rocks, would open up a way for me. I was told: "This torch and device have been given to you from the treasury of the Qur'an." I carried on for a long time in this way. Then suddenly I realized that I had come out on the other side. I saw a world where everywhere were rejoicing, bright sunshine in a beautiful springtime and an invigorating breeze, and delicious life-giving water. I exclaimed: "All praise be to God!"

Then I realized that I did not own myself, someone was testing me. As in the first part of the journey, I found myself in that vast desert under the suffocating cloud. And, though now on another way, someone was still driving me on. This time it was not under the earth; I was making this long journey on the face of the earth in order to reach the other side. I saw things in this part of my journey that were so strange and curious they cannot be described: the sea was raging, storms threatened me, everything caused difficulties for me. But once again, with the means of travel that had been given to me from the Qur'an, I overcame them and passed on. On the way I saw that there were corpses of travellers everywhere. Only one in a thousand had completed the journey. At any rate, having been saved from the cloud I had reached the other side of the earth and had come out in full view of the dazzling sun. Breathing in the invigorating breeze, I declared: "All praise be to God!"

I started looking round that heaven-like world. Then I saw there was someone who was not going to let me stay there. In an instant he took me to that vast desert as though to show me another way. There I saw different sorts of things, some like aircraft, some like cars, some like hoists which had descended exactly like lifts. Whoever, according to his power and capacity, jumped onto them, was taken up. I, too, jumped onto one of them and in a trice it took me up above the cloud. I came out among truly beautiful green and spectacular mountain-tops. The layer of cloud came no more than half-way up the mountains. Everywhere were the gentlest of breezes, the most delicious water, and the softest of lights. I saw that the lift-like allegorical vehicles were found on all sides. Even though I had seen them in the first two parts of my journey and on the other face of the earth, I had not understood what they were. Now I realized that they were manifestations of the All-Wise Qur'an's verses.

Thus, the first way is indicated by, "Nor those who go astray"and is the way of those who are submerged in nature and are followers of the philosophy of naturalism. You have seen how many difficulties there are in this

first way in passing to the truth and the light. The second way is indicated by, "Nor those who have received Your wrath"and is the way of those who worship causes and who give the power to create and the effect to intermediaries, like the Peripatetic philosophers. They tried to open up the way to the ultimate truth and knowledge of the Necessarily Existent One by means of the intellect and reason alone. As for the third way, which is indicated by, "Those upon whom You have bestowed Your grace,"it is the luminous highway of the people of the Qur'an, who are the people of the straight path. This luminous highway is a brilliant way revealed and bestowed by the Most Merciful One. It is the shortest, the easiest, the safest way, and it is open to everyone.

* * *

Second Aim

[The Second Aim points out a single gem from the treasure of the following verse, and is about the transformations of minute particles.]

In the Name of God, the Merciful, the Compassionate.

And yet, the unbelievers assert, "Never will the Hour come upon us!" Say, "Nay! But most surely, by my Sustainer, it will come upon you - by Him Who knows the Unseen, - from Whom is not hidden the least little atom in the heavens or on the earth, nor is there anything less than that, or greater, but it is in the Clear Book.(34:3)

[This Second Aim points out a mere atom's weight from the great treasure of this verse; that is, some jewels from the caskets that are particles, and it discusses to some small degree their motion and duty. It consists of an introduction and three points.]

INTRODUCTION

The transformation of particles are the vibrations and wanderings that occur while the signs of creation are being written in the book of the universe by the pen of power of the Pre-Eternal Inscriber. They are not games of chance and jumbled meaningless motion like the materialists and naturalists fancy. For similarly to all beings, every particle says "In the Name of God" at the start of its motion, and it raises loads infinitely exceeding its strength. For example, a seed the size of a wheat grain shoulders a load the size of a huge pine tree. And on completion of its duty, it says "All praise be to God." For by exhibiting an art that is beautiful and full of purpose and a decoration that is fine and full of benefits which astound all minds, it displays a work of art like an ode in praise of the Glorious Maker. Look carefully at pomegranates and ears of corn, for example.

Indeed, the transformations of particles are the motion and meaningful vibrations that proceed according to the dictation and principles of the Clear Record, which is a title of divine knowledge and command and is the arrangement of the past origin and future progeny of everything in the World of the Unseen. They proceed by means of transcription from the

Clear Book, which is a title for divine power and will and is formed of present time and the Manifest World and consists of the free disposal of that power and will in the creation of things. Thus, this motion and meaningful vibration proceed from the writing and drawing of the words of power in the Tablet of Effacement and Reaffirmation, which is a metaphorical page and the reality of the stream of time.

{(*): This footnote is an explanation of the long sentence [here, a paragraph] defining the transformations of minute particles, which is the subject of the Second Aim.

The Clear Record and the Clear Book are repeated in several places in the All-Wise Qur'an. One group of commentators maintained that they are the same, while others stated that they are different from one another. Their explanations as to their true meanings were diverse, but in short they agreed that they are both titles to describe divine knowledge. However, through the effulgence of the Qur'an, I came to the conclusion that the Clear Record, which looks more to the World of the Unseen than to the Manifest World, was a title for one aspect of God's knowledge and His command. That is to say, it looks more to the past and future than to present time. It looks more to the origin and progeny and to the roots and seeds of everything, rather than to them in their visible existence. It is a notebook of divine determining. The existence of this notebook has been proved in the Twenty-Sixth Word and also in the footnote of the Tenth Word.

Yes, the Clear Record is a sort of title of the knowledge and commands of God. That is to say, the origins, sources, and roots from which things are brought into existence with perfect order and art show that they must be arranged in accordance with a notebook of the principles of divine knowledge. And because the results, progeny, and seeds of things contain the indexes and programmes of beings which will come into existence subsequently, they indicate that they must be a small register of divine commands.

For example, a seed may be seen as the programme and index that will give form to the structure of the tree, and may also be seen as the tiny embodiment of the commands that cause the tree to come into existence and determine its programmes and indexes. In short, the Clear Record is like an index and programme of the tree of creation, which spreads its branches through every part of the past and the future and of the World of the Unseen. In this sense, the Clear Record is a notebook and register of the principles of divine determining. Through the dictation and requirement of those principles, particles are employed in their duties and motion in things, as those things come into existence.

As for the Clear Book, it looks more to the Manifest World than to the World of the Unseen. That is to say, it looks more to present time than to the past and the future. It is a title, a notebook, a book of the will and power of God, rather than of His knowledge and commands. If the Clear Record is the notebook of divine determining, the Clear Book is the notebook of divine power. That is to say, the fact that everything in its existence, essence, attributes and functions displays perfect art and order proves that it has been given existence through the laws of an effective will and the principles of a flawless power. And, in addition to its specified and individual form, everything has been given an appointed measure and particular shape. Therefore, the power and will have a universal and comprehensive register of laws, a great ledger, according to which the particular form and substance of everything is cut out, sewn and clothed. The existence of this ledger, like the Clear Record, has been proved among the questions of divine determining and man's will [in the Twenty-Sixth Word].

Just look at the stupidity of the people of neglect, misguidance and philosophy, they have perceived that Preserved Tablet of creative power, and the manifestation, reflection, and demonstration in things of that perspicaciously written book of dominical wisdom and will, and yet, God forbid, by naming it nature, they have made it completely meaningless. Whereas, by means of the dictation of the Clear Record, that is, through the decree and instruction of divine determining, divine power is creating the chain of beings, each link of which is a sign in the creation of things. It is causing the motion of particles, it is writing on the metaphorical page of time, which is called the Tablet of Effacement and Reaffirmation.

Thus, the motion of particles is the vibration and motion from that writing and transcription which occurs while beings pass from the World of the Unseen to the Manifest World, as they pass from knowledge to power. And as for the Tablet of Effacement of Reaffirmation, it is a slate for writing and erasing, an ever-changing notebook of the Supreme Preserved Tablet, which is fixed and constant. It is its notebook in the sphere of contingency, where all things are unceasing manifestations of life and death, existence and ephemerality. And this is the reality of time. Indeed, what we call time, which is a mighty river flowing in creation, has a reality like everything else. Its reality is like the ink and the page of the writing of power in the Tablet of Effacement and Reaffirmation. None knows the Unseen, save God.}

FIRST POINT

The First Point discusses two matters.

FIRST MATTER:

In both the motion of particles and in their rest two lights of divine unity shine like the sun. For as is proved briefly in the First Indication of the Tenth Word and in detail in the Twenty-Second Word, if every particle is not an official of God acting with His permission and under His authority, and if it is not undergoing change within His knowledge and power, then each must have infinite knowledge and limitless power; it must have eyes that see everything, a face that looks to all things, and authority over all things. For every particle of the elements acts, or can act, in an orderly fashion in all animate beings. But the order within things and the laws according to which they are formed differ from one thing to the next. If their order was not known to the particles, the particles could not act, or even if they could act, they could not act without error; whereas they do act without error. In which case, the particles which are performing their duties in beings are either acting with the permission and at the command, and within the knowledge and at the will, of the possessor of an all-encompassing knowledge, or they themselves must possess such an all-encompassing knowledge and power.

Yes, all particles of air can enter the bodies of all animate beings, the fruits of all flowers, and the structures of all leaves. They can act within them, although the way the beings are formed is all different and their order and systems quite distinct. As though the factory of a fig were a loom for weaving cloth and the factory of a pomegranate, a machine for

producing sugar, and so on; the programmes of their structures and bodies all differ from each other. A particle of air, then, enters or can enter all of them. It takes up its position and acts in a wise and masterly fashion without error. And on completion of its duty it departs. A mobile particle of mobile air, therefore, either must know the forms, shapes, measures, and formations with which plants and animals, and even fruits and flowers, are clothed, or else it must be an official acting under the command and will of one who does know.

Similarly with a stationary particle of stationary earth: since it has the ability to be the means and place of cultivation for the seeds of flowering plants and fruit-bearing trees, either there must be in the particle itself or in the handful of soil that is its little house immaterial machinery and factories in good working order to the number of the varieties of the trees and plants, and flowers and fruits - in fact, it is in every single particle that there must be a factory peculiar to it and all the equipment and machinery necessary for the running of the factory - or else it must have a miraculous knowledge that knows all things about all things and a miracle-working power that creates everything from nothing; or, those duties are performed at the command and with the permission of One Knowing of All Things, and through the power and might of One Absolutely Powerful over All Things.

If an untrained and inexperienced, common, ordinary, and blind man were to go to Europe and in all the factories there to work at all the trades and crafts in perfect and masterly fashion, and if he were to display a wise, artistic skill to such a degree that it left everyone speechless with amazement, anyone with a grain of consciousness would know that the man was not acting on his own initiative, but that a master of all trades was teaching him and causing him to work.

And if there was a blind and impotent man who lived in a simple little house and was unable even to rise from his place, and if small fragments of stone, and bits and pieces of material like bone and cotton were to enter his little house and then sacks of sugar, bales of cloth, crates of jewelry, finely-made clothes encrusted with jewels, and delicious foods were to emerge, would anyone with a grain of intelligence not say: "That man is a wretched doorkeeper or merely a latch on the door of the factory of a wondrous miracle-working being, which is the source of his miracles"?

In exactly the same way, the motion and duties of particles of air in plants and trees, and blossom and fruit, all of which are missives of the Eternally Besought One, and antique dominical works of art, miracles of power, and wonders of wisdom, indicate that the particles are acting under

the command and at the will of an All-Wise and Glorious Maker, an All-Generous and Beauteous Creator.

Particles of earth, also, since they are the source and means for the shoots and plants produced by seeds, each of which is a different factory and workbench, a different printing-press, treasury, and antique, a different manifesto proclaiming the Glorious Maker's names and ode hymning His perfections, it is as definite as two plus two equalling four that the particles of earth are acting at the command, with the permission, and through the will and power of an All-Glorious Maker Who is Lord of the command of "'Be!', and it is"(36:82), and to Whose command everything is subjugated. In this we believe.

SECOND MATTER:

The Second Matter indicates briefly the duties and instances of wisdom in the motion of particles.

The materialists, whose use of their reasons is limited to what is immediately apparent to them, have, in their nonsensical philosophies which are based on foundations of futility, taken the transformations of particles, which they regard as the results of coincidence, as the fundamental basis of all their principles and shown the divine works and creatures to result from those transformations. Anyone with a grain of intelligence would know how contrary to reason is their attributing creatures adorned with infinite instances of wisdom to something based on purposeless, meaningless coincidence, which is quite without order.

Whereas, from the point of view of the wisdom of the All-Wise Qur'an, the transformations of particles have numerous purposes and duties, and demonstrate numerous instances of wisdom. The Qur'an points to these duties and instances of wisdom with many of its verses, such as:

And there is nothing but extols His limitless glory and praise.(17:44)

We shall mention several of these by way of examples.

The First:Renewing and refreshing the manifestations of His act of creation, the Necessarily Existent One takes all spirits as models and in order to every year clothe them in fresh bodies through miracles of His power, and through His wisdom to transcribe thousands and thousands of different books from every book, and to demonstrate single truths in constantly differing forms, and also to prepare the ground and make way for the beings, worlds and universes, which follow on one after the other, group by group, the Glorious Creator causes particles to move and employs them through His power.

The Second:The Glorious Lord of All Dominion created this world, and especially the field of the face of the earth, in the form of a cultivated

property. That is to say, He prepared it in such a way that it would flourish and produce ever-fresh crops and He might sow and reap the numberless miracles of His power. Thus, by causing the motion of particles with wisdom and employing them in an orderly fashion in His field of the earth, He displays every age, every season, every month, indeed every day, and every hour, endless beings through miracles of His power, each of which is a cosmos, and causes His field to produce constantly differing crops. He demonstrates through the motion of particles, gifts from the infinite treasury of His mercy and samples of His endless power.

The Third:The Pre-Eternal Inscriber caused the motion of particles with perfect wisdom and employed them with perfect order so that, through displaying the embroideries of the endless manifestations of the divine names, He might exhibit the endless embroideries in a limited field, and set forth the manifestations of the names, and write the infinite signs which will point to infinite meanings on a small page.

Yes, in essence this year's crops are the same as last year's, but their meanings are different. Since the relative determinations are changed, their meanings change and increase. And although the relative determinations and transient embodiments are replaced and are apparently ephemeral, their beautiful meanings are preserved and are constant and permanent.

Since the leaves, flowers, and fruits of last spring's tree do not have spirits, in reality they are the same as those of this spring, but the relative embodiments differ. And, the relative embodiments of this spring replace those of last spring with different embodiments in order to set forth the meanings of the functions of the divine names, whose manifestations are being constantly renewed.

The Fourth:The All-Wise and Glorious One causes the motion of particles in the narrow tillage of this world, in the workshop and field of the face of the earth, thus making the cosmos as flowing and beings as travelling, in order to grow things like crops or items for decoration or provision suitable for the broad World of the Inner Dimensions of Things and endless other worlds of the hereafter, such as the infinite World of Similitudes. He thus grows in this small world vast quantities of crops appropriate for those vast worlds. He causes an endless flood to flow through the world from the infinite treasury of His power and to pour into the World of the Unseen, and some of it into the worlds of the hereafter.

The Fifth:By causing the motion of particles with perfect wisdom through His power and employing them with perfect order in order to display infinite divine perfections, endless manifestations of beauty and glory, and countless dominical glorifications in this narrow and limited field and

finite and short time, He causes endless glorification in finite time and in a limited field. He displays infinite manifestations of His beauty and glory and perfection. He creates many truths related to the Unseen, many fruits for the hereafter, and a great many embroideries and meaningful weavings from the enduring selfhood and forms of ephemeral creatures appropriate for the World of Similitudes and the Tablet. Therefore, the One Who causes the motion of particles is the One Who displays these grand purposes and mighty instances of wisdom. If it were otherwise, there would have to be a brain as huge as the sun in every particle.

Those brainless philosophers suppose to be purposeless the transformations of particles, which occur with wisdom not limited to the five above examples, but with infinite wisdom. They fancy the particles, which revolve like Mevlevi dervishes glorifying God and reciting His names in two ecstatic movements, one turning on their own axes, the other describing circles, to be reeling around as though stunned and aimless. It may be understood from this, then, that their knowledge is not knowledge, it is ignorance, and their philosophy, futility.

(A sixth and lengthy example will be discussed in the Third Point.)

SECOND POINT

In every particle there are two truthful evidences to the existence and unity of the Necessarily Existent One. Indeed, a particle bears decisive witness to the existence of the Necessarily Existent One by carrying out its important duties consciously and by raising mighty loads despite being powerless and lifeless. And by conforming to the general order peculiar to each place it enters and by settling anywhere as though it were its homeland, it testifies to the unity of the Necessarily Existent One and to the oneness of that Being Who is the Owner of all things, with their apparent faces and their inner aspects which look to Him. That is to say, whoever owns the particles must also own all the places it enters.

Thus, since the particle is impotent and its loads are extremely heavy and its duties endless, it demonstrates that it is mobile and acting at the command of a Possessor of Absolute Power and in His name. And the fact that it conforms as though knowingly to the universal cosmic order and enters each place without obstacle shows that it acts through the power and wisdom of a single Possessor of Absolute Knowledge.

A private soldier has relations with his squad, his company, his battalion, his regiment, and his division, and so on, and has duties in connection with each. Since he knows all those relations and duties, he will act in conformity with them. For having received training and instruction under

military discipline, he complies with the rules and regulations of a single supreme commander who commands all those sections.

In the same way, all particles are suitably placed within compounds, and with every facet of the compounds have different beneficial relations and different well-regulated duties that yield wise results that are all different. It is therefore surely only One in the grasp of whose power is the whole universe who can place the particles in such a way as to preserve all their relations with all the facets of the compounds and duties in them, and not spoil the wise results.

For example, a particle located in Tevfik's {(*): The first scribe of the Risale-i Nur.} eye is suitably placed with regard to the blood-vessels like the arteries and veins, and the motor and sensory nerves, and has a wise and purposeful relationship with the face, and then with the head, the trunk, and with the entire human body, and has beneficial duties in relation to each. This demonstrates that only one who creates all the members of the body will be able to place the particle in that position.

Particles entering the body as sustenance in the caravan of food in particular make their journey with astonishing order and wisdom. On their way, they pass through modes and stages in an orderly manner, and progressing consciously without confusion carry on till they are strained through the four filters in the bodies of animate beings. They are then loaded onto the red blood corpuscles in order to come to the assistance of the members and cells which are in need of sustenance, rendering this assistance according to a law of generosity. It may be clearly understood from this that the One Who drives these particles and causes them to pass through thousands of different states must of necessity be a Generous Sustainer, a Compassionate Creator, in relation to Whose power particles and stars are equal.

Moreover, all particles act within embroideries of the greatest art and have relations with all the other particles therein. Since each is in a position of both dominance and subjection to all the rest, both to each individually and to all of them generally, it either knows and creates that wonderfully skilful embroidery and wisdom-displaying ornamented art, which is a thousand times impossible, or each of them is a point assigned to that motion, which proceeds from the All-Wise Maker's law of determining and pen of power.

For example, if the stones of the dome of Aya Sophia are not dependent on the command and skill of its architect, all the stones must have skill in

the art of building like that of the architect Sinan, and must be both subject to, and dominant over, the rest of the stones. That is, they must have the power to say: "Come, we shall stand shoulder to shoulder in order not to fall and collapse."

In the same way, if the particles in creatures, which are thousands of times more skilfully fashioned, wonderful, and full of wisdom than the dome of Aya Sophia, are not dependent on the command of the master builder of the universe, to each of them must the ascribed as many attributes of perfection as those of the universe's Maker.

Glory be to God! Since the unbelievers do not accept a Necessarily Existent One, they are compelled according to their beliefs to accept as many false gods as there are particles. Thus, no matter how illustrious a philosopher or scholar an unbeliever may be, he is in profound ignorance to the utmost degree.

THIRD POINT

This Point indicates the sixth example of the mighty instances of wisdom in the motion of particles, which was promised at the end of the First Point.

As was stated in the footnote to the answer to the Second Question in the Twenty-Eighth Word, a further instance of wisdom of the thousands found in the transformations of particles and their motion in the bodies of animate beings, is to illuminate the particles and to make them alive and meaningful so as to be fitting for the construction of the world of the hereafter. It is as if the bodies of animals and humans, and even plants, are like guesthouses, barracks, and schools for those who enter in order to take lessons and be trained; inanimate particles enter them and are illuminated. Simply, the particles receive training and instruction and acquire a fineness. By fulfilling different duties, they become worthy to be particles in the world of permanence and the realm of the hereafter, which is alive with all of its elements.

QUESTION:How is it known that there is this wisdom in the motion of particles?

ANSWER: Firstly:It is known through the wisdom of the Maker, which is proved by all the wise benefits and purposes and the order in creatures. For a wisdom that attaches universal wisdom to the most particular thing would not leave the motion of particles without wisdom and purpose, for they demonstrate the greatest activity in the flood of the universe and are the means for embroideries full of wisdom. Also, a wisdom and sovereignty which does not leave the smallest creature without a wage, recompense,

and perfection in its duties, would not leave its most numerous officials and principal servants without light, without a wage.

Secondly:By causing the motion of the elements and employing them, the All-Wise Maker raises them to the degree of minerals as though it were a wage of perfection, and instructs them in the glorification peculiar to minerals. And by causing the motion of minerals and employing them, He confers on them the rank and degree of vegetable life. And by presenting vegetable life in the form of sustenance, He grants it, through its motion and employment, the degree and fineness of animal life. And by employing the particles in animals, He raises them by way of being sustenance to the degree of human life. And by purifying the particles in a human body through repeated filtering, and by favouring them, He promotes them to the most delicate and subtle places, which are the brain and the heart. From all this it may be understood that the motion of particles is not without wisdom, but that the particles are made to hasten to a sort of perfection worthy of them.

Thirdly:Among the particles in animate beings, some, like those in pips and seeds, receive such a light, fineness, and quality that they are like a spirit or a king to the rest of the particles, to a huge tree, for example. Thus, since among all the particles of a huge tree some rise to this rank by fulfilling their delicate duties and passing through the many stages in the life of the tree, it demonstrates that at the command of the All-Wise Maker these particles receive a fineness, light, rank, and instruction on account of and in honour of the divine names manifested on them in accordance with the sorts of motion that are the functions of their natures, and in honour of them.

TO CONCLUDE:Since {[*]: The sentence answering this 'since' and that at the beginning of the following six paragraphs is on page 596.} the All-Wise Maker has specified for everything a suitable point of perfection and an appropriate level of the effulgence of existence, He drives them towards it by giving everything a disposition that will strive to reach that point of perfection. This law of dominicality is in force in all plants and animals, as it is in inanimate beings, in which it promotes plain earth to the rank of diamonds and to the level of priceless jewels. Within this truth, the tip of a mighty law of dominicality is apparent.

And since the All-Generous Creator bestows as payment to the animals He employs in the mighty law of generation a particular pleasure as a sort of wage. And He gives a wage of perfection to the animals employed in

other dominical functions, like bees and nightingales, for example. He confers on them a level whereat they feel eagerness and receive pleasure. And within this the tip of a mighty law of generosity is apparent.

And since the reality of everything looks to the manifestation of one of God Almighty's names, and is bound to it, and is a mirror to it; whatever beauty is apparent in each, it is due to the name; the name requires it to be thus. Whether or not the thing is aware of it, in the view of reality the beauty is demanded. And from this truth, the tip of a most mighty law of beauty and making beautiful is apparent.

And since, as is necessitated by His law of generosity, when the life of a thing ends, the Generous Creator does not take back the rank and perfection He has bestowed on it, but makes permanent the fruits, results, and real meaning and identity of that bearer of perfection, and, if it has a spirit, its spirit. For example, He makes permanent the meanings and fruits of the perfections He has made manifest on man in this world. He will even return to a thankful believer in the form of a fruit of Paradise the embodiment of the thanks and praise for the transient fruits that he has eaten. And in this truth, the tip of a mighty law of mercy is apparent.

And since the Peerless Creator wastes nothing, He does nothing in vain. He even utilizes in the creatures of springtime the material debris of those of the previous autumn, who, having accomplished their duties, have died, including them in their construction. For sure, according to an inner meaning of,

On the Day the earth will be changed into another earth,(14:48)

and the indication of,

But, indeed, the life of the hereafter, that is the true life,(29:64)

it is indeed a requirement of wisdom that the particles of the earth, which are inanimate and unconscious yet perform important duties in this world, should be utilized and included in some of the constructions of the hereafter, the stones, the trees, and all things of which will most certainly be animate and conscious. For to leave in the world the particles of the world when it has been destroyed or to cast them into non-existence would be wasteful. And from this truth, the tip of truly mighty law of wisdom is apparent.

And since the many results, meanings, and fruits of this world, and the woven pages of the acts and deeds, and the spirits and bodies, of those like jinn and human beings who are charged with the Trust are sent to the market of the hereafter. Certainly, it is a requirement of justice and wisdom that after receiving their particular perfection in accordance with the performance

of their duties, the particles of the earth, which accompany and serve those fruits and meanings, will be included in the construction of the hereafter. That is, they will be included in it together with the debris of this world, which will be destroyed, after many times serving and receiving the light of life, and after being the means for the glorifications of animate creatures. And from this truth, the tip of a truly mighty law of justice is apparent.

And since, just as the spirit is dominant over the body, so the commands that bring things into existence, which are written by divine determining, are dominant over inanimate matter. Inanimate matter is able to assume a position and an order due to the immaterial writing of divine determining. For example, in all kinds of eggs and sperm and varieties of seeds and grains, matter acquires different ranks and lights according to the commands that bring things into existence, which are all written differently by divine determining. The matter, which is similar in regard to its substance, {(*): Indeed, all those sorts of seeds are compounds of the four elements; they are formed of matter like hydrogen, oxygen, nitrogen, and carbon. Materially they may be considered to be the same; the difference between them lies only in the immaterial writing of divine determining.} becomes the source of innumerable different beings. It obtains ranks and lights which are all different. Most certainly, then, it is the requirement of an all-encompassing knowledge that if a particle has been repeatedly employed in the service of life and of the dominical glorifications that are in life, the wisdom of those meanings will be recorded on the immaterial forehead of the particle by the pen of divine determining, which neglects nothing at all. And in this, the tip of a truly mighty law of all-encompassing knowledge is apparent.

Since this is the case, particles are not without purpose. {(*): This sentence is the answer to the word 'since' at the beginning of the preceding seven paragraphs.}

In Short:A greatest name and the greatest manifestation of that greatest name is pointed to beyond the visible tips of each of the seven above-mentioned laws, that is, the law of dominicality, the law of generosity, the law of beauty, the law of mercy, the law of wisdom, the law of justice, and the law of all-encompassing knowledge, and of a great many other vast laws. It may be understood from that manifestation that, like the rest of the creatures, the transformations of particles in this world are occurring within a sensitive balance measured with knowledge, according to the commands given by divine power that bring things into existence, on the limits drawn by divine determining, for most exalted instances of wisdom.

Simply, they are being prepared to go to another higher world. {(*): For, as may be observed, the light of life is kindled and scattered most freely in this turbid and lowly world with an activity that is extremely extensive, and a fresh light of life is illuminated widely, even in insignificant material and rotten substances, and that dense and insignificant matter is refined and polished with the light of life. This indicates clearly that this turbid and lifeless world is being dissolved, polished and made beautiful through the motion of particles and the light of life for the sake of another subtle, exalted, pure and living world. It is as if it is being adorned in order to go to some subtle world. If those people, therefore, whose minds are so straitened that they cannot squeeze into them the idea of bodily resurrection look with the light of the Qur'an, they will see a law of the Self-Subsistent One through which the universe subsists that is so comprehensive as to resurrect all particles as though they were an army. It may be clearly seen to be in force and prevailing over creation.} In which case, the bodies of animate beings are each like schools, barracks, and guesthouses for the instruction of those travelling particles. It may be stated with certainty that it is so.

CONCLUSION

As is stated and proved in the First Word, all things say: "In the Name of God." Thus, like all beings, all particles and all groups and particular assemblages of particles say: "In the Name of God" with the tongue of disposition, and they are in motion.

According to what is inferred by the previous three Points, at the beginning of their motion all particles recite through the tongue of disposition: "In the Name of God, the Merciful, the Compassionate." That is, "I am moving in the name of God, for His sake, with His permission, and through His power." Then, like all creatures, at the end of their motion, all particles and all groups of particles declare through the tongue of disposition: "All praise be God, Sustainer of All the Worlds!" Each particle thus shows itself to be like the tip of a tiny pen of power tracing the embroideries of the skilfully-worked creatures, which are like odes of praise. Indeed, each of them is like the point of a needle turning on creatures, which in turn are like the records of a mighty, immaterial, dominical gramophone with innumerable arms; they cause those creatures to recite odes glorifying their Sustainer and to hymn praises to God.

They will cry out therein, "All Glory be unto You, O God!" And "Peace" will be their greeting therein. And their call will close with, "All praise is due to God, the Sustainer of All the Worlds!"(10:10)

All glory be unto You! We have no knowledge save that which You have taught us, indeed You are All-Knowing, All-Wise!(2:32)

O our Sustainer! Let not our hearts swerve from the truth after You

have guided us, and bestow upon us the gift of Your grace; for, indeed, You are the Giver of Gifts.(3:8)

O God! Grant blessings to our master Muhammad that will be pleasing to You and fulfilment to his truth, and to his Family, his Companions, and his brothers, and grant them peace. And protect us and protect our religion. Amen. O Sustainer of All the Worlds!

* * *

The Thirty-First Word

On the Ascension of the Prophet Muhammad (Upon whom be blessings and peace)

[NOTE: The Ascension is a question that results from the fundamentals and pillars of belief and follows on after them; it is a light that draws strength from the lights of the pillars of belief. For which reason the Ascension cannot be proved independently to irreligious atheists who do not accept the pillars of belief, because it cannot be discussed with people who neither know God, nor recognize the Prophet (UWBP), nor accept the angels, and who deny the existence of the heavens. Those pillars must first be proved. This being the case, we shall address the discussion to a believer who, since he considers it unlikely, has misgivings about the Ascension; we shall explain it to him. However, from time to time we shall take into account the atheist who is the position of listener and address the matter to him. Some flashes of the truth of the Ascension have been mentioned in others of the other Words. Here, at the insistence of my brothers, we seek grace from Almighty God that we may unite all those different flashes with the essence of the truth, and with them form a mirror to the beauty of Muhammad's (Upon whom be blessings and peace) perfections and attainments.]

In the Name of God, the Merciful, the Compassionate.

Limitless in His glory is He Who transported His servant by night from the Inviolable House of Worship to the Remote House of Worship, the environs of which We had blessed, so that We might show him some of Our signs: for, indeed, He is All-Hearing, All-Seeing.(17:1)

It is no less than inspiration sent down to him; * He was taught by one mighty in power, * Endued with wisdom: for he appeared in [stately form] * While he was in the horizon's loftiest part. * Then he

approached and came closer, * And was at a distance of but two bow-lengths or [even] nearer; * And thus did [God] reveal unto His servant whatever He revealed. * The [servant's] heart in no way falsified what it saw. * Will you, then, dispute with him as to what he saw? * For, indeed, he saw him at a second descent, * Near the Lote-tree of the farthest limit, * Near it is to the Garden of Abode. * Behold, the Lote-tree was shrouded in mystery unspeakable. * [His] eye did not waver, nor yet did it stray. * Truly did he see some of the most profound of his Sustainer's signs.(53:4-18)

Since it is related to our question here, I shall expound two allusions - based on principles of the science of rhetoric - contained in the pronominal phrase "for indeed He" (innahu),which is part of the vast treasury of the first sublime verse mentioned above. It was also explained in the discussion about the Qur'an's miraculous inimitability.

After mentioning the journey of God's Most Noble Beloved (Upon whom be the best of blessings and most perfect peace) from the mosque at Mecca to the mosque in Jerusalem, which was the beginning of his Ascension, the All-Wise Qur'an says: "He is All-Hearing, All-Seeing."Together with the pronoun in the phrase, "for indeed He,"which alludes to the furthest point of the Ascension indicated to by the verses from Sura an-Najm, this phrase refers either to Almighty God or to the Prophet (UWBP).

If it refers to the Prophet (UWBP), the rule of rhetoric and the contextual relationship states the following: within this particular journey was a general one and a universal ascent during which the Prophet (UWBP) heard and beheld the dominical signs and wonders of divine art which his eyes and ears happened upon within the universal degrees of the divine names as far as "the Lote-tree of the farthest limit and the distance of two bow-lengths."It indicates that his insignificant and particular journey was like the key to a journey that was both universal and an exhibition of marvels.

If the pronoun refers to Almighty God, it is thus: Almighty God invited one of His servants on a journey to His presence in order to entrust him with a duty. After sending him from the Mosque in Mecca to that in Jerusalem, which is where the prophets gather, and causing him to meet with them and demonstrating that he was the sole heir of the principles of all the prophets' religions, He took him on a journey through both the outer and the inner dimensions of things, as far as "the Lote-tree of the farthest limit and the distance of two bow-lengths."

Certainly, the Prophet (UWBP) was a servant and the journey was a particular Ascension, but he had been accorded a Trust that was connected to

the whole universe and had been given a light that would change the universe's colour. Moreover, since he had with him the key to open the door leading to eternal happiness, God Almighty bestowed on him the attribute of "seeing and hearing all things" so that he might demonstrate the world-embracing comprehensive wisdom of the Trust, light, and key - wisdom and purposes which encompassed the whole universe and embraced all creatures.

This profound truth contains four principles.

The First:Why was the Ascension necessary?

The Second:What was the reality of the Ascension?

The Third:What was the wisdom and purpose of the Ascension?

The Fourth:What were the fruits and benefits of the Ascension?

First Principle

The reason for the Ascension's necessity

It is said,for example, that Almighty God is "closer to him than his jugular vein"(50:16). He is closer to everything than anything else. He is free of and beyond corporeality and space. However, the saints are able to converse with Him in their hearts, so why was the saint, Muhammad (UWBP), successful in holding an inward conversation with God that any saint may do in his heart, only after and as a result of a long journey like the Ascension?

The Answer:We shall make this profound mystery easier to understand by means of two comparisons. Consider these two comparisons from the Twelfth Word, which are about the mystery of the Qur'an's miraculousness and the mystery of the Ascension.

First Comparison:A king has at his disposal two sorts of interviewing, conversation, and discussion, and two modes of address and favour. The first is to converse with a common subject about a particular matter and special need by means of a private telephone. The second, under the title of august sovereignty, in the name of supreme kingship, with the dignity of universal rule, and with the aim of publishing and promulgating his commands, is to converse and speak through an envoy connected to those matters or by means of a high official related to those commands. It is also to speak through an illustrious edict that proclaims his majesty.

Thus, "And God's is the highest similitude"(16:60), like this comparison, the Creator of the universe, the Lord of all things with their apparent and

inner faces, the Sovereign of Pre-Eternity and Post-Eternity, has two modes of conversing, speaking, and favouring. The first is particular and private, the other universal and general. The Ascension, therefore, was a manifestation of the sainthood of Muhammad (UWBP) in the form of a universality and exaltedness that were superior to all other sainthoods. It was being honoured by God Almighty's conversation and address through His name of Sustainer of All the Universe and title of Creator of All Beings.

Second Comparison:A man holds up the mirror he is holding to the sun. According to its capacity, the mirror receives the seven-coloured light of the sun, and a reflection. The man becomes connected with the sun and converses with it in relation to these. If he directs the luminous mirror towards his dark house or his tiny, private garden, which is covered by a roof, he cannot benefit proportionately to the sun's value, but only in accordance with the mirror's capacity.

A second man, however, puts down the mirror, faces the sun directly, and sees its majesty and understands its grandeur. Then he climbs a high mountain, sees the brilliance of the sun's broad dominion, and converses with it in person and without veil. Then he returns and makes large windows in his house and in the roof over his garden, and opens up ways to the sun in the sky, and speaks and converses with the constant light of the actual sun. He is able to speak to it gratefully as follows:

"O amiable sun who is the beauty of the world and pet of the skies, and gilds the face of the earth with its light, and makes it and the faces of all the flowers smile! You have heated and illuminated my little house and garden in the same way that you have illuminated the whole world and warmed the face of the earth." The first man with the mirror, however, cannot say that, for the sun's reflection and traces are limited and restricted by the mirror, and are in accordance with the restriction.

Thus, the manifestation of the Single and Eternally Besought One, the Pre-Eternal Sun and Post-Eternal Sovereign, appears in the human essence in two forms, which comprise innumerable degrees.

The Firstis a manifestation through a dominical relationship which is extended to the mirror of the heart. Through it, everyone may receive the particular and universal manifestation of the Pre-Eternal Sun's light, discourse, and conversation in relation to his capacity, and in the relation to the manifestation of the divine names and attributes in his traversing the degrees in his spiritual journeying. The degrees of sainthood, which proceed under the shadow of most of the names and attributes, arise from this sort.

The Second:Since man possesses comprehensiveness and is the most

enlightened fruit of the tree of the universe, and since he is able to display at once in the mirror of his spirit all the divine names manifested in the universe, Almighty God displayed, through the manifestation of His essence and at the greatest level of the most beautiful names, in the member of the human race who reflected them most comprehensively the greatest manifestation of those names. That display and manifestation was the inner meaning of the Ascension of Muhammad (UWBP), by which his sainthood became the source of his messengership.

Sainthood proceeds through shadow and resembles the first man in the second comparison. While in messengership there is no shadow, it looks directly to the All-Glorious One's oneness and resembles the second man in the second comparison. As for the Ascension, since it was the greatest wonder of Muhammad's (UWBP) sainthood and also its highest degree, it was transformed into the degree of messengership. The inner face of the Ascension was sainthood, it went from creation to Creator. While its apparent face was messengership, it came from Creator to creation. Sainthood is spiritual journeying in the levels close to God; it needs a certain amount of time and many degrees must be traversed. While messengership, with its greatest light looks to the mystery of uncovering divine immediacy, for which the passing instant is sufficient. For this reason it is said in the Hadith: "He went and returned in an instant." {[*]: See, Suyûtî, al-Khasâ'is al-Kubrâ, i, 272; Qâdî Iyâd, al-Shifâ', 166;; 'Alî al-Qârî, Sharh al-Shifâ', i, 409.}

Now we say to the atheist who is in the position of listener: "Since the universe resembles an orderly country, magnificent city, and adorned palace, it surely must have a ruler, owner, and builder. And since there is such a magnificent, All-Glorious Owner, All-Perfect Ruler, and All-Beauteous Maker; and since there was a human being whose view was universal and who demonstrated a relationship with the entire world, country, city, and palace and was connected to all of them through his senses and faculties of perception; certainly, the Magnificent Maker would have an elevated relationship to the fullest degree with that human being, whose view was universal and consciousness comprehensive, and would favour him with an exalted and sacred address.

Among those who manifested this relationship from the time of Adam (Upon whom be peace) up to now, Muhammad the Arabian (Upon whom be blessings and peace) demonstrated it at the very fullest degree according to the testimony of his achievements, that is, his having taken half the globe and a fifth of mankind under this direction and control and having

transformed and illuminated the spiritual shape of the universe. This being so, comprising the very fullest degree of that relationship, the Ascension was indeed worthy of him and suitable for him.

Second Principle

What was the reality of the Ascension?

The Answer:It consisted of the journeying of Muhammad's (UWBP) person through the degrees of perfection; that is, through the various names and titles Almighty God makes manifest in the disposition of creatures. By showing that special servant of His all the works of His dominicality which He displays in the spheres, creation, and regulation within the sovereignty of His dominicality, and in the levels of the heavens within those spheres - each of which is the pivot of a seat of dominicality and centre for the disposal of power - God Almighty made that servant both embrace all human perfections, and display all the divine manifestations, and view all the levels of the universe. He made him the herald of the sovereignty of dominicality and the proclaimer of those things pleasing to God, and the solver of the talisman of the universe. And to do this, He mounted him on Buraq, caused him to flash through the heavens like lightning traversing all its levels, observe divine dominicality from mansion to mansion like the moon, and from sphere to sphere, and showing him each of the prophets, his brothers, whose abodes are in the heavens of those spheres, He raised him to the station of "a distance of two bow-lengths"(53:9) and displayed to him His oneness and His Word and the vision of Himself. {[*]: See, al-Tabarî, Jâmi' al-Bayân, xv, 6; al-Ahâdîth al-Mukhtâra, vi, 258-9; Ibn Kathîr, al-Bidâya, iii, 109-18.}

This exalted truth may be examined through the telescope of two comparisons.

First Comparison:As is explained in the Twenty-Fourth Word, a king has different titles in the different spheres and offices of his government, different qualities and attributes in the classes of his subjects, and different names and marks in the degrees of his sovereignty. For example, he is wise judge in the judiciary, sovereign in the civil service, commander-in-chief in the army, caliph in the learned establishment, and so on; it is the same with the rest of his names and titles. In each sphere he has a seat or chair which represents a throne. The single king may be able to have a thousand names

and titles in those spheres of sovereignty and levels of government; he may have a thousand thrones of sovereignty one within the other. It is as if the ruler is present and knowing in every sphere through his corporate personality and through his telephone; and sees and is seen in every class through his law, regulation, and representatives; and administers and observes from behind the veil in every level through his command, knowledge, and power; and has a different centre and headquarters in every sphere. His decrees are all different from one another, and his levels are all different from one another.

Thus, a king such as this may allow a person of his choosing to visit all his different spheres and offices and may show him the imperial dominion and sovereign commands special to each. He may cause him to travel from sphere to sphere and from level to level until he brings him to his presence. There he will entrust him with certain universal and general commands concerning all those spheres and will send him back.

Similarly to this comparison, the Sustainer of All the Worlds, Who is the Sovereign of Pre-Eternity and Post-Eternity, has functions and attributes in the levels of His dominicality which are all different but which look to one another; and names and signatures in the spheres of His divinity which are all different but which appear one within the other; and manifestations and revelations in the performance of His splendid deeds which are all different but which resemble each other; and titles in the disposal of His power which are all different, but which hint of one another; and sacred appearances in the manifestation of His attributes which are all different but which all point to each other; and acts of disposal in the manifestation of His actions which are all different but complete one another; and He has a majestic dominicality in His multicoloured art and creatures whose aspects are all different but which gaze on one another.

As a consequence of this vast mystery, He ordered the universe and arranged it in an amazing and wonderful fashion with different formations one over the other from particles, which are the tiniest level of creatures, to the heavens, and from the first level of the heavens to the Sublime Throne. Each heaven is like the roof of a different world, a throne for dominicality, a centre for divine disposal.

For sure, with regard to divine oneness, all the divine names may be found in those spheres and levels; they are manifested together with the titles. But just as in the ministry of justice the title of wise judge was fundamental and dominant and there the rest of the king's titles looked to its command and were dependent on it, so in each level of creatures, in each heaven, one name, one divine title, is dominant, and the other titles look to it.

For example, in whichever sphere of the heavens the Prophet Muhammad (Upon whom be blessings and peace) met with Jesus (Upon whom be peace), who manifested the name of All-Powerful, in that sphere God Almighty Himself was manifested with title of All-Powerful. And, for example, the most predominant in that sphere of the heavens which is Moses' (Upon whom be peace) seat is the title of Speaker, which he manifested. And so on.

Thus, since the person of Muhammad (Upon whom be blessings and peace) manifested the greatest name, {[*]: See, Abû Dâ'ûd, Witr, 8; Tirmidhî, Da'awât, 64; Ibn Mâja, Du'a, 9; Musnad, vi, 461; al-Hâkim, al-Mustadrak, i, 683-6; al-Bayhaqî, Shu'ab al-Imân, ii, 437.} and all the divine names, {[*]: See, Qâdî Iyâd, al-Shifâ', i, 235-46.} and since his prophethood was universal, he was surely connected with all the spheres of dominicality. His meeting with the prophets whose seats are in those spheres and passing through all those levels surely necessitates the fact of the Ascension.

Second Comparison:The title of commander-in-chief, which is one of the king's titles, is manifested and makes an appearance in every rank of the army from the broad and universal rank of the commander-in-chief to the special and particular rank of a corporal. For example, a private sees in the person of his corporal a sample of the imposing title of commander-in-chief, he looks to it and takes his orders from it. On becoming a corporal, the manifestation of the title of the sergeant's rank will command his attention and it will be to that that he will look. Then, if he is promoted to the rank of sergeant, he will see a sample of the commander-in-chief's title and a manifestation of it in the lieutenant's rank. It will be present together with a seat peculiar to it at that rank. And so on. He will see the title in relation to its smallness or largeness in each of its ranks of captain, major, general, and field marshal.

Now, if the commander-in-chief wishes to entrust the private with a duty related to all the ranks of the army, if he wishes to promote him to a rank where he can observe each sphere like an inspector and himself be observed; he will cause him to make a tour of inspection of the ranks, from that of the corporal to the highest, and will also allow him to be seen. Then he will receive him into his presence and honouring him with conversation and conferring on him a decoration and a decree, will send him back whence he came in an instant.

The following point must be noted in this comparison: if the king is in no way powerless and if he has spiritual power in the same way that he has

material power, he will not appoint persons like the general, field marshal and lieutenant as his representatives but will himself be present everywhere in person. He will give his orders directly, merely from behind certain veils and individuals, themselves of rank. In fact, there are narrations relating that certain kings who were saints of the highest level executed their affairs in many spheres in the form of different individuals.

Concerning the truth we looked at in this comparison, since the commander-in-chief was in no way impotent, the order and command came directly from him in every sphere. Affairs were executed through his command, will, and power.

As in this comparison, the commands and authoritative functions of the Sovereign of Pre-Eternity and Post-Eternity, Who is the Ruler of the heavens and the earth, Owner of the command of "'Be!', and it is"(36:82) and the Absolute Commander, are in force in all the levels of creatures and are conformed to with perfect obedience and order. Each appears as a sphere of dominicality, a level of rulership in the levels of creatures and classes of beings, which stretch from particles to the planets and from flies to the heavens, and which, great and small, particular and universal, are all different but are such that they look one to the other.

Now, the way to understand the exalted aims and mighty results of the entire universe and to see all the different duties of worship of all its levels; and, through observing the sovereignty of the Supreme Being's dominicality and the splendour of His rule, to understand what is pleasing to Him; and to be the herald of His sovereignty, one should make a journey through all those levels and spheres as far as the sublime throne, which is the title of the greatest sphere; as far as "The distance of two bow-lengths,"(53:9) to meet there with the All-Glorious and Beauteous One. This journey is the reality of the Ascension.

Just as ordinary human beings travel in the mind with the speed of imagination, and saints journey in the heart with the speed of lightning, and angels, which are luminous bodies, circulate with the speed of spirit from the throne to the earth and from the earth to the throne; and the people of Paradise will rise to Paradise from the resurrection with the speed of Buraq across a distance greater than five hundred years; {[*]: See, Tirmidhî, Tafsîr al-Qur'ân, 19; Dârimî, Riqâq, 89; al-Hâkim, al-Mustadrak, iv, 542; al-Tabarânî, al-Mu'jam al-Kabîr, ix, 356.} so, of a certainty, the body of Muhammad (UWBP) went together with his elevated spirit as far as the divine throne. For Muhammad's (UWBP) body was the treasury of the faculties of Muhammad's (UWBP) spirit, and the means by which its duties

were performed. For his spirit was light and had the characteristics of light, was subtler than the hearts of the saints, more insubstantial than the spirits of the dead and angelic bodies, and more ethereal than the astral bodies and subtle bodies.

Now we consider the atheist who is listening. It comes to mind that he would think of saying: "I do not recognize God and I do not know the Prophet (UWBP), how should I believe in the Ascension?" To which we would reply as follows.

Since the universe and beings exist, and within them are acts and creation; and since an orderly act cannot occur without an author, a meaningful book cannot be without a scribe, and a skilful embroidery be without an embroiderer; the purposeful acts which fill the universe must surely have an author, and the meaningful letters and amazing embroideries which cover the face of the earth and are renewed from season to season must have a scribe and an embroiderer.

Also, since two governors directing the same matter spoils the matter's order; and since from a fly's wing to the lamps in the heavens there is perfect order, there must be only one governor, one ruler. For the art and wisdom in everything is so wonderful it necessitates that the Maker of one thing is powerful over all things, to the extent that He knows every matter. Since this is so, if He were not One, there would have to be gods to the number of beings. These would be both opposed to and similar to one another, and it would therefore be totally impossible for this wonderful order not to be broken.

Furthermore, since as is self-evidently apparent, at a command the classes of beings are in motion in a thousand times more orderly fashion than an army - each group, from the stars, sun and moon and their motions to the flowers of the almond, displaying the decorations and uniforms the Pre-Eternal All-Powerful One has conferred on it, and the motion He has determined, a thousand times more regularly and perfectly than an army - since this is so, the universe has an Absolute Ruler behind the veil of the Unseen to Whose command its beings look and conform.

And since according to the testimony of all the wise matters He carries out and splendid works He displays, the Ruler is an All-Glorious Sovereign; and since according to the bounties He demonstrates He is a most Compassionate Sustainer, and according to the beautiful examples of His art which He exhibits, He is a Maker Who loves His art; and since He is an All-Wise Creator Who wishes to attract to His works of art the admiring gazes of conscious beings through the adornments and skills He demonstrates; and since it may be understood that He wishes to make known to

conscious beings the meaning of the adornments, which astound the mind, that He displays in the creation of the world and to inform them through the wisdom of His dominicality about where creatures come from and where they are going; most certainly, this All-Wise Ruler and All-Knowing Maker wishes to demonstrate His dominicality.

And since he wishes to make Himself known and loved by conscious creatures through the great many works of benevolence and mercy and wonders of art He displays, He will surely make known to them by means of a herald what He desires of them and the things that please Him, and concern them.

Since this is so, He will appoint one of the conscious beings and will proclaim His dominicality through him. He will honour a herald with the proximity of His presence and make him the means of exhibiting the art which He loves. He will appoint one of them as a teacher to inform other conscious beings of those exalted aims and to display His perfections. He will certainly appoint a guide so that the talisman contained in the universe and the riddle of dominicality He has concealed within beings will not remain meaningless. And He will appoint a guide who will teach the purposes contained in the beauties of art He displays and publishes as a spectacle for all to gaze on so that they do not remain useless and vain. Moreover, in order to announce to conscious beings the things that please Him, He will raise one of them to a rank above the others, and will inform him of those things and send him to them.

Since reality and wisdom require it to be thus and the one most worthy to perform this duty was the Prophet Muhammad (Upon whom be blessings and peace), for he actually performed those duties most perfectly, to which fact the world of Islam which he founded and the light of Islam which he showed are truthful and just witnesses; this necessitates that he should have risen above all the rest of the universe, surpassed all beings, and attained to a rank at which he held a universal, elevated, and all-embracing conversation with the Creator of all beings. The Ascension expresses this truth as well.

In Short:Since He has formed, arranged, and adorned the vast universe in this way for mighty purposes and sublime aims such as those mentioned above; and since among beings mankind exists to see this universal dominicality together with all its subtleties and this supreme divine sovereignty together with all its truths; most certainly that Absolute Ruler will speak with man, He will inform him of His purposes.

Since everyone cannot free themselves from particular, insignificant, and lowly matters and rise to the highest and universal position, and therefore

cannot themselves receive the Ruler's universal address, certain special persons from among human beings will be appointed to that duty so that it may be related to in two respects. First, in order to teach human beings, they must be human beings themselves. And in order to be able to receive the address directly, they must be extremely exalted spiritually.

Thus, since among those human beings the one who made known the purposes of the universe's Maker most perfectly, disclosed the talisman of the universe and solved the riddle of creation, and who heralded the sublimity of the sovereignty of dominicality in the best way was Muhammad (Upon whom be blessings and peace), certainly, of all human beings he would make a spiritual journey in the form of an Ascension touring the corporeal world; he would traverse all the levels to beyond the intermediate world of the divine names, the manifestation of the divine attributes and acts, and the levels of beings, all of which are known as the seventy thousand veils. {[*]: See, al-Tabarânî, al-Mu'jam al-Kabîr, vi, 148; Abû Ya'la, al-Musnad, ii, 212; al-Daylamî, al-Musnad, ii, 221.} The Ascension was this.

Again the following comes to mind:O listener! You are thinking of asking: "How should I believe it? What does it mean to traverse a distance of thousands of years to a Sustainer Who is closer than anything else and to meet with Him after passing through seventy thousand veils?" To which we reply as follows:

God Almighty is closer to everything than anything else, but everything is infinitely distant from Him. For example, if the sun possessed consciousness and the power of speech, it would be able to converse with you by means of a mirror held in your hand. It would have power of disposal over you as it wished. Indeed, although it would be closer to you than the pupil of your eye, which is like a mirror, you would be approximately four thousand years' distance from it and could in no way draw nearer to it. If you progressed and rose to the position of the moon and came to the point of being face to face with it, you would still only be able to be a sort of mirror to it.

Similarly, although the All-Glorious One, Who is the Sun of Pre-Eternity and Post-Eternity, is closer to everything than anything else, everything is infinitely distant from Him. Only one who traverses all beings, rises above particularity and gradually passes through the thousands of veils in the degrees of universality till he approaches a divine name which encompasses all beings, and then traverses the many degrees beyond it, may be honoured by a sort of divine proximity.

For example, a private is far inferior in rank to the commander-in-chief. He looks to his commander through the small sample of the commander's rank he sees in his corporal, at a great distance and beyond many veils, as it were. To gain true proximity to his rank through his corporate personality, the private has to pass through many universal degrees or ranks, such as that of lieutenant, captain, and major. Whereas the commander-in-chief can be present with the private and seeing, in person as well as in meaning, through his commands, regulations, view, decree, and knowledge. This truth has been proved decisively in the Sixteenth Word, so deeming that sufficient, we cut short the discussion here.

Again it comes to mindthat you are thinking of asking: "I deny the existence of the heavens and I do not believe in the angels, so how can I believe in someone travelling in the heavens and meeting with them?"

Yes, of course, it is difficult to demonstrate something and convince someone like you whose eyes are veiled and who sees only what is immediately apparent to them. But the truth is so brilliant that even the blind can see it, so we say what is unanimously agreed, that the depths of space are full of matter called ether. Subtle energies like light, electricity, and heat point to the existence of some subtle matter which fills space. For just as fruits clearly demonstrate the existence of the tree that bore them, flowers their flower bed, shoots their seedbed, and fishes the sea, the stars also thrust before the mind's eye the necessary existence of their source, seedbed, sea, and flower bed.

Since there are different formations in the world above us and different precepts are seen to govern under different conditions, the heavens, which are the source of those precepts, also differ. And since just as within man are immaterial faculties apart from his body, such as the mind, heart, spirit, imagination, and memory, certainly in the world, which is the macroanthropos, and in the universe, which is the tree of which man is the fruit, there are other worlds besides the corporeal world. Moreover, each world has a heaven, from the world of the earth to the world of Paradise.

As far as the angels are concerned, we say this: on the globe of the earth, which is medium-sized among the planets and insignificant and dense among the stars, the most valuable and luminous among beings, that is, animate and conscious beings, are found in countless numbers. So surely the stars, which are like embellished castles and fine palaces compared to the earth, which is like a dark house, and the skies, which are like the seas of the stars, will be the dwelling-places of angels and spirit beings, which are conscious, animate, extremely numerous, and of various sorts.

In my commentary on the Holy Qur'an called Isharat al-I'jaz(Signs of

Miraculousness), both the existence and plurality of the heavens have been proved conclusively in the section on the verse,

Then He applied His design to the heavens and fashioned them into seven heavens.(2:29)

And in the Twenty-Ninth Word we have proved the existence of angels with the finality of two plus two equals four. So considering those to be sufficient we cut short the discussion here.

In Short:It is required by wisdom and by reason that the heavens are formed of ether, that they are the source of subtle energies like electricity, light, heat, and gravity, and that, in accordance with the Hadith, "The heavens are waves held back," {[*]: Tirmidhî, Tafsîr Sûra al-Hadîd, 1; Musnad, ii, 370.} they are favourable for the motion of stars and planets. It is further required that from Majarrat al-Samâ'(the Milky Way) to the closest planet they should consist of seven levels in different states and formations, and that each level, each world, from the world of the earth to the Intermediate Realm and World of Similitudes, to the World of the Hereafter, should have a heaven, like a roof.

And the following comes to mind:O atheist! You say: "Man is only able to ascend to a height of one or two kilometres with a thousand difficulties by means of the aeroplane. {[*]: This treatise was written in 1928 or '29. (Tr.)} How then could someone come and go bodily within a few minutes covering a distance that would normally take thousands of years?"

To which we reply:According to your science, in its annual rotation a heavy body like the earth cuts a distance of approximately one hundred and eighty-eight hours in one minute. In one year it covers a distance of approximately twenty-five thousand years. Should One All-Powerful and Glorious, then, Who causes its regular motion and revolves it like a stone in a sling be unable to convey a human being to His throne? Should a wisdom that causes the body of the earth, which is extremely heavy, to travel around the sun through a dominical law known the sun's gravity like a Mevlevi dervish be unable to raise a human body to the throne of the All-Merciful like lightning through the gravity of that All-Merciful One's mercy and the attraction of the Pre-Eternal Sun's love?

Again it comes to mind that you would say:"All right, so he could ascend there, but why did he and why should he? Wouldn't it have been enough if he had gone just in heart and spirit like the saints?"

To which we would reply:Since the All-Glorious Maker wished to display

His wondrous signs which lie in both the outer aspects of things and in their aspects that look directly to Himself, and to make the workshops and sources of the universe spectacles to be gazed upon, and to point out the results of man's actions in the hereafter, it was necessary to take together with his heart and spirit as far as His throne Muhammad's (UWBP) eyes, which were the key to the world of visible objects, and his ears, which perceived the signs in the world of sound. Furthermore, it is required by wisdom and reason that the All-Glorious Maker should have taken as far as His throne his blessed body, which was like the machine of his spirit and comprised different members and components, by means of which he performed his duties.

Just as in Paradise divine wisdom makes the body accompany the spirit, because it is the body that is the means by which the duties of worship are performed and the means of innumerable pleasures and pains, so did Muhammad's (UWBP) blessed body accompany his spirit. Since the body goes to Paradise together with the spirit, it is pure wisdom that He should have made Muhammad's (UWBP) blessed body accompany his self, for it ascended to "the Lote-tree of the farthest limit,"(53:14) which is the trunk of the home of Paradise.

Again it comes to mind that you would say:"According to rational criteria is it not impossible to traverse a distance of thousands of years in several minutes?"

To which we would reply:The motion in the different works of the All-Glorious Maker's art varies to the utmost degree. For example, it is well-known how the speeds of light, electricity, spirit, and imagination all differ, as well as that of sound. And as has been established by science, the speeds at which different planets travel differ so greatly it astounds the mind. How then could the speed of the spirit of his subtle body travelled as it followed his exalted spirit during the Ascension, seem contrary to reason?

Furthermore, it sometimes happens that on sleeping for ten minutes you are subject to the different states of a year. Even, if the words spoken and heard during a minute-long dream were collected together, a day or even longer would be needed for them to be spoken and heard in the waking world. This means that a single period of time is relative; it may seem like one day to one person and like a year to another.

Consider what this means with the aid of a comparison. Let us imagine a clock which measures the speeds at which man, cannonballs, sound, light, electricity, spirit, and imagination travel. The clock has ten hands. One shows the hours while another counts the minutes in a sphere sixty

times greater. Another hand counts the seconds in a sphere sixty times greater than the previous one, and yet others each count regularly decreasing fractions to a tenth of a second in vast spheres that regularly increase sixty times.

Let us suppose that if the circle described by the hour hand was the size of our clock, that of the hand counting tenths of a second would have to be the size of the annual orbit of the earth, or even larger. Now, let us suppose there are two people. One of them is mounted on the hour hand and observes according to its motion while the other is mounted on the hand counting tenths of a second. There will be an enormous difference, relatively as great as the difference between our clock and the annual orbit of the earth, between the things observed by the two people in the same period of time.

Thus, since time is like a hue, shade, or ribbon of motion, a rule that is in force in motion is also in force in time. Therefore, although the things we observe in the period of one hour would be equalled in amount by the conscious individual mounted on the hour hand of the clock, similarly to the one mounted on the hand counting tenths of a second, God's Noble Messenger (Upon whom be blessings and peace) mounted Buraq of Divine Assistance and in the same space of time, in that specified hour, like lightning traversed the entire sphere of contingency, saw the wonders of the outer aspects of things and the aspects which look to their Creator, ascended to the point of the sphere of necessity, was honoured with divine conversation and favoured with the vision of divine beauty, received his decree, and returned to his duty. It was possible for this to happen, and it did happen.

And again it comes to mind that you would say:"Yes, so it could happen, it is possible. But everything possible does not occur, does it? Is there anything else similar to this so that it may be accepted? How can the occurrence of something unparalleled be posited through probability alone?"

To which we would reply:There are so many similar cases they are innumerable. For example, anyone with sight can ascend with his eyes from the ground to the planet Neptune in a second. Anyone who has knowledge can mount the laws of astronomy with his intellect and travel beyond the stars in a minute. Anyone who has belief can, by mounting his thought on the actions and pillars of the obligatory prayers, through a sort of Ascension, leave the universe behind and go as far as the divine presence. Anyone who sees with his heart and any saint of perfection can, through his spiritual journeying, traverse in forty days the divine throne and the sphere of the divine names and attributes. And certain persons,

even, like Shaykh Geylani and Imam Rabbani, truthfully recorded their spiritual ascensions as far as the throne, which lasted a minute.

Furthermore, there is the coming and going of the luminous-bodied angels from the divine throne to the earth and from the earth to the throne in a brief period of time. {[*]: Tirmidhî, Tafsîr al-Qur'ân, 19; Dârimî, Riqâq, 89; al-Hâkim, al-Mustadrak, iv, 542.} And the people of Paradise ascend to the gardens of Paradise from the plain of resurrection in a short space of time. Of course, so many examples demonstrate that it is pure wisdom, completely rational, and an occurrence about which there can be no doubt that the person of Muhammad (UWBP), who is the lord of all the saints, the leader of all the believers, the head of the people of Paradise, and is accepted by all the angels, should have had an ascension which was also spiritual journeying, and that it should have been in a manner appropriate to his rank.

Third Principle

What was the wisdom and purpose of the Ascension?

The Answer:The wisdom of the Ascension is so exalted that human thought cannot comprehend it. It is so profound that human thought cannot reach it, and so subtle and fine that the intellect cannot see it by itself. But even if the reality of the instances of wisdom in the Ascension cannot be comprehended, their existence may be made known by means of a number of indications, as follows.

In order to demonstrate the light of His unity and the manifestation of His oneness in the levels of multiplicity, the universe's Creator chose an eminent individual to represent all creatures, and took him by means of an Ascension that was like a link between the furthest levels of multiplicity and the source of unity. There, addressing him as the representative of all conscious beings, He explained to him the divine purposes and made them known through him, and He observed through his gaze the beauty of His art and perfection of His dominicality in the mirrors of His creatures, and caused him to observe them.

Moreover, according to the testimony of His works, the world's Maker possesses infinite beauty and perfection. The two of them, both beauty and perfection, are loved for themselves. Since this is so, the One possessing that beauty and perfection has an infinite love for them, and His infinite

love is manifested in many different ways in His works of art. He loves His works of art because within them He sees His own beauty and perfection.

The most lovable and elevated among the works of art are animate beings. The most lovable and elevated among animate beings are conscious beings. And by reason of their comprehensiveness, the most lovable among conscious beings are to be found among human beings. The most lovable individual among human beings is the one who has most fully developed his potentiality and displayed the samples within it of the perfections manifested in all creatures and spread among them.

Thus, in order to see at one point and in one mirror all the varieties of His love spread through creatures and to display, through the mystery of His oneness, all the varieties of His beauty, the Maker of beings will take a person so high he is a luminous fruit of the tree of creation and whose heart is as though a seed containing the essential truths of that tree, and will demonstrate how beloved is that representative of the universe through an Ascension that is like a thread linking the seed, which is the origin, with the fruit, which is the end. He will draw him to His presence and honour him with the beauteous vision of Himself. And, in order to cause him to spread that sacred state to others, He will favour him with His Word and entrust him with His Decree.

In order to consider this exalted wisdom, we shall observe it through the telescope of two comparisons.

First Comparison:As is explained in detail in the story-comparison in the Eleventh Word, there was an illustrious king who had vast treasuries in which were contained many varieties of jewels. He had much skill in strange crafts, comprehensive knowledge of innumerable curious arts, and erudition and learning in numberless wondrous sciences. In accordance with the mystery that everyone who possesses beauty and perfection wants both to see and to display his beauty and perfection, of course that skilful king wished to open an exhibition and to set up displays within it in order to reveal to the people the splendour of his sovereignty so they might gaze upon it, and to manifest both the glitter of his wealth and the wonders of his art and the marvels of his knowledge. In this way he might observe his own transcendent beauty and perfection in two respects. The first was so that he himself might see with his own eyes, which were cognizant of reality, while the other was so that he might look through the gaze of others.

As a consequence of this wisdom, he began to build a huge and splendid palace. It was magnificently divided into apartments and mansions. He adorned it with every sort of bejewelled treasure from his coffers, and decorated it with the finest and most gorgeous arts of his own handiwork. He

ordered it with the greatest refinements of his knowledge and science, and decked it out and completed it with the miraculous works of his learning. Next, he spread tables with varieties of bounties and the most delicious of foods worthy for each group and prepared a general banquet. Then, in order to display his perfections to his subjects, he invited them to the banquet and to behold the perfections.

Then he appointed one of them as the highest ranking general, invited him up from the lower levels and mansions to tour sphere after sphere in the levels rising one after the other. Showing him the successive machinery and workshops of his wonderful art and the storehouses for the produce coming from below, he brought him to his own particular sphere and private apartment. There, he honoured him by showing him the blessed person who was the source of all those perfections and taking him into his presence. He informed him of the true nature of the palace and of his own perfections. He appointed him as guide to the other spectators and sent him back. He was to describe to the people the palace's maker by means of its contents, inscriptions, and wonders, and inform those who entered the palace of the allusive meanings of the inscriptions within it, what the works of art signified, and what the harmonious and well-proportioned inscriptions and works of art in its interior were, and how they pointed to the perfections and skills of the palace's owner. He was also to teach them the correct behaviour and formalities in viewing the exhibition and describe the protocol and ceremonies which were in accordance with the pleasure and desires of the learned and skilful king, who did not appear.

In exactly the same way, "And God's is the highest similitude"(16:60), the All-Glorious Maker, Who is the Monarch of Pre-Eternity and Post-Eternity, desired to behold and display His infinite perfections and boundless beauty. So He made this world in such a fashion that every being utters His perfections with numerous tongues and points to His beauty with many signs. The universe shows through all its beings the many hidden immaterial treasures in all of His most beautiful names and the many veiled subtleties in all of His sacred titles. And it shows this in such a way that, although since the time of Adam, all sciences together with all of their laws have studied this book of the universe, only a tiny proportion of the book's meanings and signs, which state and point to the divine names and perfections, have been read.

Thus, the wisdom of the All-Glorious One of Beauty, the All-Beauteous One of Glory, the Maker possessing Perfection, Who opens the palace of the world as though it were an exhibition in order to see and display His own transcendent beauty and perfections, requires that He should inform

someone of the meaning of the palace's signs so that they do not remain vain and without benefit for conscious beings on the earth. His wisdom requires that He should cause one of them to travel in the higher worlds, which are the sources of the wonders in the palace and are the treasuries of their results; that He should elevate him above all others, honour him with His close presence and cause him to tour the worlds of the hereafter, and entrust him with numerous duties, such as teacher to all His servants, herald of the sovereignty of His dominicality, announcer of those things pleasing to Himself, and expounder of the signs of creation in the palace of the world; that He should mark out his pre-eminence by conferring on him the decorations of miracles, and should make known through a decree like the Qur'an that that person is the truthful personal interpreter of the All-Glorious One.

Thus, by way of example, we have demonstrated through the telescope of this comparison one or two of the many instances of wisdom in the Ascension. Others may be thought of in the same way.

Second Comparison:If a knowledgeable and skilful person were to compose and write a miraculous book, and on all the book's pages were as many truths as would fill a hundred books, and in all its lines as many subtle meanings as would fill a hundred pages, and in all its words as many truths as would fill a hundred lines, and in all its letters as many meanings as would fill a hundred words, and if all the meanings and truths of the book were to look to and point to the transcendent perfections of its miracle-displaying writer, he most certainly would not leave such an inexhaustible treasury closed and thus worthless. He would surely teach it to others so that such a valuable book would not remain meaningless and vain, and his own hidden perfections would become apparent and find their perfection, and his transcendent beauty be seen; and so that he too should be pleased, and should make himself loved. Moreover, he would cause someone to go through that wonderful book from the first page to the last to teach him all its meanings and truths so that the person would then teach them to others.

In exactly the same way, in order to display His perfections, His beauty, and the truths of His names, the Pre-Eternal Inscriber has written the universe in such a way that all beings set forth and state His infinite perfections, names, and attributes together with their innumerable facets and aspects. Of course, if a book's meaning remains unknown, its value is reduced to nothing. However, a book like the universe, every word of which contains thousands of meanings, cannot lose its value or be made to do so.

Since this is so, the book's Writer will certainly make it known and explain a part of it to each group according to its capacity. He will instruct in the contents of the book the person who has the most extensive and comprehensive view, the most universal consciousness, and the greatest ability. Wisdom requires that He should take the person on a lofty journey in order to teach him the contents of such a book and its universal truths. That is, He should cause him to travel from the furthest extreme of the levels of multiplicity, which is the first page, to the sphere of divine oneness, which is the final page. Thus, by means of this comparison, you may behold to an extent the exalted instances of wisdom in the Ascension.

Now we shall consider the atheist who is listening and shall listen to his heart to learn what state it is in. It comes to mind that his heart would say: "I have begun to believe in it now, but I still do not have a clear understanding. I have three more important difficulties.

"The First:Why was this mighty Ascension special to Muhammad the Arabian (Upon whom be blessings and peace)?

"The Second:How was he the seed of the universe? And you say that the universe was created from his Light, and also that he was its farthest and most illumined fruit. {[*]: See, al-Daylamî, al-Musnad, i, 171; al-'Ajlûnî, Kashf al-Khafâ', i, 311.} What does this mean?

"The Third:In your explanations above you say that he made his Ascension in order to rise to the celestial realm and to see the machinery and workshops of the works of art found in the realm of the earth, and the treasuries of their results. What does this mean?"

The Answer

Your First Difficulty:

This has been discussed in detail in the first thirty Words, so here we shall set out a concise list that indicates briefly Muhammad's (UWBP) perfections and attainments, the signs of his prophethood, and the fact that he was the person who most merited making the Ascension. It is as follows.

Firstly:Despite numerous corruptions in the texts of such Holy Scriptures as the Torah, Gospels, and Psalms, in recent times even, the exacting scholar Husayn Jisri extracted one hundred and fourteen good tidings of Muhammad's prophethood (UWBP), which he set forth in his Risale-i Hamidiye. {[*]: Husayn al-Jisr, al-Risâla al-Hamîdiyya. Turk. tr. Manastırlı İsmail Hakkı. 4 vols. (Istanbul: 1308), (52-94); Suyûtî, al-Khasâ'is al-Kubrâ, i, 26, 73.}

Secondly:It has been proved historically that there were many predictions accurately forecasting the prophethood of Muhammad (UWBP), like

those of the two soothsayers Shiqq and Satih, which, a while previously to his prophethood, gave news of it and the fact that he was to be the final prophet. {[*]: See, Ibn Hishâm, al-Sîrat al-Nabawiyya, i, 124-7, 158, 190, 192; al-Bayhaqî, Dalâ'il al-Nubuwwa, i, 126-30; Abû Nu'aym, Dalâ'il al-Nubuwwa, i, 122-8.}

Thirdly:There were hundreds of extraordinary happenings famous in history, called irhasat, that is, signs forewarning men of a coming prophet, like, for example, on the night of Muhammad's (UWBP) birth, {[*]: See, al-Bayhaqî, Dalâ'il al-Nubuwwa, i, 19; Suyûtî, al-Khasâ'is al-Kubrâ, i, 81.} the idols in the Ka'ba fell from their places and the famous palace of Khosroes the Persian was rent asunder. {[*]: See, al-Bayhaqî, Dalâ'il al-Nubuwwa, i, 19, 126; Abû Nu'aym, Dalâ'il al-Nubuwwa, i, 139.}

Fourthly:History and the Prophet's (UWBP) biographies show that he satisfied the thirst of an army with water flowing from his fingers, {[*]: See, Bukhârî, Wudû', 32, 46; Manâqib, 25; Ashriba, 31; Muslim, Zuhd, 74; Fadâ'il, 4-6; Tirmidhî, Manâqib, 6} that in the presence of a large congregation in the mosque, the dry wooden support against which Muhammad (UWBP) was leaning moaned like a camel and wept on being separated from him when he ascended the pulpit, {[*]: See, Bukhârî, Manâqib, 25; Jumu'a, 26; Tirmidhî, Manâqib, 6; Jumu'a, 10; Nasâ'î, Jumu'a, 17.} and that he was distinguished by close on a thousand miracles attested to by the verses of the Qur'an, such as,

And the moon split,(54:1)

referring to the splitting of the moon, {[*]: See, Bukhârî, Manâqib, 27; Manâqib al-Ansâr, 36; Tafsîr, 54:1; Muslim, Sifât al-Munâfiqîn, 43-8.} and verified by those who investigated them.

Fifthly:Anyone who considers the facts and is fair and just cannot hesitate to agree that, as is unanimously agreed by friend and foe alike, he possessed good moral qualities at the highest degree, and that, in accordance with the testimony of all his dealings and actions, attributes and character of the greatest excellence were apparent in the way he performed his duties and proclaimed Islam, and, in accordance with the fine qualities and conduct enjoined by the religion of Islam, laudable virtues of the highest order were found in the law he brought.

Sixthly:As is alluded to in the Second Indication of the Tenth Word, it is a requirement of wisdom that Divinity be manifested. And this desire of Divinity to be manifested was met at the highest level and most brilliantly

by the comprehensive worship performed by Muhammad (UWBP) and is met in the practice of his religion. Also, wisdom and truth require that the world's Creator displays His beauty in its utter perfection through some means. And the being who met that wish, and displayed and described His beauty most perfectly was self-evidently the person of Muhammad (UWBP).

It was also clearly Muhammad (UWBP) who, in response to the desire of the world's Maker to exhibit and attract attentive gazes towards His perfect art within infinite beauty, heralded that art with the loudest voice.

Again it was necessarily Muhammad (UWBP) who, in response to the desire of the Sustainer of All the Worlds to proclaim His unity in the levels of multiplicity, announced all the degrees of unity, each at the greatest level of unity.

And, as is indicated by the utter beauty in beings and as is required by truth and wisdom, the world's Owner desires to see and display in mirrors His infinite essential beauty and the subtleties and qualities of His exquisiteness. And again it was self-evidently Muhammad (UWBP) who, in response to that desire, acted as a mirror and displayed His beauty in the most radiant fashion, and loved it and made others love it.

Also, in response to the desire of the Maker of the palace of this world to exhibit His hidden treasuries, which are filled with the wondrous miracles and priceless jewels, and through them to describe and make known His perfections, it was again self-evidently Muhammad (UWBP) who exhibited, described, and displayed them in the most comprehensive fashion.

Also, since the universe's Maker has made it in such a way that He adorns it with diverse varieties of wonders and embellishments and has placed in it conscious creatures so that they might make tours and excursions and ponder over it and take lessons, wisdom requires that He should desire to make known the meanings and value of the works of art to those who observe and ponder over them. And it was again self-evidently Muhammad (UWBP) who, in response to this desire of the universe's Maker, by means of the All-Wise Qur'an, acted as guide in the most comprehensive fashion to jinn and man, indeed, to the spirit beings and angels.

Also, the universe's All-Wise Ruler wishes, by means of an envoy, to cause conscious beings to unravel the obscure talisman containing the aims and purposes of the change and transformations in the universe and to solve the riddle of the three perplexing questions: "Where do beings come form?", "What is their destination?", and, "What are they?" And again it was self-evidently Muhammad (UWBP) who, in response to this wish of the All-Wise Ruler, unravelled the talisman by means of the Qur'an's truths, and solved the riddle in the clearest and most comprehensive fashion.

Also, the universe's All-Glorious Maker desires to make Himself known to conscious beings by means of all His fine artefacts and to make them love Him through all His precious bounties, and, most certainly, to make known His wishes to them by means of an envoy and what will please Him in return for those bounties. And again it was self-evidently Muhammad (UWBP) who, in response to this desire of the All-Glorious Maker, by means of the Qur'an, expounded those wishes and things that please Him in the most exalted and perfect fashion.

Also, since the Sustainer of All the Worlds has given a universe-encompassing comprehensive disposition to man, who is the fruit of the universe, and has prepared him for universal worship, and since, by reason of his faculties and senses, multiplicity and the world afflict man, the Sustainer desires to turn his face from multiplicity to unity, from transience to permanence. And again it was self-evidently Muhammad (UWBP) who, in response to this desire, by means of the Qur'an, acted as guide in the most comprehensive and complete fashion, and in the best way, and carried out the duty of prophethood in the most perfect manner.

Among beings the most superior are animate beings, and among animate beings the most superior are conscious beings, and among conscious beings the most superior are true human beings. So the one among true human beings who carried out the above-mentioned duties on the most comprehensive level and in the most perfect manner would rise through an all-embracing Ascension to "the distance of two bow-lengths,"(53:9) knock at the door of eternal happiness, open the treasury of mercy, and see the hidden truths of belief. Again it would be him.

Seventhly:As is plain to see, beings are made beautiful with the utmost degree of fine embellishment and adornment. Such embellishment and adornment clearly demonstrate that their Maker possesses an extremely strong will to make beautiful and intention to adorn. The will to make beautiful and adorn demonstrates that the Maker necessarily possesses a strong desire for His art and a holy love towards it. And among beings it would most certainly be the one who displayed all together in himself the most comprehensive and subtle wonders of art, and knew them and made them known and himself loved, and who appreciated the beauties to be found in other beings, declaring: "What wonders God has willed!", and was most beloved in the sight of his Maker, for He nurtures and loves His art.

Thus, again it is is again self-evidently Muhammad (UWBP) who declares: "Glory be to God! What wonders God has willed! God is most Great!" in the face of the exquisiteness that gilds beings and the subtle perfections

that illuminate them, thus causing the heavens to ring out, and who, through the strains of the Qur'an, causes the universe to reverberate, and through his admiration and appreciation, his contemplation and display, and his mentioning of the divine names and affirmation of divine unity, brings land and sea to ecstasy.

Thus, according to the meaning of 'the cause is like the doer,' {[*]: See, Tirmidhî, 'Ilm, 14; Abû Hanîfa, al-Musnad, i, 151.} it is pure truth and sheer wisdom that the being in whose scales shall be found the equivalent of all the good deeds performed by his community, and whose spiritual perfections draw strength from the benedictions of all his community, and who, as a result of the duties he discharged in his messengership, received immaterial recompense and boundless emanations of divine mercy and love, should advance by the stairway of the Ascension as far as Paradise, "the Lote-tree of the farthest limit,"(53:14) the divine throne, and "the distance of two bow-lengths."(53:9)

Your Second Difficulty:

O you who is listening! This second truth, which you make difficult, is so profound and exalted that the mind can neither rise to it nor draw close to it. It may be seen only with the light of belief. However, the fact that this truth exists may be brought close to the understanding by means of some comparisons. In which case, we shall attempt to do that to some small degree.

Thus, when the universe is considered from the point of view of wisdom, it is seen to bear the meaning of a mighty tree. For just as a tree has branches, leaves, blossom and fruit, so in this lower world, which is one part of the tree of creation, there are elements, which are like its branches; plants and trees, which are like its leaves; animals, which are like its flowers; and man, which is like the fruit.

Furthermore, the divine name of All-Wise requires that a law of that All-Glorious Maker which is in force in trees generally will also be in force in the mighty tree of creation. Since this is so, wisdom requires that the tree of creation also be formed from a seed, and such a seed that contains the essentials and principles of other worlds besides the corporeal world. For the fundamental and original seed of the universe, which comprises thousands of different worlds, cannot be a scrap of desiccated matter.

Since before the tree of the universe there was no tree of the same kind, it is also a requirement of the name of All-Wise that meaning and light, which are a sort of source and seed of it, should be clothed with the garment of a fruit on the tree of the universe. For a seed cannot remain permanently unclothed. And since at the beginning of creation it was not clothed

in the garment of a fruit, it would surely be clothed in it at the end. And since the fruit is humankind; and since, as was proved above, the most famous fruit and sublime result from among humankind, who attracted the attention of all and confined to himself the gaze of a fifth of humankind, and with his moral and spiritual qualities caused the world to look on him with feelings of either love or wonder, is the Person of Muhammad (Upon whom be blessings and peace), most certainly, light, which was the seed from which the universe was formed, would become clothed in corporeality in his person and would appear in the form of an ultimate fruit.

O listener! Do not consider it improbable that this strange and mighty universe is created from the particular essence of a human being! Why should the All-Powerful One of Glory, Who creates a huge pine tree - a sort of world - from a seed the size of a wheat grain, not create the universe from the Light of Muhammad (Upon whom be blessings and peace)? Why should He not be able to do so?

Since, like the Tree of Tuba, the tree of the universe has its roots and trunk above and branches below, there is a luminous connecting line from the level of the fruit below to that of the original seed. Thus, the Ascension is the sheath and form of that connecting line, the way of which Muhammad (Upon whom be blessings and peace) opened up. He went through his sainthood, returned through his messengership, and left the door open. The saints of his community following after him, travel that luminous highway with the heart and spirit in the shadow of the Prophet's (UWBP) Ascension, and according to their abilities, rise to elevated ranks.

Also, as was proved above, the universe's Maker made it and decked it out in the form of a palace for the aims demonstrated in the answer to the first difficulty. Since Muhammad (UWBP) was the means of all those aims being realized, he must have been regarded with favour by the universe's Maker before the universe was created, he must have been the first recipient of His manifestation. For the result and fruit of a thing is considered first. That is to say, material existence comes last and meaning comes first. However, since Muhammad (UWBP) was both the most perfect fruit, and the means of all other fruits acquiring value, and the means of all the aims becoming manifest, his Light must have received the first manifestation of creativity. {[*]: al-'Ajlûnî, Kashf al-Khafâ', i, 265.}

Your Third Difficulty:

This is so extensive that people like us with straitened minds cannot encompass or comprehend it. We can, however, look at it from afar.

Yes, the immaterial workshops and universal laws of the lower world are in the higher worlds. And the fruits of the actions of jinn and men and the results of the actions of all the innumerable creatures on the earth, which is an exhibition of works of art, are also represented in the higher worlds. Moreover, a great many signs and the testimony of many narrations show that good deeds will take on the form of the fruits of Paradise and bad deeds the form of the bitter food of Hell. The wisdom in creation and the divine name of All-Wise necessitate this and the All-Wise Qur'an indicates it.

For sure, the multiplicity on the face of the earth is so widespread and the creation so ramified that its species of creatures and classes of beings are far more numerous than all the beings dispersed throughout the universe. For they are in a state of constant change and ever fill the earth and are emptied from it. Thus, the sources and mines of this multiplicity and these particulars are universal laws and universal manifestations of the divine names.

Those universal laws and universal, all-encompassing manifestations of the names are to some extent sheer and undifferentiated and each forms a heaven resembling the throne and ceiling of a world and its centre of direction. One of those worlds is Paradise, "the Garden of the Abode"(53:15) at "the Lote-tree of the farthest limit."(53:14) It is established by accounts given by the Bringer of Sure News (UWBP) that the praise and glorification on the earth takes on the form of the fruits of Paradise. {[*]: See, Ibn Hibbân, al-Sahîh, iii, 109; al-Hâkim, al-Mustadrak, i, 680; al-Bayhaqî, al-Sunan al-Kubrâ, vi, 207; Abû Ya'la, al-Musnad, iv, 165.} Thus, these three points demonstrate that the treasuries of the results and fruits produced on the earth are there, in the heavens, and that the crops and produce of those results and fruits also return there.

Do not say: "How could my words 'All praise be to God!', which are formed only of air, become a corporeal fruit of Paradise?", because, sometimes while dreaming you eat in the form of a delicious apple a good word you uttered during the day while awake. And sometimes you eat at night in the form of something bitter, an ugly word you uttered during the day. If you slander and backbite, you are made to eat it in the form of putrid flesh. In which case, the good words and ugly words you say in the sleep of this world, you will eat in the form of fruits in the world of the hereafter, which is the world of consciousness. You should not consider it unlikely that you will eat them.

Fourth Principle

What are the fruits and benefits of the Ascension?

The Answer:By way of example, we shall mention only five of the more than five hundred fruits of the Ascension, for it signifies the Tree of Tuba.

FIRST FRUIT

The Ascension brought to the universe and humankind a treasury, a gift of pre-eternal and post-eternal light, which is to see with one's very eyes the truths of the pillars of belief and to behold the angels, Paradise, the hereafter, and even the All-Glorious One. It raised the universe from an imaginary state of wretchedness, transitoriness, and disorder, and, through this fruit and light showed the universe's reality, which is its consisting of sacred missives of the Eternally Besought One and being a beautiful mirror to the beauty of divine oneness. It made happy and pleased the universe and all conscious beings.

Furthermore, through this light and sacred fruit, the Ascension showed that man is not merely bewildered, wretched, impotent, impoverished, with endless needs and innumerable enemies, ephemeral and impermanent, for that is the state of misguidance; it showed man in his true form: his being a miracle of the Eternally Besought One's power on 'the most excellent of patterns,' a comprehensive copy of the Eternally Besought One's missives, an addressee of the Pre-Eternal and Post-Eternal Monarch, the special bondsman, the admirer and friend of His perfections, the lover bewildered at His beauty, and a beloved guest appointed to eternal Paradise. It filled all human beings who are true human beings with infinite joy and infinite longing.

SECOND FRUIT

The Ascension brought to jinn and humankind as a gift the fundamentals of Islam, and first and foremost the prescribed prayers, which constitute those things pleasing to the Sustainer, the Ruler of Pre-Eternity and Post-Eternity, the Maker of beings, Owner of the universe, and Sustainer of all the worlds. To discover the things that please Him brings such happiness it cannot be described. For how eager is everyone to discover, from a distance, the desires of a powerful benefactor or generous king, and if they find out, how delighted they are. They say longingly: "If only there were some means by which I could communicate with that personage directly. If

only I could learn what he wants of me. If only I knew what would please him that I could do."

Man, then, should understand just how necessary it is to be desirous and eager to discover the Ruler of Pre-Eternity and Post-Eternity's wishes and pleasure. For all beings are in the grasp of His power, and the beauty and perfections found in beings are but pale shadows in relation to His beauty and perfection, while man, being needy for Him in innumerable ways, constantly receives countless numbers of His bounties.

Thus, as a direct fruit of the Ascension, Muhammad (UWBP) heard directly from behind seventy thousand veils what it is that pleases the Monarch of Pre-Eternity and Post-Eternity, and returning, brought it as a gift to humankind. {[*]: See, Bukhârî, Manâqib al-Ansâr, 42; Muslim, Imân, 279; Musâfirîn, 253; Tirmidhî, Tafsîr Sûra 53:1; Nasâ'î, Salât, 1; Iftitâh, 25; Musnad, i, 387, 422.}

Indeed, how curious is man to learn the conditions on the moon. If someone were to go there and return bringing news of it, what self-sacrifice he would display, and, if he were to understand the conditions there, how he would be overcome by wonder and curiosity. But the moon is merely touring in the domain of a Lord of such dominion that it encircles the globe of the earth like a fly, and the globe flies round the sun like a moth, while the sun is one lamp among thousands and is just a candle in a guesthouse of that Glorious Lord of All Dominion.

Thus, Muhammad (UWBP) saw the works and wonders of art and treasuries of mercy in the everlasting realm of the All-Glorious One, and he returned and informed humankind. And so, if mankind does not listen to him with complete wonder, curiosity, and love, you can understand how contrary to reason and wisdom is their attitude.

THIRD FRUIT

Muhammad (UWBP) saw the treasury of eternal happiness, obtained the key, and brought it as a gift to jinn and men. Yes, through the Ascension, he saw Paradise with his own eyes and witnessed the eternal manifestations of the All-Glorious and Merciful One's mercy; he understood eternal happiness with absolute and utter certainty and brought as a gift to jinn and men the good news of its existence.

If wretched jinn and men imagine themselves and all beings to be in a soul-searing situation in an unstable world amid the upheavals of decease and separation being poured with the flood of time and motion of particles into the oceans of non-existence and eternal separation, just how precious

and enheartening is such good news in the ears of ephemeral jinn and men, who thus supposed themselves to be condemned to eternal annihilation. If, at the moment he is to be executed and sent to non-existence, a man is pardoned and given a palace in proximity to the king, what great joy this would cause him. So, gather up all such joy and happiness to the number of jinn and men and then evaluate this good news.

FOURTH FRUIT

Just as Muhammad (UWBP) himself sampled the fruit of the vision of divine beauty, so did he bring to jinn and men the gift of this fruit's being attainable by all believers. You may understand from the following how delightful, pleasing, and exquisite a fruit this is.

Everyone of fine perception loves a person who possesses beauty and perfection and is benevolent, and their love increases proportionately to their degrees; it reaches the degree of worship and a pitch whereat they would sacrifice their very lives. On seeing such a person only once, their love becomes such they would sacrifice the world. However, in relation to the beauty, perfection, and benevolence of God Almighty, the beauty, perfection and benevolence of all beings are not the equivalent of even a few tiny sparks in relation to the sun. That is to say, if you are a true human being, you may understand how delightful and fine a fruit it is and what happiness and joy it brings to receive in eternal happiness the vision of the All-Glorious One of Perfection, Who is worthy of boundless love, infinite longing, and being gazed upon eternally.

FIFTH FRUIT

The fact that man is the precious fruit of the universe and the petted beloved of the universe's Maker was understood through the Ascension, and Muhammad (UWBP) brought this fruit to jinn and men. This fruit raises man, an insignificant creature, a weak animal, an impotent conscious being, to an elevated rank of pride above all the beings in the universe. It gives man indescribable pleasure and joyful happiness. For if it is said to an ordinary private: "You have been promoted to the rank of field marshal," how delighted he will be. But wretched man is an ephemeral, impotent rational animal who constantly suffers the blows of decease and separation. If then he is told that he will make excursions and tours with the speed of imagination and breadth of the spirit in an eternal never-ending Paradise within the mercy of One Compassionate, Generous, and Merciful, and journey in the mind in accordance with all the desires of his heart in both the outer dimensions of things and those dimensions that look directly

to their Creator, and moreover that he will behold the vision of divine beauty in eternal happiness, you can imagine what a profound joy and true happiness a human being who has not fallen from the level of humanity will feel in his heart.

Now we say to our listener:Tear off the shirt of atheism and throw it away! Listen with believing ears! Look with Muslim eyes! We shall show you through two short comparisons the great value of one or two more fruits.

For example, you and I are together in a country. We see that everything is hostile to us and to each other, and is strange to us. Everywhere is full of ghastly corpses. The sounds that are heard are the weeping of orphans and the lamentations of the oppressed. So if someone were to appear bringing good news from the country's king due to which those strange subjects of his assume the form of friends and the enemies turn into brothers, and the ghastly corpses are seen to be worshipping, praising, and glorifying in deep humility and submission; and if the piteous weeping becomes praise and exaltation and cries of "Long live the king!", and the deaths, plunder and pillage are transformed into demobilizations and a release from duty; and if we join the general joy to our own joy, you will certainly understand how joyful and happy that news is.

Thus, when the beings in the universe are considered with the eye of misguidance, as they were before the light of belief, which is one fruit of Muhammad's (UWBP) Ascension, they are seen to be strange, menacing, troublesome, dreadful, terrifying corpses the size of mountains, while the appointed hour is severing heads and casting people into the pit of eternal, never-ending nothingness. Where misguidance portrays all the voices as lamentations occasioned by separation and decease, the truths of the pillars of belief, which are fruits of the Ascension, show you that just as beings are brothers and friends to you and praisers and glorifiers of the All-Glorious One, so are death and decease a demobilization and discharge from duties; in reality the voices are all glorifications of God. If you wish to study this truth in its entirety, you may refer to the Second and Eighth Words.

The Second Comparison:You and I are in a place resembling a vast desert. A sandstorm rages in the sea of sand and the night is so black we cannot see even our hands. If suddenly, when we are without friend or protector, are hungry and thirsty, despairing and giving up hope, a person were to pass through the curtain of blackness and approach us bringing a car as a gift; and if he were to seat us in it, and then instantly instal us in a place like Paradise where our future was secure, food and drink ready

prepared, and where we had a most kindly and sympathetic protector, you can understand how pleased we would be.

Thus, the great desert is the face of this world. The sea of sand consists of beings and wretched man, who are tossed around within events by the force of the flood of time and the motion of particles. All human beings look to the future with the eye of misguidance, enveloped in terrifying darkness, and their hearts are harrowed with anxiety. They know no one they can make hear their cries for help. They are infinitely hungry, infinitely thirsty.

However, when this world is seen in terms of things pleasing to God, which is a fruit of the Ascension; that is, it is seen to be the guesthouse of an exceedingly generous Being, and human beings are seen to be His guests and officials, and the future to be as delightful as Paradise, as sweet as mercy and as shining as eternal happiness - when it is seen thus, you will understand what a delightful, exquisitely sweet fruit this is.

At this point, the one who is listening says: "Never-ending praise and thanks be to Almighty God, for I have been saved from atheism and now affirm divine unity. I have attained a complete belief, I have gained perfect belief."

And we say: "Brother! We congratulate you. May Almighty God allow us the intercession of His Most Noble Messenger (Upon whom be blessings and peace). AMEN."

O God! Grant blessings to him at whose sign the moon split, and from whose fingers water flowed forth like the spring of Kawthar, the one who made the Ascension and whose eye did not waver, our master Muhammad, and to all his Family and Companions, from the beginning of the world to the end of the Great Gathering.

All glory be unto to You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise!(2:32)

O our Sustainer! Accept this from us; for, indeed, You are All-Hearing, All-Knowing!(2:127) * O our Sustainer! Do not take us to task if we forget or unwittingly do wrong!(2:286) * O our Sustainer! Let not our hearts swerve from the truth after You have guided us!(3:8) * O our Sustainer! Perfect our light for us and grant us forgiveness; for, indeed, You are Powerful over all things!(66:8) * And their call will close with, 'All praise is due to God, the Sustainer of all the worlds.'(10:10)

* * *

Addendum to the Nineteenth Letter and Thirty-First Word

About the Miracle of the Splitting of the Moon

In the Name of God, the Merciful, the Compassionate.

The Hour is nigh, and the moon is split. * But if they see a sign, they turn away, and say: "This is evident magic."(54:1-2)

Philosophers and their unreasoning imitators who want to eclipse with their vicious delusions the Splitting of the Moon, which is a miracle of Muhammad (UWBP) that shines like the moon, say: "If the Splitting of the Moon had occurred, it would have been known to the whole world and would have been related throughout the subsequent history of man."

The Answer:Since the Splitting of the Moon was demonstrated as an evidence of prophethood, and happened instantaneously, at night when people were asleep, and before a gathering who, although they witnessed such an evidence, denied it; and since there were obstacles hindering the sighting of it such as mist, clouds, and time-differences between different parts of the world; and since at that time science and civilization were not widespread, and observation of the skies was very limited, and the event itself was exceptional, there was, therefore, nothing to necessitate that it should have been seen all over the world and passed into the general histories. {[*]: See, al-Nawawî, Sharh Sahîh Muslim, xvii, 143; Ibn Qutayba, Ta'wîl Mukhtalif al-Hadîth, i, 21-5.} For now, listen to five points out of many that will scatter those clouds of delusion concerning the Splitting of the Moon.

FIRST POINT

The extreme stubbornness of the unbelievers there at that time is well-known and is recorded in history. And yet, when the All-Wise Qur'an announced this event to the whole world by saying:

And the moon is split,

not one of those unbelievers, who denied the Qur'an, spoke up to give the lie to this verse; that is, not one of them denied the event it was announcing. If the event had not been considered as a definite fact by the unbelievers at that time, they would have taken the verse as a pretext, denied it in a most fearsome manner, and tried to attack and overthrow Muhammad's (UWBP) claim to prophethood. However, the biographies of the Prophet and histories mentioning the event relate nothing to suggest that the unbelievers denied it. The only thing that history relates is, as the verse:

And [they] say, "This is evident magic,"

points out, the unbelievers who saw the event declared it to be magic, and said that if the caravans in other places had seen it, it was true, otherwise he had bewitched them. The caravans arriving the following morning from the Yemen and other places announced that they had seen such a happening. So the unbelievers then said of the Pride of All the Worlds (UWBP) that, God forbid, the magic of Abu Talib's orphan had affected the heavens. {[*]: See, Tirmidhî, Tafsîr al-Qur'ân, 54; Musnad, iii, 165; al-Tabarî, Jâmi' al-Bayân, xxvii, 84-5; al-Qurtubî, al-Jâmi' li-Ahkâm al-Qur'ân, xvii, 126; al-Bayhaqî, Dalâ'il al-Nubuwwa, ii, 268.}

SECOND POINT

The majority of such illustrious scholars as Sa'd al-Din Taftazani declared that similarly to the Prophet (UWBP) satisfying the thirst of an army with water flowing from his fingers, and the whole congregation hearing a dry wooden post against which Muhammad (UWBP) had leant while delivering the sermon weep on being separated from him, the Splitting of the Moon was mutawatir,{[*]: Sahîh, i, 414; ii, 44; al-Shahristânî, al-Farq Bayn al-Firaq, i, 313; al-Taftazânî, Sharh al-Maqâsid, v, 17.} that is, had been transmitted by numerous authorities. That is to say, these events had been passed down from group to group forming such a vast congregation that a conspiracy to lie would have been impossible. Just like the appearance of the famous Haley's Comet a thousand years ago had been unanimously reported, and the existence of the island of Ceylon was certain due to unanimous reports, although we have not seen it.

It is, therefore, unreasonable to foster baseless doubts concerning such certain, witnessed matters. It is enough that they are not impossible. And as for the Splitting of the Moon, it is quite as possible as a mountain's splitting with a volcanic eruption.

THIRD POINT

Miracles are for proving claims to prophethood and for convincing those who deny those claims, they are not for compelling people to believe. Therefore, miracles have to be manifested to those who hear claims to prophethood to the extent that they will persuade them. Just as it would be contrary to the All-Wise and Glorious One's wisdom to display them all over the world or in so self-evident a manner that all would be compelled to believe, so would it also be contrary to the mystery of human accountability. For accountability requires "opening the door to the reason and not removing the power of choice." If the All-Wise Creator had left the moon split for one or two hours in order to show it to the whole world as the philosophers wished, and it had been recorded in all the general histories, then it would have been like all other occurrences in the heavens and would not have been an evidence to Muhammad's (UWBP) claim to prophethood nor been special to his messengership. Or else it would have been such a self-evident miracle that it would have negated the power of choice, a part of man's reason, compelling it to accept it; willy-nilly, it would have had to assent to his prophethood. Someone with the coal-like spirit of Abu Jahl would have remained at the same level as someone with the diamond-like spirit of Abu Bakr the Veracious; the mystery of human accountability would have been lost. It was due to this mystery that, being both instantaneous, and at nighttime, and at a time of sleep, and its being concealed by time-differences, mist, and cloud and other obstacles, it was not shown to the whole world and did not pass into the histories.

FOURTH POINT

Since this event occurred instantaneously at night while everyone was sleeping, of course it was not seen all over the world. Even if some people had seen it, they would not have believed their eyes. And even if it had made them believe, because there were only single reports, such a significant event would not have become a permanent source for future histories.

In some books it is written that after the moon split into two halves, it fell to earth, but veracious scholars have rejected such additions, saying that they were perhaps added by dissemblers with the intention of discrediting this evident miracle. {[*]: See, 'Ali al-Qârî, al-Asrâr al-Marfû'a, 398; al-Madanî, Tahzîr al-Muslimîn, i, 163.}

And, for example, just as that time in England and Spain, which were then enveloped in mists of ignorance, would have been just after sunset, in

America daytime, and in China and Japan morning, so too in other places there would have been other obstacles preventing its visibility. Look at these unreasoning objectors who say that the histories of the English, Chinese, Japanese, Americans and so on do not mention it, and that therefore it did not occur! A thousand curses be on the heads of those who toady to Europe and repeat such things!

FIFTH POINT

The Splitting of the Moon happened neither of its own accord due to certain causes, nor as a result of chance, nor was it a natural event that occurred through the ordinary laws of nature. Rather, the All-Wise Creator of the Sun and the Moon caused it to happen as something out of the ordinary in order to confirm His Messenger's (UWBP) messengership and to illuminate his claim.

As required by the mystery of guidance, the mystery of human accountability, and the wisdom of messengership, it was demonstrated as a convincing proof to a number of people who had been specified by dominical wisdom. The mystery of wisdom required that it was not shown to people in every region of the world, for they had not yet heard of Muhammad's (UWBP) claim to prophethood. Numerous obstacles prevented them, therefore, such as mist, cloud, and time-differences, and the fact that in some countries the moon had not risen, and in others the sun had risen, while in others it was morning, and in yet others the sun had just set.

If it had been shown to all and sundry, it would have been shown at Muhammad's (UWBP) sign and as a miracle of prophethood, in which case his messengership would have been so manifest that everyone would have been compelled to affirm it. No choice would have remained for the reason. And belief is attained through man's power of choice and his reason. The mystery of human accountability would have gone for nothing. And if it had been shown merely as an occurrence in the heavens, its connection with Muhammad's (UWBP) messengership would have been severed, and it would no longer have been particular to him.

To Conclude:No doubt remains concerning the possibility that the Splitting of the Moon occurred; it has been proved decisively. And now we shall mention six {(*): That is to say, there are six proofs concerning the event in the form of a sixfold consensus. Unfortunately, the explanation of them is brief, although they deserve more.} of the many evidences pointing to its occurrence.

The concurrence on its occurrence of the Companions of the Prophet (UWBP), who were all men of justice.

The agreement of all exacting Qur'anic commentators in expounding the verse, "And the moon is split."{[*]: See, al-Wâhidî, al-Wajîz fî Tafsîr al-Kitâb al-'Azîz, i, 370; al-Tabarî, Jâmi' al-Bayân, xxvii, 84-7; al-Qurtubî, al-Jâmi' li-Ahkâm al-Qur'ân, xvii, 126-7; al-Suyûtî, al-Durr al-Manthûr, vii, 672.}

The fact that, relying on numerous different chains of authorities and lines of transmission, all the scholars of the Prophetic Hadiths and transmitters of the sound narrations narrated the event. {[*]: See, from, 'Abdullâh b. Mas'ûd: Bukhârî, Tafsîr 54:1; Muslim, Sifât al-Munâfiqîn, 44-5; Tirmidhî, Tafsîr 54. From, 'Abdullâh b. 'Umar: Muslim, Sifât al-Munâfiqîn, 45, 48; Tirmidhî, Tafsîr 54:1. From, 'Abdullâh b. 'Abbâs: Bukhârî, Manâqib, 27; Manâqib al-Ansâr, 36; Tafsîr 54:1; Muslim, Sifât al-Munâfiqîn, 48. From, Anas b. Mâlik: Bukhârî, Manâqib, 27; Tafsîr 54:1; Manâqib al-Ansâr, 36; Muslim, Sifât al-Munâfiqîn, 46; Tirmidhî, Tafsîr 54. From, Hudhayfa ibn al-Yamân: al-Tabarî, Jâmi' al-Bayân, xxvii, 51; 'Abd al-Razzâq, al-Musannaf, iii, 193-4; Abû Nu'aym, Hilyat al-Awliyâ', i, 280-1. From, Jubayr b. Mut'im: Tirmidhî, Tafsîr 54; Musnad, iv, 82; Ibn Hibbân, al-Sahîh, xiv, 422.}

The testimony of all the saints and the veracious, and those who receive inspiration and uncover the mysteries of the creation.

The confirmation of learned scholars and theologians, whose ways differ greatly from one another.

The fact that the community of Muhammad (UWBP) accepted its occurrence, which, on an established principle, never agrees upon error. {[*]: See, Abû Dâ'ûd, Fitan wa Malâhim, 1; Tirmidhî, Fitan, 7; Ibn Mâja, Fitan, 7.}

These six evidences prove the Splitting of the Moon as clearly as the sun.

CONCLUSION

Up to here the purpose of this Addendum has been to establish the truth, and to silence those enemies who deny it. Its concluding sentences will now be in the name of the truth and for the sake of belief. Indeed, establishing the truth spoke as above, now the truth speaks.

The Seal of the Office of Prophethood (UWBP), who was the luminous moon of its heaven, proved his sainthood through his Ascension. This was the greatest wonder and supreme miracle of sainthood, achieved through his worship, which was so elevated as to make him God's beloved. That is to say, by travelling with his earthly body through the heavens, his superiority and his being God's beloved were demonstrated to the dwellers of the heavens and inhabitants of the lofty worlds. So too, by the moon, which is bound to the earth and suspended in the heavens, being split into two halves at the sign of an inhabitant of the earth, a miracle was displayed to the other inhabitants of the earth that demonstrated that earth-dweller's

messengership. The person of Muhammad (UWBP) thus flew to the very summit of perfections on the two luminous wings of messengership and sainthood - like the two luminous unfolded wings of the moon; he ascended to "the distance of two bow-lengths;"(53:9) he became the cause of pride of the inhabitants of both the heavens and the earth.

Upon him and upon his Family be blessings and peace such as will fill the earth and the heavens.

Glory be unto You! we have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(2:32)

O God! For the sake of the one at whose sign the moon split make my heart and the hearts of all true students of the Risale-i Nur like the moon in the face of the Sun of the Qur'an. AMEN. AMEN.

* * *

The Thirty-Second Word

[This Word consists of three Stopping-Places. It is an addendum explaining the Eighth Flash of the Twenty-Second Word, and is also a commentary on the first of the fifty-five tongues with which all the beings in the universe testify to divine unity. These tongues have been alluded to in my treatise called Katre(A Droplet). It is one truth, which has been clothed in the garment of comparison, of many truths pertaining to the verse: "Had there been in heaven or on earth any deities other than God, there surely would have been confusion in both."(21:22)]

First Stopping-Place

In the Name of God, the Merciful, the Compassionate.

Had there been in heaven or on earth any deities other than God, there surely would have been confusion in both.(21:22)

There is no god but God, He is One, He has no partner; His is the dominion and His is the praise; He grants life and deals death, and is living and dies not; all good is in His hand; He is powerful over all things; and with Him all things have their end.{[*]: Bukhârî, Adhân, 155; Tahajjud, 21; 'Umra, 12; Jihâd, 133; Bad' al-Khalq, 11; Maghâzî, 29; Da'awât, 18, 52; Riqâq, 11; I'tisâm, 3; Muslim, Dhikr, 28, 30, 74, 75, 76; Witr, 24; Jihâd, 158; Adab, 101; Tirmidhî, Mawâqit, 108; Hajj, 104; Da'awât, 35, 36; Nasâ'î, Sahw, 83-6; Manâsik, 163, 170; Îmân, 12; Ibn Mâja, Tijârât, 40; Manâsik, 84; Adab, 58; Du'a, 10, 14, 16; Abû Dâ'ûd, Manâsik, 56; Dârimî, Salât, 88, 90; Manâsik, 34; Isti'dhân, 53, 57; Muwatta, Hajj, 127, 243; Qur'ân, 20, 22.}

One night in Ramadan, I said that the above sentence affirming divine unity consists of eleven phrases and that in each of them is a degree expressing that unity and some good news. But of those degrees I only

discussed the meaning and significance of "He has no partner,"and that was in the manner of an allegorical conversation and imaginary debate that would be accessible to ordinary people. I am now writing down that conversation at the request and desire of my much-valued brothers who assist me and my friends from the mosque. It is as follows.

Let us suppose one person represents all those things set up as partners to God that all the different varieties of idolators imagine to exist. The idolators are the people of unbelief and misguidance, who worship nature and causes, for example, and assign partners to God. The fictitious person wants to have mastery over one of the beings in the universe and so claims to be its true owner.

Firstly, that maker of false claims encountered a particle, which is the smallest of those beings, and he spoke to it in the language of naturalism and philosophy saying that he was to be its master and true owner. But the particle replied to him with the tongue of truth and dominical wisdom, saying:

"I perform innumerable duties. Entering many creatures which are all different I do my work in them. And there are, from among countless particles like me, those that move from place to place {(*): Indeed, every object which is in motion, from minute particles to the planets, displays on itself the stamp of eternal besoughtedness and unity. Also, by reason of its movement, each of them takes possession of all the places in which it travels in the name of unity, thus including them in the property of its owner. As for those creatures that are not in motion, they are each of them, from plants to the fixed stars, like a seal of unity showing the place in which it is situated to be the missive of its Maker. That is to say, all flowers and fruits are stamps and seals of unity which demonstrate, in the name of unity, that their habitats and native places are the missives of their Maker. In short, through their motion all things take possession of all things in the name of unity. That is, one who does not have all the stars within his grasp cannot have mastery over a single particle.} and work with me. If you have the knowledge and power to employ me in all those duties, and the authority and ability to employ and have at your command all those others as well, and if you are able to be the true owner of and to have total control over the beings of which I become a part in complete order, for example, over red blood-corpuscles, then you can claim to be master over me and ascribe me to something other than God Almighty. But if you cannot do all these things, be silent!

"And in the same way that you cannot have mastery over me, you cannot interfere in any way. For there is such complete orderliness in our duties and motion that anyone who does not have infinite wisdom and all-encompassing knowledge cannot meddle with us. If he did, it would cause

chaos. However, a person like you who is thick, impotent, and unseeing, and is in the clutches of blind chance and nature, could not even begin to stretch out a finger to interfere."

So, just like the materialists, the one making these claims said: "In that case, own yourself. Why do you say you are working on someone else's account?" To which the particle replied:

"If I had a brain like the sun, and all-embracing knowledge like its light, and all-encompassing power like its heat, and comprehensive senses like the seven colours in its light, and if I had a face that looked to all the places in which I travel and all the beings in which I work, and an eye that looked to them and words that carried authority with them, then perhaps I would indulge in foolishness like you and claim to own myself. Get out! Go away! You won't get anything out of me!"

So, when the representative of those things held to be God's partners despaired of the particle, he hoped to pursue the matter with a red blood corpuscle. And coming across one he said to it on behalf of causes and in the language of nature and philosophy: "I am your master and owner." The red corpuscle replied to him through the tongue of truth and divine wisdom:

"I am not alone. If you are able to own all my fellows in the army of blood whose stamp, nature as officials, and order is the same, and if you have subtle wisdom and mighty power enough to own all the cells of the body in which we travel and are employed with perfect wisdom, and if you can demonstrate this to be the case, then perhaps some meaning might be found in your claim.

"But someone stupified like yourself cannot be owner with your only support being deaf nature and blind force; indeed, you are unable to interfere in so much as an atom. For the order with which we function is so perfect that only one who sees, hears, knows, and does everything can have authority over us." And saying: "So, be silent! My duty is so important and the order so perfect that I have no time to answer garbled rubbish such as yours," it repelled him.

Then, since he was unable to mislead it, the representative left and next came across the little house known as a cell of the body. He said to it in the language of philosophy and nature: "I could not persuade the particle and red corpuscle but perhaps you will be reasonable. Since you have been made of several substances just like a minute house, I am able to make you. You will be my artefact and true property." The cell responded to him through the tongue of wisdom and truth, saying:

"I am only a minute little thing but I have very important duties and

very sensitive relations; I am connected to the body as a whole as well as to all its cells. For example, I perform complex and faultless duties in the veins, and in regard to the arteries, the sensory and motor nerves, the powers of attraction and repulsion and procreation, and the imaginative faculty. If you have the knowledge and power to form, arrange, and employ the whole body and all its blood vessels, nerves and faculties, and if you have comprehensive wisdom and penetrating power with which to control all the body's cells, which are like me, as regards qualities and artistry we are brothers, demonstrate it. Only then can you claim to be able to make me. If you cannot, then off with you!

"The red corpuscles bring my food, while the white ones combat any illnesses which attack me. I have work to do, do not distract me! Anyway, an impotent, lifeless, deaf and blind thing like you cannot in any way interfere with us. For we have such an exact, subtle and faultless order

{(*): The All-Wise Maker has created the human body as though it were a well-arranged city. A number of the blood vessels perform the duties of telephones and telegraphs, while others of them are like pipes from a fountain through which blood, which is the water of life, flows. As for blood, created within it are two sorts of corpuscles. One of them, known as red corpuscles, distributes nutrients to the cells of the body; it conveys sustenance to the cells according to a divine law. (Like merchants and food officials.) The other sort are white corpuscles, which are fewer in number than the former. Their duty, like soldiers, is defence against enemies, such as illness. Whenever they undertake that defence, with their two revolutions like Mevlevi dervishes, they take on a swift and wonderful state. As for blood as a whole, it has two general duties; the first is to repair damage done to the body's cells and the second is to collect any waste matter from the cells and to clean the body. There are two sorts of blood vessels, veins and arteries. One of these carry purified blood, they are the channels through which clean blood is conveyed. The others are the channels for the turbid blood which collects the waste matter; these convey the blood to where breathing occurs; that is, the lungs.

The All-Wise Maker created in the air two elements, nitrogen and oxygen. As for oxygen, when it comes into contact with the blood in breathing, it draws to itself, like amber, the impure element, carbon, which is polluting the blood. The two combine and are transformed into matter called carbonic acid gas. Oxygen also maintains the body temperature, and purifies the blood. This is because, in the science of chemistry, the All-Wise Maker bestowed on oxygen and carbon an intense relationship, which might be described as chemical passion, whereby, according to this divine law, when those two elements come close to each other, they combine. It has been established by science that heat is produced by combining, because it is a sort of combustion.

The wisdom in this is as follows: the motion of the particles of those two elements is different. On combining, the particles of one element unite with those of the other, each two particles thereafter moving with a single motion. One motion remains suspended, because before combining there were two motions; now two particles have become one. Each pair of particles has acquired a motion like a single particle. The other motion is transformed into heat according to a law of the All-Wise Maker. As a matter of a fact, motion produces heat is an established principleThus, as a consequence of this fact, by this chemical combination, as carbon is removed from the blood the body temperature of human beings is maintained and at the same time the blood is purified. On inhaling, oxygen both cleanses the body's water of life and kindles the fire of life. On exhaling, it yields, in the mouth, the fruit of words, which are miracles of divine power.

GLORY BE UNTO HIM AT WHOSE ART THE MIND IS BEWILDERED.}

that if the

one who has authority over us was not Absolutely Wise, Absolutely Powerful and Absolutely Knowing, our order would be broken and our regularity spoilt."

Then the one making the claims despaired of it, too. He encountered the body of a human being and said to it, once again as the naturalists say, in the language of blind nature and aimless philosophy: "You are mine, it is I who made you; or anyway I have a share in you." The human body answered with the tongue of reality and wisdom and through the eloquence of its order:

"If you possess the power and knowledge to have actual control over the bodies of all human beings, who are the same as me and on whose faces are the stamp of power and seal of creation which are the same, and if you have the wealth and jurisdiction to own, from water and air to plants and animals, the treasuries of my sustenance, and if you have infinite power and boundless wisdom with which to employ me with perfect wisdom and cause me to perform my worship, and the power and wisdom to lodge in a narrow, lowly vessel like me immaterial and subtle faculties like the spirit, heart, and intellect, which are extremely vast and exalted and for which I am merely the sheath, then demonstrate all these and afterwards say that you made me. Otherwise, be silent!

"Moreover, according to the testimony of the perfect order in my body and the indication of the stamp of unity on my face, my Maker is One Who is powerful over all things, knows all things, and sees and hears all things. Someone aimless and impotent like you cannot meddle in His art. You cannot interfere in so much as an atom."

The representative of the things imagined to be God's partners could find no way in which to interfere in the body so he went off. Next, he encountered the human race and said to himself "This is a disorganized and unruly group. Perhaps, like Satan interferes in their individual and social actions which they perform through the exercise of their wills, I'll be able to find some way to interfere in the functioning of their bodies and natures. And then, finding some way, I'll be able to exercise control over the body and the body's cell which sent me packing."

So, he said to the human race, once again in the language of deaf nature

and aimless philosophy: "You seem to be to be in great confusion. I am your master and owner, or at least I partly own you." To which the human race answered through the tongue of truth and reality, wisdom and order:

"If you possess the power and wisdom to make the shirt that clothes the whole globe of the earth and is woven and sewn with perfect wisdom from the multicoloured threads of all the hundreds of thousands of animal and plant species, of which we are one, and to make the carpet which is spread over the face of the earth and is woven from the hundreds of thousands of species of animate beings and is created in an extremely fine and ornamented fashion, and to continuously renew and refurbish it, and if you possess comprehensive power and all-embracing wisdom with which to have free disposal over the globe of the earth of which we are the fruit, and over the universe of which we are the seed, and to send us our vital necessities from all the regions of the cosmos with the balance of wisdom, and if you have the ability to create all those like us who have gone before us and those who will come after us, on whose faces the stamp of power is the same, then, perhaps, you can claim to have mastery over me.

"But if you cannot, be silent! Do not say that, seeing confusion in my species, you will be able to interfere in some way, because the order is faultless. The conditions you imagine to be confused and disorderly are transcribed with perfect order according to the book of power and divine determining. For the perfect order in animals and plants, which are far inferior to us and are under our supervision, demonstrates that this seeming disorder in us is but a sort of writing.

"Is it at all possible that the one who artistically positions one thread running through a carpet in its entirety should be other than the master designer of the carpet; or that the one who creates a fruit should be other than the creator of the tree that bore it; or that the one who creates the seed should be other than the fashioner of the being that produced the seed?

"Also your eyes are blind: you do not see the miracles of power on my face, the wonders of creation in my being. If you did see them, you would understand that my Maker is such that nothing at all can withstand Him or be difficult for Him. The stars are as easy for Him as particles. He creates the spring with as much ease as a flower. He is One Who includes the index of the vast universe in my being with perfect order. Could a lifeless, impotent, blind and deaf thing like you interfere in any way in the art of such a Being? So, be silent!" And saying: "Off with you! Go away!", he drove him away.

Next the one making these claims went and addressed the broad carpet covering the face of the earth and the lavishly decorated and embroidered

shirt clothing it, on behalf of causes and in the language of nature and philosophy, claiming: "I can have control over you and be your owner, or at least have a share in you." So the shirt, the carpet, {(*): In fact, the carpet is both living and vibrates in a regular fashion. Its embroideries are being continuously replaced with perfect wisdom and order so as to display the ever-differing manifestations of the Weaver's names.} said to him on behalf of truth and reality and through the tongue of wisdom:

"If you have the power and art to weave and create all the well-ordered and purposeful shirts and carpets, whose embroideries are all different, which have clothed the earth to the number of years and centuries, then have been removed in an orderly fashion and strung on the line of past time, and will clothe the earth again, carpets and shirts whose programmes and forms have been drawn and specified in the sphere of divine determining, and which will be attached to the ribbon of future time, and if you have two wise and powerful hands with which to reach from the creation of the world to its destruction, indeed, from pre-eternity to post-eternity, and if you have the wisdom and ability to create every one of all my threads and to repair and renew them with perfect order and wisdom, and if you are able to hold in your hand and create the globe, which is our model and is wearing us, making us its veil and outer garment, then you can claim to have mastery over me. If you cannot, then away with you! There is no place for you here!

"Moreover, there is on us such a stamp of unity and seal of oneness that someone who does not have the whole universe within the grasp of his power, and who cannot see at one time all things with all their functions, and cannot do innumerable things at the same time, is not all-present and all-seeing everywhere, nor unconfined by space, and who does not possess infinite wisdom, knowledge, and power, such a one cannot own us, neither could he interfere."

So the representative went off, saying: "Perhaps I will be able to persuade the globe of the earth and find something going for me there." He went and said to the globe, {(*): In short, the particle referred the claimer to the red corpuscle. The red corpuscle referred him to the cell and the cell referred him to the human body; the human body to the human race and the human race to the earth's shirt, which is woven from all the species of animate creatures. The earth's shirt referred him to the globe of the earth, which in turn referred him to the sun. And the sun referred him to all the stars. Each one of them said; "Go away! If you are able to take possession of the next one up from me, do so, then come and try to be my master. If you are unable to defeat it, then you are unable to get possession of me." That is to say, one whose authority does not extend to all the stars cannot make a single particle heed his claim to mastery.} once again on behalf of causes and in the language

of nature: "Since you travel in such an aimless manner, you demonstrate that you have no owner. In which case, you can be mine." To which the earth replied in a thunderous voice, in the name of truth and with the tongue of reality:

"Don't talk such utter nonsense! How could I be aimless and without an owner? Have you found my garments or even the tiniest point or thread in them to be in disarray, without order, and have you seen them to be without wisdom, purpose and art that you tell me I am ownerless and aimless?

"If you can really own the vast orbit round which I travel in one year, a distance that should take approximately twenty-five thousand years, {(*): If half the diameter of a circle is approximately one hundred and eighty million kilometres, the circle covers approximately a twenty-five thousand-year distance.} where I perform my duty of service with perfect balance and wisdom, and own the ten planets, which are my brothers and are charged with duties like myself, together with the space through which they travel, and if you have infinite wisdom and power with which to create and position the sun, which is our leader and to which we are bound and attached by a compassionate attraction, and to fasten me and the other planets to it like stones in a sling, and to employ us and cause us to revolve with perfect order and wisdom, then you can claim to have mastery over me. But if you cannot, get out! Go to Hell! I've got work to do, my duty to perform.

"Moreover, our magnificent order, awesome movement, and purposeful subjugation demonstrate that our Master is such that all beings from minute particles to the stars and galaxies are obedient and subjugated to him like soldiers under orders. He is an All-Wise Possessor of Glory, a Possessor of Absolute Sovereignty Who arrays the sun with planets as easily as He arrays and ornaments a tree with its fruit."

Since the claimer could find nothing for himself on the earth, he went off and said to himself about the sun: "This a huge great thing. Perhaps I'll be able to find a hole in it and open up a way in; then maybe I'll be able to subjugate it as well as the earth." So he said to the sun, as the fire-worshippers speak, in the name of idolatry and in the language of the philosophy that is the mouthpiece of the Devil: "You are a ruler, you own yourself; you dispose of matters freely, as you wish." But the sun replied to him in the name of truth and through the tongue of reality and divine wisdom, saying:

"God forbid! A hundred thousand times, God forbid! I am a subservient official. I am a candelabrum in my Lord's guesthouse. I do not truly own a fly, or even a fly's wing. For in the fly's being there are immaterial jewels

and antique works of art, like eyes and ears, such as are not in my shop. They are outside the sphere of my power," thus reprimanding him.

So the one making the claims changed his approach and said with the tongue of devilish philosophy: "Since you do not own yourself, you are a servant; I claim you on behalf of causes." To which the sun replied, speaking for truth and reality and with the tongue of worship:

"I can only belong to one who can create all the lofty stars, which are my fellows, and place them in the heavens with faultless wisdom, make them revolve with utter magnificence and adorn them with exquisite finery."

Next the claimer said to himself: "The stars are a great multitude, and they seem to be all scattered and in disorder. Perhaps I will be able to gain something out of them on behalf of my clients." So he went in among them and said to them on behalf of causes and those things ascribed to God as partners, in the language of rebellious philosophy and as the Sabean star-worshippers said: "You are so scattered, you must all be under the jurisdiction of different rulers." To which one star replied, speaking for all the others:

"Just how stunned, brainless, stupid and blind you are not to see and understand the stamp of unity and seal of oneness on us, and not to recognize our lofty order and regularity and the laws of our worship. You imagine us to be without order. But we are the works of art and servants of a Single and Unique One Who holds in the grasp of His power the heavens, which are our seas, the cosmos, which is our tree, and infinite space, which is where we make our excursions.

"We are electric illuminations and resplendent witnesses displaying the perfection of His dominicality. We are radiant proofs proclaiming the sovereignty of His dominicality. With all our different sorts, we are luminous servants in the domain of His sovereignty which give light and display the majesty of that sovereignty in the lofty dwellings and in the lowly ones, in the dwellings of this world, the Intermediate World and the hereafter.

"Indeed, each of us is a miracle of the Single and Unique One's power, a well-ordered fruit of the tree of creation, an illuminated proof of unity; each of us is a dwelling place, aeroplane and mosque for the angels; a lamp and sun for the lofty worlds, and a witness to the sovereignty of dominicality; each of us is an ornament, palace, and flower of space, and a shining fish in the heavenly seas, and a beautiful eye in the face of the sky. {(*): This means, we are indications observing and contemplating the wonders of God Almighty's creation and causing others to contemplate them. That is, just as the heavens are seen to be observing the wonders of divine art on the earth with countless eyes, so like the angels in the skies, the stars watch the earth, which is an exhibition of wonders and marvels, and they cause conscious creatures to observe it with attention.}

"Furthermore, throughout us as a whole there is a silence within tranquillity, a motion within wisdom, an adornment within majesty, a beauty of creation within order, and a perfection of art within symmetry.

"And although we are thus and proclaim our Glorious Maker and His unity, oneness, eternal besoughtedness, and His attributes of beauty, glory and perfection to the whole universe with innumerable tongues, you still accuse us utterly pure, clean, obedient and subservient servants of being confused, disorderly, and without duties, and even of being without an owner. You therefore deserve a truly punishing slap."

And one star, like the stone hurled at Satan, delivered such a mighty slap at the claimer's face that it flung him from the stars to the very pit of Hell. And it cast nature, {(*): But after its fall, nature repented. It understood that its true duty was not to act and to have an effect, but to accept and be passive. And it recognized that it was a sort of notebook of divine determining, but a notebook capable of change and transformation; that it was a sort of programme of dominical power, was similar to the body of the rules of creation laid down by the All-Powerful One of Glory, and was a collection of His laws. It assumed its duty of worship with perfect submission acknowledging its utter impotence, and thus acquired the title of divine creation and dominical art.} which was together with him, into the valleys of delusion, and chance into the chasm of non-existence, and those things ascribed to God as partners into the darkness of impossibility, and the philosophy that is hostile to religion down to the lowest of the low. All the stars recited this sacred decree together with that star:

Had there been in heaven or earth any deities other than God, there surely would have been confusion in both.(21:22)

And they proclaimed: "There is nothing, from a fly's wing to the lamps in the heavens, nothing, even the size of a fly's wing, in which those things ascribed to God as partners could interfere."

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise!(2:32)

O God! Grant blessings and peace to our master Muhammad, the Lamp of Your Unity in the multiplicity of Your creatures, and the Herald of Your Oneness in the exhibition of Your creation, and to all his Family and Companions.

* * *

In the Name of God, the Merciful, the Compassionate.

Look, then, to the signs of God's mercy, how He

restores to life the earth after its death.(30:50)

The following section {[*]: In the original text this section is in Arabic, together with the author's Turkish rendering, which is the source of the translation here. The lines at the end are in Persian. (Tr.)} alludes to one flower from the pre-eternal garden of the above verse.

It is as if all the blossoming trees are beautifully composed odes speaking poetically through the tongue of disposition reciting the manifest praises of the Glorious Creator.

Or, it is as if all the blossoming trees have opened thousands of gazing eyes and have caused thousands of others to open in order to behold, not with one or two eyes but with thousands, the Glorious Fashioner's wonders of art which are being broadcast and exhibited, and so that attentive people will gaze on them, too.

Or, it is as if all the blossoming trees have beautified their verdant limbs with the finest adornment for the moment of their parade and for their own particular festivals in the general festival of spring, so that their Glorious Monarch will contemplate the gifts, subtle wonders, and resplendent works of art He has bestowed upon them; and so that He will present to creation's gaze the bejewelled instances of His mercy, in springtime, and on the face of the earth, which is the exhibition of divine art; and so that He will proclaim to humankind the wisdom in the creation of the tree.

He demonstrates the perfection of divine power through showing what important treasure hangs on their delicate branches and what significant wealth there is in the fruits of His merciful bounties.

The imagination sees heavenly angels embodied from these trees With thousands of flutes.

From these flutes the consciousness hears The praises of the Ever-Living One.

Their leaves have tongues, each reciting the word: It is He! It is He!

Meaning,

O Ever-Living! O Ever-Living!

Since all things chant in unison: There is no god but He,

And they are seeking Truth,

From beginning to end they recite: O Ever-Living!

They are chanting in unison: O God!

And We send down from the skies water rich in blessings.(50:9)

A Short Addendum to the First Stopping-Place

Listen to the verse:

Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it?(50:6)

Then look at the face of the heavens, you see how it is silent in its tranquillity; how it is in motion with wisdom, how it is radiant with majesty, how it smiles with its adornment. An unending and infinite sovereignty is proclaimed to those who think by the order in its creation, by the symmetry in its art, by its shining lamps, its brilliant lanterns, its glittering stars.

Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it?

The following explains the above passage, "Then look at the face of the heavens,etc.," which in turn is an explanation of the verse quoted.

Firstly, the phrase:How it is silent in its tranquillity

The verse directs an attentive gaze to the beautifully adorned face of the heavens so that the one beholding it may become aware of the silence there which is within a vast tranquillity, and so that he may understand that it is thus through the command and subjugation of a Possessor of Absolute Power.

For if they had been independent and unrestrained, those huge globes, all in close proximity to each other, those infinite, awesome heavenly bodies, would have caused such an uproar with their enormously swift revolutions that they would have deafened the cosmos. And there would have been such confusion in that tumultuous commotion that it would have scattered the universe. It is well-known what an uproar is caused if twenty water buffalo work on top of each other. Whereas, we know that there are among the stars some which are thousands of times larger than the earth and which revolve at a speed seventy times faster than a cannonball. So the degree of power and subjugation of the Glorious Maker and All-Powerful One of Perfection may be understood from this, together with the degree of the stars' obedience and submission to Him.

Secondly, the phrase:How it is in motion with wisdom

The verse commands us to look at the motion on the face of the heavens, which occurs with wisdom and purpose. Indeed, that mighty, wondrous motion occurs within a precise and comprehensive wisdom.

For example, a craftsman who operates a factory's machinery with wisdom and purpose demonstrates the degree of his skill and craftsmanship proportionately to the order and grandeur of the factory. Similarly, when we look at it in this way, the degree of the All-Powerful One of Glory's power and wisdom becomes apparent to us by His making the mighty sun a factory, and its planets, those awesome, immense globes, like the factory's machinery, and His spinning and revolving them like stones in a sling.

Thirdly,How it is radiant with majesty, how it smiles with its adornment

It has this meaning: the radiant majesty and smiling adornment on the face of the heavens are such that they demonstrate the sublimity of the Glorious Maker's sovereignty and exquisiteness of His artistry. As the myriad electric lamps hung about on festival days demonstrate the degree of the king's majesty and achievement in material progress, the vast heavens, too, with their majestic and adorned stars demonstrate to attentive gazes the sublime sovereignty and exquisite artistry of the Glorious Maker.

Fourthly,By the order in its creation, by the symmetry in its art

This phrase says the following: look at the order of the creatures on the face of the heavens and see their symmetry and precise balance, then understand just how powerful and wise is their Maker.

Indeed, the vast heavens demonstrate the degree of power and wisdom of the Being Who transforms various tiny creatures or animals, thus preparing them for their duties, and Who impels each of them on a determined way with its particular balance, and the degree of their obedience and subjugation to Him. Similarly, the vast heavens demonstrate to attentive gazes through their awesome vastness and innumerable stars, the exceedingly fine and particular balance with which the Glorious Maker carries out His dominicality. For despite their imposing hugeness and speedy revolutions, the stars do not exceed their bounds by an iota, even for a second, or neglect their duties for a tenth of a second.

Fifthly,An unending and infinite sovereignty is proclaimed to those who think by its shining lamps, its brilliant lanterns, its glittering stars

This phrase states clearly what is alluded to in the above verse, and in many similar to it which mention the subjugation of the sun, moon, and

stars. That is to say, to attach the heat and light-giving lamp of the sun to the embellished ceiling of the skies, and to make it the ink-pot for writing the Eternally Besought One's missives in lines of day and night on the pages of summer and winter; and to make the moon, like the hour hands which shine on the large clocks on minarets and towers, an hour hand of time's mighty clock on the dome of the heavens, and to make it move through its mansions with precise balance and perfect measure in the form of many varying crescents so that it leaves one crescent one night and then later returns to collect it; and to adorn the beautiful face of the sky with stars that twinkle and smile in the dome of the heavens, all these are signs of the unlimited sovereignty of a sustaining dominicality. They are indications of a majestic Divinity which makes Itself known to conscious creatures. They invite those who think to believe and to affirm divine unity.

Look upon the coloured page of the book of the universe;

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 as inscribed His signs with light.

Look! What a miracle of wisdom is the amazing universe!

Look! What a wondrous spectacle is the vastness of space!

Then listen to the stars, listen to their harmonious address!

See what wisdom has emblazed on the decree of its light.

Altogether they start to speak with the tongue of truth,

They address the majesty of the All-Powerful, All-Glorious One's sovereignty:

We are each of us light-scattering proofs of our Maker's existence,

We are witnesses both to His unity and His power,

We are subtle miracles gilding the face of the skies for the angels to gaze upon.

We are the innumerable attentive eyes of the heavens which watch the earth, which study Paradise.

We are the innumerable exquisite fruits which the hand of wisdom of the All-Glorious and Beauteous One has fastened

To the celestial portion of the tree of creation, to all the branches of the Milky Way.

For the inhabitants of the heavens, we are each of us a travelling mosque, a spinning house, a lofty home,

Each is an illumining lamp, a mighty ship, an aeroplane.

We are each of us a miracle of power, a wonder of creative art

Created by the Powerful One of Perfection, the All-Wise One of Glory;

A rarity of His wisdom, a marvel of His creation, a world of light.

We demonstrated to mankind innumerable proofs,

We made them hear with these innumerable tongues of ours;

But their accursed unseeing, unbelieving eyes did not see our faces,

They did not hear our words.

And we are signs that speak the truth:

Our stamp is one, our seal is one,

We are mastered by our Sustainer;

We glorify Him through our subjugation;

We recite His Names;

We are each of us in ecstasy,

A member of the mighty circle of the Milky Way.

* * *

Second Stopping-Place

In the Name of God, the Merciful, the Compassionate.

Say: He is God, the One and Only. God, the Eternally Besought One.(112:1-2)

[This Stopping-Place consists of three aims.]

THE FIRST AIM

The representative of the people of misguidance and those who assign partners to God fell to earth at the slap he received from a star, as was described at the end of the First Stopping-Place. So, because he could find nothing going for him anywhere from the particles to the stars, he gave up laying claim to them in that way and instead tried by means of three important questions to induce doubts in believers' minds about divine unity and oneness.

The First Question:

He said in the manner of the atheists: "O you who believe in One God! Looking on behalf of my clients, I could find nothing, nor get anything at all out of the beings in the universe; I could not substantiate my claims. But then, how do you prove the existence of One Who is Single and Unique and possesses infinite power? Why do you not think it possible for others to interfere and to share in His power?"

The Answer:It is decisively proved in the Twenty-Second Word that every creature, every particle, every star, is an illuminating argument for the Necessarily Existent and Absolutely Powerful One. Every link in the chains of beings in the universe is a clear evidence for His unity. The All-Wise Qur'an proves this with its innumerable proofs, and mentions most frequently those proofs that are clearest in the view of people generally. For example:

If you ask them, who is it that created the heavens and the earth, they will certainly say, "God."(31:25; 39:38)

And among His signs is the creation of the heavens and the earth, and the variations in your languages and colours.(30:22)

With these and many verses like them, the All-Wise Qur'an presents the creation of the heavens and earth as self-evident proofs of divine unity. So whether they like it or not, because of the way the heavens and earth have

been created, anyone who is conscious and intelligent will be compelled to affirm the Glorious Creator. As the Qur'an says: "They will certainly say, 'God'."

In the First Stopping-Place we started with a particle and demonstrated the stamp of unity on beings as far as the stars and the heavens. With verses like these the Qur'an repels the ascribing of partners to God from the stars and heavens down to particles. It indicates this in the following way.

The Possessor of Absolute Power Who creates the heavens and earth with such order and balance, of course creates the solar system, which is a region of it. The solar system is self-evidently within His controlling and directing grasp.

Since the Absolutely Powerful One holds the sun and its planets within His grasp, and orders, subjugates, and directs them, certainly the earth, which is a member of the solar system and is tied to the sun, is also within His regulating and controlling grasp. Since this is so, the beings which are created and inscribed on the face of the earth and are like its aims and fruits are also within His sustaining and perfecting grasp.

And since all the creatures spread and scattered over the earth, which gild and adorn its face, are continuously renewed, coming and going, filling the earth and being emptied from it, they are all of them within the grasp of His knowledge and power; and since they are measured and ordered on the scales of justice and wisdom; and since all the species of animate beings are within the grasp of His power; certainly, all the well-ordered and faultless members of those species, which are like miniature specimens of the cosmos, balance-sheets of its species, and tiny indexes of the book of the universe, must also be within His creating, sustaining, directing, and perfecting grasp.

And since this is so, the cells, blood corpuscles, limbs and muscles which comprise those animate creatures' bodies are also self-evidently within the grasp of His knowledge and power.

And since every cell and corpuscle is under His command and within His grasp, and since they are in motion according to His laws, surely the particles out of which they are formed and which are like shuttles weaving the embroideries of art which clothe them, are also necessarily within the grasp of His power and the sphere of His knowledge. For they are in motion in orderly fashion faultlessly performing duties at His command, with His permission, and through His power.

And since this is so, the identifying features and distinguishing marks to be found on everyone, all the differences in faces, voices, and languages, of necessity also occur through His knowledge and wisdom.

So now look again at the verse which mentions and points out the beginning and end of this chain:

And among His signs is the creation of the heavens and the earth, and the variations in your languages and your colours: indeed, in that are signs for those who know.(30:22)

We therefore now say: O representative of the unbelievers! You can see, these arguments as strong as the chains of the universe prove the path of affirming divine unity, and they demonstrate a Possessor of Absolute Power. The creation of the heavens and the earth demonstrates an All-Powerful Maker, and the infinite power of that All-Powerful Maker, and that His infinite power is at the point of infinite perfection; since this is so, there is an absolute lack of need for any partners. That is to say, He in no way needs any associates.

Since He has no need, why do you take that dark path? Why do you feel constrained to take it? Moreover, since both He, and beings, are in absolutely no need of partners, just as it is impossible for there to be any partners in His Divinity, so it is impossible for there to be any in His creation and sustaining of beings. Their existence is impossible. The reason for this is as follows:

We proved that the power of the Maker of the heavens and the earth is both infinite and at the point of infinite perfection. If there were any partner, it would mean that, although His power is infinite, another finite power would threaten and overcome His infinite and perfect power and would take possession of a certain areas of it. It would then be necessary, without there being any compulsion, for something finite to make something infinite finite and limited, and for itself to become infinite for a time. This is a manifold and most irrational impossibility.

Also, since there is no need for partners, and, since their existence is impossible, to claim otherwise is purely arbitrary. That is, since there is no cause that could induce such a claim, rationally or logically, it would be meaningless. According to the science of jurisprudence, such a claim is designated arbitrary. That is, it is a meaningless abstract claim.

A principle of the sciences of theology and jurisprudence is this, that a probability not originating from any indication or sign has no importance; it cannot induce doubt in a matter that is definite. It cannot shake the certainty that is based on sound judgement.

For example, it is possible that Barla Lake or Eğridir Lake consists of grape-molasses or that it has been transformed into oil. But since that possibility does not originate from any indication, it does not affect our certain knowledge, or induce doubt in the fact, that it consists of water.

Therefore, we questioned every sort of creature from every corner of the cosmos and whatever was questioned from the particles to the stars in the First Stopping-Place, and from the creation of the heavens and the earth to the individual features in faces in the Second Stopping-Place, everything demonstrated through the tongue of its being the seal of unity; everything testified that God is One.

You saw this for yourself. There is, then, nothing in any of the creatures in the universe on which the possibility of God having any partners could be constructed. That is to say, since to claim that God does have partners is purely arbitrary and meaningless and is an abstract claim, it is pure ignorance and unqualified stupidity.

Thus, nothing remained for the representative of the people of misguidance to say in the face of this. The only thing he could say was: "What indicates that God has partners is the configuration of causes in the cosmos. It is that everything is tied to a cause. So that means that causes have an actual effect, and if they have an effect, are not they able to be God's partners?"

The Answer:Effects have been tied to causes because divine will and wisdom require them to be so, and so that great numbers of the divine names may be manifested. Everything has been tied to a cause, but we have decisively proved in numerous places, including many of the Words, that "causes have no actual power with which to create their effects." So, for now we shall just say this:

Among causes human beings are self-evidently the most superior, and have the greatest power of choice and the most extensive ability to control and direct other causes. And among the most obvious of man's actions over which he exercises choice are eating and the powers of speech and thought. Furthermore, all these faculties are extremely well-ordered, wonderful, and purposeful chains. But of the hundred links in these chains only one is subject to man's power of choice.

For example, in the chain of actions concerning food, which stretches from the nourishment of the body's cells to the forming of fruit, only moving the jaw and chewing the food is subject to man's choice. And in the chain of speech, only exhaling air and blowing it into the mould of articulated letters. And while a word in the mouth is a seed, it becomes like a tree; in the air it yields the fruits of millions of the same word and enters the ears of listeners along with millions of others. Man's imagination can barely reach this metaphorical shoot, so how should the short arm of choice reach it?

Since among causes man is the most superior and has the greatest

power of choice and yet his hands are thus tied from real creation, how should other causes, such as inanimate creatures, animals, the elements, and nature have any real power of disposal over other causes? Each of those causes is only a container; a cover for the dominical works; a tray-bearer for the gifts of the Compassionate One.

Of course, the receptable for a king's gift, or the handkerchief in which it is wrapped, or the individual who brings the gift, which is placed in his hand, can in no way be partners in the king's sovereignty. Anyone who supposes that they are partners is imagining nonsensical absurdities. In the same way, apparent causes and intermediaries can have absolutely no share in God's sustaining of His creatures. Their lot is only to perform a service of worship.

THE SECOND AIM

The representative of the ascribers of partners to God could in no respect prove that way, and so, although despairing, since he wanted to destroy the way of those who affirm divine unity, he tried to sow doubts in their minds by asking the following question:

The Second Question:"O you who affirm divine unity! You say, ' Say: He is God, the One and Only. God, the Eternally Besought One;'(112:1-2) that the Creator of the universe is one, He is Single, He is Eternally Besought by all creatures; and that the Creator of everything is He; that He is one in essence and at the same time the reins of everything are directly in His hand, the key to everything is in His grasp; one thing cannot be an obstacle to another. And you say that at the same instant He has total disposal over all things and all their states. How can such a far-fetched fact be believed? How can a single individual be in innumerable places and do innumerable things at the same time with no difficulty?"

The Answer:This question may be answered by explaining an extremely profound, subtle, elevated, and comprehensive mystery concerning divine oneness and eternal besoughtedness. The human mind can look at this mystery only through the telescope of a comparison and observatory of a parable. While there is nothing similar or analogous to God Almighty's essence and attributes, the functions of His attributes may be considered to an extent by means of comparisons and parables. So we shall point to that mystery through comparisons of a material nature.

First Comparison:As is proved in the Sixteenth Word, a single individual may attain universality or comprehensiveness by means of different mirrors. While actually being a particular or part of something greater than itself, it as though becomes a universal with numerous qualities and functions.

Indeed, matter like glass and water may act as mirrors to physical objects, and one such object may attain universality in such a mirror. In the same way, air, ether, and some creatures from the World of Similitudes are like mirrors to lucent objects and spirit beings. With the speed of lightning or imagination those mirror-like creatures become means of travel and spectating, so that the lucent and spirit beings travel with the speed of imagination in those spotless mirrors, those subtle dwellings. In the space of a single instant the spirit beings can enter thousands of places. And because they are lucent and because their reflections are the same as them and possess their qualities, they are as though present in person in every mirror, everywhere, as is contrary to the case with physical beings.

The reflections and likenesses of dense corporeal beings are not identical to the corporeality of those beings; they do not possess their qualities and may be thought of as dead. For example, although the sun is a particular and a single individual, it becomes like a universal by means of shining objects. It reflects its image, a sun like itself, in all shining objects, drops of water, and fragments of glass on the face of the earth, according to their capacity. The sun's heat, light, and the seven colours in its light, a sort of likeness of the essential sun, is found in all shining physical objects.

Let us suppose the sun had knowledge and consciousness, then every mirror would be a sort of dwelling-place or seat or chair for it, it would be in contact with everything in person. It would be able to communicate with all conscious creatures by means of mirrors, with the pupil of every eye, even, each of which would be like a telephone. One thing would not be an obstacle to another. Communicating with one thing would not be a barrier to communicating with another. While being present everywhere, it would be present nowhere.

If the sun, which is a material, partial, and inanimate mirror to only the divine name of Light out of innumerable names, can therefore display universal activity in an unlimited number of places while being a single individual, should the All-Glorious One, with the oneness of His essence, be unable to perform innumerable actions at the same time?

Second Comparison:Since the cosmos is like a tree, all trees may be likened to the truths of the universe. So we shall take the mighty and majestic plane tree facing this room as a miniature example of the universe and demonstrate with it the manifestation of divine oneness in the universe.

This tree has at least ten thousand fruits and each fruit has at least a hundred winged seeds. At one instant of time the ten thousand fruits and million seeds display all together one art and creativity. While the centre of the laws of the tree's formation is present in its roots and trunk, through a

manifestation of divine will and a condensing of the dominical command, which may be described as particular, individuated, and a knot of life, it is also present at the ends of all its branches, within every fruit and every seed. No part of any member of the tree is lacking the laws, they are not obstacles to one another; the tree is formed through them.

And that single manifestation of will and law issuing from a command are not transmitted and radiated like light, heat, and air. For they leave no trace nor may any hint of them be perceived in the long distances and various beings between the places they go. If their being present in all the fruits and seeds had occurred through being transmitted and radiated, some trace or hint of them would have been perceived. Rather, they are present in all those places without being fragmented or radiated.

The universal and general actions are not incompatible with His oneness and individuality. It may even be said that while the manifestation of will, and the law and life-source are present in all the places, they are present in none of them.

It is as if the law has as many eyes and ears as there are fruits and seeds of the majestic tree. Yes, each part of the tree is like a centre of the senses of the law, so that their long intermediaries are not a veil and do not form a barrier, but like telephone wires are a means of facilitating and bringing things closer. The farthest is like the nearest.

Since, as is clear from observation, through a single partial manifestation of an attribute of the Single and Eternally Besought One like will, millions of events occur in millions of places without intermediary, one has to be certain, completely certain, that the All-Glorious One can have total disposal over the tree of the universe, together with all its parts and particles, through the manifestation of His power and will.

As is proved and explained in the Sixteenth Word, while being in one place and being particulars identifiable as single, through the mystery of luminosity, impotent and subjugated creatures like the sun, and semi-luminous creatures like spirit beings, which are restricted by matter, and the laws issuing from a command and the manifestations of will which are the life-source and centre of direction of this plane tree, which in turn are like its light and spirit, are clearly present in numerous places and in numerous events. While being particulars restricted by matter, it is as though they acquire an absolute universality, and through the exercise of will, in the space of one second may demonstrably perform a great number of works. You see for yourself and you will not be able to deny it.

The Single and Most Pure and Holy Essence, Whose attributes are all-comprehending and functions, universal, is far beyond and exalted above

matter, and is utterly remote and free from any restriction and the darkness of density. All these lights and luminous beings are but obscure shadows of His sacred names; and all existence and life and the World of Spirits, the Intermediate Realm, and the World of Similitudes, semi-transparent mirrors reflecting His beauty.

What being can be hidden in the face of His oneness, which is within the manifestation of His attributes and actions, which in turn are evident through His universal will, absolute power, and all-embracing knowledge? What matter can be difficult for Him? What place can be concealed from Him? What object can remain distant from Him? What individual can draw close to Him without acquiring universality? Can anything at all be hidden from Him? Can any matter at all be an obstacle to another? Can any place at all be empty of His presence?

Ibn al-'Abbas (May God be pleased with him) said: "In all beings are an immaterial eye that sees and ear that hears." Is this not so? Are the chains of beings not each like a wire or vein for the swift conveyance of His commands and laws? Are obstacles and difficulties not means and intermediaries in His disposal of beings? Are causes and intermediaries not merely an apparent veil?

While He is present nowhere, is He not present everywhere? Does He have any need to be located in a place or situation? Can the veils of distance, smallness, and the degrees of existence be obstacles to His proximity, power of disposal, and witnessing?

Moreover, could the qualities pertaining to material, contingent, dense, numerous, restricted, and limited beings, and the states of change, transformation, division, and occupying space, which are their particular and confined necessary consequences, in any way touch the Most Pure and Holy Essence, Who is far beyond matter, is Necessarily Existent, the Light of Lights, and is Single, One, and free from any restriction or limitation and exalted above and pure of any fault or deficiency? Could impotence in any way be fitting for Him? Could any defect approach the skirt of His splendour and glory?

Conclusion of the Second Aim

Once, when I was reflecting on divine oneness, I looked at the fruits on the plane tree outside my room. A chain of thought came to me as inspiration, and I write it here in Arabic exactly as it came to me. {[*]: In the original text the author follows the section in Arabic with a Turkish rendering, which is the basis of the translation here. (Tr.)}

All these fruits and the seeds within them are miracles of dominical wisdom, wonders of divine art, gifts of divine mercy, material proofs of divine unity, bearers of the good news that divine favours will be granted in the hereafter. Just as they are all truthful witnesses to His all-embracing power and knowledge, so each of them is a mirror confirming His unity in all the corners of the world of multiplicity and in all the parts of the world of this tree, a world that has become multiple.

They turn the gaze from multiplicity to unity. Each of them says through the tongue of its being: "Don't let your gaze wander over all this mighty spreading tree lest you become distracted, for the whole tree is within us. Its multiplicity is contained within our unity."

Even, as the heart of the fruit, every seed is a physical mirror confirming divine unity. So too it recites in the silent prayer of its heart, the divine names the mighty tree recites in its audible prayer.

Furthermore, just as the fruits and seeds are mirrors professing divine unity, so they are the visible signs of divine determining and embodied tokens of divine power. With these words, divine determining and power intimate the following:

"The many branches and twigs of this tree appeared from a single seed and demonstrate the unity of the tree's Artist in creating it and giving it form. Then, after growing and spreading its branches, it gathered together all its truths in a single fruit; it encapsulated its entire meaning in a single seed, thereby demonstrating the wisdom in the Glorious Creator's creation and planning."

Similarly, the tree of the universe takes its existence from a source of unity and is sustained by it. And man, the fruit of the universe, demonstrates unity within this multiplicity of beings, while with the eye of belief his heart sees the mystery of unity within multiplicity.

Moreover, the fruits and seeds are allusions of dominical wisdom. Wisdom says the following with them to those who are aware: "The comprehensive regard towards this tree and its planning look with their comprehensiveness and universality to a single fruit. For the fruit is a miniature specimen of the tree. It is what is aimed at by the tree. Also, the comprehensive regard and planning look to all the seeds within the fruit, for each seed bears the meaning or index of the whole tree. That is to say, since the fruit is the aim the tree's existence and the purpose of its creation, the One Who plans the tree regards each fruit with all His names connected to the planning. Moreover, the mighty tree is sometimes pruned and trimmed for the sake of the tiny fruit; some parts of it are destroyed so that it may make new growth. It is grafted in order to produce even better, permanent fruit."

In the same way, man, who is the fruit of the tree of the universe, is the purpose of its creation and existence and the aim of the creation of beings. While his heart, which is the seed of the fruit, is a most brilliant and comprehensive mirror to the universe's Maker. It follows on from this wisdom, therefore, that tiny man will be the cause of the destruction and transformation of the universe. He will be the point of momentous revolutions like the Day of Resurrection. It will be for his judgement that the door of this world will be closed and that of the hereafter opened.

Since we have arrived at a discussion of resurrection, it is appropriate to explain one point concerning its reality which demonstrates the clarity and strength with which the Qur'an of Miraculous Exposition illuminates and proves resurrection.

The result yielded by this sequence of thought shows that if it is necessary for man's judgement and his gaining eternal happiness, the whole universe will be destroyed and that a power capable of destroying and transforming the universe shows itself and exists. But resurrection has many degrees. It is obligatory to believe in some of them; they must be acknowledged. Whereas others become apparent according to levels in spiritual and intellectual development, and for these knowledge pertaining to both are necessary.

In order to present cogent and strong proofs for the simplest and easiest level, the All-Wise Qur'an points out a power capable of opening up a truly vast realm of resurrection. The degree of resurrection in which it is necessary for all to believe is this:

After human beings die, their spirits depart for another realm. And their bodies rot except for a minute cell from the base of the spine which will act as a seed. It remains intact, and on the Day of Resurrection God Almighty will create the human body out of it and return its spirit to it. {[*]: See, Bukhârî, Tafsîr al-Qur'ân, 39:3; Muslim, Fitan, 141-3.} This degree is so simple, then, it may be seen every spring through millions of examples.

Sometimes in order to prove this degree, the verses of the Qur'an point out the unlimited activity of a power capable of raising to life all particles, and sometimes the traces of a power and wisdom capable of sending all creatures to extinction and then recalling them. Then they point to the activity and traces of a power and wisdom able to scatter the stars and shatter the heavens, and sometimes to the activity and manifestations of a power and wisdom capable of causing all animate creatures to die and then raising them to life again all at once at a single trumpet-blast.

Sometimes the verses demonstrate the manifestations of a power and

wisdom that will raise to life the face of the earth and animate creatures all separately. And sometimes they demonstrate the traces of a power and wisdom that, lopping off its mountains, will cause the globe of the earth to disintegrate completely, and then restoring it will transform it into an even more excellent form.

That is to say, apart from the Day of Resurrection, in which it is obligatory for everyone to believe and to acknowledge, with that power and wisdom, God Almighty can create numerous other degrees and resurrections. And what is more, dominical wisdom requires that besides certainly bringing about humankind's resurrection, He shall bring about all those other degrees or create certain other important matters.

A Question:You say: "You make much use of analogies in the form of comparisons or parables in the Words. Whereas according to the science of logic, this form of analogy does not afford certainty. {[*]: See, Sayyid Sharîf al-Jurjânî, Sharh al-Mawâqif, ii, 18.} A logical proof is required for matters of certain knowledge. Analogy in the form of comparison and parable is utilized by scholars of jurisprudence in matters in which the prevailing opinion is sufficient. Also, you present comparisons in the form of stories; the stories are imaginary and cannot be true. Is this not contrary to reality?"

The Answer:It has often been stated in the science of logic that analogies in the form of comparisons and parables do not afford certain knowledge. {[*]: See, Sayyid Sharîf al-Jurjânî, Sharh al-Mawâqif, ii, 18.} However, there is a certain type of this form of analogy that forms a proof more powerful than those proofs of logic yielding certainty. This type of analogy is as follows.

It demonstrates the tip of a universal truth by means of a partial comparison and constructs its conclusion on that truth. It demonstrates the truth's law in a particular matter, so that the vast truth may be known and particular matters may be ascribed to it.

For example, although the sun is a single being, by means of luminosity it is present in every shining object. The law of a truth is demonstrated by means of this comparison which states that light and luminosity cannot be restricted: for them, distance and proximity are the same, many and few are equal, and space cannot conquer them.

This is another example: a tree's fruits and leaves are all shaped and formed at the same time, in the same fashion, easily and perfectly, in a single centre and through a law issuing from a command. This is a comparison or parable demonstrating the tip of a mighty truth and universal law. It

proves the truth and the truth's law in a truly decisive form, so that, like the tree, the mighty universe displays and is the field of operation of that law of truth and mystery of divine oneness.

Thus, the analogies, comparisons, and parables employed in all the Words are in this form and are more powerful and afford more certainty than the categorical proofs of logic.

Answer to the second part of the question:It is a well-known fact that in the science of rhetoric, when the true or literal meaning of a word or phrase is used solely as a means of conveying another meaning, it is called an allusive expression. The literal meaning of a word or phrase defined as allusive is not either true or false; it is the allusive meaning that is such. If the allusive meaning is correct then the phrase is true. Even if its literal meaning is not true, it does not damage the statement's veracity. If the allusive meaning is not correct while its literal meaning is, then the phrase is false. For example, "So-and-so's sword-belt is very long." This phrase alludes to the man's tall stature. If he was tall but did not have a sword and belt, the phrase would still be correct and true. If he was not tall but had a long sword and belt, then the phrase would be false, since it is not its literal meaning that is intended. {[*]: See, al-Qazwînî, al-Idâh, i, 301; al-Hamawî, Khizânat al-Adab, ii, 263, 265; al-Mawsilî, al-Mathal al-Sâ'ir, ii, 187.}

The stories or parables in the Words, for example, those in the Tenth and Twenty-Second Words, are sorts of allusions. The truths at the end of the stories are extremely correct, extremely true, and conformable to reality; they are the allusive meanings of the stories. Their literal meanings are comparisons that bring distant objects close like a telescope and however they may be it does not damage their veracity and truthfulness. Moreover, all those stories are comparisons or parables. Purely to enable people in general to understand, what is properly communicated without words is put into words, and immaterial and abstract matters are represented in material form.

THIRD AIM

After receiving this decisive and convincing answer to his second question, {(*): That is, the question at the beginning of the Second Aim, not the small questions at the end of the Conclusion.} the representative of all the people of misguidance was reduced to silence, but then asked the following third question.

"Phrases in the Qur'an like ' The Best of Creators'(23:14, etc.), and ' The Most Compassionate of the Compassionate'(7:151, etc.), suggest that there

are other creators and compassionate ones. And you also say, 'the Creator of all the worlds possesses endless perfections. United in Him are the utmost levels of every kind of perfection.' Whereas, the perfections of beings are known through their opposites: if there were no pain, pleasure would not be a sort of perfection; if there were no darkness, light could not be proved to exist; if there were no separation, there would be no pleasure in union, and so on, would there?"

The Answer:We shall answer the first part of the question with five indications.

FIRST INDICATION:

From beginning to end, the Qur'an demonstrates divine unity; this is a clear indication that those sort of phrases in the Qur'an are not as you understand them. Rather, "The Best of Creators"is to say, "He is at the highest and best rank of creativity," which in no way indicates that there is another creator. Like the other attributes, creativity has many degrees or ranks. "The Best of Creators"means, "He is a Glorious Creator at the furthest and most excellent degree of creativity."

SECOND INDICATION:

Terms like, "The Best of Creators"do not look to a plurality of creators, but to the varieties of the state of being creature. That is, "He is a Creator Who creates everything in an appropriate form, at a faultless degree." Verses like, "Who makes most excellent everything He creates"(32:7), express this meaning.

THIRD INDICATION:

The comparison suggested by terms like, "The Best of Creators," "God is Most Great,"{[*]: Abû Hanîfa, al-Musnad, 148; Abû Yûsuf, Kitâb al-Âthâr, 18; al-Shâfî'î, al-Sunan al-Ma'thûra, 290; Ibn Abî Shayba, al-Musannaf, vi, 75; al-Tabarânî, Mu'jam al-Awsat, v, 28.} "The Best Judge between truth and falsehood"(6:57), and "The Most Bountiful"are not comparative and superlative adjectives comparing God Almighty's actual attributes and actions with others who possess samples of those attributes and actions. For all the perfections in the universe, and in jinn, men, and angels, are but pale shadows in relation to His perfection. How could any comparison be possible? It is rather human beings, and particularly the people of neglect, who see perfection in terms of comparison.

For example, a private shows complete obedience and respect to his corporal. It seems to him that all benefits come from him and he thinks little of the king. Even if he does think of him, it is still to the corporal that he shows his gratitude. So it is said to the private: "See here! The king is much greater than your corporal, it is only him that you should thank." Now this sentence does not compare the king's imperial commandership,

which is actual, with the corporal's command, which is partial and only apparent; because to do so would be meaningless. The private prefers the corporal and loves and thanks only him as a result of what he considers important and how he sees his relations with the corporal.

Similarly, when apparent causes are imagined to be the creator and bestower of bounties in the view of the people of neglect, they become a veil to the True Bestower of Bounties. Such neglectful people cling onto causes and suppose that bounties and favours are from them; they praise and acclaim them. The Qur'an says: "God Almighty is a greater, more excellent Creator, a far better Bestower of Bounties. So look to Him, and thank Him."

FOURTH INDICATION:

Just as there may be comparison between actual beings and preference for some over others, so there may be comparisons between possible or even hypothetical things and preference. Numerous degrees or levels are present in the true natures of most things. So too, in the view of the intellect, innumerable degrees may be present in the true natures of the divine names and sacred attributes. Whereas God Almighty is at the most perfect and excellent of all the possible and imagined degrees of those attributes and names. The whole universe witnesses to this truth through all its perfections. "His are the Most Beautiful Names"(17:110, etc.), "describing all His names as the most excellent," expresses this meaning.

FIFTH INDICATION:

This use of the comparative and superlative is not to be understood in terms of creatures, but in terms of the fact that God Almighty has two sorts of manifestations and attributes.

The First Sort:In accordance with the mystery of His unity, this consists of His disposal over creatures under the veil of causes and intermediaries and in the form of universal laws.

The Second Sort:In accordance with the mystery of His oneness, it is His disposal over creatures directly, without veil, regarding each in a particular way. This means that through the mystery of oneness, His bestowal, creation, and grandeur which are direct, are greater and more elevated and excellent than the works of His bestowal, creation, and grandeur which are apparent through the manifestations of causes and intermediaries.

For example, let us suppose there is a king, but he is a saint-king. He has great numbers of officials and commanders but they are only veils, for the authority and execution of all matters are directly in his hand. The king's power of disposal and execution of affairs are of two kinds:

The First Kind:The execution of affairs he demonstrates and the commands

he gives through a universal law in the form of visible officials and commanders in accordance with their abilities and ranks.

The Second Kind:This is not through universal laws. He does not make visible officials a veil; his execution of affairs and royal favours are direct and may be described as more elevated and excellent.

In the same way, the Creator of the universe, the Monarch of Pre-Eternity and Post-Eternity, has made numerous causes and intermediaries veils to His execution of affairs and has demonstrated the majesty of His dominicality. But He left private telephones in His servants' hearts so that they might leave causes behind and turn directly to Him, and might declare: "You alone do we worship and You alone do we ask for help!"(1:5)

Thus, the meanings of "The Best of Creators," "Most Compassionate of the Compassionate,"and, "God is Most Great"{[*]: Abû Hanîfa, al-Musnad, 148; Abû Yûsuf, Kitâb al-Âthâr, 18; al-Shâfî'î, al-Sunan al-Ma'thûra, 290; Ibn Abî Shayba, al-Musannaf, vi, 75; al-Tabarânî, Mu'jam al-Awsat, v, 28.} look to this meaning, too.

We shall answer the second part of the representative's question with five signs.

The First Sign:

In his question, he said: "If something has no opposite, how can it be perfection?"

The Answer:The questioner does not know what true perfection is. What he has in mind is only relative perfection. For merits, virtues, and qualities that look to something and are acquired relatively to something else are not real, they are relative and weak. If what they look to disappears, then they too will disappear.

For example, the relative pleasure and merits of heat occur through the effect of cold, and the relative pleasure of food, through the effect of the pain of hunger. If the cold and hunger disappear, then the pleasure diminishes. Whereas true pleasure, love, perfection, and virtue are such that they are not constructed on imagining something else. They are present of themselves. They are essential, inherent truths.

Qualities such as the following are like this: the pleasures of existence, life, love, knowledge, mercy, and compassion; and the beauty of light, sight, speech, noble-heartedness, fine character, and form; the perfection of essence and of attribute and perfection in actions. Whether or not there is something else, these qualities will not change. Thus, all the perfections of the Glorious Fashioner, the Beauteous Maker, the Perfect Creator are true perfections; they are essential and what is other than Him cannot affect Him. They can only be recipients.

The Second Sign:

Sayyid Sharif al-Jurjani wrote in Sharh al-Mawaqif:"The cause of love is either pleasure, benefit, resemblance (that is, inclination towards creatures of same kind), or perfection. For perfection is loved for itself." {[*]: See, Sayyid Sharîf al-Jurjânî, Sharh al-Mawâqif, vi, 138.} That is to say, if you love something, you love it either because of the pleasure it affords, or the benefits it brings, or because it is similar in kind like the inclination towards children, or because it possesses some perfection. If it is for perfection, no other cause or purpose is necessary; it is loved purely for itself. For example, in the olden days everybody loved people who possessed perfection; even if they had no connection with them they would still love them admiringly.

Thus, since all God Almighty's perfections and qualities and all the degrees in His beautiful names are true perfections, they are loved for themselves. The Glorious One, Who is the true beloved, loves His perfections, which are true perfections, and the beauties of His attributes and names in a manner appropriate to Himself. And He loves the good qualities of His art and creatures, which are mirrors reflecting those perfections.

He loves His prophets and saints, especially the Most Noble Beloved (Upon whom be blessings and peace), who is the Lord of the Prophets and Prince of the Saints. That is, with His love for His own beauty, He loves His Beloved One (UWBP), who is the mirror to that beauty. With His love for His own names, He loves His Beloved (UWBP) and his brothers who are comprehensive and aware loci of those names' manifestations. With His love for His art, He loves His Beloved (UWBP) and those like him who are heralds and exhibitors of that art. With His love for His artefacts, He loves His Beloved (UWBP) and those who follow him who appreciate and admire those artefacts and respond to them saying: "What wonders God has willed! How beautifully they have been made." And with His love for the good qualities of His creatures, He loves His Most Noble Beloved (UWBP) and his followers and brothers in whom are united the finest of moral qualities.

The Third Sign:

All the perfections in all the universe are signs and indications of a Glorious Being's perfection and beauty. Indeed, all the goodness, perfection, and beauty in the universe is but a pale shadow in relation to His true perfection. We shall mention briefly five proofs of this truth.

First Proof:A perfect, splendidly adorned and decorated palace plainly points to perfect skill and craftsmanship. And the craftsmanship and art, which is a perfect act, plainly points to a perfect author, master, and craftsman

together with his titles and names like fashioner and adorner. And those perfect names doubtlessly point to the master's perfect and skilful attributes. And that perfect skill and those attributes self-evidently point to his perfect ability and faculty. And that perfect ability and faculty necessarily point to the perfection of his essence and the exaltedness of his nature.

In exactly the same way, this palace of the universe, this perfect and adorned work of art, self-evidently points to actions of the utmost perfection. For perfections in works of art result from perfection of action; they demonstrate it. And perfection of actions point to a Perfect Author and the perfect names of that Author. That is, in relation to the works of art, they point to the perfection of such names as Planner, Fashioner, All-Wise, All-Compassionate, and Adorner.

Moreover, the perfection of the names and titles, without any doubt, point to the Author's perfect attributes. For if the attributes were not perfect, the names and titles which originate from the attributes would not be perfect. And the perfection of the attributes self-evidently points to the perfection of His functioning essence, because it is from the functioning essence that the attributes proceed. And the perfection of essential functions points at the degree of knowledge of certainty to the perfection of the functioning essence. It points to a perfection so worthy that although the light of the perfection passes through the veils of functions, attributes, names, actions, and works of art, it still demonstrates the goodness, beauty, and perfection to be seen to this great extent in the universe,

Thus, after the existence of this degree of true, essential perfection has been established with cogent proofs what importance remains for relative perfections, which look to other things and which exist only in so far as they gain superiority over their likes and opposites? You may understand, then, just how paltry they become.

Second Proof:When the universe is studied as something from which lessons are to be taken, the conscience and heart may conjecture and perceive the following: the one who has so beautified and adorned the universe with all manner of fine things, must himself possess an infinite degree of beauty and perfection so that he might make it thus.

Third Proof:It is a well-known fact that works of art which are well-proportioned, symmetrical, perfect, and beautiful are based on an exceedingly well-drawn-up plan. And a perfectly drawn plan points to a perfectly sound knowledge, fine intellect, and refined faculty of spirit. That is to say, it is the spirit's immaterial beauty which is manifested in art by means of knowledge. Thus, the universe, with its innumerable material fine qualities, is formed of the distillations of immaterial fine qualities pertaining to

knowledge. And those immaterial qualities pertaining to knowledge and those perfections are certainly the manifestations of an infinite, eternal loveliness, beauty, and perfection.

Fourth Proof:It is obvious that that which gives light must possess light, and that which illuminates must be luminous, that bounty comes from riches, and kindness proceeds from one who is kind. Since this so, since all this loveliness and beauty is given to the universe and perfection is bestowed on beings, they point to an eternal beauty as light points to the sun.

Beings pass over the face of the earth like a vast river sparkling with flashes of perfection. In the same way that a river sparkles with manifestations of the sun, the flood of beings momentarily sparkles with flashes of loveliness, beauty, and perfection, and then is gone. And the beings following after them display the same flashes and sparkling. It may be understood from this that just as the manifestations and instances of beauty on the flowing bubbles of water are not from themselves, but are manifestations and instances of beauty from the light of a sun, so the qualities and perfections which glisten briefly on the flood of the universe are the flashes of the beauty of an Eternal Sun's names.

Yes, the annihilation of the mirrors and the vanishing of beings occurs together with perpetual manifestation and constant effulgence. It is clear from the manifestations appearing that their apparent beauty is not theirs; they are rather eloquent manifestos and clear proofs of a Transcendent Beauty and Renewed Munificence; of the Necessarily Existent, the Loving One, the Undying One.

Fifth Proof:If four people who have arrived via four different routes all speak of the same event, it suggests with a certainty born of unanimity that the event definitely occurred. Thus, although their ways, dispositions, abilities, and times were all different, all the scholars of religion with their different ranks, the saints and purified ones with their different paths and ways, and the true philosophers with their different creeds are in agreement. They are the people of illumination and experiential knowledge, who have unveiled the secrets of the cosmos and have observed and borne witness to the truth - through their unveilings, illuminations, and witnessings, they have unanimously agreed that the qualities and perfections to be seen in the mirrors and displays of the universe and its beings, are the manifestations of a Single Necessarily Existent One's perfection and the manifestations of the beauty of His names.

Their consensus and accord, then, constitutes an unshakeable proof.

Let us suppose that in order not to hear this Sign, the representative of the people of misguidance was compelled to stop up his ears and flee. For

certainly, like bats, heads so plunged into darkness cannot endure these lights. In which case, from here on we shall consider them little, if at all.

The Fourth Sign:

Rather than looking to its likes and opposites, the pleasure, loveliness, and beauty of a thing look to where those qualities are manifested. For example, generosity is a fine and pleasing attribute. The pleasure a generous person obtains from the joy and pleasure of those he has favoured is thousands of times more gratifying than the relative pleasure obtained from feeling superior to other generous people.

Also, a kind and compassionate person receives true pleasure proportionately to those towards whom he has been compassionate find ease and comfort. For example, the pleasure a mother receives from the happiness and comfort of her children, because of her compassion, is so strong she would sacrifice her very soul for their comfort. The pleasure of such compassion will even make a hen attack a lion in order to protect her chicks.

Thus, the true pleasure, goodness, happiness and perfection in elevated attributes do not look to peers and opposites, but to their dependants and the places they are manifested. The beauty, therefore, of the Glorious and Perfect One's mercy, Who is Ever-Living and Self-Subsistent, Clement and Benevolent, Compassionate and Merciful, looks to those who receive His mercy.

There are endless degrees in the happiness, ease and joy of those who receive the manifestation of His mercy and compassion, and especially those who receive its endless varieties in everlasting Paradise. We may understand that, according to the degrees of their happiness and joy, the Merciful and Compassionate One experiences exalted, pure, holy, and beautiful meanings, like fondness and love, in a manner appropriate to Him, that may be described through qualities which are proper to Him. He possesses utterly pure and holy qualities which we may not mention because the Shari'a does not permit it, but which may be described as sacred pleasure, holy love, pure joy and sacred happiness. We have proved in many places that they are infinitely more exalted, elevated, holy, and pure than the love, joy, and happiness that we see in the universe and may perceive among creatures. If you wish to take a look at a flash of those meanings, then look through the telescope of the following comparisons.

For example, a noble-hearted, magnanimous personage laid out a fine banquet on his magnificent voyaging ship in order to feed the poor, the needy, and hungry. Then he himself watched from on deck. You can understand how pleased and happy the thankful pleasure and appreciative gratitude of the poor, hungry and needy made that generous personage; how much it gratified him.

Man is not the true owner of even the humblest repast and is merely like a distributor. Therefore, if his joy is thus, you can draw an analogy with the sacred meanings of love and results of mercy that pertain to the Merciful and Compassionate One, which we are powerless to express. For He causes men, jinn, and animals to journey in the seas of space, and to board the mighty earth, which is a dominical ship. Then, loading the table of the face of the earth with innumerable varieties of foods, He invites all living creatures to the feast, which is a sort of light snack or appetizer. For besides this, He will make each of every sort of perfect delight a table laden with bounties in a permanent and everlasting realm. He will inaugurate an unending and comprehensive banquet of innumerable pleasures and subtle wonders, which will be true food for His countless and endlessly needy and yearning slaves.

And, for example, a skilful and practised craftsman who likes to display his ingenuity, after inventing an object like a gramophone which plays without records, will set it up, try it out and then show it off. If it gives the desired and expected results perfectly, how proud will its inventor feel, how pleased and gratified will he be. He will say to himself: "May God bless this!"

And so, if an insignificant man is so pleased with the smooth working of a gramophone and with his craftsmanship which is only superficial, for in reality he creates nothing, then how should the All-Glorious Maker be? For He created the mighty universe as an orchestra and gramophone, and He made the earth, and all the animate creatures on it, and among animate creatures especially man. And man's head He created in such a fashion that it is a dominical gramophone and divine orchestra so that science and philosophy are struck with wonderment at the art and craftsmanship displayed in it.

Thus, all these beings show all the results desired of them to the utmost degree and in the best possible way. They are completely obedient to the commands that give them existence, which are described by the creatures' particular worship and glorification and their appointed salutations to God. The pride, pleasure and joy together with the sacred meanings and pure qualities, which we are unable to describe, that are obtained from these and from the attainment of the dominical aims sought from the beings, are so exalted and holy that if all the minds of humankind were to unite and become one mind, it would still be unable to reach or comprehend their substance.

And another example. What pleasure and enjoyment a just ruler who loves to enforce justice and right receives from granting the oppressed their

rights and receiving their thanks and from punishing the wrongdoers and taking revenge for the oppressed. You can draw an analogy with the sacred meanings pertaining to the Absolutely Wise One, the Truly Just One, the All-Compelling and Glorious One, which arise from establishing justice, and not only for men and jinn, but for all creatures.

That is to say, the sacred meanings arising from bestowing the right of existence and the right of life on everything, from protecting existence and life from aggressors, and from arresting and restraining those ghastly creatures from their aggression; and that arise especially from the judgement of men and jinn at the Great Gathering in the realm of the hereafter. And besides this, the sacred meanings arising from the greatest manifestation of justice and wisdom that is apparent in animate creatures.

Thus, as may be seen from these three examples, a great many degrees of loveliness, beauty, grace, and perfection are present in all the thousand and one divine names, just as there are a great many degrees of love, pride, glory, and grandeur.

It is because of this that the elevated and authoritative saints who manifested the name of Loving One said: "Love is the very leaven of the universe. It is through love that all beings are in motion. It is from love that the laws of attraction, affinity, and ecstasy present in all beings spring." One of them wrote the following:

The firmament is intoxicated, the angels and the stars are intoxicated,

The heavens are intoxicated, the moon and the earth are intoxicated,

The elements are intoxicated, the plants, trees and mankind are intoxicated,

Animate creatures are all intoxicated,

All the particles of all beings are altogether intoxicated, and yet more intoxicated.

That is to say, everyone receives the manifestation of divine love and is intoxicated in accordance with his capacity. It is well-known that every heart has affection for someone who bestows kindnesses on it, and that it loves true perfection and is enamoured of noble beauty. And the heart loves even more one who bestows kindnesses, not only on itself, but also on those it loves and feels compassion for.

And so, as we explained before, may it not be understood from the following just how deserving of love and passion is the All-Beauteous and Glorious One, the All-Perfect Beloved One, and how intoxicated and giddy is the whole universe with love of Him? For He is named with a thousand names each of which is the source of thousands of perfections and the

means for thousands of degrees of beauty. And through His bounties, in all the names are thousands of treasuries containing bounties, and He makes all those beings we love happy.

It is because of this mystery that the saints who manifested the name of Loving One declared: "We do not want Paradise. One flash of the divine love will suffice us for ever."

It is also because of this that as is recorded in the Hadith: "A minute's vision of the divine beauteousness in Paradise will far surpass all its other delights." {[*]: See, Muslim, Îmân, 297; Ibn Mâja, Muqaddima, 13; Musnad, iv, 333; al-Daylamî, al-Musnad, iv, 356; al-Shâfî'î, al-Musnad, ii, 389.}

Thus, these endless perfections of love occur only through the All-Glorious One's names and His creatures within the sphere of His unity and oneness. That is to say, those perfections that are imagined to exist outside that sphere are not perfections at all.

The Fifth Sign:

The Fifth Sign consists of five points.

First Point:The representative of the people of misguidance said next: "The world is execrated in your Hadiths {[*]: See, Tirmidhî, Zuhd, 14; Ibn Mâja, Zuhd, 3; Dârimî, Muqaddima, 32.} and called 'carrion.' {[*]: See, al-Daylamî, al-Musnad, i, 141-2; al-'Ajlûnî, Kashf al-Khafâ', i, 492.} Also, all the saints and people of truth have contempt for the world, they say that it is pernicious and unclean. Whereas, you show it to be the means and proof of all divine perfections and speak of it rapturously."

The Answer:The world has three faces.

Its First Facelooks to God Almighty's names; it displays their impress. It is a mirror to them, reflecting their meanings. This face of the world consists of innumerable letters or missives describing the Eternally Besought One. This face is utterly beautiful and is worthy of love, not loathing.

Its Second Facelooks to the hereafter. It is the seedbed of the hereafter and arable field for Paradise. It is the flower bed of mercy. {[*]: See, al-Ghazâlî, Ihyâ' 'Ulûm al-Dîn, iv, 19; al-Sahâwî, al-Maqâsid al-Hasana, 497; 'Alî al-Qârî, al-Asrâr al-Marfû'a, 205; al-'Ajlûnî, Kashf al-Khafâ', i, 495.} This face is also beautiful like the first one and is deserving of love not contempt.

Its Third Facelooks to man's base appetites. It is a veil of neglect and a plaything for satisfying the desires of the worldly. This face is ugly because it is transient and mortal; it is full of pain and it deceives. The contempt described in the Hadith and the loathing of the people of truth, then, is for this face.

The importance and approbation which the All-Wise Qur'an demonstrates towards the universe and all beings is towards the first two faces. It

is the first two faces of the world that the Companions of the Prophet (Upon whom be blessings and peace) and other people of God seek.

There are four classes of people who have contempt for the world.

The First:Those who seek knowledge of God. They have contempt for it because it is a barrier to knowledge, love, and worship of God.

The Second:Those who look to the hereafter. They see the world as ugly either because unavoidable worldly matters prevent them from doing works pertaining to the hereafter. Or, due to their elevated degree of belief, they see it as ugly in relation to the perfections and beauties of Paradise.

Indeed, in the same way that a handsome man will appear ugly when compared to the Prophet Joseph (Upon whom be peace), however valuable the qualities of this world, they become as nothing when compared to those of Paradise.

The Third:These people have contempt for this world because they cannot obtain it. This contempt arises not from loathing but from love.

The Fourth:These people have contempt for the world because although they obtain it, it does not stay, it leaves them. And this vexes them. They insult it in order to console themselves and say it is foul. But this arises from love of the world, whereas acceptable contempt arises from love of the hereafter and the love that springs from knowledge of God.

That is to say, acceptable contempt is of the first two kinds. May God Almighty make us like those people. Amen.

IN VENERATION OF THE LORD OF THE PROPHETS

* * *

Third Stopping-Place

In the Name of God, the Merciful, the Compassionate

And there is nothing but it glorifies Him with praise.(17:44)

FIRST TOPIC

According to the meaning of "And there is nothing but it glorifies Him with praise,"everything has numerous aspects that give onto God Almighty like windows.

The realities of all beings and of the universe are based on the divine names. Each being's reality is based on one name or on many. The attributes of things and the arts they display are also based on and rely upon a name. True natural science is based on the name of All-Wise, true medicine on the name of Healer, and geometry on the name of Determiner, and so on. In the same way that all the sciences are based on and come to an end in a name, the realities of all arts and sciences, and of all human attainments, are based on the divine names. Indeed, one group of the most learned of the saints stated that the divine names constitute the true reality of things, while the essences of things are only shadows of that reality. They said too that even only apparently as many as twenty manifestations and impresses of the divine names may be seen on a single living creature. We shall try to make this subtle yet vast truth easier to understand by means of a comparison, and shall analyze it by passing it through a sieve two or three times as it were. However long our discussion, it would still be short, but one should not become bored.

When a skilful portraitist or sculptor wishes to paint a picture of a beautiful flower or to sculpt a great beauty belonging to humankind's fair sex, firstly he determines the general shapes of those two objects with a few lines. He determines these by ordering and adjusting them, by estimating and measuring them. And this he does according to rules and limits defined by geometry.

It is clear that this ordering and measuring is carried out with knowledge and wisdom or purpose. That is to say, the acts of ordering and limiting turn on the compasses of knowledge and wisdom. In which case, the meanings of knowledge and wisdom govern behind the ordering and limiting.

The compasses of knowledge and wisdom, then, point to themselves and they demonstrate that, within those limits, they have begun the portrayal of small particulars like the eyes, ears, nose, leaves, and stamens.

Now we see that the members determined by the motion of those inner compasses are taking shape artistically and carefully. Since this is so, the one who turns these knowledge- and wisdom-compasses possesses meanings of craftsmanship and care; it is these latter that command and then display themselves.

It is understood from this that they point to inherent qualities of beauty and adornment. Since this is so, what makes the craftsmanship and care function is the will to beautify and the intention to decorate. In which case, it is at their command that the artist begins to adorn and illuminate. He gives a smiling and living form to the statue and flower. And what makes this meaning of beautifying and illuminating function is surely the meaning of favouring and munificence.

Yes, these two meanings govern him to such a degree that, quite simply, the flower is an embodied favour, and the statue, embodied munificence. So now it is the meanings of making loved and known that impel the meanings of favouring and munificence and make them work. That is, behind the latter two meanings, the meanings of making himself known through his art and making people love him govern.

This making loved and known, without a doubt arise from an inclination toward being merciful and the will to bestow bounties. So, since mercy and the will to bestow bounties are governing behind them, he will adorn the statue with all sorts of bounties and also bestow the form of the flower as a present. Thus, he fills the statue's hands and pockets with precious bounties and bestows the form of the flower as jewels. That is to say, what makes his mercy and will to bestow function is a feeling of gentleness and pity. That is, the meaning of pity and gentleness impels the mercy and bounty.

Furthermore, what impels and makes manifest the meaning of pity and gentleness within that person, who is self-sufficient and needs no one, are the meanings of beauty and perfection. These desire to be manifested. And as for love and mercy, which are the sweetest and most delightful parts of that beauty, they desire to be seen in the mirror of art and to see themselves through the eyes of yearning admirers.

That is to say, since beauty and perfection are loved for themselves, they love themselves above everything. They are also both loveliness and love. The union of beauty and love stems from this point. Since beauty loves itself, it desires to see itself in mirrors. Thus all the lovable bounties

and beautiful fruits which were set on the statue and on the picture bear the flashes, each according to its capacity, of that meaning of beauty. They display those flashes both to the owner of the beauty and to others.

In exactly the same way, the All-Wise Maker delimits, orders and gives determined proportions and shapes to all things, particular and universal, through the manifestation of His names; to Paradise and this world, the heavens and the earth, plants and animals, men and jinn, angels and spirit beings. By doing this, He causes them to recite His names of Determiner, Orderer, and Giver of Form.

He determines the limits of their general shapes in such a manner that He displays His names of All-Knowing and All-Wise. Then, through the definition of knowledge and wisdom, He begins to form them within those limits. He does this in such a way that He displays the meanings of craftsmanship and care and His names of Maker and Munificent.

Next, with the miraculous hand of art and the brush of munificence He gives the colours of beauty and adornment to the members of that form, whether a single human being or a single flower, like the eyes, ears, leaves, and stamens. If it is the earth, He gives the colours of beauty and adornment to its minerals, plants and animals. If it is Paradise, He gives the colours of beauty and adornment to its gardens, palaces, and houris. And so on. You can make analogies for the rest, too.

Furthermore, He adorns and illuminates in such a fashion that the meanings of favouring and munificence are predominant in those objects. They govern to a degree where those adorned beings, those illuminated artefacts, become like embodied favours and incarnate munificence. They mention the names of Gracious and Munificent.

Next, what impels the favouring and munificence to manifest are clearly the actions of making loved and known. That is, the qualities of making Himself loved by animate creatures and known by conscious ones. They cause animate and conscious beings to recite the names of Loving and Known One behind the names of Gracious and Munificent, and for this recitation, which is performed by the very mode of their beings, to be heard.

Then, embellishing those adorned and beautiful creatures with delicious fruits and lovable results, He turns from adorning to bestowing bounties, from graciousness to compassionateness. He causes them to recite the names of Bestower and Compassionate and displays the manifestation of those two names behind the outer veils.

Next, what impels that One, Who is absolutely without need, to manifest these names of Compassionate and Munificent are the qualities of

mercy and gentleness, which display the names of Gentle and Merciful and cause them to be recited.

And what impels the meanings of mercifulness and gentleness to manifest are doubtless, an essential beauty and perfection which desire to become evident; they cause the name of Beautiful, and the names of Loving and Compassionate, which are within the name of Beautiful, to be recited. For beauty is loved for itself. Beauty and one possessing beauty love themselves. Moreover, it is both loveliness and love.

Perfection, also, is loved for itself; no other cause is necessary. It is both lover and beloved. Since a beauty that is at the utmost degree of perfection and a perfection that is at the utmost degree of beauty are loved and are worthy of love to the utmost degree, most certainly will they desire to see and to exhibit themselves through displaying their flashes and manifestations in mirrors, in accordance with the capacity of the mirrors.

That is to say, the beauty and perfection essential to the All-Glorious Maker, the All-Wise One of Beauty, the All-Powerful One of Perfection, require the qualities of mercy and gentleness, and impel the names of Merciful and Gentle to be manifested.

As for mercy and gentleness, through displaying compassion and bounty, they impel the manifestation of the names of Compassionate and Bestower.

And compassionateness and bestowal require the qualities of making known and loved and impel the names of Loving and Known One to be manifested.

Making known and loved impel the meanings of favouring and munificence and display them on some of the facets of those artefacts; they cause the names of Gracious and Munificent to be recited amongst them.

As for the qualities of graciousness and munificence, they impel the acts of adorning and illuminating. They cause the names of Adorner and Illuminer to be recited by the tongues of the artefacts' beauty and luminosity.

And the qualities of adorning and beautifying require the meanings of craftsmanship and care. They cause the names of Maker and Bountiful to be recited by the beautiful features of the artefacts.

As for craftsmanship and care, they require knowledge and wisdom, and they cause the names of All-Wise and All-Knowing to be recited by their well-ordered, wise, and purposeful members.

And knowledge and wisdom require the acts of ordering, forming, and shaping. They display the names of Determiner and Giver of Form, causing them to be recited by the artefact in its entirety, through its form.

Thus, the All-Glorious Maker has made all His creatures or artefacts in such a way that He causes most of them, and especially animate beings, to recite numerous divine names. It is as if He has dressed each creature in twenty different shirts, one on top of another or has enfolded them in twenty veils, and on each shirt or veil He has inscribed different names.

For example, as was demonstrated in the comparison, there are many pages in what is only apparent in the creation of a beautiful member of humankind's fair sex or of a beautiful flower. From these two small and particular examples you can draw analogies with other large and universal creatures.

The First Page:It is the state which demonstrates the general shape and proportion. It mentions the names of O Giver of Form! O Determiner! O Orderer!

The Second Page:This is the plain and unadorned state of the human being and flower in the comparison, which occurs with the disclosure of the forms of all the different members of those two creatures. Many names, like All-Knowing and All-Wise, for example, are written on this page.

The Third Page:Through bestowing a different beauty and adornment on all the different members of those two creatures, many names like Maker and Designer, for example, are written on this page.

The Fourth Page:Such beauty and adornment are given to those two artefacts it is as though they have become embodied favours and munificence. This page mentions and recites numerous names, like for example, O Gracious One! O Munificent One!

The Fifth Page:Through attaching delicious fruits to the flower and lovable children and a fine character to the beautiful woman, this page recites names like O Loving One! O Compassionate One! O Bestower of Bounties!

The Sixth Page:On this page of bestowal and bounties, names like O Merciful One! O Gentle One! are recited.

The Seventh Page:Flashes of such beauty are apparent in these bounties and results that they are worthy of a sincere gratitude and pure love which have been kneaded with true desire and compassion. On this page, the names of O Beauteous One of Perfection! O Perfect One of Beauty! are inscribed and recited.

Thus, if the beautiful flower and human being display this number of names, and that only in material and apparent form, you can conclude what exalted and universal names all flowers and animate creatures, as well as vast, universal beings, cause to be recited.

You can also conclude how many luminous, sacred names, like Ever-Living

and Self-Subsistent One, and Giver of Life, man recites and causes to be recited by reason of his spirit, heart, mind, and through the pages of life and other subtle qualities.

Thus, Paradise is a flower. The company of houris is also a flower. The face of the earth is a flower. The spring is a flower. The heavens are a flower, while the stars are their gilded embroideries. And the sun is a flower, while the seven colours in its light are the flower's embroidered colours.

The universe is a beautiful, huge human being, in the same way that each human being is a miniature universe. The company of houris, the assembly of spirit beings, the realm of angels, the congregation of jinn, and humankind, have all been formed, ordered, and created as if they were beautiful individuals. Just as they all display the Beauteous Maker's names through their universality, as does each individual singly, so are they all different mirrors to His beauty and perfection, mercy and love. All are truthful witnesses to His infinite beauty and perfection, mercy and love. All are signs and tokens of that beauty and perfection, mercy and love.

Thus, this infinite number of different sorts of perfections occurs within the sphere of divine unity and oneness. That is to say, what are imagined to be perfections outside that sphere are not perfections at all.

Understand therefore that the reality of beings is based on and relies on the divine names; rather, that their true realities are the manifestations of those names; and that everything mentions and glorifies its Maker with numerous tongues in numerous ways.

And understand one meaning of the verse:

And there is not a single thing but extols His glory and praise.(17:44)

Say, "Glory be to Him Who is hidden in the intensity of His manifestation." And understand one reason why phrases like the following are repeatedly mentioned at the end of the Qur'an's verses:

And He is the Mighty, the Wise.(3:62, etc.) * And He is the Oft-Forgiving, Most Merciful.(42:5, etc.) * And He is All-Knowing, All-Powerful.(30:54, etc.)

If you are unable to read the names in a flower and cannot see them clearly, look at Paradise, study the spring, watch the face of the earth. You will be able to read clearly the names written there, for they are the huge flowers of mercy. You will be able to see and understand their impresses and manifestations.

* * *

The Second Point of the Second Topic

When the representative of the people of misguidance could find no support or basis on which to build his misguidance and was thus defeated in argument, he said the following:

"I consider happiness in this world and life's pleasures, and the progress of civilization and perfection of arts as all lying in refusal to think of the hereafter and to know God, in love of this world, in absolute freedom and licence and in relying exclusively on myself. And in so doing I have drawn most men onto this path, through the assistance of Satan, and continue to do so."

The Answer:We say, in the name of the Qur'an: O wretched man! Come to your senses! Do not listen to the representative of the people of misguidance. If you do listen to him, your loss will be so great that your intelligence, spirit, and heart will shudder even to imagine it. There are two paths in front of you.

The First:The path of wretchedness laid out in front of you by the representative of the people of misguidance.

The Second:The path of happiness defined for you by the All-Wise Qur'an.

You will have noted and understood numerous comparisons between these two paths in the Words, particularly the Short Words. So, note and understand now one of those thousands of comparisons which is suitable to this discussion.

The path of assigning partners to God, misguidance, dissipation and vice causes man to fall to the lowest degree. Afflicted with infinite pains, he is forced to bear an infinitely heavy load on his weak and powerless shoulders. For if man does not recognize God and place his trust in Him, he becomes extremely weak and impotent, needy and impoverished, a suffering, grieving and ephemeral animal, exposed to endless misfortunes. Suffering continuously the pain of separation from all the objects of love and attachment, he will ultimately abandon all of his loved ones and go alone to the darkness of the grave.

Throughout his life, he struggles vainly, with an extremely limited will, slight power, a short lifespan and dull mind, against infinite pains and hopes. To no avail, he strives to attain innumerable desires and goals.

Even though he is unable to bear the burden of his own being, he takes the load of the vast world onto his wretched shoulders and mind. He suffers the torment of Hell before even arriving there.

Indeed, in order to avoid feeling this grievous pain, this awesome spiritual torment, the people of misguidance have recourse to a drunkenness that is like a form of stupor and thus are temporarily able to avoid feeling their pain. But when they do feel it, they suddenly feel the proximity of the grave. For whoever is not a true bondsman of God Almighty will imagine that he owns himself. But with his partial and limited will and his petty power and strength, he is unable to administer and control his being in this tempestuous world. He sees thousands of different sorts of enemy attacking his life, from harmful microbes to earthquakes. In an awesome state of painful fear he looks towards the door of the grave, that at all times appears dreadful to him.

While in this state, man will also be troubled by the state of the world and of mankind, for as a human being he is attached to both. But, he does not imagine them to be in the control of One All-Wise, All-Knowing, All-Powerful, Merciful and Generous, and has attributed them instead to chance and to nature. And so, together with his own pains, he suffers also the pains of the world and of mankind. Earthquakes, plagues, storms, famine and scarcity, separation and decease; all of this torments him in the most painful and sombre fashion.

But such a man is not worthy of pity and sympathy, for he himself is responsible for it.

In the Eighth Word is a comparison between two brothers who entered a well. One was not content with a refreshing, sweet, reputable, pleasant and licit drink at a splendid feast with pleasant friends in a beautiful garden and so drank some ugly, unclean wine in order to obtain illicit, impure pleasure. He became drunk and then imagined himself to be in some foul place in the middle of winter surrounded by wild beasts, and trembling cried out.

But such a man is not worthy of pity, for he imagined his honourable and blessed companions to be monsters, and thus insulted them. He also imagined the delicious foods and clean dishes at the feast to be impure and filthy stones and began smashing them; and the respected books and profound writings there to be meaningless and banal designs, and so ripped them up and trod on them.

Such a person is not merely unworthy of sympathy, indeed, he deserves a good beating.

In exactly the same way, a person who, through incorrect choice and the

lunacy of misguidance, is intoxicated with unbelief, imagines this hospice of the world, which belongs to the All-Wise Maker, to be the plaything of chance and natural forces. He fancies the passage of creatures into the World of the Unseen, that is in fact renewing the manifestation of the divine names, to be execution and annihilation. He supposes the echoes of those creatures' glorification of God, who are accomplishing their duties with the passing of time, to be the lamentations of death and eternal separation. He deems the pages of created beings, which are inscriptions of the Eternally Besought One, to be meaningless and confused. He imagines the door of the grave, which opens onto the world of mercy, to be the entrance to the darkness of non-existence. And he deems the appointed hour, which is in reality an invitation to join his true friends, to be the onset of separation from all of them.

Such a person both brings upon himself grievous, ghastly torments, and denies, denigrates and insults all beings and God's names and His inscriptions. He is, therefore, not only unworthy of compassion and sympathy but also deserving of severe punishment. He is not in any way worthy of pity.

O wretched people of misguidance and dissipation! What accomplishment of yours, what art, what perfection, what civilization, what progress, can confront this awesome silence of the grave, this crushing despair? Where can you find the true consolation that is the most urgent need of the human spirit?

What nature, what causality, what partner ascribed by you to God, what discovery, what nationality, what false object of worship, in each of which you place so much trust and to which you attribute God's works and His sustaining bounties, which of them can deliver you from the darkness of death that you imagine to be eternal annihilation? Which of them can enable you to cross the frontiers of the grave, the boundaries of the Intermediate Realm, the marches of the plain of resurrection, the Bridge of Sirat? Or can bring about your eternal happiness?

But know that most definitely you will travel on this path for you cannot close the door of the grave. And the traveller on such a path ought to rely on one whose control and command embraces all this vast sphere and its extensive boundaries.

O wretched people of misguidance and neglect! In accordance with the principle, the consequence of an illicit love is suffering a merciless torment, you are suffering a fully justified punishment, for you are unlawfully employing your innate capacity for love, knowledge, thanks and worship that relate properly to God Almighty's essence, attributes and names, on your own soul and the life of this world.

You have lavished the love that belongs to God Almighty on yourself. Your own soul has become your beloved and will cause you endless suffering: you are not giving true peace to that beloved. You are suffering constantly because you do not hand it over to the Possessor of Absolute Power Who is the only true beloved and you do not trust wholly in Him.

You suffer further misfortunes because you give to the world the love that belongs to God Almighty's names and attributes and divide up the works of His art among causes in the world. One group of those innumerable beloveds of yours will turn their backs on you and leave you without even saying good-bye. Another group will not even recognize you, or if they do, they will not love you. Or if they love you, their love will be of no use. You will constantly suffer from innumerable separations and farewells without hope of return.

This, then, is the essence and true nature of what the people of misguidance call life's happiness, human perfection, the advantages of civilization, and the pleasure of freedom. Dissipation and intoxication are but a veil; they temporarily block all feeling. So, say, "I spit on the intelligence of those who follow such a path."

But as for the luminous highway of the Qur'an, it cures with the truths of belief all the wounds of the people of misguidance. It disperses all the gloom and darkness of that first path. It closes the door on all misguidance and perdition.

It cures man's weakness, powerlessness, poverty and need with trust in One All-Powerful and Compassionate. For, handing over the burden of his life and being to His power and mercy instead of loading it on himself, man finds ease and comfort as if he were riding on his own life and soul. The Qur'an states that he is not a rational animal, but a true man and a well-accepted guest of the All-Merciful.

It gently cures man of the wounds inflicted on him by the transience of the world, the ephemeral nature of things and the love of them, and delivers him from the darkness of delusion and fancy. It does this by showing the world to be a guesthouse of the All-Merciful, and the beings in it to be mirrors to the divine names and ever-fresh inscriptions of the Eternally Besought One.

It shows death and the appointed hour to be the bridge to the Intermediate Realm and the prelude to joining and meeting beloved ones already in the world of eternity. It thus cures the wounds inflicted by the notion of death as eternal separation, as held by the people of misguidance. It demonstrates that separation is in fact the truest form of meeting.

Further, by establishing that the grave is a door opening onto the world

of mercy, an abode of happiness, a garden of Paradise, the luminous realm of the All-Merciful One, it dispels man's terror and fear and shows that the apparently painful, troublesome and unpleasant journey to the Intermediate Realm is in fact the most pleasurable, enjoyable and joyous of journeys. With the grave, it shuts the dragon's mouth and opens the door onto a beautiful garden; that is, it shows that the grave is not a dragon's mouth but is, rather, a door opening onto the garden of mercy.

The Qur'an also says to the believer, "Since you have only partial and restricted choice, hand over your affairs to your Owner's universal will. Since your power is slight, rely on that of the Possessor of Absolute Power. Since your life is brief, think of eternal life. Do not fret! There is an unending life. If your mind is dull, let the sun of the Qur'an shine on you. Look with the light of belief, and instead of the firefly of your own mind, all the Qur'an's verses will illumine you like stars.

"You have innumerable hopes and pains; know, then, that infinite reward and limitless mercy await you. You have innumerable desires and aims, so do not think of them and become disturbed. This world cannot contain them; the proper place for them is another realm, and the one who will grant them is one other than yourself."

The Qur'an also says, "O man! You do not own yourself. Indeed, you are totally owned by One Whose power is infinite, an All-Compassionate One of Glory Whose mercy is infinite. Therefore, do not trouble yourself by shouldering the burden of your life, for it is He Who grants you life and administers it.

"Also, the world is not without an owner. So do not be anxious thinking of the state of it and load that burden onto your mind, for the world's Owner is All-Wise and All-Knowing. You are a guest so do not be officious and meddlesome.

"Furthermore, creatures such as men and animals have not been left to their own devices, rather, they are all officials with specific duties. They are watched over by One All-Wise and Compassionate. Do not distress your spirit thinking of their pains and afflictions. Do not try to be more sympathetic and kind-hearted than their All-Compassionate Creator.

"Also, the reins of all those things that are hostile to you, from microbes to plagues, storms, famine and earthquakes, are in the hands of that All-Compassionate All-Wise Being. He is All-Wise and so does nothing in vain. He is All-Compassionate, His mercy is superabundant. There is a form of grace and favour contained in everything He does."

The Qur'an also says, "This world is indeed ephemeral, nevertheless, it produces the necessities for an everlasting world. It is transient and fleeting,

but it yields eternal fruits, and displays the manifestations of an Eternal Being's eternal names. Its pleasures are indeed few and its pains many, but the favours of the All-Merciful and Compassionate One are everlasting, true pleasures. As for the pains of this world, they too yield a sort of pleasure by reason of the reward to be had for enduring them.

"Since the sphere of the licit is sufficient for all the pleasures, delights and joys of the spirit, heart and soul, do not approach the sphere of the illicit. For one pleasure within that sphere sometimes leads to a thousand pains. It will also cause the loss of the All-Merciful One's favours, which are true and lasting pleasures.

"Furthermore, as described above, illicit pleasure on the path of misguidance causes man to fall to the lowest of the low. Then no civilization, no philosophy can provide a remedy for him, and no human progress or scientific advances can deliver him from that deep, dark pit. Whereas, the All-Wise Qur'an elevates man, through belief and good deeds, from the lowest of the low to the highest of the high, and demonstrates that it does this with clear proofs. And it fills in that deep pit with rungs of inner development and spiritual progress.

"Moreover, it facilitates man's long, stormy and troublesome journey towards eternity. It shows him the means for traversing a distance of a thousand years, or rather of fifty thousand years, in a single day.

"Also, by making known the All-Glorious One, the Monarch of Pre-Eternity and Post-Eternity, it confers on man the position of bondsman, guest and official entrusted with specific duties. And it ensures that he travels with the greatest ease both in the guesthouse of this world and in the stages and stopping-places of the Intermediate Realm and the hereafter.

"A loyal official will travel in his monarch's kingdom and pass through the frontiers of each province with ease, journeying by the fastest means, such as by aeroplane, ship or train. Similarly, the person who forms a relation with the Pre-Eternal Monarch through belief and obeys Him through good works will pass with the speed of lightning or of Buraq through the stages of this guesthouse of the world, the spheres of the Intermediate Realm and the world of resurrection and the extensive frontiers of all the realms that are beyond the grave, until he attains eternal happiness." The Qur'an proves this truth decisively and points it out to the purified and to the saints.

The truth of the Qur'an also says, "O believer! Do not give your infinite capacity for love to your ugly, defective, evil, and for you, harmful instinctual soul. Do not take it as your object of love and its whims as your object of worship. Take rather the One Who has bestowed on you that infinite

capacity for love. He will also make you infinitely happy in the future, and, through His bounties, all those to whom you are attached and whose happiness makes you happy.

"Take for your object of love and worship One Who possesses infinite perfection and a beauty that is infinitely sacred, exalted, transcendent, faultless, flawless and unfading. The beauty of His mercy and the mercy of His beauty are demonstrated by all the beauties and bounties of Paradise. All of His names are infinitely beautiful and in each of them are abundant lights of fairness and beauty. His beauty and perfection are indicated and pointed to by all the fairness, beauty, virtue and perfection of all lovable and loved objects in the cosmos."

The Qur'an also says, "O man! Do not squander your infinite capacity to love, which properly belongs to His names and attributes, on other transient creatures. For the works and creatures of God are ephemeral, but the beautiful names, whose impress and manifestation may be seen on them, are eternal and permanent. And in each of His names and attributes there are thousands of degrees of bounty and beauty, perfection and love. Consider only the name of All-Merciful: Paradise is a manifestation of it, eternal happiness, a flash of it, and all the sustenance and bounty in the world, a mere drop of it."

Consider carefully, then, this verse which indicates the true nature of the people of misguidance and that of the people of belief, with regard to their lives and duties:

Verily We have created man in the fairest of forms, then sent him down to the lowest of the low, except for those who believe and do good deeds.(95:4-6)

And this verse that indicates their final result and outcome:

The heavens and the earth wept not over them.(44:29)

How sublimely and miraculously they express the comparison we have made. Since the truth expressed miraculously and concisely in the first verse is explained in detail in the Eleventh Word, we refer our readers to that part of the Risale-i Nurfor a discussion of it.

As for the second verse, we shall show, through a brief indication, the sublimity of the truth it expresses. It is as follows.

The explicit meaning of the verse is that the heavens and the earth do not weep when the people of misguidance die. The implied meaning is that the heavens and the earth do weep when the people of belief depart this world. For the people of misguidance, due to their denial of the duties and functions of the heavens and earth, their ignorance of their meaning, their

rejection of their value, and their refusal to recognize their Maker, are in fact acting insultingly and with hostility toward them. So, of course, the heavens and earth will not weep over them, but in fact curse them and rejoice at their death.

As for the implied meaning, that the heavens and earth weep at the death of the people of belief, this is because the latter know the duties and functions of the heavens and earth, assent to their true realities, and understand, through belief, the meanings they express. They say, "How beautifully they have been made, how finely they are carrying out their duties." They respect them and assign them their true worth. They love them and the names they mirror for the sake of God Almighty. It is for this reason that the heavens and earth grieve over the death of the people of belief as if weeping.

An Important Question

You say, "Love is not voluntary. And, as a consequence of innate need, I love delicious foods and fruits. I love my father, mother, and children, my wife, and my friends and companions. I love the prophets and the saints. And I love my life and my youth, the spring, beautiful things and the world. How may I not love these things? So how should I rather give all this love to God Almighty's essence, attributes and names? What does this mean?

The Answer:Listen to four points.

FIRST POINT

For sure, love is not voluntary, but, exercising choice, love's face may turn from one object of love to another. For example, when a beloved displays some ugliness or shows that he is a veil or mirror to another beloved who is truly worthy of love, then love's face may be turned from the metaphorical to the true beloved.

SECOND POINT

We do not tell you not to love the things you enumerated, but rather to love them for God Almighty's sake and in the name of His love. For example, to love delicious foods and luscious fruits as being the bounty of God Almighty, the All-Merciful and Compassionate, is to love His names of All-Merciful and Bestower of Bounties, and, moreover, takes on the meaning of thanks. Such love is to seek gain contentedly within the sphere of the licit, which shows that it is not only for the sake of the instinctual soul but is in the name of the All-Merciful One. It is to eat thoughtfully and with gratitude.

Furthermore, love and respect for parents, when for the sake of the wisdom and mercy that compassionately fitted you out and caused them to bring you up with tender care, pertain to God Almighty's love. The sign that this love, respect and compassion are for God's sake is that when they grow old and are of no more use to you and bring you only trouble and difficulty, you are even more loving, kind and compassionate towards them. The verse,

Should one of them, or both, attain to old age in your care, never say to them a word of contempt(17:23)

summons children to respect and be kind to their parents in five degrees, and demonstrates how important are the rights of parents in the eyes of the Qur'an, and how ugly ingratitude towards them.

A father desires only his son, and no one else, to be much better than himself, however, the son cannot claim any rights over his father in return for this. That is to say, there is no inherent cause for dispute between parents and child. This is because dispute arises from envy and jealousy and there is nothing of this in the father towards his son. Or it arises from the abuse of rights and the son has no rights that he can claim against his father. If he considers his father to be unjust, he may not rebel against him. That is to say, a son who does rebel against his father and cause him pain is a monster, a corrupted human being.

And, to love and protect children with perfect compassion and tenderness because they are gifts of the All-Compassionate and Generous One once again pertains to God. The sign indicating that such love is for Almighty God's sake is patience and thankfulness should they die, rather than crying out in despair. It is to say, "He was a lovable little being created and owned by my Creator, Who entrusted him to my supervision. Now that His wisdom requires it to be thus, He has taken him from me, taken him to a better place. If I had one apparent share in that little creature, a thousand true shares belonged to his Creator." It is to submit saying, "All authority is with God."

As for friends and acquaintances, if they are friends of God Almighty by reason of their belief and good works, according to the meaning of, love for God's sake, {[*]: Abû Dâ'ûd, Sunna, 15; Tirmidhî, Qiyâma, 60; Musnad, iii, 438, 440.} that love, too, pertains to God.

Furthermore, love and cherish your wife as a companionable and gracious gift of divine mercy. But do not fasten your love to her physical beauty, which swiftly fades. Rather, woman's most attractive and agreeable

beauty is the fineness of character that accompanies the delicacy and refinement peculiar to her. As for her most precious and sweet beauty, it is her earnest, sincere, sublime and luminous compassion. This beautiful tenderness and fineness of character continues and increases until the end of her days. Moreover, that weak and delicate creature's rights of respect will be protected by that love. Otherwise, when her superficial beauty fades the poor woman will lose her rights, even when she most needs them.

And to love the prophets and saints as God Almighty's highly esteemed bondsmen is to do so for the sake and in the name of God Almighty, and from that point of view it pertains to Him.

And to love and preserve life as most precious wealth and capital that will gain eternal life, and a comprehensive treasury yielding eternal perfections which Almighty God has given to you and to all humanity, and to employ it in His service, is, once again, in one respect, love that pertains to the True Object of Worship.

Also, to admire, love, and put to proper use the grace and beauty of youth as being a fine, sweet and beautiful bounty of Almighty God is a sort of licit and thankful love.

And to love the spring thoughtfully as being the page of the subtlest and most beautiful inscriptions of Almighty God's luminous names and the finely adorned and glittering exhibition of the All-Wise Maker's antique art is to love His names.

And to love this world as being the tillage for the hereafter, {[*]: See, al-Ghazâlî, Ihyâ' 'Ulûm al-Dîn, iv, 19; al-Sahâwî, al-Maqâsid al-Hasana, 497; 'Alî al-Qârî, al-Asrâr al-Marfû'a, 205; al-'Ajlûnî, Kashf al-Khafâ', i, 495.} as a mirror of the divine names and a missive of God Almighty, and as a temporary guesthouse, on condition that the evil-commanding soul does not interfere, is to do so for God Almighty's sake.

In Short:Love this world and the creatures in it as pointing to a meaning beyond themselves, like a word. Do not love them just for themselves. Say, "How beautifully they are made." Do not say, "How beautiful they are." Allow no opportunity to other loves to enter into your inner heart, for the inner heart is the mirror of the Eternally Besought One and pertains only to Him. Say, "O God, grant us love for You, and love for that which will draw us closer to You."

Thus, if in this form, all the loves you have enumerated will give a pain-free pleasure, and, in one respect, an unending union. Moreover, they will increase love of God. They are licit loves, and are, furthermore, a sort of gratitude which is pure pleasure, and thought, which is pure love.

For example, if a mighty king {(*): Once two tribal chiefs entered the presence of a king. They were in exactly the same situation as is described here.} were to bestow an apple on you, there would be two loves for that apple and two pleasures in it. The first of these is that the apple would be loved because it is an apple, and there would be a pleasure peculiar to and to the extent of the apple. This love does not concern the king. On the contrary, the man who puts the apple to his mouth and eats it in the king's presence loves the apple itself and his own soul rather than the king. It sometimes happens that the king is not pleased with that love which nourishes the instinctual soul; in fact, he detests it. Moreover, the pleasure that the apple gives is very limited and passes quickly. After the apple is eaten it is gone, only regret remains.

As for the second love, it is for the royal favour that is demonstrated by means of the apple. One who holds the apple precious as if it were the sample and embodiment of a royal favour shows that he loves his king. Moreover, the pleasure of the fruit, which is a sort of container for the favour, is such that it is far greater than the pleasure obtained from a thousand apples. This pleasure, then, is the essence of thankfulness. This love is respectful love for the king.

In exactly the same way, if all bounties and fruits are loved for themselves, if they are thoughtlessly delighted in only for the physical pleasures they yield, that love is merely love of self. Also, those pleasures are transient and bring pain. But, if they are loved as favours proceeding from Almighty God's mercy and as fruits of His munificence, and if pleasure is obtained from them with good appetite by appreciating the degree of kindness in that munificence and favour, then it has both the meaning of gratitude and is a pain-free pleasure.

THIRD POINT

There are levels in the love for God Almighty's names. As we explained above, sometimes the names are loved with a love for finely made objects. Sometimes they are loved as being titles of the divine perfections. Sometimes, man is needy and desirous of the names by reason of the comprehensiveness of his true nature together with his having endless needs. It is due to those needs that he loves.

For example, if someone were to come forward and do a kindness to all your relations, and the poor, the weak, and the needy, for all of whom you feel sympathy although you are powerless to meet their need for help, how that person's favour-granting title and generous name would please you, how you would love that person through that title.

So too, think only of God Almighty's names of All-Merciful and Compassionate. They make happy all the believing fathers and forefathers, relations and friends whom you love and feel sympathy for, in this world by means of all kinds of bounties, and in Paradise by means of all kinds of delights. They cause happiness by showing you in eternal bliss to them, and them in eternal bliss to you. So how deserving of being loved is the name of All-Merciful and the title of All-Compassionate. You can see for yourself just how needy for those two names is the human spirit. And you can understand just how appropriate is the phrase, "Praise be to God for His mercifulness and His compassionateness!"

You are connected to the world and as a result are afflicted by its wretchedness, so if you consider carefully, you may understand just how needy and desirous is your spirit for the name of All-Wise and for the title of Nurturer. For the Owner of those names orders, regulates and sustains with perfect wisdom the world, which is like a sort of house for you, and the creatures within it, which are its familiar furniture and lovable decorations.

And you are altogether connected to other human beings and grieve when they die. So, if you consider carefully, you may understand just how needy is your spirit for the names of Inheritor and Resurrector, and for the titles Eternal, All-Generous, Giver of Life, and Munificent. For the Owner of these names saves human beings at the time of their death from the darkness of non-existence and establishes them in a place far finer than this world.

Thus, since man's nature is exalted and his disposition comprehensive, he is, by his very nature, needy with thousands of different sorts of needs for the innumerable divine names, each of which has many degrees. Intensified need is longing. Intensified longing is love. And intensified love is passion. As the spirit is perfected, the degrees of love unfold according to the degrees of the names. Furthermore, since the names are the titles and manifestations of the One of Glory, love of them will be transformed into love of the divine essence.

Now, just as an example, we shall explain one of the innumerable degrees of the names of All-Just, All-Wise, Truth, and All-Merciful. If you wish to see the names of All-Merciful and Compassionate, and Truth within wisdom and justice to the utmost extent, consider the following comparison.

Let us suppose there is an army in which there are four hundred different sections. The uniforms that each section prefers are different, the provisions that please them, the weapons they will carry with ease and the medicines

to cure their particular ills are all different. Furthermore, rather than being separated into squads and companies, they are all intermingled.

If the peerless and single king, then, out of perfect compassion and solicitude, and wonderful power, miraculous all-embracing knowledge, and extraordinary justice and wisdom, without confusing or forgetting any of them were himself, in person, without helper, to give all of them their completely different though appropriate uniforms, provisions, medicines, and weapons, would you not see what a powerful, solicitous, just and generous personage that king was. For if there were soldiers from ten nations in one battalion, it would be extremely difficult to clothe and equip them all differently. They would have to be fitted out in the same way whatever people they were from.

Similarly, if you wish to see the manifestation of the names of Truth and All-Merciful and Compassionate within the justice and wisdom of God Almighty, look at the plant and animal armies comprising four hundred thousand magnificent nations with their tents pitched on the face of the earth in springtime. For those groups and sections are all one within the other, and the uniform of each one is different, and the provisions, weapons, way of life, drill and demobilization are all different. Furthermore, they do not have the power to provide for those needs or the tongues to ask for those wishes. So watch and see the titles of Truth, All-Merciful, Provider, Compassionate, and Generous, together with order and equilibrium within the sphere of wisdom and justice. See how, without confusing, obscuring or forgetting any of them, He sustains, regulates and administers them all.

Could another hand, therefore, interfere in a matter performed with such amazing and all-encompassing order and balance? What, apart from the One Who is Single and Unique, Absolutely Wise, and Powerful over all things, could even stretch out its hand towards this art, this organizing, this sustaining, this administering? What cause could interfere?

FOURTH POINT

You ask:"So long as they are in the form that the Qur'an commands, what are the results and benefits of all my different and various loves? That is, my love for food, myself, my wife, parents and children, my friends, the saints, the prophets, beautiful things, the spring and this world?"

The Answer:One would have to write a thick book in order to explain all the results. For now only one or two results will be alluded to briefly. Firstly, the immediate results in this world will be explained, then those that will become apparent in the hereafter will be mentioned.

As was explained above, loves such as those of the people of neglect and those attached to this world, that are for the sake of the evil-commanding soul, bring many tribulations and much pain and suffering in this world. While the ease, pleasures and enjoyment they bring are little and few.

For example, compassion becomes a painful calamity on account of impotence. Love becomes a calamitous misfortune on account of separation. Pleasure becomes a poisoned cup due to its transience. And in the hereafter, because they were not for God Almighty's sake, they will either be without benefit or will be torment. (If they were illicit.)

Question:How might love for the prophets and saints be without benefit?

The Answer:In the same way that the love of the Christians for Jesus (Upon whom be peace), and the heretics for 'Ali (May God be pleased with him) remain without benefit. {[*]: See, Musnad, i, 160; al-Hâkim, al-Mustadrak, iii, 132; al-Bukhârî, al-Târîkh al-Kabîr, iii, 281.} If such love is in the form that the Qur'an directs, for God Almighty's sake and in the name of the All-Merciful One's love, then it has favourable results both in this world and in the hereafter.

Now, to return to our subject, the results in this world of your love for delicious foods and luscious fruits will be that they are a pain-free bounty and a pleasure that is the essence of gratitude.

Your love of your instinctual soul.The result will be pity it, to train it, and to prevent harmful desires. Then the soul will not ride you, it will not make you a prisoner of its desires, rather, you will ride it. You will drive your soul, not to whims and fancies, but to right-guidance.

Your love for your wife.Since it will be built on her being a mine of tenderness, a gift of compassion, and on her fineness of character, if you have sincere love and affection for her, she too will have earnest love and respect for you. As the two of you approach old age these sentiments will increase and you will pass your life happily. But if it is otherwise, if it is love of a pretty face and for the sake of the instinctual soul, then it will be quickly destroyed and so too will good relations.

Your love for your father and mother.Since it will be for God Almighty's sake, it will be both worship and the older they grow the more your love and respect for them will increase. If you earnestly desire and pray, with the noblest of sentiments and manly zeal, that they will live far into old age, and even kiss their hands with sincere respect and say, "Let

me gain even more reward on their account", it will obtain for you an elevated pleasure of the spirit. But if it is otherwise and for the sake of the soul and this world, when they grow old and approach the time of becoming a burden for you, if you show them, with the most base and despicable sentiment, that they are a nuisance and then wish for the deaths of those respected people, who were the cause of your life, it will be savage, grievous pain for the spirit.

Your love for your children.As for love for those lovable, friendly creatures whom God Almighty entrusts to your supervision and upbringing, it will be a most happy love, a most happy bounty. Neither shall you suffer too much pain at their misfortunes, nor shall you cry out with despair at their deaths. As was stated above you will say, "Since their Creator is both All-Wise and Compassionate, as far as they are concerned, death is happiness." Moreover, concerning yourself, you will think of the mercifulness of the One Who gave them to you and you will be saved from the pain of separation.

Your love for your friends.Since it is for God's sake, because separation from those friends, and even their deaths, will not be an obstacle to your conversing and your brotherhood, you will benefit from that immaterial love and relation of the spirit. And the pleasure of meeting will be permanent. If it is not for the sake of God, the pleasure of one day's meeting will result in the pain of a hundred days' separation. {(*): One second's meeting for God's sake is a year. Whereas, if it is for the sake of this world, a year is a second.}

Your love for the prophets and saints.Since the Intermediate Realm, which seems to the people of neglect to be a dark, lonely and desolate place, appears to you as a stopping-place illuminated by the presence of those luminous beings, the fact that you will go there will not induce terror and fright, but, on the contrary, an inclination towards it and a feeling of longing; it will not drive away the pleasure of worldly life.

But if it is otherwise, if love for the prophets and saints is of the same sort as the love of the subscribers to modern culture for their idols and heroes, on thinking of the death and disappearance of those perfect human beings and of their rotting in the mighty grave known as the past, it will add one more sorrow to lives that are already painful. That is to say, each will say to himself, "I too will end up in the grave, which rots even such perfect men."

Whereas, when they are seen from the first point of view, they are thought of with complete ease of mind, for they have discarded the clothes

of their bodies in the past and now their dwelling-place is the Intermediate Realm, which is the waiting-room for the future. And the graveyard will be seen as having a familiarity and friendliness.

Your love for beautiful things.Since it is for the sake of the One Who fashioned them, it will take the form of, "How beautifully they are made." This love is pleasurable thought and it causes the gaze of beauty-worshipping delight to see the more elevated and holy and a thousand times more beautiful treasures of the degrees of God's beauty. This love opens up a way to these treasures because it transfers the eye from those beautiful works to the beauty of the divine actions. And it opens a way from them to the beauty of the names, and from them to the beauty of the attributes, and from them to the One of Glory's peerless beauty; it opens a way to the heart. Thus, if this love is in this form, it is both pleasurable, and it is worship, and it is reflective thought.

Your love of youth.Since you have loved it as a beautiful bounty of God Almighty, you have, of course, done so in worship, you have not drowned it in dissipation and destroyed it. Since this is the case, the worship you have gained during your youth is the undying fruit of that transient state. As you grow older, because you will have obtained the enduring fruits that are the positive aspect of youth, you will have been saved from its harm and excesses.

Also, in old age you will see that you have achieved success in performing more worship, so will be more worthy to receive divine mercy. Unlike the people of neglect, you will not feel sadness for the pleasures of youth that lasted five or ten years, then wail for fifty years, "Alas, my youth has fled!" Neither will you be like one of them who said, "If only my youth would return one day, I would tell it of the woes old age has brought me."

Your love for finely adorned exhibitions like the spring.Since it is in the form of contemplating divine artistry, when the spring ends the pleasure of the spectacle does not fade. For the meanings that the spring delivers, like a gilded missive, may be contemplated all the time. Both your imagination and time are like films in the cinema, they both cause the pleasure of that contemplation to continue for you, and they renew the spring's meanings and beauties. Your love, therefore, cannot be temporary and full of regret and pain. Rather, it will be full of pleasure and enjoyment.

Your love of this world.Since it is in God Almighty's name, the formidable creatures of this world will be like familiar friends for you. Since you love it as the tillage for the hereafter, you will be able to find in everything capital or a fruit that will produce benefits in the hereafter. Neither

will its disasters frighten you, nor will its transience and ephemerality trouble you. You will pass your sojourn in this guesthouse with the greatest of ease. But should you love it as the people of neglect do, then as we have told you a hundred times, you will drown and perish in a fruitless love, condemned to a depressing, crushing, and suffocating transitoriness.

Thus we have shown only one subtle point out of hundreds from each of the loves you enumerated, when they are in the form that the Qur'an directs. We indicated too one hundredth of the harm they cause if they are not in this way. Now, if you want to hear and understand the results of these loves in the eternal realm, in the world of the hereafter, the results to which the All-Wise Qur'an points with its clear and distinct verses, then we shall show briefly by means of an introduction and nine indications the results and one hundredth of the benefits in the hereafter of those various licit loves.

AN INTRODUCTION:

God Almighty, with His glorious divinity, His beautiful mercy, His mighty dominicality, His generous benevolence, His immense power, and His subtle wisdom, has equipped and adorned tiny man with many senses and feelings, limbs and systems, members and faculties, and subtle and immaterial aspects so that through them He might cause man to perceive, know, taste and recognize the limitless varieties and levels of His bounty, munificence, and mercy; and so that, through these tools, He might cause man to ponder over, know and love the endless kinds of manifestations of His thousand and one names. Just as each of man's great many members and faculties performs a completely different service and worship, so too does each of them have completely different pleasures, pains, duties and rewards.

For example, the eye beholds the beauty of forms and the varieties of the beautiful miracles of power in the world of things seen. Its duty, taking its lesson from these, is gratitude to its Maker. The pleasures and pains peculiar to sight are known, there is no need to enlarge upon them.

And, for example, the ear perceives the various sorts of sounds and their melodious songs, and the subtle instances of God Almighty's mercy in the world of things heard. Its worship, pleasures and rewards are all different.

And, for example, the sense of smell perceives the subtle instances of mercy within the realm of scents. It has a duty of gratitude and pleasure peculiar to itself. And, of course, it has a reward, too.

And, for example, the sense of taste in the tongue; appreciating all the tastes of foods, it performs its duty with a truly diverse thankfulness; and so on. All man's faculties, including his important subtle aspects such as the heart, intellect and spirit, have quite distinct duties, pleasures and pains.

Thus, God Almighty, Who possesses absolute wisdom, will certainly give suitable recompense to each one of those faculties, which He employs in human beings. Everyone may perceive with his conscience the immediate results in this world of those numerous varieties of love, as was explained above, and they may be confirmed through experience.

As for the results in the hereafter, their existence and reality have been conclusively, through briefly, proved by the decisively clear Twelve Truths of the Tenth Word, and by the six self-evident Fundamental Points of the Twenty-Ninth Word. They are also clearly demonstrated in detail by the distinct verses and the explanations, allusions, symbols and indications of the All-Wise Qur'an, which is, 'The most truthful of all words, most eloquent in its order, the Word of God - The Lord, The Mighty, The All-Knowing.' There is no need to present more extensive proofs. In any case, there are further proofs in other Words: in the Second Station of the Twenty-Eighth Word, which is about Paradise and is in Arabic, and in the Twenty-Ninth Word.

FIRST INDICATION:

According to the Qur'an, the result in the hereafter of licit and thankful love for delicious foods and fruits is again delicious food and fruit, but in a form appropriate for Paradise. This licit love desires those foods and fruits of the hereafter. So much so that when you utter the phrase "Praise be to God" over the fruit you eat in this world, it will be embodied as a fruit of Paradise and presented to you there. Here you eat fruit, while there you will eat "Praise be to God."

Since you see divine munificence and the All-Merciful One's favours in bounty and food, as is established by Hadith, the indications of the Qur'an, and the requirements of wisdom and mercy, that pleasurable gratitude will be given to you in Paradise in the form of a truly delicious food. {[*]: See, al-Ghazâlî, Ihyâ' 'Ulûm al-Dîn, iv, 19; al-Sahâwî, al-Maqâsid al-Hasana, 497; 'Alî al-Qârî, al-Asrâr al-Marfû'a, 205; al-'Ajlûnî, Kashf al-Khafâ', i, 495.}

SECOND INDICATION:

Licit love for your instinctual soul in this world is not a love built on its good qualities, but one that sees its shortcomings and trains it with a compassion that seeks to perfect it, and that impels it towards good. This love results in giving to the soul objects of love worthy of it in Paradise.

As is explicitly stated and proved by a great number of verses in the Qur'an, when the soul utilises its desires and wishes correctly and employs its faculties and senses in the best way in this world, that is, in the way of God Almighty, as a result of this licit and worshipful love the Absolutely

Generous One will bestow on it houris in Paradise, the everlasting realm. He will clothe these houris in seventy varieties of the finery of Paradise. He will adorn their beings with seventy kinds of beauty that will carress and gratify all the senses of the soul. Each houri will be like a miniature animated Paradise.

Furthermore, your love of youth in this world, that is, the result of expending the power of youth in worship, will be eternal youth in the realm of bliss.

THIRD INDICATION:

Licit love for your wife in this world is sincere love in consequence of her delicate tenderness, fine virtues and good character, together with your protecting her from disobeying God obstinately and sinning. The Absolutely Merciful One has promised that as a result of this licit love, your wife shall be given to you as an eternal wife in the hereafter, the realm of bliss. She will be in a form more beautifully adorned and attractive than the houris. You will relate to one another in delight your former adventures in the world, bringing to mind old memories. She will be an intimate, gracious and eternal friend, who loves and is beloved. And, most certainly, whatever He promises shall definitely be given.

FOURTH INDICATION:

The result of licit love for parents and children is this. According to the Qur'an, the Most Merciful of the Merciful will bestow on that happy family, even though their stations may be quite different, the pure pleasure of each other's company in the everlasting realm.

He will return children who die before reaching the age of fifteen years, that is, the age of puberty, once more to the embrace of their fathers and mothers, in a manner appropriate to Paradise. They will be beautifully adorned and lovable, in the form of the children of Paradise, who are known as "immortal youths"(76:19; 56:17). He will gratify their child-cherishing sentiments and will give them that pleasure and delight eternally. Since those children had not reached the age of responsibility, they will remain eternally as lovable, sweet children.

Every pleasurable thing in this world will be found in its highest form in Paradise. Some people surmise that since Paradise is not appropriate for reproduction, there will be none of this cherishing of children, which is so sweet, that is, the pleasure of loving and carressing them. But it will be there too and in the most delightful and sweet form. {[*]: See, Tirmidhî, Sifât al-Janna, 23; Ibn Mâja, Zuhd, 39; Dârimî, Riqâq, 110; Musnad, iii, 80.} This then is good news for those whose children die before puberty.

FIFTH INDICATION:

The result of love for righteous friends in this world, according to the decree of, "Love for God's sake" {[*]: Abû Dâ'ûd, Sunna, 15; Tirmidhî, Qiyâma, 60; Musnad, iii, 438, 440.} is, as the Qur'an states, "Facing one another on thrones of happiness"(15:47; 37:44). God Almighty will seat them on the chairs of Heaven facing one another. He will cause them to meet with their friends, pleasantly, agreeably and sweetly. They will enjoy themselves recounting their old memories and adventures in this world, with a pure love and companionship that will not be subject to separation.

SIXTH INDICATION:

The result of love for the prophets and saints is as the Qur'an explains. That is, it will be both to benefit in the Intermediate World and at the resurrection from the intercession of the prophets and saints, and also to profit abundantly, through that love, from the station and blessings that befit them. {[*]: See, Bukhârî, Tawhîd, 19, 24; Muslim, Îmân, 322, 327, 334-5.} Indeed, according to the meaning of "a person will be together with those he loves," {[*]: Bukhârî, Adab, 96; Muslim, Birr, 165; Tirmidhî, Zuhd, 50; Da'awât, 98.} an ordinary man may approach the highest station by following an exalted person whom he loves.

SEVENTH INDICATION:

The result of licit love for beautiful things and the spring. That is, to see with the eye of, "how beautifully they have been made," and to love the beauty and order of the acts, which lie behind those works of art. To love the manifestations of the beautiful names, which lie behind the order and harmony of the actions, and to love the manifestations of the attributes behind those beautiful names. And so on.

The result will be to see in Paradise, the everlasting realm, the manifestation of the names, and the beauty and attributes within the names, in a form a thousand times more beautiful than the beautiful creatures to be seen here. More than this even, Imam Rabbani (May God be pleased with him) said, "The subtle exquisiteness of Paradise will be the similitude of the manifestation of God's names." Just think of it!

EIGHTH INDICATION:

The result in the hereafter of thoughtful love in this world for the two beautiful faces of the world, which are the tillage for the hereafter {[*]: See, al-Ghazâlî, Ihyâ' 'Ulûm al-Dîn, iv, 19; al-Sahâwî, al-Maqâsid al-Hasana, 497; 'Alî al-Qârî, al-Asrâr al-Marfû'a, 205; al-'Ajlûnî, Kashf al-Khafâ', i, 495.} and the mirror of the divine names. An everlasting Paradise will be given {[*]: See, Bukhârî, Riqâq, 51; Adhân, 129; Muslim, Îmân, 308, 311; Tirmidhî, Jahannam, 10.} that is as large as the world but is not ephemeral and transient like this world. And the names, only pale shadows of which are

shown in this world, will be displayed in the mirror of Paradise in a most brilliant form.

Moreover, the result of loving the world as being the tillage of the hereafter is as follows. When the world is seen thus, that is, as a seedbed or small place of cultivation that produces only shoots, it results in a Paradise where those shoots burgeon and blossom. For in this world man's senses and faculties are tiny shoots and in Paradise they will unfold in the most perfect form. And his abilities, which are here like tiny seeds, will be given to him there in a form that will blossom with all sorts of delights and perfections. This is proved by the indications of the Qur'an and by Hadith, {[*]: See, Bukhârî, Bad' al-Khalq, 8; Tawhîd, 35; Muslim, Îmân, 312; Janna, 2-5; Tirmidhî, Tafsîr al-Qur'ân, 32:2.} and is necessitated by mercy and wisdom.

For it is not blameworthy love of the world, which is the source of every fault, {[*]: See, al-Bayhaqî, Shu'ab al-Îmân, vii, 338; al-Daylamî, al-Musnad, iii, 30.} but love of its two faces that look to God's names and to the hereafter, and is for the sake of the names and the hereafter. It is to cultivate those faces with thoughtful worship, as if taking the whole world as the means for worship. It is, therefore, most definitely necessitated by mercy and wisdom that a reward should be given that is as large as the world. And, one who through love of the hereafter, has loved its seedbed, {[*]: See, al-Ghazâlî, Ihyâ' 'Ulûm al-Dîn, iv, 19; al-Sahâwî, al-Maqâsid al-Hasana, 497; 'Alî al-Qârî, al-Asrâr al-Marfû'a, 205; al-'Ajlûnî, Kashf al-Khafâ', i, 495.} and through love of Almighty God, has loved the mirror of His names, will most certainly desire a beloved like the world, and that too will be a Paradise as great as the world.

Question:What is the use of such a vast and empty Paradise?

Answer:If it were possible for you to travel with speed of imagination round all the regions of the earth and most of the stars, you would be able to say, "The whole universe is mine." The fact that the angels, other human beings and the animals share the world with you would not quash your claim. In the same way, if Paradise is thus full, you would be able to say, "Paradise is mine." The meaning of the Hadith, "A five hundred year Paradise will be given to some of those in Paradise," {[*]: See, al-Baghâwî, Sharh al-Sunna, xv, 232; al-Suyûtî, al-Fath al-Kabîr, i, 62; iii, 422; al-Haythamî, Musnad al-Hârith, ii, 655; Gumushkhânawî, Râmûz al-Ahâdîth, 113.} has been explained in the Twenty-Eighth Word and the Twentieth Flash, the Treatise on Sincerity.

NINTH INDICATION:

The result of belief and love of God. It is proved by the consensus of the people of unveiling and verification, by

Hadiths, {[*]: See, Bukhârî, Mawâqit, 16, 26; Adhân, 129; Muslim, Masâjid, 211-12; Abû Dâ'ûd, Sunna, 19.} and by the Qur'an that a thousand years of happy life in this world is not worth one hour of life in Paradise, and that a thousand years of heavenly life is not worth one hour's vision and contemplation of the All-Glorious One, {(*): Included in the Hadith is the following: "That vision far surpasses all the other delights of Paradise, so much so that it causes them to be forgotten. And after the vision, the loveliness and beauty of those who experience it will have increased to such a degree that when they return, it will be only with difficulty and scrutiny that their families in their mansions will recognize them."** al-Munzirî, al-Targhîb wa'l-Tarhîb, iv, 556.} Who possesses incomparable beauty and perfection.

Everyone may perceive in his conscience a great longing for the vision of a personage famous for his magnificence and perfection, like the Prophet Solomon (Upon whom be peace), and a great yearning to behold a personage distinguished by his beauty, like the Prophet Joseph (Upon whom be peace). So if you can, compare how longed-for, sought after, and desire-arousing is the vision of the Being one manifestation of Whose beauty and perfection are all the virtues and perfections of Paradise, which are thousands of times more elevated than the virtues and perfections of this world.

O God, bestow upon us in this world love for You and love for that which will draw us closer to You, and the right-guidedness that You have commanded, and, in the next world Your mercy and the vision of You.

Glory be unto You! We have no knowledge save that which You have taught us; You are indeed All-Knowing, All-Wise.(2:32)

O God, grant blessings and peace to the one whom You sent as a mercy to all the worlds, and to all his Family and Companions. Amen.

Reminder

Do not consider over-lengthy the detailed explanations in the last section of this Word; they are short in relation to their importance and require further explanation.

It is not I who speaks in any of the Words; it is reality in the name of indications from the Qur'an. As for reality, it speaks the truth. Should you see anything incorrect, then you can be certain that without my being aware of it my own ideas interfered and caused the error.

A Supplication

O God! When a man knocks on the door of a grand palace and it is not opened to him, he knocks on it and calls out in the voice of someone who is familiar to the palace, so that it may be opened. Thus this wretched one knocks on the door of the Court of Your Mercy crying out in the voice of Your well-loved servant Uways al-Qarani and with his supplication. Open that Court of Yours to me, as you opened it to him! I cry out as he did:

O God! You are our Sustainer, for we are mere slaves; we are powerless to sustain and raise ourselves. That is to say, the One Who sustains us is You! It is You Who is the Creator, for we are creatures, we are being made! It is You Who is the Provider, for we are in need of provision, we have no power! That is to say, the One One Who creates us and bestows on us our provisions is You! It is You Who is the Owner, because we are totally owned property; someone other than us has power of disposal over us. That is to say, it is You Who is our Owner! And You, You are Mighty! You possess grandeur and sublimity! As for us we look to our baseness and see that there are manifestations of a mightiness on us. That is to say, we are mirrors to Your mightiness! And it is You Who is the Possessor of Absolute Riches, because we are utterly wanting, and riches are bestowed on us that our indigent hands could not obtain. That is to say, it is You Who is rich, the One Who gives is You! And You, You are the Ever-Living, Ever-Enduring One, because we, we are dying, and in our dying and in our being resurrected we see the manifestation of a perpetual giver of life! And You, You are Ever-Enduring, because we see Your continuation and perpetualness in our demise and transience! And the One Who responds to us and answers us, the Granter of Gifts, is You. For all of us beings, we are ever crying out and requesting, entreating, imploring by tongue and by state. And our desires are brought about, our aims are achieved. In other words, the One Who answers us is You!

So forgive me my sins and bear with me and heal my ills, O my God! O All-Sufficing One! O Sustainer! O Faithful One! O Most Compassionate! O Healer! O Munificent One! O Forgiving One! Pardon all my sins, and grant me health from all sicknesses, and be pleased with me for all eternity! Through Your Mercy, O Most Merciful of the Merciful!

And the close of their prayer will be: All praise be to God, the Sustainer of All the Worlds!(10:10)

* * *

The Thirty-Third Word

This Word consists of Thirty-Three Windows

While being the Thirty-Third Letter, this is also the Thirty-Third Word.

In the Name of God, the Merciful, the Compassionate.

We shall show them Our signs in the furthest horizons and in themselves, so that it will become clear to them that this [Qur'an] is indeed the Truth. Is it not enough that your Sustainer witnesses all things?(41:53)

Question:We would like a concise explanation of the ways man and the universe, that is, the microcosm and the macrocosm, point to the necessary existence and unity of God and His dominical attributes and functions, which the two parts of the above verse denote. For the unbelievers have gone too far, they are saying: "For how long shall we say: ' And He is powerful over all things'(67:1), and have to raise our hands?"

Answer:The thirty-three Words that have been written form thirty-three drops from the ocean of this verse and from the seas of truth which flow from it. If you look at them, you will find your answer. What we say now is only a sort of hint to the sprinkling of a single drop from the ocean.

For example, if a wonder-worker wants to build a splendid palace, he first of all sets the foundations in a wise and regular fashion, and plans them in a way suitable to their future purpose and results. Then he skilfully divides them into sections and apartments. Next, he orders and arranges the apartments, and decorates them with tapestries, then illuminates them with electric lights. Then, in order to renew his ingenious works and favours in that magnificent and adorned palace, he makes fresh creations and new changes and transformations in every level of it. And then he instals a telephone in every apartment connected to his own abode, and opens up a window from each, so that his may be seen.

In just the same way, "And God's is the highest similitude"(16:60), the Peerless Creator, Who is named with a thousand and one sacred names such as All-Glorious Maker, All-Wise Sovereign, All-Just Arbiter, willed the creation of the palace of the universe and tree of the cosmos, which forms the macrocosm. He set the foundations of the palace, the tree, in six days in accordance with the principles of wisdom and laws of His pre-eternal knowledge. Then He divided and formed it into the higher and lower levels and branches through the principles of divine determining and decree. Then He set in order every group and level of creature in accordance with the principles of art and providence. Next, He adorned everything, each world, in an appropriate manner, like the heavens with the stars and the earth with flowers. Then He manifested and made luminous His names within the arena of those universal laws and general principles, and then in a special way sent to the assistance of individuals crying out at the constraint of those universal laws His names of Most Merciful and All-Compassionate. That is to say, within those universal and general principles He has special favours, special succour, special manifestations, so that everything may seek help from Him and look to Him at all times for every need. Then from every apartment, every level, every world, every realm of being, every individual, from everything, He opened up windows which would show Himself, that is, make known His existence and unity. He left a telephone in every heart.

For now we shall not attempt to discuss those innumerable windows, which is anyway beyond our power. Referring them to the all-encompassing knowledge of God, we shall only point out in a concise and brief manner thirty-three Windows - since it corresponds to the blessed number of the tesbihatfollowing the prescribed prayers, and for a more detailed explanation of this, which forms the Thirty-Third Letter and Thirty-Third Word and consists of gleams from verses of the Qur'an, we refer readers to the rest of the Words.

First Window

If we look, we see that all things and especially living creatures have numerous different needs and numerous different wants. And those wants and needs are provided for them at the appropriate time, in unexpected ways, from places they do not know and their hands cannot reach; succour comes to them. But the power of these needy beings is insufficient for even the smallest of those endless things they wish for; they cannot meet their

needs. Consider yourself: how many things are you in need of that your hands cannot reach, such as your external and inner senses and their needs? Compare all other living creatures with yourself. See, just as singly they testify to the Necessary Existence and point to His unity, so in their totality - as sunlight shows the sun - they show to the reason a Necessarily Existent One behind the veil of the Unseen, a Single One of Unity, among such titles as Most Generous, All-Compassionate, Nurturer, and Disposer.

O ignorant unbeliever and dissolute heedless one! With what can you explain this wise, percipient, compassionate activity? Deaf nature? Blind force? Senseless chance? Can you explain it through impotent, lifeless causes?

Second Window

While in their existence and individuality, things are in a hesitant, bewildered, and shapeless form among innumerable possible ways, they are suddenly given a most well-ordered and wise aspect of individuality. For example, every human being has on his face characteristics which differentiate him from all his fellow humans, and it is equipped with utter wisdom with external and inner senses. This proves that the face is a brilliant stamp of divine oneness. And just as each face testifies in a hundred ways to the existence of an All-Wise Maker and points to His unity, so too the stamp which all faces display in their totality shows to the mind's eye a seal peculiar to the Creator of all things.

O denier! To what workshop can you refer these stamps which can in no way be imitated, and the stamp of Eternal Besoughtedness which is on the totality?

Third Window

The army of all the various species of animals and plants on the face of the earth consists of four hundred thousand different groups. {(*): The members of some of those groups, even, are more numerous than all the members of the human race from the time of Adam up to the Last Day.} Observedly, their being managed and raised with perfect balance and order together with their all-different sustenance, forms, weapons, uniforms, instructions, and demobilizations with nothing being forgotten and none of them being

confused, is a stamp of the Single One of Unity as brilliant as the sun which can in no way be doubted. Who other than one possessing boundless power, all-encompassing knowledge, and infinite wisdom could have any part in this administration, which is wondrous to the utmost degree. For if a person incapable of administering and raising all together these species and nations, which are one within the other, interferes with any of them, he will throw the lot into disorder. Whereas according to the meaning of,

So turn your vision again, do you see any flaw?(67:3)

there is no sign of confusion. That means not even a finger can interfere.

Fourth Window

This is the acceptability of the supplications offered through the tongue of latent ability by all seeds, and through the tongue of innate need by all animals, and through the tongue of exigency by the desperate.

Yes, just as all these innumerable supplications are observedly accepted and responded to, so in a large measure do they in their entirety self-evidently indicate and point to an All-Compassionate and Generous Creator, the Answerer of Prayer.

Fifth Window

We see that things and particularly living beings come into existence of a sudden, instantaneously. But, while things that appear suddenly out of a simple substance should be simple, formless, and without art, they are created with an art and beauty requiring much skill and many materials, they are decorated with painstaking embroideries requiring much time, and adorned with wonderful arts requiring many tools. Thus, just as each of these instantaneous, wondrous arts and beautiful combinations indicates the necessary existence of an All-Wise Creator and the unity of His dominicality, so in their totality do they show brilliantly an infinitely Powerful, infinitely Wise Necessarily Existent One.

So now, O stupefied denier! How can you explain this? With nature, which is unconscious, impotent, and ignorant like you? Or do you want to make an infinite mistake and call that All-Holy Maker "nature," and on the pretext of naming Him that, attribute the miracles of His power to it and perpetrate an impossibility compounded a thousand times over?

Sixth Window

In the creation of the heavens and the earth and the alternation of night and day and the boats which travel through the seas for the benefit of men, and in what God sends down from the sky as rain and with it raises to life the earth after its death and raises in it every sort of living being, and in the circulating of the winds and the clouds subjugated between the heavens and the earth, are signs for a people who thinks.(2:164)

This verse both points to the divine existence and unity, and forms a truly large window displaying a greatest name.

The gist of the verse is this: all the worlds in the higher and lower levels of the universe show with different tongues a single result, that is, the dominicality of a single All-Wise Maker. It is as follows: just as in the heavens - and astronomy even admits to it - extremely regular movements for extremely extensive results show the existence, unity, and perfect dominicality of an All-Powerful One of Glory, so too on the earth - and geography even testifies to it and acknowledges it - orderly changes, like in the seasons, for most extensive benefits show the existence and unity and perfect dominicality of the same All-Powerful One of Glory.

Also, just as, being given their sustenance with perfect mercy, and being clothed in different forms with perfect wisdom, and being decked out with all sorts of senses by a perfect dominicality, each of all the animals on the land and in the sea again testifies to the existence of the All-Powerful One of Glory and indicates His unity, so in their totality do they show on a vast scale the tremendousness of His Godhead and the perfection of His dominicality. So too, just as each of the systematically structured plants in gardens, and the finely adorned flowers which the plants display, and the well-proportioned fruits which the flowers display, and the embellished embroideries which the fruits display, testifies to the existence of the All-Wise Maker and points to His unity, so too in their totality they show most brilliantly the beauty of His mercy and the perfection of His dominicality.

Also, just as the drops of rain sent from the clouds in the sky charged with duties for important instances of wisdom and aims and necessary benefits and results, again demonstrate to the number of their drops the necessary existence and unity and perfect dominicality of the All-Wise Maker; so too do all the mountains on the earth and the storing-up in them of minerals with all their different properties for numerous different uses show

with the strength and firmness of a mountain the existence and unity of the All-Wise Maker and the perfection of His dominicality.

Also, just as, being adorned with numerous varieties of harmoniously formed flowers, the small hills in the plains and among the mountains each testifies to the necessary existence of an All-Wise Maker and points to His unity, and all together show the majesty of His sovereignty and the perfection of His dominicality; so the great variety of the orderly shapes of all the leaves of the grasses and trees, and all their different stages and states and balanced and ecstatic movements again show the necessary existence and unity and perfect dominicality of the All-Wise Maker.

Also, just as the regular development at the time of their growth of all living bodies, and each being equipped with all sorts of organs and their being directed consciously towards numerous different fruits again testify to the necessary existence of the All-Wise Maker and indicate His unity, and in their totality show on a truly vast scale His all-encompassing power, and all-embracing wisdom, and the beauty of His art, and the perfection of His dominicality; so too souls and spirits being situated in all animal bodies, and their being armed in most orderly fashion with numerous sorts of systems and faculties, and their being sent on numerous different errands with perfect wisdom testify to the number of animals, indeed to the number of their faculties, to the necessary existence of the All-Wise Maker and point to His unity. And in their totality they show most brilliantly the beauty of His mercy and the perfection of His dominicality.

Also, just as the inspirations from the Unseen imparted to men's hearts, which make known to them all the sciences and fields of knowledge and truth and teach the animals how to procure their needs, make known the existence of an All-Compassionate Sustainer and point to His dominicality; so too, like the eye beams which like rays gather immaterial flowers from the garden of the universe, their external and inner senses are keys to different worlds, and show to the eyes as clearly as the sun the necessary existence, unity, oneness, and perfect dominicality of the All-Wise Maker, the All-Knowing Creator, the Most Compassionate Creator, the All-Generous Provider.

Thus, from the twelve windows, the twelve aspects, mentioned here a vast window opens up that displays with a twelve-coloured light of truth the oneness, unity, and perfect dominicality of God Almighty .

O unhappy denier! With what can you block up this window which is as broad as the globe of the earth, indeed, as its yearly orbit? And with what can you extinguish this source of light which shines like the sun? Behind which veil of heedlessness can you hide it?

Seventh Window

The perfect order of the works of art scattered over the face of the universe, and their perfect proportion and balance, and the perfection of their adornment, and the ease in their creation, and their mutual resemblance, and their exhibiting a single nature demonstrate on a vast scale the necessary existence and perfect power and unity of an All-Wise Maker.

Moreover, just as the creation of innumerable, different, orderly complex beings from inanimate and simple elements again testifies, to the number of those composite beings, to the All-Wise Maker's necessary existence and points to His unity, so in their totality do those beings demonstrate in truly brilliant fashion His unity and the perfection of His power.

Then the utmost distinguishing and differentiating of beings as they are renewed while being assembled and dissolved - that is, during what is called the composition of beings - amid the utmost degree of intermingling and confusion, for example the distinguishing of the shoots and growth of seeds and roots without their being confused in any way despite being all mixed up, and the mingled substances absorbed by trees being divided between the leaves, flowers, and fruits, and the nutrients which enter the body as a mixture being differentiated and separated out with perfect wisdom and perfect balance for the cells of the body, - these again demonstrate the necessary existence and perfect power and unity of the Absolutely Wise One, the Absolutely Knowing One, the Absolutely Powerful One.

Then too the making of the world of minute particles into a boundless arable field and every instant sowing and harvesting it and obtaining the fresh crops of different universes from it, and those inanimate, impotent, ignorant particles being made to perform innumerable orderly duties most consciously, wisely, and capably - this also shows the necessary existence of the All-Powerful One of Glory and Maker of Perfection, and His perfect power and the grandeur of His sovereignty and His unity and the perfection of His dominicality.

Thus with these four ways a large window is opened onto knowledge of God; addressing the reason, it displays the All-Wise Maker on a large scale.

Now, you unhappy heedless one! If you do not want to see Him and learn of Him in this way, divest yourself of your reason; become an animal, and thus be saved!

Eighth Window

The testimony of all the prophets (Upon whom be peace), who among humankind possessed luminous spirits, relying on their manifest and evident miracles; and the testimony of all the saints, who with their luminous hearts are the spiritual poles of mankind, relying on their illuminations and wonder-working; and testimony of all the purified scholars, who possess luminous minds, relying on their researches and verifications; - the testimony of all these to the necessary existence, unity, and perfect dominicality of the Single One of Unity, the Necessary Existent, the Creator of All Things, forms a truly vast and light-filled window.

O you unfortunate denier! In whom do you place your trust so that you do not heed these? Or by closing your eyes in the daytime do you imagine the world to be plunged into night?

Ninth Window

The universal worship in the cosmos self-evidently demonstrates an Absolute Object of Worship. Yes, the perfect obedience and worship of all angels and spirit beings - which is established by the testimony of those who have penetrated to the spirit world and the inner dimension of things and have met with the angels and spirit beings - and of all living beings self-evidently performing their duties in perfect order and in worshipful manner, and of all inanimate things self-evidently carrying out their duties in perfect submission and veneration, all demonstrate the necessary existence and unity of a True Object of Worship.

So too the true knowledge of those who know, with the strength of consensus, and the fruitful thanks of those who offer thanks, and the radiant glorification of those who recite God's names, and the bounty-increasing exaltations of those who hymn God's praises, and the demonstrative proofs and descriptions of divine unity of those who acknowledge it, and the true love and passion of the lovers of God, and the true will and desire of those who seek Him, and the earnest searching and penitence of those who turn to Him - all these show the necessary existence, perfect dominicality, and unity of the Pre-Eternal All-Worshipped One, the One Who is Known, Mentioned, Thanked, Praised, One, Beloved, Desired, and Sought.

Furthermore, all the acceptable worship of perfected human beings and

the spiritual radiance and supplications, visions and illuminations resulting from their acceptable worship again demonstrate the necessary existence and unity and perfect dominicality of that Eternal Being, the Enduring Object of Worship. Thus, these three aspects throw open a broad, light-giving window onto divine unity.

Tenth Window

And He sends down water from the sky and brings forth with it fruits for your sustenance; and He has made subject to you the ships, that they sail through the sea by His command; and He has made the rivers subject to you; * And He has made subject to you the sun and the moon, both diligently pursuing their courses; and He has made subject to you the night and the day. * And He gives you of all that you ask Him. But if you count God's bounties, you will never be able to number them.(14:32-34)

The mutual assistance and co-operation of beings in the universe and their responding to one another show that all creatures are raised by a single Nurturer, are organized by a single Director, are under the jurisdiction of a single Disposer, are the servants of a single Lord. For in accordance with an all-embracing law of mutual assistance, the sun cooks the necessities for the lives of living beings on the earth at a dominical command, and the moon acts as a calendar, and light, air, water, and sustenance hasten to the assistance of living beings, and plants hasten to the assistance of animals, and animals hasten to the assistance of human beings, and the members of the body hasten to assist one another, and particles of food even hasten to the assistance of the cells of the body. This most wise and generous mutual assistance, and the beings responding to one another's needs and their supporting and strengthening one another in accordance with a law of generosity, a law of compassion, and a law of mercy, show clearly and self-evidently that they are the servants, officials, and creatures of a sole, unique Single One of Unity, a Peerless Eternally Besought One, an Absolutely Powerful, Absolutely Knowing, Absolutely Compassionate, Absolutely Generous Necessarily Existent One.

O wretched bankrupt philosophy! What have you say in the face of this mighty window? Can your chance interfere in this?

Eleventh Window

For indeed in the remembrance of God do hearts find rest.(13:28)

By knowing a single Creator, spirits and hearts are delivered from the distress and confusion arising from misguidance, and from the spiritual pains arising from distress. They are saved by attributing all beings to a single Maker. They find assurance through the remembrance of a single God. For, as is proved decisively in the Twenty-Second Word, if all beings are not attributed to a single being, it becomes necessary to ascribe a single thing to innumerable causes, and then the existence of a single thing becomes as difficult as all beings. For if attributed to God, innumerable things are ascribed to a single being, and if they are not attributed to Him, it becomes necessary to attribute everything to innumerable causes. Then a single fruit becomes as difficult as the universe, indeed, more difficult. For just as if the management of one soldier is given to a hundred different people, a hundred difficulties arise, and if a hundred soldiers are given to the direction of one officer, they are as easy to manage as a single soldier, so too the coinciding of numerous different causes in the creation of a single thing is difficult to the hundredth degree. And if the creation of numerous things is given to a single being, it becomes easy to the hundredth degree.

Thus, it is only by recognizing the Creator's unity and through knowledge of God that man may be delivered from the boundless distress arising from the anxious desire to search for the truth inherent in his nature. Since there are endless difficulties and pains in unbelief and associating partners with God, such a way is certainly impossible and devoid of truth. While since suitably to the ease, abundance, and fine art in the creation of beings, there is a boundless ease in affirming divine unity, that way is surely necessary and the truth.

O you miserable people of misguidance! See how dark and full of pain is the way of misguidance! What is it that makes you take it? And see how easy and pleasant is the way of belief and affirming divine unity! Take that way and be saved!

Twelfth Window

Glorify the Name of your Sustainer, the All-Highest, * Who has created, and given order and proportion, * And Who has determined [the nature of all things] and guided [them towards their fulfilment].(87:1-3)

According to the meaning of this verse, all things, and especially living creatures, have been given a form and regular proportions in accordance with wisdom as though they have emerged from a purposeful mould. Contained in those measured proportions are intricate extremities yielding various benefits and uses. And the form of their clothes and their proportions, which they change throughout the periods of their lives, are each immaterial and well-ordered and measured, and are composed of the appointed events of their lives again in conformity with wisdom and benefits. This shows clearly that those innumerable creatures, whose forms and proportions have been planned in the sphere of determining of an All-Powerful One of Glory, an All-Wise One of Perfection, and who have been given forms fashioned in the workshop of divine power, point to that Being's necessary existence and testify to His unity and perfect power with endless tongues. Look at your own body and its members and the fruits of its intricate and complex places! See the perfect power within the perfect wisdom!

Thirteenth Window

According to the meaning of:

And there is nothing but extols His limitless glory and praise,(17:44) everything recalls its Creator with its own particular tongue and declares His holiness. Yes, the glorifications all beings utter audibly and through the tongues of their beings demonstrate the existence of a single Most Holy Being. The testimony of innate disposition may not be rejected. It cannot be doubted, especially if the evidence comes from all sides. Look! The regular structures of beings, which through the manner they are created comprise endless testimony and offer evidence in innumerable ways through the tongue of disposition and look to a single centre like concentric circles - all these are tongues. Similarly, their well-proportioned and balanced assemblages are all testifying tongues. And their perfect lives are all glorifying tongues. Thus, as is proved in the Twenty-Fourth Word, their glorifying,

extolling, and testifying with all these tongues to a single Most Holy Being demonstrate a Necessarily Existent One as light shows the sun, and point to the perfection of His Godhead.

Fourteenth Window

Say: who is it in whose hands is the governance of all things?(23:88) * And there is nothing but its treasuries are with Us.(15:21) * There is not a moving creature but He has grasp of its forelock.(11:56) * Indeed my Sustainer watches over and records all things.(11:57)

According to the meaning of these verses, all things are in need of a single All-Glorious Creator in everything, in all matters and circumstances. Indeed, we look at the beings in the universe and see that there is the manifestation of an absolute force within an absolute weakness, and the traces of an absolute power are apparent within an absolute impotence; like, for example, the wonderful states and stages plants display when the life force awakens in their seeds and roots. There is the manifestation too of an absolute wealth within an absolute poverty and dryness; like the poverty of trees and the soil in winter and their glittering wealth and riches in the spring. The sprinklings of an absolute life are also apparent within an absolute lifelessness; like the transformation of the elements into living matter. There is, moreover, the manifestation of an all-encompassing consciousness within an absolute ignorance; like everything, from minute particles to the stars, acting consciously and conforming to the order of the universe and to the demands of wisdom and requirements of life.

Thus, this power within impotence, and strength within weakness, and wealth and riches within poverty, and life and consciousness within lifelessness and ignorance necessarily and self-evidently open up windows on every side onto the necessary existence and unity of a Possessor of Absolute Power and Absolute Strength, a Possessor of Absolute Riches, an Absolutely Knowing, All-Living and Self-Sufficient One. In their totality they point to a luminous highway on a vast scale.

O you heedless one who has fallen into the swamp of nature! If you do not quit nature and recognize divine power, you have to accept that in everything, in every minute particle even, reside an infinite force and power, a boundless wisdom and skill, and the ability to see, know, and administer most other beings.

Fifteenth Window

According to the meaning of the verse:

Who has created everything in the best way,(32:7) everything is cut out according to its innate abilities with perfect measuring and ordering, and put together with the finest art, in the shortest way, the best form, the lightest manner, and most practicable shape. Look at the clothes of birds, for example, and the easy way they ruffle up their feathers and continuously use them. Also, things are given bodies and dressed in forms in a wise manner with no waste and nothing in vain; they testify to their number to the necessary existence of an All-Wise Maker and point to that Possessor of Absolute Power and Knowledge.

Sixteenth Window

The order and ordering in the creation and disposal of creatures, which are renewed season by season on the earth, show clearly a universal wisdom. Since an attribute cannot be without the one it qualifies, this universal wisdom necessarily shows an All-Wise One. The wonderful adornment within the veil of wisdom, self-evidently shows a perfect beneficence, and that perfect beneficence necessarily points to a gracious, All-Generous Creator. The all-encompassing benevolence and bestowal within the veil of beneficence show self-evidently an all-embracing mercy, and that all-embracing mercy shows necessarily an All-Merciful and All-Compassion-ate One. The sustenance and foods of living creatures above the veil of mercy, all perfectly appropriate for their needs, show clearly a sustaining providence and a compassionate dominicality, and that sustaining and administering necessarily point to an All-Generous Provider.

Yes, all the creatures on the face of the earth, thus raised with perfect wisdom, adorned with perfect beneficence, bestowed upon with perfect mercy, and nurtured with perfect compassion, testify to the necessary existence of an All-Wise, Munificent, Compassionate, Providing Maker, and point to His unity.

Look at and consider also the universal wisdom which is apparent on the face of the earth as a whole and is to be seen in its totality and shows clearly purpose and will; and the perfect beneficence embracing all creatures, which also comprises the wisdom; and the all-encompassing mercy,

which comprises the beneficence and wisdom and includes all the beings of the earth; and the generous sustaining and nurturing, which also comprises the mercy and wisdom and beneficence and embraces all living creatures. Just as the seven colours form light, and the light, which illuminates the face of the earth, undoubtedly shows the sun, so too that beneficence within wisdom, and mercy within beneficence, and sustaining and nurturing within mercy show brilliantly on a large scale and at a high degree the unity and perfect dominicality of an utterly Wise, Generous, Compassionate, Providing Necessarily Existent One.

O you stupefied and heedless denier! With what can you explain this wise, generous, compassionate, providential sustaining, this strange, wonderful, miraculous state of affairs which is before your eyes? With chance and coincidence, which are aimless like you? With force, which is blind like your heart? With nature, which is deaf like your head? With causes which are impotent, lifeless, and ignorant like you? Or, despite its being utterly impotent, ignorant, deaf, blind, contingent, and wretched, do you want to give the name "nature" to the All-Glorious One, Who is utterly holy, pure, exalted, and free of all defect and absolutely Powerful, Knowing, Hearing, and Seeing, and thus perpetrate an infinite error? So with what force can you extinguish this truth brilliant as the sun? Under which veil of heedlessness can you conceal it?

Seventeenth Window

Indeed in the heavens and earth are signs for those who believe.(45:3)

If we observe the face of the earth in the summer, we see that an absolute munificence and liberality, which necessitate confusion and disarrangement, is to be seen within a total harmony and order. Look at all the plants that adorn the face of the earth!

And the utter speed in the creation of things, which necessitates imbalance and disorder, is apparent within a perfect equilibrium. Look at all the fruits that decorate the face of the earth!

And an absolute multiplicity, which necessitates unimportance, indeed, ugliness, is apparent within a perfect beauty of art. Look at all the flowers that gild the face of the earth!

And the absolute ease in the creation of things, which necessitates lack of art and simplicity, is to be seen within an infinite art and skill and attention.

Look carefully at all seeds, which are like the tiny containers and programmes of the members of plants and trees and the small cases containing their life histories!

And the great distances, which necessitate difference and diversity, appear within an correspondence and conformity. Look at all the varieties of cereal grains sown in every part of the earth!

And the total intermingling, which necessitates confusion and muddle, is on the contrary to be seen within a perfect differentiation and separation. Consider the perfect differentiation of seeds when they sprout, despite being cast into the earth all mixed-up together and all resembling one another with regard to their substance, and the various substances which enter trees being separated out perfectly for the leaves, flowers, and fruits, and the foods which enter the stomach all intermingled being separated out perfectly according to the various members and cells. See the perfect power within the perfect wisdom!

And the great abundance and infinite profusion, which necessitate unimportance and worthlessness, are seen to be highly valuable and expensive in regard to the creatures and art on the face of the earth. Within these innumerable wonders of art, consider only the varieties of mulberry, those confections of divine power, on the table of the All-Merciful on the face of the earth! See the perfect mercy within the perfect art!

Thus, just as the day shows the light, and the light the sun, the great value together with the utter profusion; and the boundless intermingling and intermixing together with the utmost differentiation and separation within the utter profusion; and the great distance together with the utmost conformity and resemblance within the limitless differentiation and separation; and the infinite ease and facility together with the infinite care in the making within the utmost resemblance; and the absolute speed and rapidity together with the total equilibrium and balance and lack of waste within the most beautiful making; and the infinite abundance and multiplicity together with the highest degree of beauty of art within utter lack of waste; and the utmost munificence together with absolute order within the highest degree of beauty of art, all testify to the necessary existence, perfect power, beautiful dominicality, and unity and oneness of an All-Powerful One of Glory, an All-Wise One of Perfection, an All-Compassionate and Beauteous One. They demonstrate the meaning of the verse:

His are the Most Beautiful Names.(20:8; 59:24)

O you ignorant, heedless, obstinate wretch! With what can you interpret this mighty truth? With what can you explain this infinitely miraculous and

wonderful state of affairs? To what can you attribute these truly extraordinary arts? What veil of heedlessness can you draw across this window as broad as the earth and so close it? Where is your chance and coincidence, your unconscious companion on which you rely and call 'nature,' your friend and support in misguidance? It is totally impossible for chance and coincidence to interfere in these matters, isn't it? And to attribute to nature one thousandth of them is impossible a thousand times over, isn't it?

Or does lifeless, impotent nature have immaterial machines and printing presses within every single thing, made from each and to the number of each?

Eighteenth Window

Do they not consider the government of the heavens and the earth?(7:185)

Consider this comparison which is explained in the Twenty-Second Word: a finely crafted, well planned work like a palace self-evidently points to a well planned act. That is to say, a building indicates the act of building. And a fine, well planned act necessarily points to a proficient agent, a skilful master, a builder. And the titles of proficient master and builder point self-evidently to a perfect attribute, that is, to a faculty for the craft. And that perfect attribute and that perfect faculty for the craft self-evidently indicate the existence of a perfect innate ability. And a perfect innate ability indicate the existence of an exalted spirit and elevated essence.

In just the same way, the constantly renewed works filling the face of the earth, indeed the universe, show clearly acts of the utmost perfection. And those acts, which are encompassed by total order and wisdom, point clearly to an agent whose titles and names are perfect. For it is obvious that well-planned, wise acts cannot be without the one who performs them. And titles of the utmost perfection point to the utterly perfect attributes of that agent. For according to the rules of grammar, the active particle is formed from the infinitive [that is, what is called the root in Arabic grammar]; so too the source and roots of nouns, names and titles are attributes. And attributes at the utmost degree of perfection point indubitably to utterly perfect essential qualities. And those perfect essential qualities, which we are unable to describe - the essential capability - point most certainly to an essence which is at the utmost peak of perfection.

Thus, since in every part of the world all the works of art and creatures are perfect works, each of them testifies to an act, and the act testifies to a name, and the name to an attribute, and the attribute to a quality, and the quality to the essence. Thus, just as singly they testify to the necessary existence of the All-Glorious Maker to the number of creatures and indicate His oneness, so altogether they form an ascension in divine knowledge as strong as the chains of beings. They form a proof of reality in continuous sequence which no doubt can pierce or penetrate.

So now, O wretched, heedless denier! With what can you smash this proof which is as powerful as the chain of the universe? With what can you close this latticed window with its innumerable spaces through which shine rays of truth to the number of these creatures? Which veil of heedlessness can you draw over it?

Nineteenth Window

According to the meaning of the verse:

The seven heavens and the earth and all within them extol His limitless glory, and there is nothing but it extols His limitless glory and praise,(17:44)

the All-Glorious Maker has attached innumerable meanings and instances of wisdom to the heavenly bodies so that it is as if, in order to express His glory and beauty, He has adorned the heavens with the words of the suns, moons and stars. To the beings in the atmosphere also He has attached instances of wisdom and meanings and aims, as if to make it speak through the words of the thunder, lightning, and drops of rain, and give instruction in the perfection of His wisdom and beauty of His mercy.

He causes the head of the earth to speak too with its meaningful words known as animals and plants and displays the perfections of His art to the universe. Then He makes the plants and trees speak, all words of that head, through the words of their leaves, flowers, and fruits and again proclaims the perfection of His art and beauty of His mercy. Their flowers and fruits, too, He makes speak, through the words of their seeds, and gives instruction to the aware and conscious in the subtleties of His art and the perfection of His dominicality. Now, out of these innumerable words of glorification, we shall lend our ears and listen to a single shoot and a single flower and their mode of expression, and learn the way in which they testify.

Yes, all plants and all trees describe their Maker with numerous tongues

in such a way that they leave those who study them in amazement, causing them to exclaim: "Glory be to God! How wonderfully they bear witness to Him!"

Yes, the glorification of plants at the time their flowers open, and the moment they produce new shoots, and when they offer their smiling words is as beautiful and clear as themselves. For through the beautiful mouth of each flower and the tongues of its orderly shoots and the words of its precisely measured seeds, the order demonstrates wisdom and is observedly within a balance which demonstrates knowledge. And the balance is within an embroidery of art which demonstrates skill and craft. And the embroidery of art is within an adornment which demonstrates favour and munificence. And the adornment is within subtle scents which demonstrate mercy and bestowal. And these meaningful qualities one within the other form such a tongue of testimony that it both describes the All-Beauteous Maker through His names, and portrays Him through His attributes, and expounds the manifestation of His names, and expresses His making Himself loved and known.

If you hear such testimony from a single flower, will your doubts and suspicions and heedlessness persist when you listen to all the flowers in the dominical gardens on the face of the earth and hear the elevated strength with which they proclaim the necessary existence and unity of the All-Glorious Maker? If they do persist, can it be said of you that you are a conscious human being?

Come, now look carefully at a tree! See its delicate mouth apparent in the orderly emergence of the leaves in spring, and the blossoms opening in a measured manner, and the fruits swelling with wisdom and mercy and dancing at the blowing of the breeze in the hands of the branches like innocent children. See the just balance within the wise order expressed by the tongue of the leaves becoming green at a generous hand, by that of the flowers smiling with the joy of a favour received, and by the words of the fruits laughing through a manifestation of mercy. See the careful arts and embroideries within the balance demonstrating justice; and the mercy within the skilful embroideries and adornment; and the various sweet tastes and delightful scents, which indicate mercy and bestowal; and the seeds, each of which is a miracle of power within the agreeable tastes: all these point in the clearest fashion to the necessary existence and unity of an All-Wise, Generous, Compassionate, Beneficent, Bountiful Maker, a Bestower of Beauty and Favours, to the beauty of His mercy and perfection of His dominicality. Thus, if you can listen at the same time to the tongues of

disposition of all the trees on the earth, you will see and understand the exquisite jewels to be found in the treasury of the verse:

All that is in the heavens and on the earth extols God's limitless glory.(62:1; 64:1)

O you unhappy heedless one who supposes himself to be free through his ingratitude! If the All-Generous One of Beauty, Who makes Himself known to you and loved by you through these innumerable tongues had not wanted you to know Him, they would have been silenced. But since they have not been silenced, they should be heeded. You cannot be saved by closing your ears in heedlessness. For the universe does not fall silent at you stopping up your ears, the beings within it will not be silent, the witnesses to divine unity will not hold their tongues. And for sure, they will condemn you.

Twentieth Window

{(*): The true meaning of this Twentieth Window occurred to my heart at one time in Arabic in this way:

The sparkling of the light is through Your illuminating and making it known; The rolling on of the ages is through Your despatching and employing them; Glory be unto You, how mighty is Your rule! The flowing forth of the rivers is through Your storing them up and subjugating them; The decorations of stones is through Your designing and fashioning them; Glory be unto You, how sublime is Your wisdom! The smiling of the flowers is through Your adorning and beautifying them; The embellishing of fruits is through Your bestowal and munificence; Glory be unto You, how beautiful is Your art! The carolling of the birds is through Your making them speak and Your avail; The singing of the rain is through Your causing it to fall, Your bestowal; Glory be unto You, how vast is Your Mercy! The motion of the moons is through Your determining, Your planning, Your rotating them, Your illuminating them; Glory be unto You, how brilliant Your proofs, how dazzling Your sovereignty!}

So glory be to Him in Whose hands is the dominion of all things.(36:83) * And there is nothing but its treasuries are with Us; but We only send it down in a measure defined. * And We send forth the winds to fertilize [the plants], and We send down rain from the skies providing you with water therewith, and you are not the keepers of its stores.(15:21-22)

Just as perfect wisdom and beauty of art are apparent in particulars and results and in details, so do the universal elements and large creatures take up their positions in accordance with wisdom and art, despite their apparently being mixed up together by chance without order. Thus, as its other wise duties show, light shines in order to proclaim and make known the divine creatures on the face of the earth, with the permission of its Sustainer. This means that light is employed by a Wise Maker; by means of it, He makes manifest His antique works of art in the exhibitions of the market of this world.

Now consider the winds! According to the testimony of their other wise, generous benefits and duties, they are hastening to extremely numerous and important tasks. It means that their movement in waves is a being employed, a being despatched, a being utilized by an All-Wise Maker; it is a working expeditiously to speedily carry out their Sustainer's commands.

Now consider the springs, the streams, and the rivers! Their welling-up out of the ground and out of mountains is not by chance. For it is demonstrated by the testimony of their benefits and fruits, the works of divine mercy, and by the statement of their being stored up in mountains with the balance of wisdom in proportion to need, that they are subjugated and collected by an All-Wise Sustainer, and that their flowing forth is their conforming exuberantly to His command.

Now consider all the varieties of stones and jewels and minerals in the earth! Their decorations and beneficial properties, the wise benefits connected to them, and their being prepared appropriately to human and animal needs and vital necessities all show that they are made in that way through the decoration, arrangement, planning, and forming of an All-Wise Maker.

Now consider the flowers and fruits! Their smiles, tastes, beauties, embroideries, and scents are all like invitations to and menus for the table of a Most Munificent Maker, an All-Compassionate Bestower of Bounties; they are given as various menus and invitations to each species of beings through their different colours, scents, and tastes.

Now consider the birds! A certain indication that their twittering and chirruping is an All-Wise Maker's causing them to speak is the astonishing way in which they express their feelings to one another with those sounds and state their intentions.

Now consider the clouds! A definite indication that the pattering of the rain is not a meaningless sound and that the crashing of thunder and lightning is not a futile din is that those strange beings are created in empty space. Also raindrops like the water of life are milked from the clouds, suckling the living creatures on the earth so needy and longing for them.

These facts show that the pattering and crashing are most meaningful and full of wisdom. For at the command of a Most Generous Sustainer, the rain calls out to those longing for it: "Good news! We are coming!" They express this meaning.

Now look at the sky and consider carefully only the moon out of all the innumerable bodies within it! That its motion is at the command of an All-Powerful and Wise One is demonstrated by the important instances of wisdom connected to it and concerning the earth. Since we have explained these in other places in the Risale-i Nur,we cut this short here.

Thus, the universal elements we have enumerated from light to the moon open in large measure a truly extensive window. They proclaim and show the unity of a Necessarily Existent One, and the perfection of His power, and grandeur of His sovereignty.

O heedless one! If you are able to silence this voice, crashing like thunder, and extinguish this light brilliant as the sun, forget God! Otherwise come to your senses! Say, "All Glory be unto You!" And,

The seven heavens and the earth and all within them extol His limitless glory!(17:44)

Twenty-First Window

And the sun runs its course to a place appointed, that is the determining of the Almighty, the All-Knowing.(36:38)

The universe's lamp, the sun, forms a window onto the existence and unity of the universe's Maker that is as brilliant and luminous as the sun itself. Indeed, despite their great differences with regard to size, position, and speed, the twelve planets including our globe known as the solar system are in motion and revolve with perfect order and wisdom and perfect balance without a second's confusion, and are bound to the sun through a divine law known as gravity, that is, they follow their leader as though in prayer. This demonstrates on a vast scale the tremendousness of divine power and the unity of their Sustainer. Those lifeless bodies, those vast unconscious masses, are rotated and employed within the utmost order and wise balance, in various forms and over varying distances and in varying motions, proving the degree of the power and the wisdom; you compare for yourself. If chance were to interfere the tiniest amount in this vast and complex matter, it would cause an explosion so great it would scatter the universe. If it were to arrest the motion of one of them for a minute, it

would cause it to leave its orbit and would open the possibility of its colliding with another planet. You can understand how awesome would be the collision of bodies thousands of times larger than the earth.

Now we shall refer to the all-encompassing knowledge of God the wonders of the solar system, that is, the twelve planets which are the sun's followers and fruits, and consider only our own planet, the earth, which is here before our eyes. We see that our planet is made to travel on a long journey around the sun by a dominical command as its most important duty - as is described in the Third Letter - in a way that demonstrates the grandeur of dominical majesty and the loftiness of the sovereignty of the Godhead and the perfection of His mercy and wisdom. It has been made a dominical ship filled with the wonders of divine art, and a travelling dwelling like an exhibition for God's conscious servants to gaze on. And the moon has been attached to it with precise reckoning for mighty instances of wisdom, like being an hour hand for telling the time. The moon too has been given various mansions through which to journey. Thus, these aspects of this blessed planet of ours prove the necessary existence and unity of a Possessor of Absolute Power with a testimony as powerful as the globe of the earth itself. You can make an analogy with the rest of the solar system from this.

Furthermore, the sun is made to turn on its own axis like a spinning-wheel, in order to wind into a ball the immaterial threads called gravity and tie the planets with them and set them in order. So too it is impelled together with its planets at a speed that cuts five hours' distance a second towards, according to one estimate, the Constellation of Hercules, or towards the Sun of Suns. This most certainly occurs through the power and at the command of the All-Glorious One, the Monarch of Pre-Eternity and Post-Eternity. It is as though He makes the solar system perform these manoeuvres like a platoon of soldiers under orders, and so demonstrates the majesty of His dominicality.

O you astronomers! What chance can interfere in these matters? The hands of what causes can reach them? What force can draw close to this? Come on, you say! Would such a Glorious Monarch display impotence and permit others to have a role in his sovereignty? Would He give to other hands living creatures in particular, which are the fruit, result, aim, and essence of the universe? Would He permit any other to interfere? Especially man, would He leave him to his own devices, the most comprehensive of those fruits, the most perfect of the results, vicegerent of the earth, and His mirror-like guest? Would He refer him to nature and chance and reduce the majesty of His sovereignty to nothing; reduce to nothing His perfect wisdom?

Twenty-Second Window

Have We not made the earth a cradle, * And the mountains as pegs, * And created you as pairs?(78:6-8) * So behold the signs of God's Mercy, how He raises to life the earth after its death.(30:50)

The globe of the earth is a head with a hundred thousand mouths. In each mouth are a hundred thousand tongues. On each tongue are a hundred thousand proofs, each one of which testifies in numerous ways to the necessary existence, unity, sacred attributes, and most beautiful names of an All-Glorious One.

Yes, we consider the first creation of the earth and we see that rock was created from matter in a fluid state, and that soil was created from rock. If that substance had remained fluid, it would have been uninhabitable, and if after becoming rock, the fluid had become hard as iron, it would have unsuitable for use. So what gave it its state was surely the wisdom of an All-Wise Maker Who saw the needs of the earth's inhabitants. Then the layer of soil was thrown over the pegs of mountains so that the earthquakes arising from internal upheavals could breathe through the mountains and they would not cause the earth to be shaken out of its motion and duties, and so that the mountains would preserve the earth from the encroachment of the sea, and be storehouses for the vital necessities of living beings, and purify the air from noxious gases so allowing living beings to breathe, and so that they would accumulate and hold water reserves, and be a source and mine for the minerals necessary for living creatures.

Thus, this situation testifies clearly and powerfully to the necessary existence and unity of a Possessor of Absolute Power, One All-Wise and Compassionate.

O geographers! With what can you explain this? What chance could make this dominical ship laden with these wonderful creatures into an exhibition of marvels, and spin it at a speed whereby it covers a distance of twenty-four thousand years a year while not allowing a single of the objects arranged on its face to fall off?

Consider also the strange arts on the face of the earth. How wisely the elements are employed in their functions! How well they attend to the guests of the Most Merciful on the earth at the command of that All-Wise and Powerful One, and hasten to serve them!

Also look at these embroidered lines displaying remarkable, wondrous arts on the face of the earth, multicoloured and full of strange wisdom! See

how the brooks and streams, seas and rivers, mountains and hills have all been made dwellings and means of transport suitable for His various creatures and servants. See how with perfect wisdom and order He has then filled them with innumerable varieties of plants and animals, and given them life and made them rejoice, and how regularly minute by minute He discharges the creatures and empties those dwellings with death, and once again in orderly fashion refills them in the form of resurrection after death. This testifies with hundreds of thousands of tongues to the necessary existence and unity of an All-Powerful One of Glory, an All-Wise One of Perfection.

In Short:The earth, the face of which is an exhibition of marvels of art, an assembly of the wonders of creation, a place of passage for the caravans of beings, and a mosque and dwelling for the ranks of worshippers, is like the heart of the whole universe; it thus displays the light of divine unity to the same degree as the universe.

O geographer! If the head of the earth has a hundred thousand mouths and with their hundred thousand tongues it makes known God and still you do not recognize Him and plunge your head in the swamp of nature, then ponder over the greatness of your fault! Know what a grievous punishment it makes you deserve! Come to your senses and extract your head from the swamp! Say, "I believe in God in Whose hand is the sovereignty of all things!"

Twenty-Third Window

Who creates death and life.(67:2)

Life is the most luminous, the most beautiful of the miracles of dominical power. It is the most powerful and most brilliant of the proofs of divine unity. It is the most comprehensive and most shining of the mirrors displaying the manifestations of the Eternally Besought One. Yes, on its own, life makes known a Living and Self-Subsistent One together with all his names and acts. For life is a light, a medicament, like a potion blended from numerous attributes. Just as the seven colours are combined in light, and various drugs are blended together in a medicament, so life is a reality made of numerous attributes. Some of the attributes in its reality expand by means of the senses; they unfold and are differentiated. The greater part, however, make themselves perceived in the form of the emotions; they make themselves known by welling up out of life.

Furthermore, life comprises provision, mercy, grace, and wisdom, which are dominant in the regulation and administration of the universe. It is as if life fastens them on behind it and draws them into the place it enters. For example, when life enters a body, the name of All-Wise is also manifested; it makes its home well and orders it with wisdom. In the same way, the name of All-Generous is manifested; it organizes and decorates its dwelling according to its needs. At the same time, the manifestation of the name of All-Compassionate is apparent; it bestows all sorts of bounties for the continuance and perfection of life. Simultaneously, the manifestation of the name of Provider appears; it produces the sustenance, material and immaterial, necessary for the perpetuation and unfolding of the life, and in part stores them up within its body. That is to say, life is like a point of focus; various attributes enter into one another, indeed, they become one and the same. It is as if in its entirety life is both knowledge, and at the same time power, and at the same time wisdom and mercy, and so on. Thus, with regard to this comprehensive essence, life is a mirror of the Eternally Besought One reflecting the essential dominical attributes. It is due to this mystery that the Necessarily Existent One, Who is Ever-Living and Self-Subsistent, creates life in great abundance and plenitude, and scatters it far and wide and broadcasts it, and gathers everything around life and makes it serve it. For life's duty is great. Yes, it is not easy to be the mirror of the Eternally Besought One, it is not some petty duty.

Thus, the instantaneous and continuous coming into existence from nothing of these countless, numberless lives which we all the time see before our eyes, - and of spirits, which are the origins and essences of lives - their being sent, demonstrate the necessary existence, sacred attributes, and most beautiful names of One Necessarily Existent and Ever-Living and Self-Subsistent as clearly as sunbeams show the existence of the sun. Just as someone who does not recognize and accept the existence of the sun is compelled to deny the light which fills the day, so the person who does not recognize the Sun of Divine Oneness, Who is Ever-Living and Self-Subsistent and the Giver of Life and Death, has to deny the existence of the living creatures which fill the earth and even the past and the future; he has to fall a hundred times lower than an animal, to fall from the level of life to become something utterly ignorant and lifeless.

Twenty-Fourth Window

There is no God but He, everything will perish save His countenance, His is the command and to Him shall you return.(28:88)

Death is a proof of dominicality as much as life is a proof of it; it is a tuly powerful proof of divine unity. As indicated by the verse,

Who creates death and life,(67:2)

death is not non-existence, annihilation, non-being, an authorless extinction; rather, as is shown in the First Letter, it is a being discharged from service by an All-Wise Author, a change of residence, an exchange of bodies, a rest from duty, a being freed from the prison of the body; it is a purposeful, orderly work of wisdom. Indeed, just as the living face of the earth and the well fashioned, living creatures upon it testify to the necessary existence and unity of an All-Wise Maker, so too with their deaths do those living beings bear witness to the eternity and unity of an Ever-Living and Self-Subsistent One. It is proved and elucidated in the Twenty-Second Word that death is an extremely powerful proof of divine unity and eternity, so we refer the discussion to that Word and here only explain one important point. It is as follows:

Both with their existences living beings point to the existence of a Necessarily Existent One, and with their deaths they testify to the eternity and unity of an Ever-Living Eternal One. For example, the face of the earth, which is a single living creature, points to its Maker with its order and circumstances; so too it points to Him when it dies. That is, when winter conceals the earth's face with its white shroud, it turns men's gazes away from itself - their gaze moves to the past behind the corpse of that departing spring - and it shows them a far wider scene. That is to say, the past springs of the earth, which were all miracles of power, inform them that new living springtime creatures of the earth will appear, and since they all testify to the existence of those future wonders of divine power, each a living earth, they testify brilliantly and powerfully and on a vast scale to the necessary existence, unity, everlastingness, and eternity of an All-Glorious Maker, an All-Powerful One of Perfection, an Ever-Living Eternal One; they demonstrate such brilliant proofs that whether one wants to or not they make one declare: "I believe in God, the One, the Unique!"

In Short:According to the meaning of the verse,

And gives life to the earth after its death,(30:19)

just as this living earth testifies to the Maker with the spring, so with its death it turns man's gaze to the miracles of divine power lined up on the two wings of time, the past and the future; it points to thousands of springs in place of one spring; it alludes to thousands of miracles of power in place of one miracle. And each of those springs testifies more certainly than this present spring, for the springs that have departed for the past have gone together with their apparent causes, and after them others like them have come in their places. This means that apparent causes are nothing: only that an All-Powerful One of Glory creates the springs, and tying them to causes with His wisdom shows that He has sent them. As for the faces of the earth lined up in future time, they testify still more brilliantly. For they will be made anew from nothing, from non-being, and sent; they will be put on the earth, made to do their duty, then be sent away.

O heedless one deviated into nature and drowning in its swamp! How can something which does not possess hands wise and powerful enough to reach all the past and all the future interfere in the life of the earth? Can your total nonentities of chance and nature interfere in it? If you want to be saved, say: "At the very most, nature is a notebook of divine power, and as for chance, it is a veil to hidden divine wisdom that conceals our ignorance." Approach the truth!

Twenty-Fifth Window

Like one struck points to the striker, and a finely fashioned work of art necessitates the artist, and an offspring requires a parent, and an under surface demands a top surface, and so on - like all these qualities known as relative matters which are not absolute and cannot exist without each other, contingency, which is apparent in particulars in the universe as well as in it as a whole, points to necessity. And the state of being acted upon which is to be seen in all of them points to an act, and the createdness apparent in all of them points to creativity, and the multiplicity and composition to be seen in all demand unity. And necessity, an act, creativity, and unity clearly and necessarily require a being who is not contingent, acted upon, numerous, compounded, and created, but bears the attributes of being necessary, an agent, one, and a creator. In which case, all contingency, states of being acted upon, createdness, multiplicity and composition testify to the Necessarily Existent One, the One Who acts as He wills, the Creator of All Things, the Single One of Unity.

In Short:Just as necessity is apparent from contingency, the act from the state of being acted upon, and unity from multiplicity, and the existence of the former indicate the latter with certainty, in the same way, such qualities as createdness and having all their needs provided for, which are to be seen in beings, clearly point to the existence of such attributes as Making and Providing. In turn the existence of these attributes points necessarily and self-evidently to the existence of an All-Compassionate Maker Who is a Creator and a Provider. That is to say, with the tongues of the hundreds of attributes of this sort which they bear, every being testifies to hundreds of the Necessarily Existent One's most beautiful names. If this testimony is not admitted, it becomes necessary to deny all the attributes of this sort borne by beings.

Twenty-Sixth Window

{(*): This window addresses those lovers of God who approach Him with the heart in particular, rather than people generally.}

The ever-renewed instances of beauty and fairness passing over the faces of the beings in the universe show that they are shadows of the manifestations of an Eternal Beauteous One. Yes, bubbles sparkling on the surface of a river and then disappearing, and other bubbles coming after them and sparkling like those that preceded them shows that they are mirrors reflecting the rays of a perpetual sun. In the same way, the flashes of beauty that sparkle on the travelling beings in the river of flowing time point to an Eternal Beauteous One and are signs of Him.

Also, the ardent love in the heart of the universe points to an Undying Beloved. As is indicated by the fact that something not found in the tree will not be present in authentic form in its fruit, the ardent love of God present in humankind, the responsive fruit of the tree of the universe, shows that a true love and passion is to be found in all the universe, but in other forms. In which case, this true love and passion in the heart of the universe points to a Pre-Eternal Beloved. Moreover, all the attractions and magnetic forces which appear in numerous different forms in the heart of the universe, show to aware hearts that they are thus through the attraction of a drawing truth.

Also, according to the consensus of the saints and those who uncover the mysteries of creation, who are the most sensitive and luminous of creatures, relying on their illuminations and witnessing, they have received the

manifestation of a Beauteous One of Glory and through their illuminations have perceived that All-Glorious One of Beauty making Himself known to them and loved by them. Their unanimously telling of this again testifies with certainty to a Necessarily Existent One, to the existence of a Beauteous One of Glory, and to His making Himself known to man.

Also, the pen of beautifying and adorning which works on beings and on the face of the universe points clearly to the beauty of the names of the pen's Owner. Thus, the beauty on the face of the universe, and the love in its heart, and the attraction in its breast, and the uncovering and witnessing in its eye, and the beauty and adornment on it as a whole, open up a truly subtle and luminous window. It displays to aware minds and hearts a Beauteous One of Glory, an Undying Beloved, an Eternal Worshipped One all of Whose names are beautiful.

O heedless one who flounders amid suffocating doubts in the darkness of matter and obscurity of delusion! Come to your senses! Rise to a state worthy of humanity! Look through these four openings, see the beauty of unity, attain perfect belief, and become a true human being!

Twenty-Seventh Window

God is the Creator of all things, and of all things He is the Guardian and Disposer.(39:62)

We look at things which appear to be causes and effects in the universe and we see that the most elevated cause possesses insufficient power for the most ordinary effect. This means that causes are a veil and something else makes the effects. To take only a small example out of innumerable creatures let us consider the faculty of memory, which is situated in the human head in a space as tiny as a mustard seed: we see that it is like a book so comprehensive - indeed, like a library - that within it is written without confusion the entire story of a person's life.

What cause can be shown for this miracle of power? The grey matter of the brain? The simple unconscious particles of its cells? The winds of chance and coincidence? But such a miracle of art can only be the work of an All-Wise Maker Who, in order to inform man that all the actions he has performed have been recorded and will be recalled at the time of accounting, writes out a small ledger from the great book of man's deeds to be published at the resurrection, and gives it to the hand of his mind. Thus, since they are comparable to man's faculty of memory, make an analogy

with eggs, seeds, and grains, and then compare other effects to these small and comprehensive miracles. Because whichever effect and work of art you look at, it contains such wonderful art that not only its common, simple cause, but if all causes were to gather, they would declare their impotence before it.

For example, suppose the sun, which is imagined to be a large cause, possessed will and consciousness; if it is asked: "Are you able to make a fly?", of course it would reply: "Thanks to my Creator's bounty, there is plenty of light, heat, and colours in my shop, but such things in the fly's being as eyes, ears, and life are neither in my shop, nor are they within my power."

Furthermore, the wonderful art and adornment in effects dismiss causes, and indicating the Necessarily Existent One, the Causer of Causes, in accordance with the verse,

And to Him goes back every affair,(11:123)

hand over matters to Him. In the same way, the results, purposes, and benefits attached to effects demonstrate self-evidently that they are the works of an All-Generous Sustainer, One All-Wise and Compassionate, beyond the veil of causes. For unconscious causes certainly cannot think of some aim and work for it. And yet we see that every creature that comes into existence does so following not one, but many aims, benefits, and instances of wisdom. That means an All-Wise and Generous Sustainer makes those things and sends them. He makes those benefits the aim of their existence.

For example, it is going to rain. It is obvious how distant the causes that apparently result in rain are from thinking of animals and feeling pity and compassion for them. That means it is sent to their assistance through the wisdom of a Compassionate Creator Who creates the animals and guarantees their sustenance. Rain is even called mercy. Because, since it comprises numerous works of mercy and benefits, it is as if mercy has become embodied as rain, has been formed into drops, and arrives in that way.

Furthermore, all the finely adorned plants which smile at creatures and the embellishments and displays in animals self-evidently point to the necessary existence and unity of an All-Glorious One behind the veil of the Unseen; One Who wants to make Himself known and loved through these beautifully adorned fine arts. That is to say, this adornment in things and these displays and embellishment indicate of a certainty the attributes of making known and making loved. While the attributes of making known and making loved self-evidently testify to the necessary existence and unity of an All-Powerful Maker Who is Loving and Known.

In Short:Since causes are extremely commonplace and impotent and the effects attributed to them are most valuable and full of art, this dismisses causes. The aims and benefits of effects also discharge ignorant and lifeless causes, and hand them over to an All-Wise Maker. Also, the adornment and skill on the face of effects indicates a Wise Maker Who wants to make His power known to conscious beings and desires to make Himself loved.

O wretched worshipper of causes! With what can you explain these three significant truths? How can you deceive yourself? If you have sense, rend the veil of causes and declare: "He is One, He has no partners!" Be saved from innumerable delusions!

Twenty-Eighth Window

And among His signs is the creation of the heavens and the earth and the variations in your tongues and in your colours; verily in that are signs for those who know.(30:22)

We look at the universe, and we see that a wisdom and ordering embrace everything from the cells of the body to the totality of the world.

We look at the cells of the body, and we see that at the command and according to the law of one who considers what is beneficial for the body and administers it, there is a significant management in those miniscule cells. On the one hand a sort of sustenance is stored up in the stomach in the form of fat and expended at the time of need, and on the other in those tiny cells there is a regulation and depositing.

We look at plants, and a wise planning and nurturing are apparent.

We look at animals, and we see a rearing and nurturing that are generous to the utmost degree.

We look at the mighty elements of the universe, and we see a majestic government and illumination following momentous aims.

We look at the universe as a whole, and we see a perfect ordering for exalted instances of wisdom and elevated aims, as though it were a country, a city, or a palace.

As is described and proved in the First Stopping-Place of the Thirty-Second Word, from minute particles to the stars, not the tiniest place is left for associating partners with God. All beings are in effect so interrelated that one who cannot subjugate all the stars and hold them in his hand, cannot make a particle heed his claims to be its lord and sustainer. It is necessary to own all the stars in order to be the true sustainer of a single particle.

Furthermore, as is described and proved in the Second Stopping-Place of the Thirty-Second Word, one not capable of creating and arranging the heavens cannot make the individual features on the human face. That is to say, one who is not Sustainer of all the heavens cannot make the distinguishing features on a single human face.

Thus, this is a window as large as the universe, which, if looked through, the following verses will also appear to the mind's eye, written on the pages of the universe in large letters:

God is the Creator of all things, and of all things He is the Guardian and Disposer * His are the keys of the heavens and the earth.(39:62-63)

Anyone who does not see these has either no mind or no heart. Or he is an animal in human form!

Twenty-Ninth Window

And there is not a thing but extols His limitless glory and praise.(17:44)

One spring I was setting out on a journey, a stranger, and deep in contemplation. While skirting a hill, a brilliant yellow buttercup struck my eye. It immediately brought to mind the same species I had seen long before in my native land and in other countries. This meaning was imparted to my heart: whoever this flower is the seal of, the stamp of, the signature of, the impress of, all the flowers of that species throughout the earth are surely His seals, His stamps. After this notion of the seal, the following thought occurred to me: just as a seal stamped on a letter denotes the letter's author, in the same way, this flower is a seal signifying the Most Merciful. And this hillock which is inscribed with the impresses of these species and written with the lines of these plants so full of meaning, is the missive of the flower's Maker. This hill too is a seal. This plateau and plain have taken on the form of a missive of the Most Merciful.

After this thought, the following fact came to mind: like a seal, everything ascribes all things to its own Creator; it proves each is the letter of its own Scribe. Thus, all things are windows onto divine unity in such a way that each ascribes all things to a Single One of Unity. That is to say, there is an impress so wonderful, an art so miraculous in each thing, and especially in each living being, that the one who makes it and inscribes it so meaningfully can make all things, and the one who makes all things is

certainly Him. That is to say, one who cannot make all things cannot create a single thing.

O heedless one! Look at the face of the universe! See the pages of beings one within the other like letters of the Eternally Besought One, each letter stamped with innumerable seals of divine unity! Who can deny the testimony of all these seals? What power can silence them? Whichever of them you listen to with the ear of the heart, you will hear it declaring: "I testify that there is no god but God!"

Thirtieth Window

If there were in the heavens and the earth other gods besides God, there surely would have been confusion in both.(21:22) * Everything will perish save His countenance; His is the command, and to Him shall you return.(28:88)

This is the Window of the scholars of theology (kalâm),based on contingency and createdness, and their highway for proving the Necessarily Existent One. For all the details, we refer you to the scholars' great books like Sharh al-Mawâqifand Sharh al-Maqâsid,and here only demonstrate one or two rays which spill on the spirit from the effulgence of the Qur'an and this Window. It is as follows:

It is the requirement of dominion and rulership not to accept rivals; they reject partnership; they repudiate interference. It is because of this that if there are two headmen in a village, they will destroy its tranquillity and order. Or if there are two chief officials in a district, or two governors in a province, they will cause chaos. Or if there are two kings in a country, they will cause complete and stormy confusion. Since a pale shadow and petty example of dominion and rulership in impotent human beings needy for assistance does not accept the interference of rivals, opponents, or peers, then you may compare how fully a rulership which is in the form of absolute sovereignty and a dominion at the degree of dominicality will enforce that law of the rejection of interference in a Possessor of Absolute Power. That is to say, the most definite and constant necessity of Godhead and dominicality are unity and singleness. The clear proof of this and certain testimony are the perfect order and beautiful harmony in the universe. There is such an order from the wing of a fly to the lamps in the heavens that the intellect prostrates before it in wonder and appreciation, declaring: "Glory be to God! What wonders God has willed! How great are God's

blessings!" Had there been an iota of space for partners to God, and had there been interference, as the verse,

If there were in the heavens and the earth other gods besides God, there would have been confusion in both(21:22)

indicates, the order would have been destroyed, the form changed, and signs of disorder would have appeared. But as the verses,

So turn your vision again: do you see any flaw? * Then turn your vision a second time; your vision will come back to you in a state dazzled and truly defeated(67:3-4)

state and point out, however much the human gaze tries to find faults, it can find none anywhere, and returns worn out to its dwelling, the eye, and says to the fault-finding mind who sent it: "I am worn out for nothing; there are no faults." This shows that the order and regularity are perfect. That is to say, the order in the universe is a definitive witness to divine unity.

Come now, let us consider createdness. The scholars of theology stated: "The world is subject to change. And everything which is subject to change is created. Every created thing has a creator, a maker. In which case, the universe has a pre-eternal creator."

And we say, yes, the universe is created. For we see that every century, indeed, every year and every season one universe, one world, goes and another comes. This means that there is an All-Powerful One of Glory Who, creating the universe anew, creates a universe every year, indeed, every season, and every day, and shows it to the aware and conscious. Then He takes it back and puts another in its place. He attaches one universe after the other like the links of a chain, and hangs them on the string of time. For sure, the universes which appear from nothing and disappear before our eyes every spring, each a new universe the same as this world, are miracles of the power of the Omnipotent One Who creates them. The One Who continuously creates and changes the worlds within the world most definitely created the world too. And He made the world and the face of the earth a guesthouse for those great visitors.

Now let us come to the discussion of contingency. The scholars of theology said:

"Contingency means equality in regard to existence and non-existence." That is, if existence and non-existence are both equally possible, one who will specify, prefer, and create is necessary. For contingent beings cannot create one another in uninterrupted and never-ending chains of cause and effect. Neither can one create another, and that the next, in the form of

causation. In which case there is a Necessarily Existent One Who creates them. They rendered null and void the never-ending causal sequences with the famous twelve categorical proofs called the heaven and ladder arguments, and demonstrated causality to be impossible. They cut the chains of causes and proved the existence of the Necessarily Existent One.

And we say this: it is more certain and easier to demonstrate a stamp peculiar to the Creator of All Things on everything than to cut causes at the extremities of the world with the proofs refuting causality. Through the effulgence of the Qur'an, all the Windows and all the Words are based on this principle. Nevertheless, the point of contingency possesses an infinite breadth. It demonstrates the existence of the Necessarily Existent One in innumerable respects. It is not restricted to the way of the scholars of theology - cutting the chains of causes, which in truth is a mighty and broad highway; it opens a path to knowledge of the Necessarily Existent One by ways beyond count. It is as follows:

We see that in its existence, its attributes, and its lifetime, while hesitant among innumerable possibilities, that is, among truly numerous ways and aspects, each thing follows a orderly way in regard to its being in innumerable respects. Its attributes also are given it in a particular way. All the attributes and states which it changes throughout its life are specified in the same fashion. This means it is impelled on a wise way amid innumerable ways through the will of one who specifies, the choice of one who chooses, and the creation of a wise creator. He clothes it with well-planned attributes and states. Then it is taken out of isolation and made part of a compound body, and the possibilities increase, for they may be found in that body in thousands of ways. Whereas among those fruitless possibilities, it is given a particular, fruitful state whereby important results and benefits are obtained from that body, and it is made to carry out important functions. Then the body is made a component of another body. Again the possibilities increase, for it could exist in thousands of ways. Thus, it is given one state among those thousands of ways. And through that state it is made to perform important functions; and so on. It progressively demonstrates more certainly the necessary existence of an All-Wise Planner. It makes known that it is being impelled by the command of an All-Knowing Commander. Body within body, each has a function, an orderly duty, in all the compounds that one within the other themselves become components of larger compounds, and has relationships particular to each, in the same way that a soldier has a function and well-regulated duty in his squad, his company, his battalion, his regiment, his division, and his army, and a relationship particular to each of these sections,

one within the other. A cell from the pupil of your eye has a duty in your eye and a relationship with it, and has wise functions and duties in your head as a whole and a relationship with it. If it confuses these the tiniest jot, the health and organization of the body will be spoilt. It has particular functions with regard to each of the veins, the sensory and motor nerves, and even the body as a whole, and wise relations with them. That specified state has been given it within thousands of possibilities through the wisdom of an All-Wise Maker.

In just the same way, each of the creatures in the universe testifies to the Necessarily Existent One through the particular being, the wise form, the beneficial attributes given it among numerous possibilities. So too when they enter compounds, those creatures proclaim their Maker with a different tongue in each compound. Step by step till the greatest compound, through their relations, functions, and duties, they testify to the necessary existence, choice, and will of their All-Wise Maker. For the one who situates a thing in all the compounds while preserving its wise relations, must be the Creator of all the compounds. That is to say, it is as though one single thing testifies to Him with thousands of tongues. Thus, from the point of view of contingency, the testimony to the existence of the Necessarily Existent One is as numerous, not as the number of beings in the universe, but as the attributes of beings and the compounds they form.

O heedless one! Anyone who does not hear this testimony, these voices which fill the universe, must be dead and unreasoning, is that not so? Come on, you say.

Thirty-First Window

We have created man in the best of forms.(95:4) * And in the earth there are signs for those who are certain * And in your own selves; will you not then not see?(51:20-21)

This Window is the Window of man and is concerned with man's self. For more elaborate discussions in this respect, we refer you to the detailed books of the thousands of learned and scholarly saints, and here only point out a few principles we have received from the effulgence of the Qur'an. It is like this:

As is explained in the Eleventh Word, "Man is a missive so comprehensive that through his self, Almighty God makes perceived to him all His names." For the details we refer you to the other Words and here only explain three points.

FIRST POINT

Man is a mirror to the divine names with three aspects.

The First Aspect:As the darkness of the night shows up light, so through his weakness and impotence, his poverty and need, his defects and faults, man makes known the power, strength, riches, and mercy of an All-Powerful One of Glory, and so on; he acts as a mirror to numerous divine attributes in this way. Even, since he searches for a source of support in his infinite impotence and boundless weakness in the face of his innumerable enemies, his conscience perpetually looks to the Necessarily Existent One. And since he is compelled in his utter poverty and endless need to seek for a source of assistance in the face of his innumerable aims, his conscience in that respect all the time leans on the court of an All-Compassionate One of Riches and opens its hands in supplication to Him. That is to say, in regard to this source of support and source of assistance in the conscience, two small windows are opened onto the court of mercy of One All-Powerful and All-Compassionate which may all the time be looked through.

The Second Aspectof being mirror-like is this: by virtue of such particulars as his partial knowledge, power, senses of sight and hearing, ownership and sovereignty, which are sorts of samples given to him, man acts as a mirror to the knowledge, power, sight, hearing, and sovereignty of dominicality of the Master of the Universe; he understands them and makes them known. For example, he says: "Just as I make this house and know how to make it, and I see it and own it and administer it, so the mighty palace of the universe has a Maker. Its Maker knows it, sees it, makes it, and administers it." And so on.

The Third Aspectof being mirror-like: man acts as a mirror to the divine names, the imprint of which are upon him. There are more than seventy names the impresses of which are apparent in man's comprehensive nature. These have been described to a degree at the start of the Third Stopping- Place of the Thirty-Second Word. For example, through his creation, man shows the names of Maker and Creator; through his being on the "Most Excellent of Patterns," the names of Most Merciful and All-Compas-sionate, and through the fine way he is nurtured and raised, the names of All-Generous and Granter of Favours, and so on; he shows the differing impresses of different names through all his members and faculties, all his organs and limbs, all his subtle senses and faculties, all his feelings and emotions. That is to say, just as among the names there is a greatest name, so among the impresses of those names there is a greatest impress, and that is man.

O you who considers himself to be a true man! Read yourself! You may otherwise become animal-like or be inanimate!

SECOND POINT

This points to an important mystery of divine oneness. It is like this:

The relationship between man's spirit and his body is such that it causes all his members and parts to assist one another. That is, man's spirit is a commanding law from among the laws pertaining to creation - the manifestation of divine will - which has been clothed in external existence, and is a subtle dominical faculty. Thus, in administering the parts of the body and hearing their immaterial voices, and seeing their needs, the parts do not form obstacles to one another, nor do they confuse the spirit. Near and far are the same in relation to the spirit. They do not veil one another. If the spirit wishes, it can bring the majority to the assistance of one. If it wishes, it can know, perceive, and administer through each part of the body. Even, if it acquires great luminosity, it may see and hear through all the parts.

In the same way, "And God's is highest similitude"(16:60), since the spirit, a commanding law of Almighty God, displays this ability in the body and members of man, who is the microcosm, surely, the boundless acts, the innumerable voices, the endless supplications, the uncountable matters in the universe, which is the macrocosm, will present no difficulty to the all-embracing will and absolute power of the Necessarily Existent One. They will not form obstacles to one another. They will not occupy that All-Glorious Creator, nor confuse Him. He sees them all simultaneously, and hears all the voices simultaneously. Near and distant are the same for Him. If He wishes, He sends all to the assistance of one. He can see everything and hear their voices through everything. He knows everything through everything, and so on.

THIRD POINT

Life has a most important nature and significant function, but since it has been discussed in detail in the Window on Life [the Twenty-Third Window] and in the Eighth Phrase of the Twentieth Letter, we refer you to them and here only make the following reminder.

The impresses in life, which, intermingled, boil up in the form of emotions, point to numerous names and essential divine qualities. They act as mirrors reflecting the essential qualities of the Ever-Living and Self-Subsistent One in most brilliant fashion. But this is not the time to explain this mystery to those who do not recognize God or do not yet fully affirm Him, and so we here close this door.

Thirty-Second Window

It is He Who has sent His Messenger with Guidance and the Religion of Truth to make it prevail over all religion, and God is sufficient as witness.(48:28) * Say: O men! I am sent unto you all as the Messenger of God, to Whom belongs the dominion of the heavens and the earth, there is no God but He; it is He Who gives life and death.(7:158)

This is the Window of the Prophet Muhammad (Upon whom be blessings and peace), the Sun of the skies of messengership, indeed, the Sun of Suns. How luminous and evident is this truly brilliant, wide, light-giving window has been proved in the Thirty-First Word, the Treatise on the Ascension, in the Nineteenth Word, the Treatise on Muhammad's (Upon whom be blessings and peace) prophethood, and in the Nineteen Signs of the Nineteenth Letter. We shall therefore think of those two Words and that Letter and its Nineteenth Sign, and refer the word to them. For now we just say this:

Muhammad (Upon whom be blessings and peace), the living, articulate proof of divine unity, demonstrated and proclaimed divine unity throughout his life with the two wings of messengership and sainthood, that is, with a strength that comprised the consensus of all the prophets who had preceded him and the unanimity of the saints and purified scholars who came after him. He opened up a window onto knowledge of God as broad and brilliant and luminous as the World of Islam. Millions of purified and veracious scholars such Imam al-Ghazali, Imam Rabbani, Muhyiddin al-'Arabi, and 'Abd al-Qadir Geylani look through that Window, and show it also to others. Is there any veil that can obscure such a Window? Can the person who accusingly does not look through this Window be said to possess reason? Come on, you say!

Thirty-Third Window

Praise be to God, Who has revealed to His servant the Book, and has allowed no crookedness therein.(18:1) * Alif. Lam. Ra. A Book which We have revealed to you, in order that you might lead mankind out of darkness into light.(14:1)

Think of all the Windows we have mentioned as being a few drops from the ocean of the Qur'an, then you may compare how many lights of divine unity like the water of life the Qur'an contains. Even if the Qur'an, the source, origin and fountain of all those Windows, is considered extremely briefly and simply, it still forms a brilliant, luminous, comprehensive Window. To see how certain, shining and luminous this Window is, we refer you to the Treatise on the Miraculousness of the Qur'an, the Twenty-Fifth Word, and to the Eighteenth Sign of the Nineteenth Letter. And beseeching the Merciful Throne of the All-Glorious One, Who sent us the Qur'an, we say:

Oh our Sustainer! Do not take us to task if we forget or unwittingly do wrong!(2:285) * Oh our Sustainer! Let not our hearts deviate now after You have guided us!(3:8) * Oh our Sustainer! Accept this from us; indeed You are the All-Hearing, the All-Seeing!(2:127) * And turn unto us; for You are the Oft-Returning, Most Compassionate.(2:128)

* * *

Note

God willing, this Thirty-Third Letter of Thirty-Three Windows will bring to belief those without belief, strengthen the belief of those whose belief is weak, make certain the belief of those whose belief is strong but imitative, give greater breadth to the belief of those whose belief is certain, lead to progress in knowledge of God - the basis and means of all true perfection - for those whose belief has breadth, and open up more brilliant vistas for them. You cannot say, therefore, that "One window is enough for me," because if your reason is satisfied, your heart wants its share as well, and so will your spirit want its share. Your imagination will also want its share of the light. The other Windows are also necessary, therefore, for each contains different benefits.

In the treatise on the Prophet Muhammad's (UWBP) Ascension, it was primarily the believer who was addressed, while the atheist was in the position of listener. But in this treatise, it is the denier who is addressed, while it is the believer who is in the position of listener. This should be taken into consideration when looking at it.

Unfortunately, due to an important reason, this letter was written with extreme speed. It has also remained in the state of the first draft. There will certainly therefore be some irregularities and defects in the way it is expressed, which are due to me. I request of my brothers then that they look at it with tolerance, and correct it if they are able, and pray for my forgiveness.

Peace be on those who follow Guidance, and may those who follow their own desires be censured.

Glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.(2:32)

O God, grant blessings and peace to the one whom You sent as a Mercy to All the Worlds, and to his Family and Companions, and grant them peace. Amen.

Gleams

From Between the Crescents of Ramadan and the Festival

Flowers from the Seeds of Reality

A short Mathnawi and collection on the subject of belief for the Risale-i Nur students

Bediuzzaman

Said Nursi

Note

The reason this work entitled Lemeât(Gleams) is not about only one or two subjects like other collections (diwan),is that it was written in order to expound to a degree Bediuzzaman Said Nursi's previous work, Hakikat Çekirdekleri(Seeds of Reality), and in prose form; and it does not indulge in fancies and imaginings like other collections of poetry or in unbalanced emotion. It was written as scholarly instruction for some of his students, including his nephew who was assisting him, about the truths of the Qur'an and belief entirely in accordance with logic; it was a lesson about the Qur'an and belief. As Ustad himself said, and we understood the same thing, he had no propensity for verse and poetry and did not occupy himself with them, portraying the meaning of "And We did not teach him poetry"(36:69).

Working every day for two or two and a half hours, this work was written in versified form in twenty days during Ramadan while Bediuzzaman was a member of the Darü'l-Hikmet and had numerous preoccupations. Although to write one page of verse is as difficult as writing ten of prose, and it was written in such a short period of time, it was dictated extempore, without study, and was published without being changed or corrected. In our opinion it is a marvel on account of the Risale-i Nur.No other versified collection of poetry has been written that can be read as effortlessly as prose. God willing, this work will at some time be a sort of Mathnawifor the Risale-i Nurstudents. It is also a sort of index of the Risale-i Nur,which appeared ten years subsequently and was completed in twenty-three years; a sort of forerunner of the Risale-i Nur,giving the good tidings of its major parts.

The Risale-i Nur students,

Sungur, Mehmed Feyzi, Hüsrev

{[*]: NOTE ON THE TRANSLATION: While attempting to convey the meaning as faithfully as possible, the present translation has not attempted to reflect the versified aspects of the original. It is hoped that since, as was stated above, the work was written primarily to convey the author's ideas, the readers will benefit, despite the loss of many of the subtleties. (Tr.)}

Warning

In accordance with the rule, "a man is hostile to what he does not know," I have attached no importance to the rules of versification and rhyme, since I do not know them. I at no time wanted to transform reality to comply with the demands of versification, as though sacrificing lucidity to rhyme. I have clothed exalted truths in a rumpled dress in this unversified, unrhymed piece. Firstly, I did not know any better and was only thinking of the meaning. Secondly, I wanted to demonstrate my criticism of those poets who chip away and file the body to suit the clothes. Thirdly, a childish style such as this was preferred in order to busy the instinctual soul as well as the heart with truths during Ramadan. But, my reader, I confess I made a mistake. Beware, do not do likewise! Don't be distracted by the torn style and so be disrespectful towards its exalted truths!

Statement of Intention

O Reader! I confess in advance that I have many complaints about my abilities in the art of writing and versification. Even now I cannot write my name properly. Nor have I made versification and metre a chapter of my life. But suddenly my mind was beset by a persistent desire for verse. There is an epic about the expeditions of the Companions called Qawl-i Nawâla Sîsabân. Its natural verse, like a hymn, was pleasing to my spirit. So I chose its form of verse, but in a way particular to myself. I wrote some poetry which resembled verse, but I took absolutely no pains with the metre. Anyone who wishes may read it easily as prose without thinking of the versification. Also it should be thought of as prose so that the meaning may be understood. In every section there is a pointer to the meaning. It should not depend on rhyme. A hat may be without a tassel, and metre may be without rhyme, and verse without rules. I think that if the words and versification attract attention to themselves through their art, they busy the mind with themselves. It is better to be at odds and ends so as not to distract attention from the meaning.

My master in this work was the Qur'an; my book was life; the one I addressed was myself. And you, my reader, are my listener. The listener has no right to criticize; he takes what pleases him and ignores what he

does not like. This work of mine proceeded from the effulgence of blessed Ramadan, {[*]: In fact, the date it was written is signified by the line, Najm adabin wulida li-hilâlay Ramadân; that is, A literary star born of the two crescents of Ramadan. It makes 1337. [1337 according to the Rumi calendar. According to the Hijri calendar, it was 1339. 1st Ramadan, 1339 fell on 8th May, 1921. - Tr.]} so it is my hope that it will have an effect on the hearts of my brothers in religion and their tongues will utter a prayer of forgiveness for me, or recite a Fatiha, God willing.

The Supplicant

{(*): This line is his signature.}

My demolished grave in which are piled up

Seventy-nine dead Saids{(*): Since the body is renewed twice every year, it means that [each year] two Said's have died. Also, this year Said is in his seventy-ninth year. It means one Said has died every year, so that he will live to this date. [Bediuzzaman died in 1379 according to the Hijri calendar, and his grave was demolished and moved in 1380. - Tr.]} with his sins and sorrows.

The eightieth is a gravestone to a grave;

All together they weep at Islam's decline.{(*): With a premonition of the future, he perceived its present state, twenty years later.}

Together with my gravestone and moaning grave of dead Saids

I go forward to the field of tomorrow's future.

I am certain that the skies of the future and Asia

Will together surrender to Islam's clean, shining hand.

For it promises the prosperity of belief;

It affords peace and security to mankind.

In the Name of God, the Merciful, the Compassionate.

All praise be to God, the Sustainer of All the Worlds,

and peace and blessings be upon Muhammad,

the Chief of His Messengers, and on all his Family and Companions

Two Sublime Proofs of the Affirmation of Divine Unity

In its entirety the universe is a supreme proof; it declares God's glory and unity with both its manifest and its unseen tongues. Yes, it recites the unity of the Most Merciful in resounding voice, saying: "There is no God but He!"

All its particles and cells, all its parts and members, are tongues mentioning God. Together they declare in that resounding voice: "There is no God but He!"

The tongues are various, the voices of differing pitch, but they are united on one point: the mentioning of Him, saying: "There is no God but He!"

It is the macroanthropos; it mentions God in high-sounding voice, while all its parts and particles join their tiny voices to its mighty voice. In unison they declare: "There is no God but He!"

The world recites the Qur'an's verses within its circle for God's remembrance, the Qur'anic dawn spills forth its light. All beings with spirits express this idea: "There is no God but He!"

The Glorious Criterion of Truth and Falsehood, articulate proof of divine unity, all of whose verses are truthful tongues, all its rays are flashes of belief. All together they declare: "There is no God but He!"

If you lay your ear on the breast of that Criterion, in its profoundest depths you will hear clearly a heavenly voice which recites: "There is no God but He!"

Its voice is utterly exalted, utterly serious, truly sincere, most familiar; it is utterly convincing, decked out with proofs. Repeatedly it declares: "There is no God but He!"

All six aspects are transparent in this enlightened proof: upon it is the shining stamp of miraculousness; in this shines the light of guidance, which says: "There is no God but He!"

Yes, beneath it is interwoven logic and elegant proof; on its right is its questioning the intelligence; the mind affirms it on its every side, saying: "There is no God but He!"

On its left is its calling on the conscience to testify; before it is pure good; its aim is happiness and prosperity. Its key is every instant: "There is no God but He!"

Its support beyond it is heavenly: unadulterated divine revelation. All these six aspects are luminous, manifested in its constellations, "There is no God but He!"

Can any thieving suspicion, any stealthy doubt, any renegade delusion steal in on that resplendent castle with its walls of lofty suras, every word of which is an angel uttering: "There is no God but He!"

The Qur'an of Mighty Stature is an ocean affirming divine unity. To take a single drop as an example, a single sura: Sura al-Ikhlas. Only a single, slight allusion out of innumerable allusions: its six phrases, three negative, three positive, refute all kinds of ascription of partners to God, and prove seven aspects of the affirmation of divine unity:

The First Phrase: "Say, He is"(112:1) is unassociated. That is, it is defined as absolute. But within that definition is a specification: "There is no 'He' but He!"

This is an allusion to the experiential (shuhûd)affirmation of divine unity. If the reality-perceiving gaze becomes immersed in the affirmation of divine unity, it says: "There is nothing observed save He!"

The Second Phrase: "God, The One"(112:1) is an explicit affirmation of the unity of the Godhead. Reality declares in the tongue of truth: "There is nothing fit to be worshipped save He!"

The Third Phrase: "God, the Eternally Besought One."(112:2) This is the shell of two pearls of the affirmation of divine unity. The first is the affirmation of the unity of divine dominicality. Yes, it declares with the tongue of the order of the universe: "There is no creator save He!"

The second pearl is the affirmation of the unity of divine self-subsistence. Yes, the universe in its entirety declares through the tongue of need for an effectual power, both for its coming into being and its continued existence: "There is no self-subsistent save He!"

The Fourth Phrase: "He begets not."(112:3) This conceals the affirmation of the unity of divine glory, rejecting every sort of ascription of partners to God. It decisively refutes disbelief. That is, one who is subject to change or division, or who reproduces, can be neither God, nor Creator, nor Self-Subsistent.

The negation, "lam" (not),refutes the idea of offspring, or the blasphemy of paternity, and rejects them.

The greater part of man's misguidance has arisen from this association of partners with God at various times, in the form of the ten intellects, or the angels, or Jesus (UWP) or Uzayr being divine offspring.

The Fifth Phrase: "And neither is He begotten"(112:3) indicates the affirmation of divine pre-eternity and unity. Thus: one whose existence is not necessary or pre-eternal cannot be God. That is, one created in time, or born of physical matter, or descended from a progenitor, cannot be the universe's protector.

Causality, the worship of stars, idolatry, and naturalism: these are all varieties of the association of partners with God, all stages of misguidance.

The Sixth: "And there is none like unto Him."(112:4) This is a comprehensive affirmation of divine unity. That is, the negating "lam"infers that He has no like, partner, or peer either in His essence, or in His attributes, or in His actions.

In meaning, each of these six phrases is the result of the others, and the proof of the others; proofs in sequence, set in order in the fortress of this sura.

That is to say, included in Sura al-Ikhlas appropriately to its stature are thirty suras in sequence and order, a source of their effulgent dawn.

None knows the Unseen save God

* * *

Causes Are Purely Apparent

Divine grandeur and dignity require that natural causes are but a screen to the Hand of Power in the mind's eye,

While divine unity and glory require that natural causes draw back their hands and have no true effect in the works of power. {(*): This means they should refrain from having any true effect, and not interfere in creation.}

* * *

Existence Is Not Restricted to the Physical World

The innumerable sorts of existence could not be restricted to this manifest world; it could not contain them;

The physical world but is a lace veil strewn over the irradiating worlds of the Unseen.

* * *

The Universality of the Pen of Power Proclaims Divine Unity

The skilful works of art found in every corner of creation clearly refute the creativity of causes;

The inscriptions of the Pen of Power in every point of creation necessarily reject the existence of intermediaries.

* * *

Nothing Can Exist Without Everything Else

Throughout the universe the mystery of co-operation is both concealed and pervasive; intimated in every part of it are mutual assistance and the reciprocal answering of needs.

Only an all-encompassing power could do this, and create the particle, situating it suitably to all its relations.

Every line and word of the book of the world is living; need drives each, acquaints one with the other.

Wherever they come from, they respond to the call for help; in the name of divine unity, they meet with their surroundings.

Every living word has a face and eye that looks to all the sentences.

The Sun's Motion Is For Gravity, And Gravity Makes Stable the Solar System

The sun is a fruit-bearing tree; it shakes itself so that the planets fall not, its fruits.

If it rested in silence, the attraction would cease; and they would weep through space, its ecstatics.

* * *

Small Things Are Tied To Big Things

Certainly, the one who created the mosquito created both the sun and the Milky Way;

And the one who ordered the flea's stomach clearly set in order the solar system;

While the one who gave sight to the eye and need to the stomach, definitely painted the sky's eye with light and spread a table of foods over the face of the earth.

* * *

There Is a Miraculousness in the Order of the Universe

See, there is a miraculousness in the writing of the universe; if to suppose the impossible all natural causes were effective agents possessing will,

In utter impotence they would prostrate before its miraculousness, conforming to it and declaring:

"Glory be to You! We have no power! It is You Who is the All-Glorious Pre-Eternal Possessor of Power, O our Sustainer!"

* * *

Everything is Equal Before Divine Power

Your creation and your resurrection are but as a single soul.(31:28)

Divine power is essential, inherent; impotence cannot impinge on it.

There can be no degrees in it, obstacles cannot intervene in it. For power, there is no difference between universal and particular;

For everything is tied to everything else; one who cannot make everything can make nothing.

Without Holding the Universe in One's Hand, One Cannot Create a Particle

To raise up the earth together with innumerable suns and stars and string them in order like prayer-beads,

And to place them on the head and chest of endless space - no one's hand has the strength for this.

There is nothing in the world that can claim to create anything.

* * *

Raising a Species to Life Is The Same as Raising to Life an Individual

Just as raising to life a fly drowsy with death-tainted sleep presents no difficulty to divine power,

So will neither the death of the earth nor its resurrection present any difficulty.

Nor will raising to life all beings with spirits present much problem.

* * *

Nature Is Divine Art

Nature is not the printer, it is the press;

It is not the inscriber, but the inscription; it is not the doer, it is the recipient; It is not the source, but the pattern. It is not the orderer, it is the order;

It is not the power, but the law; it is a code of laws proceeding from the attribute of will; it has no external reality.

* * *

The Conscience Recognizes God Through Attraction

In the conscience is an attraction, a being drawn; it is permanently drawn through the attraction of an attractive force.

If the All-Beauteous One were to appear, if He were to be manifested permanently in refulgent fashion without veil, conscious beings would be overcome by ecstasy.

Man's conscious nature testifies decisively to a Necessarily Existent, One of Glory and Beauty;

It testifies through the ecstasy, and the attraction.

Innate Disposition Speaks the Truth

The innate disposition of things does not lie, whatever it says is the truth. The inclination to grow, the tongue of the seed, says: "I shall sprout and produce fruit," and what it says is proved true.

The desire for life murmurs in the depths of the egg: "With divine permission I shall be a chick." What it says is true.

If a handful of water intends to freeze inside an iron cannonball, when the temperature falls

The desire to expand within it says: "Expand! I need more space." This command cannot be gainsaid.

Strong iron strives but cannot prove it wrong; the water's truthfulness and honesty split the iron.

All these inclinations are creational commands, divine decrees. They are all natural laws, all manifestations of will.

Divine will directs all beings, in this way: inclinations are conformance to the dominical commands.

The manifestation in the conscience is the same; attraction and ecstasy are two polished souls,

Two burnished mirrors, within which are reflected Sempiternal Beauty and the light of belief.

* * *

Prophethood Is Essential for Mankind

Divine power does not leave the ant without leader, or bees without a queen;

It surely would not leave humankind without a prophet or code of laws. In any case, the order of the world demands this.

* * *

The Ascension Was for the Angels What the Splitting of the Moon Was for Mankind

In truth, as a wonder, the angels saw an Ascension, a supreme sainthood within incontestable prophethood.

That shining Being mounted Buraq, became as lightning, and as the mansions of the moon observed the World of Light.

Just as for mankind scattered through this Manifest World, "And the Moon split"(54:1) was an important miracle in the corporeal realm;

So for the dwellers in the Spirit World, the Ascension, that is, "Glory be to Him Who conveyed"(17:1), was the greatest miracle.

The Proof of the Confession of Faith Is Within It

The confession of faith contains two phrases, each of which testifies to the other and is its proof and evidence.

The former is an argument from cause to effect, and the latter an argument from effect to cause.

* * *

Life Is a Manifestation of Unity

Life is a light of unity; it manifests unity in this realm of multiplicity. Yes, it manifests unity, unifying multiplicity and making it one.

Life appropriates all things to everything. While for something lifeless all things are non-existent.

* * *

Spirit Is a Law Clothed in External Existence

Spirit is a luminous law clothed in external existence, endowed with consciousness.

Existent spirit is the brother, the companion, of intelligent law.

Like fixed and constant natural laws, spirit comes from the world of the divine command and attribute of will.

Power clothes it in a being decked out with senses, attaches consciousness to its head, makes a subtle inner faculty the shell for that pearl.

If the Creator's power were to clothe the laws of species in external existence, each would become a spirit;

If it were to remove the spirit from the being and take the intelligence from its head, it would again become an undying law.

* * *

Existence Without Life Resembles Non-Existence

Both light and life disclose beings. See, if there is no light of life,

Existence is stained with non-existence; indeed, it is non-existence. Yes, a stranger, an orphan; if it is the moon, it is without life.

* * *

Thanks to Life, the Ant Is Greater than the Earth

If you were to weigh the ant on the scales of existence, the universe emerging from it could not be contained in our globe.

In my view, the globe is living. But if according to what others suppose, you were to take the dead globe and place it in the opposite pan to the ant,

It would not weigh even half its conscious head.

* * *

Christianity Will Submit To Islam

Christianity will either erupt or be extinguished. It will surrender and submit to Islam.

It was split repeatedly until finally Protestantism appeared, but still it did not find what would rectify it.

The veil was again rent, it fell into absolute misguidance. However, a part of it approached the affirmation of divine unity; in that it will find salvation.

It is preparing to be split again. {(*): This alludes to the situation which resulted from the Great War. Indeed, it is an accurate prediction foretelling the Second World War.} If it is not extinguished, it will be purified and will join Islam.

In this lies a mighty mystery to which the Glory of the Messengers alluded when he said: "Jesus will come and follow my Shari'a; he will be of my community." {[*]: See, Bukhârî, Anbiyâ', 49; Buyû', 102; Mazâlim, 31; Muslim, Îmân, 24-7; Abû Dâ'ûd, Malâhim, 14; Tirmidhî, Fitan, 54; Ibn Mâja, Fitan, 33; Musnad, ii, 240-72.}

* * *

The Impossible May Appear Possible When Seen Indirectly

It is well-known, a large group of people looked for the crescent moon of the 'Id,but no one could see anything.

Then an old man swore he had seen it. But what he had seen was a curved white eyelash.

The eyelash had been his moon. But can one compare a curved eyelash and the crescent moon? If you have understood our parable:

The motion of particles has become the eyelash over the reason; each particle, a dark eyelash blinding the materialist eye.

It cannot see the One Who fashioned all these beings, so has been engulfed in misguidance.

But can there be any comparison between that motion and the universe's Orderer? It is a compounded impossibility that the former be the latter!

* * *

The Qur'an Requires Mirrors, Not Someone to Act on Its Behalf

Rather than proofs it is the sacredness of the source that drives the mass of the Umma and the ordinary people to conform to it and encourages them to obey it.

Ninety per cent of the Shari'a consists of the incontestable matters and essentials of religion, each of which is a diamond pillar.

Only ten per cent are matters open to interpretation, controversial, and secondary. Ninety diamond pillars may not be put in the purse of someone with ten gold pieces, nor be made to follow him.

The source of the diamond pillars is the Qur'an and Hadith. They are their property and should always be sought from them.

Books and interpretations of the Shari'a should be mirrors of the Qur'an, or telescopes. That Sun of Miraculous Exposition is not in need of shadows or anyone to act on its behalf!

* * *

The Falsifier of the Truth Looks on the False as True

Since by nature man is noble, he intentionally seeks the truth.

Sometimes he encounters falsehood, and supposing it to be the truth, stores it away in his heart;

Then when digging out the truth he involuntarily falls into misguidance; supposing it to be the truth, he commits it to his head.

* * *

The Mirrors of Divine Power Are Numerous

The power of the All-Glorious One has numerous mirrors. They open up windows each more transparent and subtle than the other, onto the World of Similitudes.

Various mirrors from water to air, air to ether, ether to similitudes, similitudes to spirits, spirits to time, time to imagination, and from imagination to thought, all represent the manifesting attributes. Turn your ear to the mirror of the air: a single word becomes millions!

The Pen of Power writes it out in extraordinary fashion, this mystery of reproduction.

* * *

Representation Is of Various Sorts

The image in a mirror may be of four sorts: either the identity alone; or the identity together with its particularities; or both the identity and the rays of the thing's nature; or both its true nature and its identity.

The images in the mirrors of luminous spirits are living and connected; expansive lights which even if not the same as the spirits, are not other than them.

If the sun had been living and its heat had been life and light consciousness, its image in the mirror would have possessed these qualities.

The key to this mystery is this: Gabriel is both at "the Lote tree," and in the form of Dihya, and in the Prophet's company, and who knows in how many other places!

While God knows how many places Azra'il is present simultaneously, seizing the spirits of the dying.

At the same time the Prophet appears to his community both in the visions of the saints, and in true dreams,

And at the resurrection of the dead he will meet with all through his intercession.

The substitutes (abdâl)of saints appear and are seen in numerous places at the same time.

* * *

All Those Qualified May Interpret the Law, But They May Not Be Lawgivers

Everyone capable who is qualified to practise ijtihad,may interpret matters for himself which are not incontestable; and they are binding on himself but not on others.

He cannot make laws and call on the Umma to conform to them. His ideas are from the Shari'a, but they are not the Shari'a. He may be a mujtahidbut he cannot be the Lawmaker.

The Shari'a is ratified through the consensus of the majority of scholars. The first condition for calling on others to accept an idea is the surmised acceptance of the majority. {[*]: Zann-ı kabûl-u cumhur: "The surmised acceptance of the majority of mujtahids and learned authorities of the correctness of a judgement, that is, the strong possibility of their accepting it." [See, Abdullah Yeğin, Yeni Lûgat, Istanbul 1975, 782]. (Tr.)}

Such a call is otherwise innovation; it gets stuck in the gullet, never again to emerge!

* * *

The Light of Reason Comes From the Heart

Unenlightened illuminati should know that ideas cannot be enlightened without the light of the heart.

So long as the light of the mind and of the heart are not combined, there is darkness, producing oppression and ignorance. Darkness garbed in sham light.

If the white of the eye, which resembles daytime, is not combined with the black pupil, which resembles night, it is not an eye, it will see nothing. Unseeing sight is also worth nothing.

So, if the black depths of the heart are not present in the white of thought, the miscellaneous information in the mind will produce no knowledge or insight. There can be no reason without the heart.

* * *

The Levels of Knowledge in the Mind are Various and Complicated

There are levels in the mind, complicated, their precepts different. First imagination acts, then conceptualization comes.

Then comes intellection, then assent, then apprehension; then comes commitment, and then belief.

Belief is one thing and commitment is another. Out of each of these issues a different state:

Steadfastness from belief; zealousness from commitment; compliance from apprehension, and from assent commitment arises.

The inability to blend these leads to lack of commitment in intellection, poverty in conceptualization, and sophistry in imagination.

To constantly depict futile matters as beautiful

Wounds naive minds, and misguides them.

Undigested Knowledge Should Not Be Imparted to Others

The truly learned guide is a sheep, not a bird; he gives his knowledge altruistically.

For the sheep gives its lamb digested, pure milk;

Whereas the bird gives its chick regurgitated vomit.

* * *

Destruction Is Easy; the Weak Person Is Destructive

The condition of the existence of the whole is the existence of all the parts; while its non-existence may be through the non-existence of one of its parts; so destruction is easy.

It is because of this that the incapable man never approaches anything positively and constructively; he always acts negatively, and is always destructive.

* * *

Force Should Always Serve Right

If the principles of wisdom, codes of government, laws of right, and rules of force do not aid and support one another,

They will be neither fruitful nor effective among the mass of the people. The marks of the Shari'a will be neglected and remain in abeyance.

The people will not rely on them in their affairs, nor have confidence in them.

* * *

Sometimes Opposites Comprise Their Opposites

Sometimes opposites conceal their opposites. In the language of politics, the word becomes the opposite of its meaning.

Tyranny has donned the cap of justice. {(*): This speaks of the present as though seeing it.} Treachery has found a cheap dress in patriotism. Jihad and war in God's way have been called revolt. En-slavement to the animal passions, the despotism of Satan, have been called freedom.

Things have become their opposites, forms have been transposed, names have been swapped, places have been exchanged.

Politics Based on Self-Interest Is Savagery

The politics of the present, which is founded on self-interest, is a rapacious beast.

If you feign affection for a ravenous beast, you will not attract its compassion but will whet its appetite.

Then it will turn on you, and both its claws and fangs will want their rent.

* * *

No Limit Has Been Placed on Man's Powers, So His Crimes Are Great

Unlike the animals, there is no natural limit on man's powers; the good and evil that proceed from them are infinite.

If the selfishness of this power and the egotism of that one are combined with pride and obstinacy, man commits such sins {(*): This is a prediction about the future.} that up to the present mankind

Has found no name for them. Just as they indicate Hell's necessity, so their penalty can only be Hell.

And, for example, in order to justify just one of his lies, a man sincerely desires the downfall of Islam.

The present has shown that neither is Hell unnecessary, nor is Paradise won easily.

* * *

Sometimes Good Leads to Evil

While in reality the qualities of the upper classes should be the cause of humility and self-effacement, regretably they have led to arrogance and oppression.

And while the helplessness of the poor and poverty of the common people should have led to the upper classes being gracious and compassionate, unfortunately it has resulted in the common people's abasement and servitude.

If honour and good result from something, it is offered to the leaders and upper classes. But any evils and bad results are divided among the common people and ordinary soldiers.

The honour won by a victorious tribe is expressed as adulation for "Hasan Agha," but any evils are poured on his soldiers as vituperation. A sorry evil among mankind!

The Absence of an Objective Strengthens Egotism

If people have no aim in mind, or they are overcome by forgetfulness or they feign forgetfulness, their minds turn in on themselves and revolve around them.

The ego strengthens, sometimes growing angry; it is not deflated, that it might become "we." Those who love themselves, love no one else.

* * *

The Life of Revolution Sprang From the Death of Zakat and the Life of Usury

The origin of all revolutions, all anarchy and corruption; the inciter and source of evils, depravity and abomination, are two phrases, or one or two words:

The first is this: "I'm full, so what is it to me if others die of hunger?" And the second: "You suffer so I can be comfortable. You work so that I can eat. The food's for me, labouring's for you."

There is one single cure for the fatal poison of the first phrase, that will cut it at the root and heal it:

That is the zakat of the Shari'a, a pillar of Islam. In the second phrase is a tree of Zaqqum; what will extirpate it is the prohibition on usury and interest.

If mankind wants what's best and it loves life, it must impose zakat and abolish usury and interest.

* * *

If Humankind Wants Life, It Must Put to Death Usury of Every Sort

Relations between the upper and lower classes have been cut. From below arise cries of revolution, shouts of revenge, screams of hatred and envy.

From above descend fires of tyranny and scorn, the burden of arrogance, the inciter of oppression.

What should arise from below are love, obedience, respect, and conformity. And from above should descend compassion and bounty, kindness and education.

If mankind wants these, it should embrace zakatand drive out usury and interest.

Qur'anic justice stands at the door of the world telling usury and interest: "No entry! You have no right to enter! Return whence you came!"

Mankind did not heed this command and received a blow; {(*): This is a powerful prediction. Mankind did not listen, and received an awesome blow with this Second World War.} it should heed it now before receiving one more severe.

Mankind Smashed Slavery, So Will It Smash Wage-Earning

In a dream I said: The skirmishing between nations and states is making way for fierce battle between the social classes.

For in the era of slavery, man did not want slavery and smashed it, spilling his blood. Now he has become a wage-earner; he bears that burden and will smash it too.

Mankind has grown old, having passed through five stages: primitive nomadism, slavery, captivity; now the wage-earning age has begun and is passing.

* * *

An Unlawful Way Leads to the Opposite of What Was Intended

"The murderer may not inherit" {[*]: Tirmidhî, Farâ'id, 17; Ibn Mâja, Farâ'id, 8; Musnad, i, 49; Dârimî, Farâ'id, 41.} is an important principle: "Someone who pursues his goal by unlawful paths, generally pays the penalty of achieving the opposite of what he intended."

Love of Europe was illicit, as well as blind imitation and familiarity. Its consequences and recompense were the tyrannical animosity of the beloved, and crimes.

The loser and sinner will find neither pleasure nor salvation.

* * *

A Grain of Truth Is to be Found in the Jabriyya and Mu'tazila

O seeker after truth! The Shari'a differentiates between the past and disasters, and the future and sins.

Divine determining is looked to in connection with the past and calamities, and the word is the Jabriyya's.

Human accountability is considered concerning the future and sins; then the word is the Mu'tazila's. The Mu'tazila and Jabriyya are reconciled here.

Both these false schools contain a grain of truth; those grains have a particular place; they are false when made general.

* * *

Impotence and Anxiety Are For the Inadequate

If you want life, don't cling onto impotence in things for which there are solutions;

If you want ease of mind, don't become needlessly anxious about things for which there is no solution.

* * *

Sometimes Little Things Do Big Works

Under some conditions a small point raises its owner to the highest of the high.

Then there are circumstances when a slight movement sends down the doer to the lowest of the low.

* * *

For Some People a Moment Is a Year

Some people's innate capacities blossom in a instant, while others are gradual, unfolding little by little. Human nature contains both of these.

They look to conditions, and change accordingly. Sometimes they develop slowly. Sometimes they are dark like gunpowder, then suddenly explode into luminous fire.

Sometimes one look transforms coal into diamonds. Sometimes a touch transmutes stone into elixir.

A single glance of God's Messenger instantly transformed an ignorant nomad into an enlightened man of knowledge.

If you want an example, 'Umar before Islam and 'Umar after Islam.

Compare the two: a seed, a tree. It instantaneously produced fruit, that look of Muhammad, the Prophetic effulgence.

Of a sudden he changed the coal-like natures of the Arabian people into diamonds; with their morals as black as gunpowder, they all became luminous lights.

* * *

Falsehoods Are Blasphemies

One grain of truth wipes out a million lies. O grain of reality razes a castle of dreams. Honesty is a grand principle, a lustrous jewel.

If for the truth to be uttered it is damaging, it resigns its place to silence; lies have no place, even if they have some use.

Everything you say should be true, all your pronouncements right, but you have no right to say all that is true.

One should be well aware of this and take as one's principle: 'Take what is clear and untroubled, leave what is turbid and distressing.'

See the good side of things; you will have good thoughts. Know things to be good and think of them as good; you will find the pleasure in life.

In life, hope and thinking favourably of things are life itself. While to think the worst is despair, the destroyer of happiness and slayer of life.

* * *

A Dream Assembly

Comparisons between the Shari'a and modern civilization, and the genius of modern science and guidance of the Shari'a

In a true dream on a Thursday night at the beginning of the Armistice Period following the First War, I was asked by a vast assembly in the World of Similitudes:

"What will the Islamic world's situation be following its defeat?" I replied as the deputy for the present age, and they listened to me:

This State, which by undertaking from early times the religious obligation of jihad to maintain Islam's independence and uphold the Word of God, considered itself bound to sacrifice itself for the undivided unity of the Islamic world and saw itself as the standard-bearer of the Caliphate - this State's, this Muslim nation's, past calamity will certainly bring about Islam's prosperity and freedom.

The disaster of the past will be made up for in the future. One who loses three and gains three hundred makes no loss. The zealous will transform its past into the future.

For wondrously this calamity has made unfold compassion, Islamic solidarity and brotherhood, the leaven of our lives, and has expedited the shaking, the destruction, of civilization.

Present-day low civilization will change form, its system will fall apart, then Islamic civilization will emerge.

Muslims will certainly be the first to enter it voluntarily. If you want a comparison, look closely at the principles of the civilization of the Shari'a and those of present-day civilization, and consider their results:

The principles of present-day civilization are negative. Its foundations and values are five negative principles. Its machinery is based on these.

Its point of support is force instead of right, and the mark of force is aggression and hostility, and their result is treachery.

Its goal is mean self-interest instead of virtue, and the mark of self-interest is rivalry and dispute, and their result, crime.

Its law of life is conflict instead of co-operation, and the mark of conflict is this: contention and mutual repulsion, and their result, poverty.

Its principle for relations between peoples is racialism, which flourishes through harming others and is nourished through devouring others.

The mark of negative nationalism and racialism is ghastly clashes, disastrous collisions, and their result, annihilation.

The fifth is this: its alluring service is to excite lust and the appetites of the soul and facilitate the gratification of whims, and their result is vice.

The mark of lust and passion is always this: they transform man into a beast, changing his character; they deform him, perverting his humanity.

If most of these civilized people were turned inside out, you would see their characters in the form of apes and foxes, snakes, bears, and swine.

They appear to the imagination in their pelts and skins! Examples of its products are these. The Shari'a, however, is the balance and equilibrium of the earth.

The mercy in the Shari'a comes from the skies of the Qur'an. The principles of Qur'anic civilization are positive. Its wheel of happiness turns on five positive principles:

Its point of support is truth instead of force, and the constant mark of truth is justice and balance. Security and well-being result from these, and villainy disappears.

Its aim is virtue instead of self-interest, and the mark of virtue is love and mutual attraction. Happiness results from these, and enmity disappears.

Its principle in life is co-operation instead of conflict and killing, and its mark is unity and solidarity, and the community is strengthened.

Its service takes the form of guidance and direction instead of lust and passion. And the mark of guidance is progress and prosperity in a way befitting humanity;

The spirit is illumined and perfected in the way it requires. The way it unifies the masses repulses racialism and negative nationalism;

It establishes in place of them the bonds of religion, patriotic relations, ties of class, and the brotherhood of belief.

The mark of these bonds are sincere brotherhood, general well-being; defence in case of external aggression. You have understood now the reason Islam was affronted, and did not embrace civilization.

Up to the present, Muslims have not entered this present civilization voluntarily, it has not suited them, moreover it has clamped on them fetters of bondage.

While it should be the cure for mankind, it has become poison. It has cast eighty per cent into penury and misery, and produced a false happiness for ten per cent.

The remaining ten per cent it has left uneasily between the two. Commercial profits have been the tyrannical minority's. But true happiness is happiness for all;

Or at least salvation for the majority. The Qur'an, revealed as a mercy for mankind, only accepts civilization of this kind,

Happiness for all, or at least for the majority. In its present form the passions are unrestricted, caprice too is free; it is an animal freedom.

The passions dominate, caprice too is despotic; they have made inessential needs essential, and banished comfort and ease.

In primitive life, a man was in need of four things, civilization has put him in need of a hundred and has impoverished him.

Lawful labours are insufficient to meet the cost. This has driven mankind to trickery and the unlawful. It is on this point that it corrupted morality.

It bestowed wealth and glitter on society and mankind, but made the individual immoral and indigent. There are numerous witnesses to this.

This malignant civilization vomited all at once the combined savagery and crimes, all the cruelty and treachery, of former centuries, and its stomach is still queasy. {(*): This means it will vomit in even more violent fashion. Yes, it vomited so terribly in the two World Wars that it filthied the faces of the land, sea, and air, staining them with its blood.}

The Islamic world's holding back from it is both meaningful and noteworthy. It has been loath to accept it, and has acted coldly.

Yes, the distinguishing quality of the divine light of the Illustrious Shari'a is independence and self-sufficiency.

It will not give up that quality, that light of guidance, so that the genius of Rome, the spirit of civilization, should dominate it.

The guidance of the former cannot combine with the philosophy of the latter, nor be grafted onto it, nor follow it.

The Shari'a has nourished the compassion and dignity of belief in the spirit of Islam. The Qur'an of Miraculous Exposition has taken the truths of the Shari'a in its shining hand;

Each is a Staff of Moses in that shining hand. In the future that sorcerer civilization will prostrate in wonderment before it.

Now, note this: Ancient Rome and Greece were two geniuses; twins from a single stock. One fanciful, the other materialist.

Like oil and water, they never combined. It needed time, civilization worked at it too, and so did Christianity, but none was successful at combining them.

Both preserved their independence. Now it is as though those two spirits have changed their bodies; one has become German, the other, French.

They experienced a sort of metempsychosis. O my dream-brother! This is what time has shown. Like two genius oxen those twins rejected any moves to combine them;

They still are not reconciled. Since they are twins, they are brothers and friends, companions in progress; but they fought and never made peace.

How could it be that with its different source, origin, and place of appearance, the light of the Qur'an and guidance of the Shari'a should be reconciled with the genius of Rome, the spirit of modern civilization, and should join and combine with it?

Their origins are different: guidance descended from the heavens, genius emerged from the earth. Guidance works in the heart, and works the mind.

Genius works in the mind and confuses the heart. Guidance illumines the spirit, making it seeds sprout and flourish; dark nature is illumined by it.

Its potentiality for perfection suddenly advances; it makes the carnal soul a docile servant; it gives aspiring man an angelic countenance.

As for genius, it looks primarily to the soul and physical being, it plunges into nature, making the soul an arable field; the animal potentialities develop and flourish;

It subjugates the spirit, dessicating its seeds; it shows up satanic features in mankind. But guidance gives happiness to life, it spreads light in this life and the next; it exalts mankind.

Antichrist-like {(*): There is a subtle indication in this.} genius, blind in one eye, sees only the domain of this life; it is materialist and worships this world. It turns men into beasts.

Yes, deaf genius worships nature, it empowers blind force. But guidance recognizes conscious art and looks to purposeful power. Genius draws a curtain of ingratitude over the earth; guidance scatters the light of thanks.

It is because of this that genius is deaf and blind, while guidance is hearing and seeing. In the view of genius, the bounties of the earth are ownerless booty;

It provokes the desire to seize and steal them thanklessly, to savagely snap them off from nature.

In the view of guidance, the bounties scattered over the breast of the earth and face of the universe are the fruits of mercy; it sees a gracious hand beneath every bounty, and has it kissed in gratitude.

I cannot deny that there are numerous virtues in civilization, but they are neither the property of Christianity, nor the invention of Europe.

Nor are they the product of this century; they are common property, produced by the conjunction of minds and ideas, from the laws of the revealed religions, out of innate need,

And particularly from the Islamic revolution brought about by the Shari'a of Muhammad. No one can claim ownership of them.

The leader of the Dream Assembly asked another question:

"Man of the present century! Calamities are always the result of treachery and the cause of reward. Divine determining dealt a blow and issued its decree.

"With which of your actions did you issue the fatwato both divine decree and determining so that they decreed this calamity and gave you a beating?"

I replied: The error of the majority is always the cause of general disasters. Mankind's misguided ideas, Nimrod-like obduracy, Pharaoh-like pride,

Swelled and swelled on the earth till it reached the skies. It upset too the sensitive mystery of creation.

It caused to descend from the heavens the plague and storm of the last war's quakes; it caused a heavenly blow to be visited on the infidel. That is, the calamity was the calamity of all mankind.

The joint cause, inclusive of all mankind, were the misguided ideas arising from materialism. Bestial freedom, the despotism of the appetites.

The reason for our share was our neglect and giving up of the pillars of Islam. For the Exalted Creator wanted one hour out of the twenty-four.

He demanded of us, and for us, only one hour for the five daily prayers, and commanded this. But out of laziness we gave them up, neglected them due to heedlessness.

So we received the following punishment: He made us perform prayers of a sort these last five years by constant twenty-four hour drill and hardship, being driven on and made to strive.

He also wanted of us one month's fasting a year, but we pitied ourselves, so in atonement He compelled us to fast for five years.

As zakat,He wanted either a fortieth or a tenth of the property He had given us, but out of stinginess we did wrong: we mixed the illicit with our property, and did not give it voluntarily.

So He had our accumulated zakattaken from us, and saved us from what was unlawful. The deed fitted the punishment. The punishment fitted the deed.

Righteous acts are of two sorts: one positive and voluntary, the other negative and enforced. All pains and calamities are good works; but negative and enforced. The Hadith offered consolation.

This sinful nation took its ablutions with its blood; it repented actively. As an immediate reward, four million, a fifth of this nation, were raised to the degree of sainthood. It gave them the ranks of martyrdom and veterans; it obliterated the sin.

The lofty dream assembly appreciated these words.

I awoke suddenly; rather, with awakening I went to sleep. I think the waking state is a dream and the dream state a sort of wakefulness.

There was this age's deputy, and here is Said-i Nursi!

* * *

The Ignorant Suppose Metaphors To Be Fact

If figures of speech fall from the hand of knowledge to that of ignorance, they are transformed into fact, opening the door to superstition.

When small I saw an eclipse of the moon. I asked my mother, and she said: "A snake has swallowed it." I asked her: "Why is it visible, then?" She said: "The snakes there are semi-transparent." She took a metaphor literally. At a divine command, on the earth interposing between "the head" and "the tail", which are the points of intersection of the moon and circuit of the sun, the moon is eclipsed. The two hypothetical arcs were called "Tinnin", it was named with a fanciful simile. Tinnin means the Serpent.

* * *

Exaggeration Is Implied Disparagement

Whatever you describe, describe it as it is. In my opinion, exaggerated praise is implied disparagement.

Favour greater than divine favour is not favour.

* * *

Fame Is Tyrannical

Fame is a despot; it ascribes to its owner the property of others.

As in the famous Nasreddin Hoja joke, his zakat,that is, one tenth, is his true property.

The imaginary renown of Rustam-i Sistani plundered an age of the glories of Iran.

That famous fancy swelled with plunder and pillage, it was mixed with superstition, and threw down mankind.

* * *

Those Who Suppose Religion and Life Can Be Separated Are the Cause of Disaster

The mistake of the Young Turks: they did not know our religion is the basis of life; they thought nation and Islam were different.

They imagined civilization would endure and always be dominant, and saw happiness and prosperity to lie within it.

Now time has shown civilization's system to be corrupt and harmful; {(*): This is an accurate prediction; it looks to irreligious, tyrannical civilization, in the throes of death.} incontrovertible experience has taught us this.

Religion is the very life of life, its light and its basis. This nation will be revived only through the revival of religion. Islam understood this.

Contrary to other religions, our nation has progressed to the extent we adhered to our religion, and it has declined to the degree we neglected it.

This is an historical fact which occurred due to our feigned forgetfulness.

* * *

Death Is Not Terrifying as Is Imagined

Misguidance is misleading, it makes death terrifying. Death is a change of clothes, or a change of abode. It removes man from dungeon to garden.

Whoever wants life should want martyrdom. The Qur'an describes the martyr's life. Martyrs, who do not experience the pangs of death, all know themselves to be alive and see themselves thus.

But they find their new lives to be purer. They do not suppose they have died. Note carefully what their relation to the dead is, it is like this:

In a dream two men are walking in a beautiful garden holding every sort of delight. One knows it is only a dream and receives no pleasure.

It does not delight him; its fills him with regret. The other one thinks it is the waking world, and receives true pleasure; it is real to him.

The dream is the shadow of the similitude, and the similitude is the shadow of the Intermediate Realm. It is due to this that their principles resemble each other.

* * *

Politics Are a Satan in the World of Ideas; One Should Seek Refuge With God From Them

The politics of civilization sacrifice the minority for the comfort of the majority. Indeed, the despotic minority sacrifices the majority of people for themselves.

Qur'anic justice would not take the life of a single innocent, spill their blood, or sacrifice him even for all mankind, let alone the majority.

The verse, "If anyone slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people"(5:32) lays two mighty mysteries before the eyes.

One is pure justice. This sublime principle deems equal the individual and the community, the person and mankind; divine justice sees no difference between them; this is a constant Sunna.

An individual may sacrifice his rights himself, but they cannot be sacrificed otherwise, even for all mankind.

The cancelling of his rights, or the spilling of his blood, or the smearing of his name is equal to the cancelling of the rights of all humanity, or the besmirching of it, and is its equivalent.

The second mystery is this: if a selfish man murders an innocent out of greed or passion, he will lay waste the whole world if he can, should it be an obstacle to his desires, and wipe out all humanity.

* * *

Weakness Emboldens the Enemy; God May Try His Servants, but They May Not Try Him

O fearful, weak one! Your fear and weakness are in vain and cause you harm; they embolden outside influences and attract them.

O you who suffers from doubts and delusions! Definite benefits may not be

sacrificed for imaginary harms. What you need is action; the result is with God.

One may not interfere in God's concerns. He draws His servant to the arena of trial and says: "If you do that, I'll do this."

But the servant can never try God. If he says: "God should help, so I'll do this," he is overstepping his mark.

Satan said to Jesus: "Since it is He Who does everything; His determining does not change. Throw yourself down off the mountain and let's see what happens to you."

Jesus replied: "Confound you! God's servants cannot put Him to the test!"

* * *

Don't Overdo It In Things You Like

The cure for one ailment merely exacerbates another; the antidote becomes poison. If the cure is taken to excess, it is the cause of ill, and is fatal.

* * *

The Eye of Obstinacy Supposes an Angel To Be Satan

Obstinacy is this: if Satan helps someone, he calls him "an angel" and calls down blessings on him.

But if he sees an angel on the opposing side, he supposes it to be Satan in a different guise, and calls down curses on the angel.

* * *

After Finding What's Right, Don't Cause Dispute for the Sake of Something Better

O seeker after truth! If there is consensus concerning what is right and dispute concerning what is better, sometimes what is right is better than what is better. And sometimes what is good is better than what is better.

* * *

Islam Is Peace and Reconciliation, It Wants No Dispute or Hostility Within

O World of Islam! Your life lies in unity, and if you want unity, your guiding principle should be this:

It should be "This is true," rather than "This alone is true." And "This is the best," rather than "This is the only good way."

All Muslims should say about his own school and way: "This is true, I don't interfere with others. If others are good, mine is the best."

They should not say: "This is the only true way, the others are all false. Only mine is good, the others are all wrong and unpleasant."

The exclusivist mentality arises from love of self. It later becomes a sickness and leads to dispute.

The multiplication of ills and cures is right, and right too multiplies. The increase in the varieties of needs and foods is right, and right becomes various.

The increase in capacities and education is right, and right too multiplies. A single substance is both poison and the antidote.

The truth is not fixed in secondary matters; it is relative and compound in accordance with different temperaments.

The temperaments of the authoritative scholars imparted a share to it, and it was realized and compounded accordingly; the founders of the schools made judgements in absolute, unspecific terms.

They left it to the various temperaments and their leanings to specify the limits of their schools; but bigoted attachment to them was the cause of generalization.

The partisanship arising from this led to dispute. The profound rifts between the social classes before Islam,

And their extraordinary distance from each other, demanded a great many prophets at any one time, and a variety of sacred laws, and numerous schools.

Islam caused a revolution among mankind, and men drew closer to each other. It reduced to one the sacred law, and there was one Prophet.

But the levels of men were not the same, so the schools of law multiplied. When a single training and instruction is sufficient, the schools will unite.

* * *

There is Great Wisdom in the Creation and Combining of Opposites:

The Sun and a Minute Particle Are Equal in the Hand of Power

O Brother with an alert heart! Power is manifested in the combining of opposites. Do you know why there is pain in pleasure, evil within good, ugliness within beauty, harm within benefit, revenge within beneficence, fire within light?

It is so that the relative truths may be established; that there may be many things within one thing, and that they may find existence and become apparent.

Swift motion makes a point into a line. Its being spun at speed makes a flash of light, a luminous circle.

The function of relative truths is that seeds should sprout in this world. They form the mud of the universe, the links in its order, the connections betweens its inscriptions.

In the hereafter these relative matters will be truths. The degrees of heat are caused by the intervention of cold.

The degrees of beauty come about through the intervention of ugliness. The cause becomes the reason.

Light is indebted to darkness, pleasure is indebted to pain; there is no health without illness.

If there were no Paradise, perhaps Hell would not be torment. It cannot be without extreme cold. If there were no extreme cold, it would not burn.

The Undying Creator demonstrated His wisdom in the creation of opposites. His majesty became apparent.

That Eternal All-Powerful One displayed His power in the combining of opposites. His tremendousness was manifested.

Since divine power is a necessary inherent quality, and necessarily essential to that Pre-Eternal One, it can comprise no opposites, impotence cannot intervene in it, there can be no degrees in it, nothing can be difficult for it.

The sun became a niche for the light of His power. The surface of the sea became a mirror to the light of the niche, the dewdrops' eyes all became mirrors.

The sun the broad surface of the sea reflects is reflected also by the droplets in the creases of its frowns; the tiny eye of the dewdrop also shines like a star.

They hold the same identity: in the view of the sun, the dewdrop and the sea are the same, its power makes them equal; the pupil of the dewdrop's eye is a tiny sun.

The magnificent sun also is a tiny dewdrop; the pupil of its eye is a light received from the Sun of Power; it is the moon to that power.

The heavens are an ocean; at the breath of the Most Merciful, droplets undulate in the creases of its frowns, which are the stars and suns.

Power was manifested, it scattered coruscating gleams on those droplets. Every sun a droplet, every star a dewdrop, each the likeness of a flash.

The drop-like sun is a tiny reflection of that manifestation's effulgence. It makes its burnished soul pearl-like to that glass gleam. The dewdrop stars shine

In its delicate eye, it gives a place to the flash, the flash becomes a lamp, its eye becomes glass, its lamp is lit up.

* * *

If You Have Any Qualities, They Should Remain in the Dust of Concealment, So They May Flourish

O man of famous quality! Don't be oppressive by displaying your qualities; if they remain in concealment, you'll be a source of bounty and blessing for your brothers.

If you appear beneath all your brothers, with the possibility of its being you, it will attract respect to each of them.

But if you emerge from concealment and display yourself, although when beneath them you were revered, above, you become a tyrant. There you were a sun, here you cast shadows.

You belittle your brothers and lose them their respect. That means, to display one's qualities and one's individuality is doubly tyrannical. If it is thus, that is how you will appear.

So what place remains for lying artificiality and hypocrisy, the personality, and fame? This is a profound mystery, springing from divine wisdom and perfect order.

An exceptional person draws the veil of concealment over himself within his species or group, thus affording it value in the view of others, and making it appreciated.

Examples for you: saints among mankind, the appointed hour within a lifetime, are unknown, indefinite. Concealed within Friday is the hour prayers are accepted. Hidden in Ramadan is the Night of Power. Concealed in the most beautiful names is the elixir of the greatest name.

It is their indefiniteness that makes these examples awesome, this mystery, beautiful; they are proved through concealment.

For example, there is a balance in the appointed hour being vague; it holds true, whatever your circumstances.

The two pans of fear and hope, working for the next world or for this; imagined permanent existence imparts a pleasure to life.

Twenty years of uncertain life are preferable to a thousand-year lifetime the end of which is specified. For after half of it had passed, every passing hour you would be taking another step towards the gallows.

Your suffering would increase proportionately; it would afford you no solace; you would find no peace.

* * *

It Is Mistaken to Feel Mercy and Anger Greater Than God's

Greater mercy than God's may not be bestowed. Greater wrath than God's may not be visited on something.

So leave matters to the All-Just and Compassionate One, for to be more compassionate causes you pain, and to be more wrathful is wrongful.

* * *

Wastefulness Leads to Squandering, Squandering Leads to Poverty

My wasteful brother! Two morsels which are the same as regards nutrition, one costing one kurush,the other, costing ten,

Are equal both before they enter the mouth, and after they have passed down the gullet. Only for a few seconds in the mouth do they give pleasure to the heedless.

They have different tastes, which always deceives it, that sense of taste; it is a doorkeeper and inspector for the body and stomach.

The taste's effect is negative, not positive; its function, only to tip the doorkeeper and gratify it; to give pleasure to that senseless one!

To confuse it in its true duty, to give it eleven kurushrather than one, is a satanic habit.

The most prodigal of wastefulness, the worst form of extravagance, is one sort, one way: so don't seek it.

* * *

The Sense of Taste Is a Telegraphist; Don't Seduce It By Gratifying It

{(*): This piece forms the seed of İktisad Risalesi [The Nineteenth Flash]. Indeed, he expressed in ten lines the ten-page Treatise On Frugality before it came into existence.}

Divine dominicality, wisdom, and grace, made two centres with the mouth and nose, placing within them a frontier post, and correspondents.

In the microcosm, God made the blood-vessels telephones, and the nerves, telegraphs.

That True Provider made the sense of smell a telephone, and posted the sense of taste to the telegraph. Out of His mercy, he put an instruction sheet on the food: flavour, and colour, and smell.

Thus, these three attributes are proclamations, invitations, permits, and heralds on the part of the food; with them it invites the needy and its customers.

He gave taste, sight, and smell to the feeding animals as tools. He adorned the foods with various decorations, then soothed their flighty breasts, and attracted the indifferent by exciting them.

When the food enters the mouth, the sense of taste immediately sends telegraphs to every part of the body. The sense of smell telephones, giving information about the types of foods.

These senses act according to all the different needs of the different animals receiving food; the necessary preparations are made, or it receives a refusal.

Then they throw it out and spit it in your face! Since they have been charged with this by wisdom, don't seduce them with pleasure. Don't deceive them by gratifying them.

For then they will forget what true appetite is; false appetite will be born; it will strike your head, bringing illness and disease as penalties.

True pleasure springs from true appetite, true appetite from true need; this pleasure is ample for king and beggar alike.

Moreover, a dinarand a dirhemare equal; the pleasure jumbles them together, soothing the pain.

* * *

Like Intention, Point of View May Transform Habitual Actions Into Worship

Note this point! Just as through intention, permissible habitual actions may become worship, so according to the point of view, the physical sciences may become knowledge of God.

If you study and reflect, that is, if you look at things as signifying one other than themselves, and in respect to art: "How beautifully the Maker made these, how well He did it!" instead of: "How beautiful it is;"

If you look from this point of view at the universe, the inscriptions of the Pre-Eternal Inscriber, His order and wisdom, and flashes of purpose and art will illuminate your doubts;

The sciences of the universe will become knowledge of God. But if you look at things as signifying themselves from the point of view of nature, saying: "The thing looks to itself alone,"

If you look thus at the universe, whatever the extent of your scientific knowledge, it will be ignorance. Wretched truths become worthless in worthless hands. The witnesses to this are many.

* * *

At This Time the Shari'a Does Not Permit Us Affluence

When tasty foods call one, one should say: "It's as though I ate it." For someone who made this his rule, did not eat a mosque! {(*): There is a mosque in Istanbul called Sanki Yedim (It is as though I ate it). The man who said "It is as though I ate it" saved himself from his appetites and built the mosque with the proceeds.}

Formerly, most Muslims did not go hungry; they enjoyed comfortable living to an extent.

Now, however, most have declined into penury, and the Shari'a no longer permits the taking of pleasure.

The subsistence of the mass of Muslims, and most innocents, is simple. It is a thousand times preferable to follow them in their simple sustenance

Than to resemble the extravagant minority, or the few profligates, in their luxurious living.

* * *

Sometimes the Absence of Bounty Is Bounty

Memory is a bounty, but for an immoral person at times of misfortune, forgetfulness is preferable.

Forgetfulness is also a bounty; it allows one to suffer the pains of only one day; it makes one forget the accumulated sorrows.

* * *

All Misfortunes Have Sides Which Are Bounty

O you smitten by misfortune! Within the misfortune is a bounty. Look closely and you will see it!

Just as in everything is a degree of heat, so in every calamity a degree of bounty is to be found. Think of a worse calamity, then see the extent of the bounty in the lesser one,

And offer abundant thanks to God. For if you're scared by exaggerating it, and whine and complain, it will grow.

And as it grows it will worsen. If you are anxious, it will double. Its image in your heart will turn into fact.

It will learn from reality, then turn on you and start striking your heart.

* * *

Don't Appear Important, Or You'll Be Put Down

O you with an inflated ego and conceited head! You should understand this rule: in the social building of the human community, everyone has a window, called a rank, in which to see and be seen.

If the window is larger than a person's stature and worth, he will stretch and lengthen through pride. But if the window is smaller than his stature and aspiration, he will bend and bow down out of modesty.

In the mature and perfected, the measure of greatness is smallness. While in the faulty, the measure of littleness is bigness.

* * *

If Qualities Change Places, Their Natures Change

One quality, different places, one face. It is sometimes a demon, sometimes an angel, sometimes upright, sometimes wicked; some examples are these:

An attribute which for the weak in the face of the strong is considered to be dignity, if found in the strong, is pride and arrogance.

An attribute which for the strong before the weak is considered to be humility, if found in the weak, is abasement and hypocrisy.

In his office, a person of authority's gravity is dignity, and his humility abasement. But in his house, his humility is modesty, and his gravity, arrogance.

Tolerance in someone speaking on his own account is patriotism, and self-sacrifice, a quality, a good deed.

But if the person is speaking on account of others, his tolerance is treachery, and self-sacrifice, an attribute, a wicked act.

In setting up the preliminaries reliance on God is laziness. But handing over to Him when reaping the consequences is the reliance taught by the Shari'a.

Contentment with one's lot in respect of the fruits of one's labour is praiseworthy contentment, and strengthens the desire to work.

But sufficing with existent goods is not desirable contentment, but lack of aspiration. There are numerous other examples.

The Qur'an mentions absolute good works and taqwa.By its indefiniteness, it hints at the existence of degrees; its conciseness is a detailed explanation; its silence, an expansive word.

* * *

Both 'Truth Will Prevail,' and Its Consequences, Are Intended

Friend! One time, a questioner asked: "Since 'truth will prevail' is the truth, why have the infidel prevailed over the Muslim, and force over right?"

I replied: Consider these four points and your difficulty will be resolved. The first point is this. Not every means of every truth has to be true.

Similarly, not every means of every falsehood has to be false. This result emerges: a means which is false prevails over a true means. In which case, a truth is overcome by a falsehood. It occurs temporarily and indirectly; not essentially or permanently.

However, finally, it is always still the truth's. Force possesses a truth, there is an underlying meaning in its creation. The second point is this:

While it is obligatory that all attributes of all Muslims are Muslim, outwardly it is not always thus.

Similarly, not all the attributes of all infidels have to be infidel and to arise from their unbelief.

So too, all the attributes of all sinners do not always have to be sinful and to have arisen from their sinfulness.

This means an infidel's Muslim attribute prevails over a Muslim's unlawful attribute. Indirectly, the infidel prevails over him.

Furthermore, in this world the right of life is general and all-embracing. It is a universal mercy that has a meaningful manifestation, a wise inner purpose, which unbelief does not impede.

The third point is this: two of the All-Glorious One's attributes of perfection, two legislative manifestations: the determining through His choice, which proceeds from the attribute of will, and that is the Shari'a of Creation;

And the well-known Shari'a, which proceeds from the attribute of speech.

Just as there is compliance and rebellion in the face of the commands of the latter, so there is compliance and rebellion before the creational commands.

The reward and punishment for the former is received mostly in the hereafter, while the penalties and rewards of the latter are suffered mostly in the realm of this world.

For example, the reward of patience is victory. The penalty for laziness is poverty; and the reward of toil is wealth.

The reward of constancy is victory. The penalty of poison is illness, the reward of its antidote is health.

Sometimes the injunctions of both Shari'as are included in a single thing; it has faces looking to both.

That means obedience to the creational command is a truth. Obedience prevails; rebellion in the face of the injunction is a false stand.

If a truth has been the means to a falsehood, when it prevails, it will have been the means to a falsehood. Indirectly, a truth is defeated by a falsehood, but not essentially.

This means that "the truth prevails" means "essentially." Also, the end is intended, and the restriction of viewpoint is meant.

The fourth point is this: a truth remained unexpressed, or powerless, or adulterated, or convoluted. It needed to be expressed and opened up, or given fresh strength.

In order to improve and gild it, falsehood had to be temporarily imposed on it, in order to to assay that ingot of truth.

Then it could emerge pure and unadulterated from its origins. Even if falsehood prevails in this world, it cannot win the war. "The future belongs to the God-conscious"(7:128) will strike them a blow!

So falsehood is defeated. The mystery of "truth prevails" inflicts punishment on it; see, truth prevails!

A Few Social Principles

If you want some principles for society: unequal justice is not justice.

Resemblance is an important reason for contrariety. Mutual proportion is the basis of solidarity.

Small-mindedness is the source of pride. Pusillanimity is the mine of arrogance. Impotence is the source of opposition.

Curiosity is the teacher of knowledge. Need is the master of progress. Distress is the teacher of dissipation.

Thus, the source of dissipation is distress. As for distress, its mine is despair and pessimism.

Misguidance springs from ideas, darkness stems from the heart, wastefulness pertains to the body.

* * *

Women Left Their Homes and Led Mankind Astray

When men become amiable through following their fancies, women become masculine by being impudent.

{(*): This is the basis of Tesettür Risalesi [The Twenty-Fourth Flash, Treatise On Islamic Dress for Women]. Twenty years later, a court of law forever shamed itself and its judges by making it the pretext for the author's conviction.}

Low civilization took womankind out of their homes, and turning them into common goods, destroyed the respect in which they were held.

The Shari'a of Islam mercifully invites them back to their homes. It is there they are respected, in their homes they are comfortable, in family life.

Cleanliness is their adornment; their good character is their splendour; their gracious beauty is their chastity; their compassion, their perfection; their children, their relaxation.

With so many tools of corruption, one has to be as strong and unyielding as steel to withstand them.

A beautiful woman entering a gathering of brothers, arouses veins of hypocrisy, rivalry, envy, and selfishness. Slumbering desires suddenly awaken.

Increased freedom for women led to a sudden unfolding of bad morality in mankind. The represented forms of little smiling corpses have played a large role in making the evil-polluted perverse spirit of modern man what it is.

{(*): Just as to look lustfully at a dead woman shows an awesomely degenerate soul, so to look at a beautiful picture of an unfortunate female corpse needy for compassion, extinguishes the elevated sentiments of the spirit.}

The prohibited statue is either petrified tyranny, or embodied lust, or personified hypocrisy. Or it is a talisman, attracting those evil spirits.

* * *

The Scope of Divine Power Rejects Intermediaries and Helpers

From the point of view of the comprehensive effectiveness of the disposals of the All-Glorious and Powerful One's power, our sun is like a particle.

There are vast disposals of power in a single realm of beings. Take the gravity between two particles,

Then go and put it beside the gravity between the Sun of Suns and the Milky Way.

Bring an angel whose load is a snowflake to the radiant angel who holds the sun; put a needle-fish beside a whale;

Conceive at once of the vast manifestation of the Pre-Eternal All-Powerful One of Glory, His perfect art in things from the smallest to the greatest;

Customary matters like gravity and laws, fluid intermediaries, are only names for the manifestation of His power and the disposal of His wisdom;

They signify Him alone; they can have no other meaning; think of them together, you will necessarily understand the true cause.

In the view of that power, apparent intermediaries, helpers, and partners are all false, all imaginary and impossible.

Life is the perfection of existence, its rank is high and important. Consequently, I say: why should the globe, our world, not be obedient and subjugated to it, like an animal?

Living birds of the Pre-Eternal Sovereign of this sort are numerous, spread through the arena of space, majestic, beautiful.

Dispersed through the garden of creation, they spin; their refrains, their motion, are words of glorification, modes of worship, of the Pre-Eternal Undying One, the Eternal All-Wise One.

The globe resembles a living being, it displays signs of life. If to suppose the impossible it was reduced to the size of an egg,

There is a strong possibility it would become a tiny animal. If a micro-organism was expanded to the size of the earth, most probably it would be just like it.

If the world was reduced to the size of a man, and the stars transformed into particles, it is possible it would become a conscious animal, as well as intelligent.

This means the world with all its parts is a glorifying servant of the Undying Creator, the Eternal All-Powerful One, obedient, subjugated.

To be large quantitatively does not always infer being great qualitatively, for a clock the size of a mustard seed is more eloquent than a clock the size of Aya Sophia.

A fly's creation is more wondrous than that of an elephant, that undiscriminating creature.

If a Qur'an were to be written by the Pen of Power in atoms of ether on the minutest particle, the art being in inverse proportion to the size of the page,

Its eloquence would be equal to a Qur'an written in stars on the face of the heavens. The Pre-Eternal Inscriber's art is everywhere of the utmost beauty and perfection.

Everywhere it is thus. The pen proclaims divine unity since it always works with utter perfection. Study carefully this truly meaningful piece!

* * *

The Angels Are a Community, Charged With the Shari'a of Creation

There are two divine Shari'as: proceeding from two attributes, man is addressed by both and bound to comply with both.

The Shari'a of Creation proceeds from the attribute of will, and orders the circumstances and motions of the world, the macrocosm, which are not voluntary. It is dominical will, and is also wrongly termed nature.

The Shari'a proceeding from the attribute of speech is the code of laws which orders the actions of man, the microcosm, which are voluntary.

The two Shari'as sometimes come together in the same place. The divine angels are a vast community, a divine army.

They are obedient bearers of the first Shari'a, workers and representatives. Some of them are worshipping slaves of God, others throng the divine throne in ecstasy.

* * *

As Matter Is Refined, Life Is Intensified

Life is fundamental, basic; matter is dependent on it and subsists through it. If you compare a microscopic organism with its five senses, and man's senses, you will see that however much larger man is than the organism, his senses are inferior to the same degree.

The organism hears its brother's voice. It sees its food. If it were enlarged to the size of a man, its senses would be wondrous, its life dazzling, and the sight of it like a lightning flash lighting up the skies.

Man is not a living being composed of dead beings, but a living human cell composed of thousands of millions of living cells.

Man is like the Sura Ya. Sin., in which is inscribed Sura Ya. Sin. "Blessed be God, the Best of Creators!"(23:14)

* * *

Materialism Is an Immaterial Plague

Materialism is an immaterial plague; mankind caught this fearsome fever. {(*): This alludes to the First World War.} Its inculcation and imitation caused mankind to be visited suddenly by divine wrath.

This plague spreads to the extent the ability to criticize spreads. It was inculcated by science and learnt blind imitation from modern civilization.

Freedom led to criticism; misguidance sprang from its pride.

* * *

There Is Nothing Idle in Existence; The Unemployed Man Works on Account of Non-Existence

The most miserable, wretched, and distressed person, is the unemployed. For idleness is non-existence within existence, death within life. Whereas exertion is the life of existence, and the waking state of life!

* * *

Usury and Interest Cause Absolute Harm to Islam

Usury is the cause of idleness, it extinguishes enthusiasm for work.

The profit of the doors of usury and their containers, the banks, is always for the worst group of mankind, the infidels.

The infidels' profits go to the worst of them, that is, the oppressors.

The profit of the oppressors always goes to the worst of them; that is, the dissolute; it causes the World of Islam absolute harm.

In the view of the Shari'a all mankind cannot always be prosperous. For a belligerent infidel is disrespectful, unchaste, and his blood is spilt for nothing, always.

* * *

The Qur'an Will Defend Itself and Perpetuate Its Sovereignty

{(*): This piece, which was written thirty-five years ago, is in a style that could have been written this year. That is, it was a sort of prediction inspired by the effulgence of Ramadan.}

I saw someone who was stricken by despair, he was sick with pessimism. He said: "The 'ulama have decreased in number, quantity has replaced quality.

"I'm frightened our religion will die out one day." I replied: So long as the universe is not extinguished, Islamic belief will not die.

Also, so long as the marks of Islam, the minarets of religion, the places of divine worship, the works of the Shari'a, all like nails struck in the face of the earth - so long as they are not extinguished, Islam will ever shine.

All the mosques are instructors, teaching their frequenters; and all the instructors have become masters; through the tongue of disposition, without error or forgetfulness, they instil in them the religion.

All the marks are learned teachers, constantly teaching the spirit of Islam to those who look on them. With the centuries, they have become the cause of continuity.

The lights of Islam are as though embodied in its marks; and the pure water of Islam has solidified in its places of worship, embodying them - each a pillar of belief.

The injunctions of Islam are as though embodied within its works; the pillars of Islam have become petrified in its worlds - each a diamond pillar; through them the earth and sky are bound together.

Especially the orator of the Qur'an of Miraculous Exposition, a constantly repeated pre-eternal discourse; no village, no place at all has remained within the Islamic lands

That does not listen to its address, does not hear its teaching. According to the inner meaning of "Indeed We preserve it"(15:9), to be a hafizis a very high station. To recite it is worship for men and jinn.

It is for this reason it should be taught, and its incontestable matters mentioned. With constant repetition, theoretical matters become incontestable, and turn into self-evident facts, not requiring further expounding.

The essentials of religion ceased being theoretical matters and became essentials. To mention them is sufficient. To remind is enough. The Qur'an is always a healer.

The Islamic revival and social awakening provide evidence for everyone and a balance, for reminders and mentioning.

Since social life began in Islam, the belief of an individual is not restricted to proofs particular to himself; it is based on the conscience. Indeed, it is based on innumerable matters in the common heart.

It is worthy of note, it is difficult to abolish even a weak school of thought as time passes. So what about Islam, which is based on the two firm foundations of revelation and innate disposition, and has ruled so effectively for so many centuries!

With its firmly rooted principles, its profound works, it has cohered to half the globe, becoming a natural spirit. If it is now eclipsed, it will immediately emerge!

But regretably certain giddy infidels with their false arguments attack the firm foundations of this lofty palace whenever they find the chance.

They try to shake them. But those principles cannot be interfered with, or tampered with; fall silent now, irreligion! That scoundrel is bankrupt. Enough now, the experiment of disbelief and lies!

The Islamic world's advance-post against the world of unbelief was the Darülfunun. But due to indifference and heedlessness, the reptilian foe of nature

Opened up a breach behind the front; irreligion assaulted, the nation was well shaken. The advance-post should be a paradise illuminated with the spirit of Islam.

It should be the firmest, and truly awakened, or it should not be that institution. It must not deceive Islam. The heart is the seat of belief; the mind is where the light of belief is reflected.

Sometimes it is a mujahid,sometimes it is a sweep; if the doubts of the mind do not enter the heart, the likelihood is belief and the conscience will not be shaken.

For if as some people suppose belief is in the mind, numerous possibilities, all pitiless enemies, oppose absolute certainty, which is the spirit of belief.

The heart and conscience are the seat of belief. Intuition and inspiration are the evidence for belief. A sixth sense, the way of belief. Thought and intellect, the watchmen of belief.

* * *

Reminding About Incontestable Matters Is Needed, Rather Than Instruction in Theoretical Ones

The essentials of religion, the incontestable matters of the Shari'a, are present in people's hearts; they are made conscious of them by being reminded.

The desired result is obtained. Arabic {(*): The author perceived an event that was to occur ten years later, and tried to reply to it.} performs this reminder in more lofty fashion.

The Arabic khutbain the Friday prayers is sufficient for recalling the essentials and incontestable matters.

There, instruction in theoretical matters is not required. Moreover, those Arabic words stamp an imprint of unity on the face of Islam's conscience; to multiply [their language] is unacceptable.

* * *

Hadiths Say to the Qur'an's Verses: It's Impossible to Reach You!

If you compare verses and Hadiths, you will see clearly that the most eloquent of men was the conveyer of revelation, yet not even his eloquence was equal to the eloquence of the Qur'an's verses.

Not even he could emulate it. That means that all the words issuing from Muhammad's tongue were not his.

* * *

Expound the Qur'an's Miraculousness Concisely

One time I had a dream: I was at the foot of Mount Ararat. The mountain suddenly exploded, scattering rocks the size of mountains all over the world, shaking it.

Then a man appeared at my side. He told me: "Expound the aspects of the Qur'an's miraculousness you know, concisely and succinctly!"

I thought of the dream's meaning while still dreaming, telling myself: the explosion here symbolizes a revolution in mankind.

As a result of it the guidance of the Criterion of Truth and Falsehood will be exalted everywhere, and will rule. And the time will come to expound its miraculousness!

I said to the questioner in reply: The Qur'an's miraculousness is manifested from seven sources, it is also composed of seven elements:

First Source:This is the fluency of its wording, arising from the purity of its language; and its brilliant manner of exposition, born of the beauty of its composition; the eloquence of the meanings, the originality of the concepts, the excellence of the inferences, and the singularity of its styles.

Combined with these, in its miraculousness are a wondrous embroidery and exposition, and an original art and language, so its repetition never wearies or bores.

Second Element:A treasury of occult sciences containing the hidden principles of cosmic events, the obscure mysteries of the divine truths, the unseen matters of revelation, events concealed in the past, and matters hidden in the future.

The tongue of the worlds of the Unseen speaks with the Manifest World; it discloses its matters symbolically; its aim is mankind, a luminous flash of miraculousness.

Third Source:It has a wondrous comprehensiveness in five aspects. In its words, meanings, injunctions, its knowledge, and the balance of its aims.

Its wordscontain truly vast possibilities and numerous aspects, yet each is the one preferred by eloquence, the most correct in its Arabic and apt in the view of the Shari'a.

Its meaning:The miraculousness of its exposition at once comprehends and comprises the ways of all the saints, the illuminations of those versed in knowledge of God, the schools of those on the Sufi way, the ways of the scholars of kalâm,and the paths of the philosophers. The breadth of its evidence, the expanse of its meanings. If you look through this window, what a broad arena you will see!

The scope of its injunctions:The wondrous Shari'a has deduced from it all the principles for the happiness of this world and the next, all the means of salvation.

Its pronouncements at once embrace all the relations of social life, all methods of education, the realities of all conditions.

The profundity of its knowledge:It has brought together in its paradise, in the fortresses of its suras, both the physical sciences and the divine sciences, and all signs, allusions, and indications of them.

Its aims and purposes:It has applied perfect balance and regular sequence; conformed with the principles of the innate nature of things and unity, and has preserved the balance.

So see the marvellous encompassment in the comprehensiveness of its words, the breadth of its meanings, the scope of its injunctions, the profundity of its knowledge, and the balance of its aims.

Fourth Element:It bestows a luminous effulgence on every age in accordance with its understanding and degree of literacy, and on all the classes of men in accordance with their capacities and abilities.

Its door is open to every era and every class within each. It is as though this speech of the Most Merciful is freshly revealed every instant, everywhere.

The Qur'an grows younger as it grows older; its signs become apparent; it rends the veil of nature and causes, that divine address.

It sheds the light of divine unity continuously from every verse. It raises the veil of the Manifest World, cast over the Unseen.

The loftiness of its address invites man's attentive gaze, for it is the tongue of the Unseen; it speaks with the Manifest World. Its wondrous freshness proceeds from this element, an all-encompassing ocean!

Divine condescension to the mind's of men, to make it familiar. The variety of the styles of its revelation makes it familiar to men and jinn.

Fifth Source:It relates in an original style laden with meaning, as though itself had witnessed them, its stories and narrations and truthful accounts, making their essential points;

With them it warns mankind. What it relates is these: it tells of former events, and future events, the secrets of Hell and of Heaven;

Truths of the Unseen, and mysteries of the Manifest World, divine mysteries, stories about cosmic relations;

Clear stories that neither fact has refuted, nor logic. Even if logic does not accept them, it cannot refute them - the revealed books, which are revered by all the world.

It relates faithfully the points on which they agree, and mentions in correct form the subjects on which they differ. These matters issuing from an unlettered person was a wonder of the time!

Sixth Element:It was the founder of the religion of Islam, and comprises it. If you investigate time and place, neither the past was capable of producing the like of Islam, nor is the future.

This heavenly thread holds the globe in its annual and daily rotations, and spins it. It weighed down heavily on the earth and mounted it, but the earth still does not give up its rebellion.

Seventh Source:The six lights pouring forth from these six sources blend together; from this a beauty becomes apparent, and from this an intuition, a luminous means of understanding.

This produces a pleasure: the pleasure of miraculousness may be known, but our language is inadequate to describe it. The mind too is defective; that celestial star may be seen, but not held.

For thirteen centuries the Qur'an's enemies have desired to challenge it, while it has aroused in its friends a desire to imitate it. This too is a proof of its miraculousness.

Millions of Arabic books have been written in consequence of these two intense desires, coming into the library of existence.

If they are compared with revelation, if they are weighed up, relying on the evidence of their eyes and ears not only the learned scholar, even the common man, will declare: "This is heavenly, those are human!"

They will also say: "It doesn't resemble them, it is not of the same class. It is therefore lower than all of them, and this is self-evidently not true.

"In which case, it is superior to all of them." Its meanings in all that time. The door is open, dedicated to mankind; it has summoned to itself spirits and minds!

Man had power over it, and laid claim to it, but his meanings still could not oppose the Qur'an; he never could; now the time of testing has passed.

It does not resemble other books, it cannot be compared to them. For it was dominical wisdom its being revealed bit by bit over twenty years in relation to need, in miscellaneous parts.

The immediate causes of revelation were various and distinct. The questions about any one matter were repeated and various. The events related to injunctions were numerous and changed. The times of revelation were distinct and different.

The conditions it was considering were various and different; the groups of those it was addressing were numerous and remote from each other; the aims of its guidance were graded and various.

Its structure, and expositions, and replies, and addresses were based on these foundations. Yet despite this, its smoothness of style and lack of defect, its mutual proportion and harmony, demonstrated its perfection.

Witness to this is that according to the science of rhetoric, the Qur'an has a characteristic not present in other speech: if you listen to other speech, you will see the speaker (or writer) behind it, or you will find him within it. Style is the mirror of man.

O dream-questioner! You asked for conciseness, so I have made an indication. If you want a detailed exposition, that is beyond my capabilities! A fly cannot behold the sky. For of the forty sorts of miraculousness, only one is the eloquence of the composition and ordering; and an exposition of it did not fit in Isharat al-I'jaz.

My hundred-page commentary was insufficient for it. Rather, I want a detailed exposition from spirit-inspirations like yourself!

The Fanciful, Lust-Exciting Genius-Style Hand of Western Literature Cannot Reach Up to the Healing, Light-Scattering, Guidance-Laden, Eternal Literature of the Qur'an

A state of mind pleasing to the mature and perfected with their appreciation of meaning, does not gratify the childish, whimsical, and dissolute,

It does not entertain them. In consequence, those raised amid base, dissolute, carnal and lusty pleasures will not experience spiritual pleasure.

Looking with the novel-based view of modern literature, which issued from Europe, they will neither see nor experience the elevated subtleties, the majestic virtues, of the Qur'an.

Their touchstone cannot assay those virtues. There are three areas in which literature promenades; it roams within their bounds:

Either love and sorrow, or heroism and valour, or depiction of reality. In foreign literature, it does not seek the truth in heroism; it rather instils a desire for power by applauding mankind's cruelties.

As regards sorrow and love, it does not know true love; it injects into the soul a lust-exciting thrill.

In the question of depicting reality, it does not look on the universe as divine art; it does not see it with its hue of the Most Merciful.

It rather approaches it from the point of view of nature, and depicts it thus; and it cannot be freed from this.

For this reason, what it inculcates is love of nature. It instils in the heart a feeling of materialism, from which it cannot easily be saved.

Again, that unmannerly literature, both sedative and narcotic, can provide no beneficial salve for the distress of the spirit which arises from the misguidance resulting from the above.

It has found a single remedy, and that is its novels and fiction. Books with their dead living, the cinema with its animated corpses. The dead cannot bestow life!

And the theatre with its reincarnations and ghosts from the vast grave known as the past. It is quite unashamed at these three sorts of its fiction.

It has put a mendacious tongue in mankind's mouth, attached a lustful eye to its face, dressed the world in a scarlet petticoat, and does not recognize sheer beauty.

If it points to the sun, it puts in the reader's mind a beautiful blonde actress. It apparently says: "Vice is bad, it is not fitting for man."

It points out its harmful consequences. But its depictions so incite vice that they make the mouth water and the reason cannot remain in control.

They whet the appetite, excite desire, so the emotions no longer heed anything. The literature of the Qur'an, however, does not stir up desire;

It imparts a sense of love of the truth, a passion for sheer loveliness, an appreciation and taste for beauty, a desire for reality. And it does not deceive.

It does not look at the universe from the point of view of nature; it speaks of it from the point of view of divine art, with the colouring of the Most Merciful. It does not confuse the mind.

It instils the light of knowledge of the Maker. It points out His signs in all things. Both produce a touching sorrow, but they do not resemble each other.

The literature born of Europe excites a pathetic sorrow arising from the lack of friends, from being ownerless; not an elevated sorrow.

For it is a woebegone sadness inspired by deaf nature and blind force. It shows the world as desolate, not in any other way.

It depicts it in this way, holds the sorrowing man there, places him ownerless among strangers, leaving him without hope.

Due to this feeling of consternation it has given him, he gradually sinks into misguidance; it opens up the way to atheism, from whence it is difficult to return. Perhaps he never will return.

Qur'anic literature produces a sorrow, but it is the sorrow of love, not of orphans. It arises from separation from friends, not from the lack of them.

Its view of the universe, in place of blind nature, is as conscious, merciful divine art; it does not speak of nature.

Instead of blind force, it describes wise and purposeful divine power. The universe, therefore, does not take on the form of a desolate wasteland.

Indeed, in the view of the grieving one it addresses, it becomes a gathering of friends. On every side mutual love and response, which cause no distress.

The friendliness at every corner draws the melancholy person into society, giving him a yearning sorrow, an elevated feeling; not a dejected mournfulness.

Both give rise to eagerness. But through the eagerness provoked by the foreign literature, the soul becomes excited, the desires are stimulated; its gives no joy to the spirit.

The Qur'an's eagerness, however, fires the spirit, gives rise to a lofty eagerness. It is for this reason that the Shari'a of Muhammad (UWBP) wants no amusements or diversion.

It has forbidden some musical instruments, for amusement, and permitted

others. That is to say, instruments producing Qur'anic sorrow or revelational eagerness are not harmful.

But if it produces the woebegone grief of the orphan or carnal thrills, the instrument is prohibited. It changes from person to person, not everyone is the same.

* * *

Branches Offer Fruits in the Name of Mercy

On every side the branches of the tree of creation apparently extend the fruits of bounties to the hands of beings with spirits.

But in reality it is a hand of mercy, a hand of power, which holds out to us those branches and fruits.

You should kiss that hand of mercy in gratitude; you should proclaim the holiness of that hand of power thankfully.

* * *

An Explanation of the Three Ways Indicated at the End of Sura al-Fatiha

O brother full of hope! Take your imagination and come with me. See, we are in a land, we look around. There is no one to see us.

A layer of black cloud has settled on the high mountains, like tent posts. The cloud has covered too the whole face of the earth.

It forms a solid ceiling, but its six sides are open, so the sun is visible. We are under the cloud, the darkness oppresses us.

The distress is suffocating, the airlessness is killing us. Now three ways are open to us. One is a luminous world, I beheld it once, that metaphorical land.

Yes, I came here once before, I have passed down these three ways. The first way is this: most people take it; it is the way of the world, it invites us to travel it.

See, we are on our way, we are going on foot. See how the sea-sands of the desert scorch us with their anger, threatening us!

See the mountainous waves; they are threatening us too. Now thanks be to God we have emerged on the other side, we can see the face of the sun.

But only we know the difficulties we have suffered. Oh! we have returned to the wasteland, the ceiling of cloud with its lowering darkness. What we need is the eye of the heart to illumine things.

A wondrous light-filled world; if you have the courage, we shall enter it together, this way so fraught with dangers. Our second way:

We shall plunge through nature-earth, and pass to the other side. Or trembling, we shall pass through a natural tunnel.

I travelled this way one time, fearlessly and full of prayer. But on that occasion I had with me a substance to smelt and rend the nature-earth.

The third way: The Qur'an had given me that miraculous evidence. Brother, stick close behind me, and have no fear!

See, here await us tunnel-like caves and underground torrents. They will let us pass. Don't let these awesome lifeless beings of nature scare you in the slightest!

For behind its sour face is the smiling countenance of its compassionate Owner. I perceived that radium-like substance of the Qur'an through its light.

There, you see! We have come out in the light-filled world, see this delicate earth, this soft and gentle air. Raise your head! See, it has drawn its head to the skies, rent the clouds, leaving them far below. This Tuba tree invites us

It is the Qur'an. It has spread its branches everywhere. We must hang onto this branch which is trailing down, so that it can raise us up.

That heavenly tree - on earth, one of its personifications is the Illustrious Shari'a. That is to say, we ascended to this world of light in that way without difficulty; we were shaken by no distress.

Since we went wrong, we'll return to our former place and find the right way. See, our third way! Over the mountains hovers a royal falcon;

He is reciting the ezan to the whole world. See, the supreme muezzin, Muhammad al-Hashimi (UWBP), is summoning mankind to the luminous world of light. He enjoins supplication and obligatory prayers.

Look at the mountains! See, the guidance has rent the clouds! The mountains of the Shari'a have raised their heads to the skies. How they have adorned the face and eye of the earth!

Now we must depart from here in the aircraft of endeavour. The light and breeze are there; the light of beauty is there. Ah, now here is the Uhud of divine unity, that mighty mountain.

Here is the Judi of Islam, that wholesome mountain. Here is the Mountain of the Moon, the Qur'an of al-Azhar, the pure water of the Nile flows from that sublime source. Take a drink of its sweet water!

So blessed be God, the Best of Creators.(23:14) * And their call shall close with "All praise be to God, Sustainer of All the Worlds!"(10:10)

Friend! Now cast away your imagination and don your reason! The first

two ways are those of "those who have received Your anger"and "those who have gone astray."(1:5)

Their perils are numerous. On them is perpetual winter, their autumn and summer. Only one out of a hundred is saved, like Plato and Socrates.

The third way is easy, and direct and straight. Weak and strong are equal. Everyone may take it. The most comfortable is this: to be either martyr or veteran.

Now we come to the conclusion: Yes, the first two ways are the path and school of the genius of science. As for the guidance of the Qur'an, the third way is its straight path; it will take us there.

O God! Guide us to the straight path. * The path of those whom You have blessed, not those who have received Your anger, nor those who have gone astray.

* * *

All True Pain Lies in Misguidance, and All True Pleasure in Belief; A Mighty Truth Robed in Imagination

Prudent fellow-traveller! My friend! If you want to see clearly the differences beween the luminous way of the "straight path"and the gloomy path of "those who have received Your anger"and "those who have gone astray,"

Come, take your fancy and mount your imagination, together we shall go to the darkness of non-existence. We shall visit that vast grave, that city of the dead.

A Pre-Eternal All-Powerful One took us out of that place of darkness with His hand of power, mounted us on existence, and sent us to this world, this city without pleasures.

Now we have come to the world of existence, this fearful desert. Our eyes have opened, we've looked in the six directions.

Firstly we look before us seeking favours, but tribulations and pains assault us like enemies. We take fright at that and draw back.

We look to left and right to the natural elements, seeking assistance. But we see their hearts are hard and merciless. They grind their teeth, glowering at us angrily. They heed neither plea nor plaint.

Like creatures beleaguered, we despairingly lift our gazes upwards. Seeking help, we look to the heavenly bodies, but they threaten us awesomely.

As though each were a bomb; having shot out of their cases they are speeding

through space. But somehow or other they do not obstruct each other.

If by chance one confused its way, this Manifest World would be blown to pieces, God forbid! It is tied to coincidence; no good can come of that.

In despair we turn back our gaze from that direction, overcome by grievous bewilderment. We bow our heads and look to ourselves; we consider and study ourselves.

Now we hear the shouts of myriad needs coming from our wretched selves. The cries of thousands of wants issue forth. While expecting solace, we take fright.

No good comes from that either. Seeking refuge, we consult our consciences, we look within seeking a solution. Alas, again we can find none; we have to help the conscience.

For in it are thousands of hopes, turbulent emotions, wild desires, spread throughout the universe. We tremble with all of them, and can offer no help.

Compressed in the world of existence, those hopes stretch out to pre-eternity on one side and post-eternity on the other. They have such breadth, if they swallowed the world, the conscience still would not be satisfied.

Wherever we have recourse on this grievous road, we encounter misfortune. For the ways of "those who have received Your anger"and "those who have gone astray"are thus. Chance and misguidance beset that road.

We follow it and fall into our present state. Even now we temporarily forget its beginning and end, the Maker and resurrection of the dead.

It is worse than Hell, it scorches more terribly, it crushes our spirits. For we had recourse to those six directions, but this state resulted.

It fills us with awesome terror, making us shudder with impotence, disquiet and apprehension, orphanhood and despair, so that it racks our conscience.

Now we shall form a front opposite each of the directions and try to repulse them. Firstly we have recourse to our own strength, but alas! we are powerless, weak.

Secondly, we address ourselves to silencing the needs of the soul. But alas! we see that they cry out unceasingly.

Thirdly, we cry out for help seeking a saviour, but no one hears or responds. We suppose everything to be hostile, everything strange. Nothing consoles our hearts, nothing gives a sense of security, or true pleasure.

Fourthly, the more we looked at the celestial bodies, the more they filled us with fright and awe. Vexing the conscience, alienating it; tormenting the mind, filling it with delusions.

Brother! That is the way of misguidance! On it we experienced all the darkness of unbelief. Come, now, my brother, we'll turn again to that non-being.

Again we shall come. This time our way is the Straight Path, and the way of belief. Our guide and leader are wisdom and the Qur'an, the falcon that overflies the centuries.

At one time, the Pre-Eternal Sovereign's mercy and grace willed our existence, His power brought us forth, graciously mounting us on the law of His will, completing us stage after stage.

Then it compassionately clothed us in the garment of existence, bestowed on us the Trust and its rank; the mark of this is supplication and the obligatory prayers.

All the stages are stopping-places on our long road. To make our road easy, divine determining issued a decree and pasted it on the page of our foreheads;

Wherever we go, with whichever group we are guests, we are welcomed in truly brotherly fashion. We give of our belongings and we receive from theirs.

Love born of commerce, they nourish us, adorn us with gifts, then they see us on our way. Now at last we have come to the door of the world. We hear a noise.

See, we have arrived at the earth. We have stepped foot in the Manifest World. The festival of the Most Merciful, the clamorous habitation of man.

We know nothing at all, our guide and leader is the will of the Merciful One. Our guide's deputy, our delicate eyes. We open our eyes and look around. Do we recall the first time we came?

We were strangers, orphans. Our enemies were many. We did not know our protector. Now, with the light of belief, we have a strong pillar, a point of support, a protector, who repulses those enemies.

And that is belief in God, which is the light of our spirits, and light of our lives, and spirit of our spirits. Now our hearts are easy, we disregard the enemies, not even recognizing them.

When on our first journey we consulted our consciences, we heard innumerable cries and laments, and complaints.

It was due to them that we were overcome by misfortune. For our hopes and desires, capacity, and senses always desire eternity. But we did not know how to obtain it, hence their lamentations and cries.

However, all praise be to God, this time we have found a source of succour which always gives life to our innate disposition and hopes; it makes them take flight for eternity.

Our innate disposition shows them the way from that source, and seeks help; drinks down the water of life, and races to its perfection through that source of succour, that encouraging, elusive symbol.

The second pole of belief is affirmation of the resurrection of the dead. Everlasting happiness is that shell's pearl. The proof of belief, the Qur'an; the conscience, a human mystery.

Now raise your head, and take a look at the universe. Speak a word with it. It appeared formidable on our former way. Now it is smiling, laughing on every side, coyly winking and blinking.

Do you not see, our eyes have become bees? They fly everywhere in the garden of the universe, around the profusion of flowers; each flower profers them a delectable draft.

Each also offers solace, love, and a feeling of familiarity. They too give and take, and offer testimony, they make honey flow forth from honey, that mysterious falcon.

As our gaze alights on the motions of the heavenly bodies, or the stars, or suns, they show up the Creator's wisdom, and the manner of His instruction, and the manifestation of His mercy, making them take flight.

It is as though the sun is speaking with us, saying: "My brothers! Don't feel frightened or dismayed. You are welcome, how good you have come! This dwelling-place is yours, I am but a candle-holder.

"I am like you, but a pure, obedient, unrebellious servant. Out of His utter mercy, the Single and Eternally Besought One subjected me so that I would serve you with my light. Light and heat are from me, supplication and prayer from you!"

Now look at the moon! And the stars and the seas; each says in its own tongue: "Welcome! It's good you've come! Don't you recognize us?"

Look through the mystery of co-operation, through the signs of the order. Each says: "We are all servants, mirrors of the All-Glorious One's mercy; don't worry, don't be dismayed!

"Don't feel frightened or sceptical at the crashing of the thunder and cries of events, for within them are the rolling of recitations, the clamour of glorifications, the tumult of supplication and entreaty.

"The All-Glorious One Who sent us to you holds their reins in His hands. The eye of faith reads on their faces the signs of mercy; each proclaims them."

O believer with a wakeful heart! Let our eyes rest a little; we shall hand over our sensitive ears to the blessed hand of belief in their place. We shall send them to the world to listen to its delightful refrains.

The universal mourning and lamentations of death imagined on our first way are now all supplications and orisons, cries of glorification.

Listen to the murmuring of the air, the twittering of chicks, the pattering of the rain, the plashing of the seas, the crashing of thunder, the crackling of stones; all are meaningful refrains.

The humming of the air, the intoning of the thunder, the strains of the waves are all recitations of Grandeur. The chanting of the rains, the warbling of birds are all glorifications of Mercy, allusions to reality.

The sounds of things are all sounds of existence: "I too exist," they say. The silent universe suddenly finds voice: "Don't suppose us to be lifeless, O chattering man!"

A tasty morsel or droplet of rain; the birds break into song.

With their different voices, their tiny songs, they applaud mercy, alight on bounties, proclaiming their thanks.

Implicitly they say: "Beings of the universe, my brothers! How fine are our circumstances;

We are tenderly nourished, we are happy at our lot." With beaks upstretched they scatter their songs on the air.

In its entirety the universe is a lofty orchestra; through the light of belief its recitations, its glorifications, are heard.

For its wisdom rejects the existence of chance, its order repulses it; in unison they banish doubt.

Fellow-traveller! We are leaving now this world of similitudes, stepping down from imagination and fancy. We shall alight in the arena of reason, take stock, and close down those ways.

Our first way, full of pain, that of "those who have received Your anger"and "those who have gone astray,"inflicts suffering on the innermost conscience, and severe pain. Consciousness showed this; we became the reverse of conscious.

We have to be saved from it, we need to be, so the pain can be pacified, or numbed, we can't endure it otherwise; no one heeds the cries for help.

Guidance is healing, but fancies block out the feelings. This requires solace, it requires feigned unmindfulness, it requires occupation, it requires entertainment. Enchanting desires.

Then it can deceive the conscience and put the spirit to sleep so they feel no pain. Otherwise that grievous suffering scorches the conscience; the pain is unendurable, the despair cannot be borne.

This means, however far one deviates from the Straight Path, to that extent one is affected in that way, causing the conscience to cry out. Within every pleasure is a pain, a taint.

That means glittering civilization, which is a mixture of fancy, lust, amusement, and licentiousness, is a deceptive panacea for the ghastly distress arising from misguidance, a poisonous narcotic.

My dear friend! On our second way, that light-filled road, we perceived a state of mind in which life became a source of pleasure, pains became joys.

We understood that it imparts a state to the spirit varying in degree according the strength of belief. The body receives pleasure through the spirit, the spirit receives pleasure through the conscience.

An immediate pleasure is felt in the conscience; a spiritual paradise is present in the heart. To think of it is to open it up; while consciousness is marked by its secrets.

Now, however much the heart is aroused, the conscience stimulated, the spirit stirred, it increases the pleasure, transforming fire into light, and winter into spring.

The doors of paradises open up in the conscience, the world becomes a paradise. Within it our spirits take flight, soaring like kites, entreating, praying.

Worthy fellow-traveller! Farewell for now. Let us offer a prayer together, then we shall part, to meet again!

O God! Lead us to the Straight Path. Amen.

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Reply to the Anglican Church

One time, as a artifice, a pitiless enemy of Islam, a cunning politician, a suspicious parson who wanted to swagger and show off, asked us four things: in the form of denial, at a terrible time he had his claws at our throat, in his glee at our misfortune; he wanted six hundred words. A reply was needed like a slap in the face of his glee, and his wiles, and his denial, like spitting in his face, to silence him. I won't address him. I have the following answer for a lover of truth.

He asked first: "What is the religion of Muhammad (UWBP)?"

I replied: It is the Qur'an. The basic aims of the Qur'an are the six pillars of belief and the five pillars of Islam.

In the second he asked: "What has it given to life and thought?"

I replied: To thought, the affirmation of divine unity; to life, moderation and the middle way. My witnesses for this are

Say: He is God, the One.(112:1) * Therefore stand firm [in the Straight Way] as you are commanded.(11:112)

In the third, he said: "What remedies has it for the present atrocities?"

I replied: The prohibition of usury and interest and the payment of zakat.My witnesses for this are these:

God will deprive usury of all blessing.(2:276) * God has permitted trade and forbidden usury.(2:275) * And be steadfast in prayer, and practise regular charity [zakat].(2:43, etc.)

In the fourth, he asked: "How does it look on man's revolutions?"

I replied: Labour, striving, are fundamental. Wealth should not be accumulated in the hands of tyrants, and held on to. My witnesses for this:

Man has nothing save that which he strives.(53:39) * Those who store up gold and silver and do not spend it in God's way, announce to them a most grievous penalty.(9:34)

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In the Name of God, the Compassionate, the Merciful

O God! O Most Merciful! O Most Compassionate! O Single One! O Ever-Living One! O Self-Subsistent One! O Sapient! O All-Just! O Most Holy! For the sake of Your Greatest Name, and in veneration of the Qur'an of Miraculous Exposition, and in honour of Your Most Noble Messenger, Upon whom be blessings and peace, bestow everlasting happiness in Paradise on the publishers of this book, The Words of Bediuzzaman Said Nursi, and on all those who assist them. Amen! And grant them unending success in the service of belief and the Qur'an. Amen! And for each word of The Words write a thousand merits in the books of their good deeds. Amen! And bestow on them perseverance, constancy, and sincerity in publishing the Risale-i Nur. Amen!

O Most Merciful of the Merciful! Grant happiness in this world and the next to all the Students of the Risale-i Nur. Amen! Preserve them from the evil of satans among jinn and men. Amen! And forgive the faults of this powerless and wretched Said. Amen!

In the name of all the Students of the Risale-i Nur,

Said Nursi

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