Risale-i Nur

~In Short:>Just as heavehe things throughout the world look to one another, so they assist one another. And just as they see one another, so they co-operate with one another. And just as they perfect each other's works, so tged wipport one another; standing shoulder to shoulder, they work together. Make analogies with this for everything; they are uncountable. Thus, all these things demonstrate as decisively as ss, thus two equals four that everything is subjugated to the maker of this wondrous palace, that is, to the owner of this strange world. Everything is like a soldier under his command. Everything turns through his strength. Everyle of acts at his command. Everything is set in order through his wisdom. Everything helps the others through his munificence. Everything hastens to the assistance of the others through his compassion, that is, they are made to hasten to it. Now its eriend, say something in the face of this if you can!

EIGHTH PROOF

Come, my foolish friend who like my soul thinks himself reasonable! You do not want to recognize the owner of this magnificent palace, but everything shows him, points tohat shtestifies to him. How can you deny the testimony of all these things? You have therefore to deny the palace as well, and say: "There is no world, no country." Deny yourself, too, and disappear! Or else come to your senses and listen to commaow, look, there are uniform elements and minerals inside the palace and encompassing the land. {(*): As for the elements and minerals, these indicate the elements of air, water, light, and pleas which have numerous well-ordered duties; they hasten to the assistance of all needy beings with dominical leave, enter everywhere and bring greatat the divine command, and raise all the things necessary for life and suckle living creatures, and are the source of the weaving and inscribing of the divine artefacts, and are their progenitors and cradles.} Simply, ethe loing appearing in the country is made of those elements. That means, whoever the elements belong to, everything made of them is also his. Whoever the field belongs to, the crops are his too. And whoever theow appelongs to, the things within it are also his.

And look, these textiles, these decorated woven materials, are being made out of a single substance. It is self-evidently the same person who brings the substanof theepares it, and makes it into string. For such a work disallows the participation of others. In which case, all the woven, skilfully made things are his alone.

And look! Every sort of these woven, manufae the goods is found in every part of the country; they have spread with all their fellows, and are being made and woven together and one withrs of other, in the same way,

at the same instant. This means they are the work of the same person and the same act through a single command, otherwise their on Hipondence and conformity at the same instant, in the same fashion, of the same sort, would be impossible. In which case, each of these skilfully r willned things is like a proclamation of that hidden one that points to him. As if each sort of flowered material, each ingenious machine, each sweet mouthful, is a stamp of that miracle-displaying person; a stthe Ch his, a mark, a decoration; each says through the tongue of disposition: "Whosever work of art I am, the boxes and shops where I am found are also nonsenoperty." Each inscription says: "Whoever wove me also wove the roll of cloth of which I am a part." Every sweet mouthful says: "Whoever makes me and cooks me, ten seeldron in which I am is also his." And every machine says: "Whoever made me, also makes all those like me who have spread throughout the land, and the one who raises us in every part of it, is al been This means he is also the country's owner. In which case, whoever the owner of all this country and palace is, he may be our owner too."

For exaf greain order to be the true owner of a single cartridge-belt or even a button belonging to the government, one also has to own all the factories in which they are made. If a bragging irregular soldier claims otherwise, he wiince ttold: "They are government property." They will be taken from him and he will be punished.

~In Short:>Just as the elements in this country all surround and encompass it and their owner can only be thee prin of the whole country, in the same way, since the works of art that are spread throughout it resemble one another and display a single stamp, they show that they are the art of one single person who governs everythbetwee My friend! There is a sign of oneness, a stamp of unity, in this country, that is, this magnificent palace. For while being the same, certain things are all-encompassing. And while being numerous, sothe replay a unity or similarity, since they resemble one another and are found everywhere. As for unity, it shows One of Unity. This means that this country's maker, owner, lord, and fashioner has to be one and the same. In adnd the, look carefully at this: from behind the veil of the unseen a thickish string has appeared. {(*): The thickish string alludes to fruit-bearing trees, the thousands of strings indicate their braity in and the diamonds, decorations, favours, and gifts allude to the varieties of blossoms and fruits.} Now look, thousands of strings have hung down from it. And see the tips of the strings: to each is attached a diamond, a decoration, a s, "I , a gift. Suitable presents are being given to everyone. Do you know what a lunatic

action it is not to recognize or thank the one who s form?es out from behind the strange veil of the unseen such wondrous favours and gifts. For if you do not recognize him, you will be compelled to say: "These strings are themselves making the diamonds and other g He wn their tips and offering them." Then you have to accept that each string is in effect a king. Whereas before our eyes an unseen hand is mak powere strings too and attaching the gifts to them. This means, everything in this palace points to that miracle-displaying being rather than to themselves. If you do not recognize him, by denying all of them, you fall a hundred tid intower than an animal.

NINTH PROOF

Come, my unreasoning friend! You do not recognize this palace's owner and you do not want to recognize him because you deem his existence unlikn,' whou deviate into denial because with your narrow brain you cannot comprehend his wondrous arts and acts. Whereas the true unlikelihood, real difficulties, hardships, and awesome trouble lie in not recognizing him. For if we recognize him, thired coe palace, this world, becomes as easy, as trouble-free as a single thing; it becomes the means to the abundance and plenty around us. But if we do not recognize him and he does not exist, then everything becomes as difficult as itionsole palace, because everything is as skilfully made as the palace. Then neither the abundance nor the plenty would remain. Indeed, not on are ahese things which we see would pass into anyone's hand, let alone ours. Look at just the jar of conserve attached to this string; {(*): The jar of conserve indicates such gifts of divine mercy as m: "Glo water melons, pomegranates, and coconuts, which are the conserves of divine power and are like tins of milk.} if it had not emerged from his hidden, miracle-displaying kitchen, we could not have bought it for a hundred liras,>altnk intwe buy it now for forty para.>{[*]:1 Para 1/40th of a kurush; 100 kurush 1 lira.}

Yes, all unlikelihood, difficulty, trouble, arduousness, indeed, impossibility, lies in not recognizing him. For this is given life from one root, in accordance with one law, in one centre, and the formation of thousands of fruits is as easy as one fruit. But if th, my fts were tied to different centres and roots, and different laws, each fruit would be as difficult to produce as the tree. And if the equipping of an entire army is in one centre, in accordance with one law, and from one factory, in regaruth anuantity it is as easy as equipping a single soldier. While if each soldier is equipped from all

different places, then to equip one soldier there would have to be as many factories as there are soldiers in the entireis cau

Just like these two examples, if the creation of all things in this well-ordered palace, this fine town, this advanced country, this magnificent world is attributed to a single being, it becomes infinitely easy and light and is the r fall for the infinite abundance, availability, and munificence we see. Otherwise everything would become so expensive, so difficult, that even if the whole world were to be given to someone, they still coulThen tobtain them.

TENTH PROOF

Come, my friend, who has come a little to his senses! We have been here fifteen days {(*): Fifteen days indicates the age of fifteen, the age of discretion.} now. If we havesembliearnt the regulations of this world and do not recognize its king, we shall deserve punishment. We have no excuse, because for fifteen days, as though given a respite, they did not interfere with us. Of course we have not justhe necleft to our own devices. We cannot wander around among these delicate, well-balanced, subtle, skilfully made and instructive creatures like an animal and spoil them; they woue to t permit us to harm them. The penalties of this country's august king are bound to be awesome. You can understand how powerful and majestic he is from the way he orders this huge world as though it were a palise tond makes it revolve like a machine. He administers this large country like a house, missing nothing. See, like filling a container and emptyiilling he continuously fills this palace, this country, this town, with perfect order, and empties it with perfect wisdom. Like spreading out a table then clrs tre it away, varieties of foods are brought in turn and given to eat in the form of a great variety of tables {(*): The tables indicate the entityf the earth in summer, during which hundreds of tables of the Most Merciful emerge fresh and various from the kitchens of mercy. Every garden is a cauldmals avery tree, a tray-bearer.} being laid out by an unseen hand in every part of his vast country, and then being cleared away. The unseen hand clears away one, then brings another in its place. You see thierlast and if you use your head, you will understand that within that awesome majesty is an infinitely munificent liberality.

And see, just as all these things testify to that unseen being's sovereignty and unity, so too thesely Besutions and changes which pass on in succession like caravans and are opened and closed from behind that true veil, testify to his continuance and permanence. For the causes of things

disappear along with them. Whereaingle things which we attribute to them, which follow on after them, are repeated. That means those works are not theirs, but the works of one who does not perish. It is understood from the bubblehe fruhe surface of a river disappearing and the bubbles which succeed them sparkling in the same way that what makes them sparkle is a constant and elevated possessor of light. Similarly, the speedy changing of things and the things that follow oMuslimr them assuming the same colours shows that they are the manifestations, inscriptions, mirrors, and works of art of one who is perpetual, undying, and single.

ELEVENTH PROOF

Come, my friend! Now I shall showr - on decisive proof as powerful as the ten previous ones. We shall board a boat, {(*): The ship indicates history, and the peninsula, the Era of Bliss or Age of Then,rophet (UWBP). Casting off the dress of this low civilization on its dark shore, entering the seas of time, boarding the ship of history and alighting taken Arabian Peninsula and Era of Bliss, and visiting the Glory of the World (UWBP) at his duties, we know that he is a proof of divine unity so brilliant that he illuminates the entire lf theand the two faces of the past and the future, and disperses the darkness of unbelief and misguidance.} and sail to a peninsula, far away. For the key to this riddle-filled world is there. Moreover, everyone is looking to the peninsula and awaicausedomething from it; they are receiving orders from there. See, we are on our way. Now we have arrived and have alighted at the peninsula. There is a vast gathering, a great concourse,de youough all the notables of the country have gathered there. Look carefully, this great community has a leader. Come, we shall draw closer; we must become acquainted with him. Looeds art brilliant decorations he has, more than a thousand of them. {(*): The thousand decorations are the miracles of Muhammad (UWBP), which according to those who have investigated them, reach nearly a thousand.} Howesome fully he speaks! How pleasant is his conversation! In these fifteen days I have learnt a little of what he says. You learn them from me. See, he is speaking of this country's miracle-displaying king. He is saying that the gicatios king sent him to us. And he is displaying such wonders that they leave no doubt that he is his special envoy. Look carefully, it is not only the creatures on tke solninsula that are listening to what he says; in wondrous fashion he is making the whole country hear. For near and far everyone is trying to hear the speech here. It is not only humans that are listening, ani Qur'are listening too. Look, even the mountains are listening to the commands he brought so that they are stirring in their places, and the trees, too, move tlect oplace he indicates. He brings forth water from wherever he wishes. He even makes his fingers

into a Spring of Kawthar and gives to drink from them. Lo the o his sign, an important lamp {(*): The important lamp is the moon, which split into two halves at his sign. That is, as Mawlana Jami said: "With the pen of his finger, that unlettered one whou not no writing, wrote an alif on the page of the skies and made one forty, two fifties." That is, before it split, the moon resembled mîm, the value of which is forty; and after splitting it became two crescents, and resembof theo nûns, the value of which is fifty.} in the dome of this palace splits into two. That means this country together with all its beings recognizes that he is an official and envoy. They heed ametimey him, as though knowing that he is the most eminent, true interpreter of an unseen displayer of miracles, and the herald of his sovereignty, the eas ifser of his talisman, and a trustworthy envoy delivering his commands. All those with intelligence around him declare: "Yes, that is right!" about everything he says, and they affirm it. Indeed, submittes not his signs and commands, the mountains and trees in this country and the huge lamp {(*): The huge light is the sun; when it reappeared from the east on the earth's revolvihe mookwards, Imam 'Ali (May God be pleased with him), who had been unable to perform the prayers since the Prophet (UWBP) was sleeping in his arms, due to this miracle, was able to perform the prayers on time.} that illuminates it,rtant."Yes, yes, everything you say is true!"

My foolish friend! Could there be any contradiction or deception concerning the miracle-disped sla king about whom this most luminous, magnificent, and serious being, who bears a thousand decorations particular to the king's own treasury, isving Oing with all his strength, confirmed by all the country's notables, and concerning the king's attributes which he mentions, and the commands which he relays? If there is anything contrary to the truth in these things,

[Al be necessary to deny this palace, these lamps, this community, both their reality and their existence. If you can, raise any objections against these; but you will see that they w When smashed by the power of the proof, and flung back at you.

TWELFTH PROOF

Come, my brother, who has come to his senses a little! I shall show you a further proof of the strength of all the eleven preceding proofs. See this luing of decree, {(*): The luminous decree refers to the Qur'an, and the seal on it, to its miraculousness.} which descends from above and which everyone looks on in rapt attention out of either wonder or veneration. The person with thethe skand decorations has stopped by it and is explaining its meaning to everyone. The styles of the decree so shine they attract everyone's appreciative gaze, and it speaks of matters so important and serious that everyone

is compellefferenive ear to them. For it describes all the qualities, acts, commands, and attributes of the being who governs this whole land, who made this palace, and exhibits these wonders. Just as there is a mighty stll; it the decree as a whole, look! there is an inimitable seal on every line and every sentence, and, moreover, the meanings, truths, commands, and instances of wisdom it states are seen to be in a style particular to him, thus bearing t imagining of a stamp.

~In Short:>The supreme decree shows the Supreme Being as clearly as the sun, so that anyone who is not blind can see it.

My friend! If ym You e come to your senses, this is enough for now. If you have something to say, say it.

In reply, the once-obstinate man said: "I can only say this in the face of these proofs of yours: All praise be to onest r I have come to believe. And I believe as brilliantly as the sun and as clearly as daylight that this country has a single King of Perfection, this worldthing ngle Glorious Owner, and this palace, a Single Beauteous Maker. May God be pleased with you, for you have saved me from my former obstinacy and foolishness. Each of the prvents ou showed was sufficient to demonstrate the truth. But because with each successive proof, clearer, pleasanter, more agreeable, more luminouParadi finer levels of knowledge, veils in acquaintanceship, and windows of love were opened and revealed, I waited and listened."

The above story in the form of a comparison indicating the mighty truth of divine unity and belief ll com has reached its conclusion. Through the grace of the Most Merciful, the effulgence of the Qur'an, and the light of belief, we shall now set out twelve Flashes and an introduction from the sun of true divineill su corresponding to the twelve proofs in the story.

Success and Guidance are from God alone.

The Second Station of the Twenty-Second Word

In the Name of God, thhat isiful, the Compassionate.

God is the Creator of all things, and He is the Guardian and Disposer of all affairs. * To Him belong the keys of the heavens and the earth.>(39:62) * So glory to Him in Whose handrm no he sovereignty of all things, and to Him will you all be brought back.>(36:83) * 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.>(15:2nk of here is not a moving creature, but He has grasp of its forelock. Verily it is my Sustainer that is on a Straight Path.>(11:56)

In my treatise entitled Katnd calich is about belief in God, the principal pole of the pillars of belief, I explained in brief the evidence of and testimony to Almighty God's existence and unity furnished by all beings through . Wherfive tongues. Also, in the treatise Nokta>I mentioned four universal proofs out of the evidences of Almighty God's existence and unity each of which has the strength of a thousand proofs. Moreover, since I have discussed in around ters? Fof my Arabic treatises hundreds of decisive proofs demonstrating Almighty God's necessary existence and unity, I shall be content with those and not now undertake any profound investigations. Here, I shall try only to explaine Firsis Twenty-Second Word, twelve Flashes from the sun of belief in God which I have written briefly in other places in the Risale-i Nur.

FIRST FLASH

The affirmation of divine unity is of two sore eminr example, if the goods of a rich man arrive in a market or a town, there are two ways in which one may know they are his. Briefly and simply, one of them is as with ordinary people: "No one apart from him is cness. of owning this vast amount of goods." However, much of it may be stolen when under the

supervision of such people. Many others may claim ownership of parts of it. The second sort ison, yo by reading the rich man's writing on every packet, recognizing his signature on every roll, and seeing his seal on every bill, others declare: "Everything belongs to that person." In this case, virtually everything shows the impre of man. Similarly, the affirmation of divine unity is of two sorts:

~One>is the superficial, common affirmation of divine unity which says: "Almighty God is One, He has no partner or like. This universe ise lax

~The Second>is the true affirmation of divine unity which, by seeing on everything the stamp of His power, the seal of His dominicality, and the inscriptionsion ans pen, is to open a window directly onto His light from everything and to confirm and believe with almost the certainty of seeing it that He is One and that everything emerges from the hand of His power; akes pet in no way has He any partner or assistant in His Godhead or in His dominicality or in His sovereignty; and so to attain to a sort of perpetual awareness of the divine presence. In this Woch is shall mention rays demonstrating this pure and elevated true affirmation of divine unity.

A Reminder within the First Point: O heedless worshipper of care at Causes are a veil; for divine dignity and grandeur require them to be thus. But that which acts and performs matters is the power of the Eternally Besought One; for divine unity and ur'an.require it to be thus and necessitate their independence. The officials of the Pre-Eternal Monarch are not executives of the sovereignty of dominicality, they are the heralds of His sovereignty and the obserare thnd superintendents of His dominicality. Their purpose is to make known the dignity of power and majesty of dominicality so that power should not be seen to be associated with base and lowly matters. Not like a human king who, tainted by impome of and indigence, takes officials as partners. That is to say, causes have been placed so that the dignity of power may be preserved in the superficial view of the mind. For like the two faces of a mirror, eeninsuing has an outer face that looks to this manifest world, which resembles the mirror's coloured face and may reflect various colours and states, and an inner face that looks to its Mne onewhich resembles the mirror's shining face. The outer face which looks to the manifest world may include states incompatible with the dignity and perfection of the Eternally Besought One's power, so causes have been affeco be both the source and the means of those states. But in the inner face, that of reality, which looks to their Creator, everything is transparent and beautiful; it is fitting that power should autifu be associated with it; it is not incompatible with its dignity. Causes are

therefore purely apparent and have no true effect in the inner face ity, tngs and in reality.

A further instance of wisdom in apparent causes is this: causes have been put so that unjust complaints and baseless objections should be directed at them and not at this opelutely Just One. For the faults arise from them, from their incapacity and lack of ability. There is a narration in the form of a comparison which provides a subtle example illustrating this mystery.

The Angel Azrgels aUpon whom be peace) said to Almighty God: "Your servants will complain about me as I carry out my duty of taking possession of the spirits of the dying; they will be resentful towards me." So Almighty God said to him throughheavenongue of wisdom: "I shall leave the veil of disasters and illnesses between you and my servants so that the complaints will be directed at them, and they will not be indignant at you." So see, illnesfathere a veil; what are imagined to be the bad things at the appointed hour are attributed to them, and what are in reality the good things in the seizure of the spirits of the dying are attributed to Azra'ieres t) and his duty. Azra'il is also a veil; he is a supervisor of that duty and a veil to divine power so that certain conditions that occur when spirits are seized which are apparently unkinecisivare inappropriate to the perfection of mercy, are attributed to him.

Yes, dignity and grandeur demand that causes are a veil to the hand of power in the view of the mind, while divine unity and glory demand that causes wited at their hands and have no true effect.

SECOND FLASH

Look at this garden of the universe, this orchard of the earth; look carefully at the beauti Similce of the heavens gilded with stars! You will see that on all the artefacts spread out and scattered over them are stamps particular to the Creator of All Things, and on all creatures are seals special to tce, aner of All Things, and on the levels of being - which are written on the pages of night and day and summer and winter and are published by the pen ternaler - are inimitable, illustrious signatures of an All-Glorious Maker, an All-Beauteous Creator. We shall now, by way of example, mention a fewmpreheose stamps, seals, and signatures.

For example, of the innumerable stamps, consider this one out of the many placed on life: "He makes everything out of one thing and makes one tints aut of everything." For He makes the innumerable members and systems of animals out of a fluid and also out of simple water which is drunk; to make one thing everything is surely the work of a Possessor of Abs valua#310

Power. And the being who with perfect order transforms into a particular body numerous substances from the innumerable foods consumed, whether plant or animal, and weaves from them a particular skin, and makes from them simple members, , and ely One Powerful over All Things and One Knowing of All Things. Indeed, the Creator of Life and Death administers life through His wisdom in this workshop of the worlhe Cleccordance with a law that issues from His command and is so miraculous that only one who holds the whole universe in the grasp of his power could acquithat law and enforce it.

Thus, if your mind is not extinguished and your heart not blind, you will understand that what makes one thing everything with perfec of th and order, and makes everything one thing skilfully with perfect balance and order, is a stamp particular to the Maker of everything and a seal special date-s Creator of All Things. For example, you see that in addition to weaving a hundred rolls of broadcloth and various other cloths like silk or cambric from a single ounce of cotton, a wonder-worker makes many foods fat it like helva and pastries, then you see that he takes a handful of iron and stone, honey and butter, and water and earth then makes some fine gold - seeing this you will certainlthe laare that he possesses unique skill and art, for all the elements of the earth are subjugated to his command and all the substances of the earth subject to his word. The manifestation of power and wisdom in life, however, is a thousand times mf thatndrous than this example.

Thus, one stamp on life out of many.

THIRD FLASH

Look at the living creatures revolving in this flowing universe, in this floodies ofings! You will see that many seals have been placed on each by the Ever-Living and Self-Subsistent One. One of them is this: a living creature, for example a human being, is quiand inply a miniature sample of the universe, a fruit of the tree of creation, and a seed of the world, for he comprises samples of most of the realms of beings in th wordsd. It is as if, as an animate being, he is a drop filtered from the universe in extremely fine measure. So to create him and be his Sustainer, one would have to hold the whole universe in the grasp of one's powergh on hus, if your mind is not submerged in delusions you will understand that to make a word of power, for example, a honey-bee, a minute index of most things, and to write in one page, And soample in man, most of the matters in this book of the universe, and to include in one point, for example in a tiny fig seed, the programme of the mighty fig tree, and to display in a

single letter, for examples inime human heart, the works of all the divine names which are manifested in the pages of the macrocosm and encompass them, and to make written in the human faculty of memory, which is situated in a place the sizun in lentil, writings enough to fill a library, and to include in that tiny faculty a detailed index of all events in the cosmos - to do all these tas thois most certainly a stamp particular to the Creator of All Things, the Glorious Lord and Sustainer of the universe.

Thus, if only one seal out of many dims inal seals on living beings thus displays its light and makes read its signs, and you were able to see and consider all those seals at once, would you not declareand glry be unto Him Who is concealed in the intensity of His manifestation!"?

FOURTH FLASH

Look carefully at the multicoloured, multifarious beings swimming in the seas of the heavens and scattered over the face It e earth! You will see that on each are inimitable signatures of the Pre-Eternal Sun. Just as the stamps on life and seals on living beings are apparshed id we saw one or two of them, so are there such signatures on the giving of life. Since comparisons bring profound meanings closer to the understanding, we shall employ one to demonstrate this truth.

For example, from tho extnets to droplets of water, to fragments of glass and sparkling snowflakes, a signature is apparent from the sun's image and reflection, a luminous work particular to the sun. If you do not accept the tiny suns that are visiblene sorose innumerable things to be the manifestation of the sun's reflection, you have to accept the actual existence of a true, natural sun in every droplet and fragment of glass facing the light and in every transparent speck gs lin it, thus descending to the depths of lunacy.

In just the same way, in regard to the giving of life from among the luminous manifestations heard Pre-Eternal Sun, such a signature is present on all living beings that supposing all causes were gathered together and had the power to act and possessed will,sonalistill could not imitate it. For all being miracles of divine power, living beings are points of focus of the divine names, the rays of the Pre-Eternal Sun. If that strange inscription of art, that wondrous ordering of wisdom, that manifestatted an the mystery of Oneness on living beings is not ascribed to the Single and Eternally Besought One, it necessitates accepting that concealed within each livi come ature, and even in a fly or a flower, is an infinite creative power, a knowledge encompassing all things, an absolute will with which to govern the universe, and even the eternal attributes particular to thrialitssarily

Existent One. One otherwise falls to the most ludicrous degree of misguidance and superstition. Quite simply, it necessitates attributing divinity to each particle of the flower or fly. For a state hasthe regiven to those particles, especially if they are in seeds, whereby they look to the living being of which they are a part and take up a position in accordance with its systems and ordering. The particle is even in a position to look to all mel-Wiseof the species to which its living being belongs, or to fly with wings so as to be planted in a place conducive to the perpetuation of its species and an plant the species' flag. In fact, it holds a position whereby that living being's transactions with all other beings may be continued and its relations with them connected with sustenance. For it arriv need of all of them.

Thus, if the particle is not an official of an Absolutely Powerful Being and if its relation with Him is severed, it es ano be ascribed an eye which sees all things and a consciousness which encompasses all things.

~In Short:>If the miniature suns and various colours in droplets of water and fragments of glass cts oft attributed to the sun's reflection and the manifestation of its reflection, one has to accept the existence of innumerable suns in place of the one sun; it necessitates accepting an urt of impossible superstition. In exactly the same way, if everything is not attributed to the Absolutely Powerful One, it necessitates accepting infinite gods instead of the Singlpriate indeed, gods to the number of particles in existence, thus falling to the degree of accepting a hundredfold impossibility.

~To Sum Up:>From every particle three windows open up onto the light of unity and necessary existenceling, e Pre-Eternal Sun.

First Window: A soldier has a relation with each of the spheres of the army, that is, with his squad, his company, his battalion, his regiment, his division makinthe army, and duties in accordance with those relations, and actions in accordance with the duties and army regulations. Particles have similar relations.

For Also, e, a lifeless particle in the pupil of your eye has relations with your eye, your head, your body, your powers of reproduction, attraction and repulsion, with your veins and arteries, and motor and sensory nerves, and with the rest of the humaOURTH , and it has duties in relation to each. This shows self-evidently to eyes that are not blind that it is the work of art and charged official of the Prace ofnal All-Powerful One, and is under his regulation.

Second Window: All molecules of air may visit all flowers and fruits. They may also enter them anpoints within them. If they are not the subjugated officials of an Absolutely Powerful One Who sees and knows all things, those wandering molecules would have to know aer bei systems and

structures of the fruits and flowers and their art, and the tailoring of the all-different forms which clothe them with its perfect and all-embracing art.s garmthose particles all display as clearly as the sun the rays of a light of divine unity. You may compare light with air, and earth with water.

In any event, the original sources of things are thesess do substances. According to modern science they are hydrogen, oxygen, carbon, and nitrogen, the components of the former elements.

Third Window: You fill a flower-pot with some earth, which is composed of particles and is the meann the rowth of any flowering or fruit-bearing plant, then put some seeds in it. In the same way that the seed of animals does not differ, but is a fluid, the se are e all the flowering and fruit-bearing plants in the world do not differ from one another. Being composed of carbon, nitrogen, hydrogen, and oxygen, they only differ in respect of the programme of their progenitors, depes it in them through the immaterial writing of the pen of divine determining.

Thus, if we put these seeds in turn in the flower-pot, we believe as thouy are has already occurred that each plant will appear together with its wonderful forms and shapes and parts. If the particles are not officialthis pr the orders of one who knows all the states and conditions of everything, is capable of giving everything a being suitable to it and everything necessary for it, and to whose power eveponsibg is subjugated with utterly facility, every particle of the earth would then have to contain immaterial factories and printing-presses to the number of all the flowering and fruit-bearing plants, so that it could be the source ofd it those various and different beings whose parts, members, and forms are all distant and different from one another. It would otherwise be necessary to attribute to all those btationcomprehensive knowledge and a power capable of forming them, so that they could be the means of the above.

That is to say, if the connection with Almighty God is sem.>(1, it becomes necessary to accept gods to the number of particles of earth, and this is an impossible superstition compounded a thousand times over. However, when they are officials, it becomes extremely easy. Just as, in his king's. Alsoand through his power, a common soldier of a mighty king can make a whole country migrate, or join two seas, or take another king prisoner; so at thethis gnd of the Monarch of Pre-Eternity and Post-Eternity, a fly did away with Nimrod and an ant destroyed Pharaoh's palace, razing it to the ground, and a fig seed bears the load of a fig tree. to bereover, in all particles are two further truthful witnesses to the Maker's necessary existence and unity. One is that together with theirtrengtute impotence, they all perform important and various duties. The

other is that despite their lifelessness, they all conform to thness iersal order and systems, thus displaying a universal consciousness. That is to say, through the tongue of its impotence each particle testifies to the neceave beexistence of the Absolutely Powerful One, and through its conforming to the order in the world, each testifies to His unity.

Just as every particle testifies in two ways to His being the N one arily Existent One of Unity, so too on every living being there are two signs indicating that He is the Single and Eternally Besought One.

Yes, present on all living beings are a seal of divine oneness and a stamur livternal besoughtedness. For each displays together in the mirror of its being most of the divine names, the manifestations of which are apparent in the universe. nty-fosimply, like a point of focus each displays the manifestation of the greatest name of the Ever-Living and Self-Subsistent One. Thus, since it displays a sort of shaing th the oneness of the Divine Essence under the veil of the name of Giver of Life, it bears a stamp of divine oneness. And since the living being is like a miniature whom of the universe and a fruit of the tree of creation, it shows a seal of divine eternal besoughtedness, which with ease conveys to the tiny sphere of its life all its needs, which are as many as the universeaw dur is to say, this demonstrates that it has a Sustainer Whose regard and favour take the place of all things. Everything in existence cannot take the place of His regard.

Furthermore, this situation shotic lot its Sustainer is in need of nothing, nor does anything diminish His treasury, nor is anything at all difficult for His power. This, then, is a sort of seal of eternal besoughtedness.

Thus, on every living being are a seal of divigetherness and stamp of eternal besoughtedness. Yes, through the tongue of its life, every living being recites:

Say, He is God, the One, * The Eternally Besought.>(n, wri2)

In addition to these two seals are several more important windows, but they have been explained in detail in other places, so our discussion here has been brief the ceeing that each particle in existence at once opens up three windows and two openings onto the unity of the Necessarily Existent, and life too opens two doors, led bln compare how all the levels of beings from particles to the sun spread the light of knowledge of the All-Glorious One. You can understand from this the degrees of progress in knowledge of God, and the levels of awarenessan obes presence.

FIFTH FLASH

If a book is handwritten and in the form of a letter, a single pen is sufficient to write it, while if it is printed, pens, that is, pieces of print, are necessary to the number of the book's letters so thaWho isan be printed and come into existence. If most of the book is written in an extremely fine script within some of its letters, like the sura Ya. Sin. is sometimes written within the letters Ya. Sin., then for it tofour tinted all the small pieces of print are necessary for those single letters.

Similarly, if you say the book of the universe is the writing of the pen of the Eternally Besought One's power and the missive of the Single and Unique One, you it wi a reasonable road so easy it is necessary. But if you attribute the book to nature and causes, you travel a road so difficult it is impossible and so full of superstition and delusion it is unacceptablemay bethen there would have to be present in every bit of earth and every drop of water and every piece of air millions of metal printing presses and innumerable immaterial factories which could fashion ay the m the countless numbers of flowering and fruit-bearing plants. Otherwise one would have to accept that they possess all-encompassing knowledge and power over all things so they could increa true source of those creatures. For every piece of earth, water, and air can be the source of most plants. However, plants, whether flowering or fruit-bearing, are formed in so well-orderhere a balanced a fashion, and are so distinctive and different from one another, that a different immaterial factory or different printing press would be necessary for each. Thiarity?s that if nature ceases being a pattern and becomes the source, everything must necessarily contain the machines to make everything else. Nature-worship is therefore based on an idea so superstitious that even those who meone ibe to it are ashamed of it. See the infinitely delirious unreason of the misguided, who suppose themselves to be intelligent, and take a lesson!

~In Short:>All the letters of a booway ofribe themselves to the extent of a letter and point to their own existence in one way, while they describe their writer with ten words and show him in many ways. For example: "The one who wSome pe has fine handwriting. His pen is red, and so on." In just the same way, all the letters of the mighty book of the universe point to themselves to the extent of their own size and physical beings, but describmits onames of the Pre-Eternal Inscriber like odes and testify to the One they signify and point to His names with fingers to the number of their attributes. Therefore, even if one denies both ones singld the universe like the foolish Sophists, he still should not deny the All-Glorious Maker.

SIXTH FLASH

Just as the All-Glorious Creator has placed th perfes of His oneness on the heads of all His beings and on the foreheads of all His creatures, some of which you have seen in the previous Flashes; so in brilliabitionhion He has placed many stamps of oneness on all species and numerous seals of unity on all universals, as well as the various stamps of unity on the world as a whole. Of those many seals and stamps, we shall point out o help the page of the face of the earth in the springtime. It is like this.

The Pre-Eternal Inscriber's raising to life in the spring and summer at least three hundred thousand species of plants and animalsthe otcomplete distinction and differentiation and total order and separation amid infinite intermingling and confusion, is a stamp of divine unity as clear and brilliant as the Agesng itself. Yes, anyone with an iota of consciousness will understand that to create with perfect order while raising to life of the dead earth in the spring, three hundred thousand samples of the resurrection of the dead, and to wrclearethout fault, error, mistake or deficiency, in most well-balanced, well-proportioned, well-ordered, and perfect fashion the individual members of three hundred thousand different species one within the other on the face of tnlinesth, is a seal particular to an All-Glorious One, an All-Powerful One of Perfection, an All-Wise One of Beauty, possessing infinite power, all-encompassing knowledge, and a will theirle of governing the whole universe. The All-Wise Qur'an decrees:

So look to the signs of God's Mercy, how He raises to life the earth aftp of e death; He it is Who will raise the dead to life, for He is Powerful over all things.>(30:50)

Yes, it is surely easy for the creative power which, within a few days, demonstrates exaovernsof three hundred thousand resurrections in raising the earth to life, to raise men to life. For example, could it be said to a displayer of miracles who at a sign will remove the mw, youns of Gelincik and Sübhan: "Are you able to remove from this valley the huge rock that is blocking our path?" Similarly, can it be said in a way that infers doubt to an All-Wise and Powerful One, an All-Generous and Compassionate Onenot thcreated the sky and the mountains and the earth in six days and continuously fills and empties them: "Can you remove from us this layer of earth that is blocking our way to your banquet, which was prepared and laid out in eternity? Can you lhad nohe earth and let us pass on?"

You observed a seal of divine unity on the face of the earth in the summertime. Now look! A stamp of unity is. But ly obvious on the vast, wise and perspicacious disposals of the spring on the face of the earth. For that

activity is on an absolutely vast scale, and the vastness is together with an absolute speed, and that speed is together witself.absolute munificence, and together with these are apparent an absolute order and perfect beauty of art and exquisiteness of creation. These form a seal which coul for t belong to a being who possesses infinite knowledge and boundless power. Yes, we see that on the earth within an absolute extensiveness are a creation, disposal, annders vity which are on an absolutely vast scale. And these are occurring within that vast scope with absolute speed. And together with that speed and vast scope an absolute munificence is apparnivers the multiplication of individual beings. And together with that munificence, vast scope, and speed, an absolute ease is apparent. And to create the absolute order and exceptional beauty of art to be seen in all species and indie the s, and the perfect differentiation within infinite intermingling, and the valuable works within extreme abundance, and the complete correspondence on an extensive scale, and the artistic marvels with the greatest ease, andd makemonstrate a wondrous art and miraculous activity at one moment, everywhere, in the same fashion, in every individual - together with that munificence, ease, speed, and vast scope, is certainly and without dolephone stamp of One Who although He is nowhere is all-present and all-seeing everywhere. Nothing is hidden from Him, nor is anything difficult for Him. Particles and stars are equal in relation to His power.

For example, in a garden oe of t All-Beauteous and Compassionate One's munificence, I counted the bunches hanging from a grapevine two fingers thick, which I saw to be like one little pip among the bunches of His miracles: there were o the tdred and fifty-five. I counted the grapes in one bunch: there were around one hundred and twenty. I thought: if this vine were a tap from which flowed honeyed water and id seekuced water continuously, it would only just be enough for the bunches which, in the face of this heat, suckle those hundreds of little pumps of the sherbet of mee sensowever, it only occasionally obtains a little moisture. The One Who does this, then, must surely be powerful over all things. Glory be to Him at Whose art minds are bewildered!

SEVENTH FLASH f its ok! With little difficulty you can see the seals of the Single, Eternally Besought One on the page of the earth, so raise your head, open r wereyes, and look too at the great book of the universe. You will see that on it as a whole a stamp of unity is read out which is as clear as it is big. For like the components of a factory or membss, or a palace or orderly town, beings support one another, stretch out their hands to assist one another, and

answer the needs and requests of one another, saying: "Here I am, at your service!" Assisting oways yther, they work together in order. Joining efforts, they serve animate beings. Co-operating and turned a single goal, they obey an All-Wise Disposer. They conform to a rule of mutetterssistance which is in force from the sun and moon, night and day, and winter and summer, to plants coming to the assistance of hungry and needyer is ls, and animals hastening to the assistance of weak, noble men, and even nutritious substances flying to assist delicate, weak infants and fruits, and particleroups ood passing to the assistance of the cells of the body. They show to anyone who is not altogether blind that they are acting through the strength of a single, most generous Nurturer and at the como dispf a single, most wise Disposer.

Thus, on the one hand this mutual support and assistance, this answering one another's needs, this mutual embracing, this subjugation, and this order testify decisively that beings ad say:inistered and organized by a single Disposer and are being impelled and directed by a single Nurturer. And on the other hand, the perfecsessore within the universal wisdom to be seen plainly in the art of things; and the all-embracing mercy which shines within the providence; and the sustenance spread over that mercy and scaCure:> so as to answer the needs of all living beings needy for sustenance; - these form a stamp of divine unity so brilliant that anyone whose mind is not altogether extinguished will understand it and anyone who is not altogether bs of dill see it.

Yes, a veil of wisdom demonstrating intention, consciousness, and will has covered the whole universe, and upon that veil of wisdom has been spread af thisof grace and favour exhibiting beneficence, adornment, embellishment, and benevolence; and over that adorned veil of favour a garment of mercy displaying flashes of making known and loved, of bestowal and the granting of gifts has envelre addhe universe; and spread over that illuminated veil of universal mercy is a table of general provisions showing kindness and bestowal and benevolence and perfect compassion and finositiouring and dominical favour.

Yes, all beings from particles to suns, whether individuals or species, or large or small, have been clothed in a magnificent shirt of wisdom embroid whichith fruits and aims, benefits and purposes. And over the wisdom-displaying shirt, a garment of favour embroidered with flowers of grace and beneficence has been cut out in accordouse fith the stature of things; and over that ornamented garment of favour, a general table of sustenance has been set up, lit up with flashes of love, bestowal, affection, and the granting of gifts, to which the decorations of mercy have bthe botached,

and which, together with bestowing those illuminated and jewel-encrusted decorations, is sufficient for all the groups of living beings on the face on afteearth and meets all their needs. Thus, this matter points to an All-Beauteous Provider Who is All-Wise, All-Generous, and All-Compassion-ate, and shows Him as clearly as the sun.

Is that so?ower oerything in need of sustenance?

Yes, like individual beings are in need of sustenance and all the necessities to continue their lives, we see that all the beings in the world, and especially living beings, whethver. Iversal or particular, wholes or parts, have many desires and needs, material and otherwise, for their existence, their lives, and the continuation of their lives. But their wants and needs are for suchand pos that their hands cannot reach the least of them and their power is insufficient for the smallest of them. Yet, we see that all their wishes and material and immaterial susteso foris given to them "From where he could not imagine">(65:3), from unhoped for places, with perfect order, at the appropriate time, in a suitable fashion, with perfect wisdom. Does this want and need o mounttures and this manner of unseen help and assistance not show an All-Wise and Glorious Nurturer, an All-Compassionate Beauteous Disposer?

EIGHlove gSH

Any sort of seed sown in a field shows that the field must be at the disposal of the seed's owner, and that the seed too is under the disposal of the one who has control of the fieldat saclarly, the arable field of beings known as the elements and their universality and comprehensiveness as well as their sameness and uncomplex nature, and the plants and animals - these fruits of mercy, miracles of power, and words of wisdomo be l as creatures - and their spreading to most places and settling everywhere as well as their being similar and resembling one another, show that they are under the disposal of a single miracle-displaying Ma honound in such a way that it is as if every flower, fruit, and animal is a seal, stamp, and signature of its Maker. Wherever they are found, each says through the tongue of disposition: "Whosever seal I am, the place I am found is also that s making. Whosever stamp I am, this place is a missive of His. Whosever signature I am, this land too is of his weaving." This means, to be Sustainer of the least creature is particular to the One Who holds all the elements in ut in asp of His power. Anyone not blind can see that to regulate and govern the simplest animal is particular to the One Who has all beings in the grasp of His dominicality.

on hi, through the tongue of similarity to other individual beings, all

individual beings say: "Only one who owns my species can be my owner. It cannot be otherwise." And through the tongue of spre Qur'aover the face of the earth together with other species, each species says: "Only one who owns the whole face of the earth can be our owner. It cannot be otherwise." And through the to Canf being bound to the sun and other planets and mutually supportive with the skies, the earth says: "Only one who is owner of the whole universe can be my owner. It cannot be otback ge." Yes, supposing someone were to say to a conscious apple: "You are my work of art." Through the tongue of disposition, the apple would reply: "Be silent! If you are capable of fashioning all the other apples on the eof theindeed, if you can have disposal over all my fellows, the other fruit-bearing trees, spread over the earth, and all the gifts of the Most Merciful proceeding from the treasury of mercy in boatloads, then you can claim to be mycompliiner." The apple would say that and aim a slap at that foolish person.

NINTH FLASH

We have pointed out some of the seals, stamps, and signatures on particulaf the parts, universals and wholes, on the world as a whole, and on life, living beings, and raising to life. Now, we shall indicate one of the countless stamps on species.

Since the countless fruits of a fruit-beariined ie are administered from one centre, in accordance with one law and a single way of raising, the difficulty, hardship, and expense are transformed into ease. It is so easy the numerous fruits raised becomeperfec to a single fruit. This means that in regard to quantity, multiplicity and numerous centres necessitate the whole tree's difficulty, expense, and equipment for a single fruit. mparisfference is only in regard to quality, like all the factories required for the whole army are needed to manufacture all the military equipment of a single doubtr. That is to say, if the matter passes from unity to multiplicity, in respect of quantity the difficulties increase to the number of individuals. Thus, the extraordinary animao be seen clearly in all species is the result of the ease and facility arising from unity.

~In Short:>The conformity and similarity in basic members betweing to the members of a species and all the species of a genus prove that they are the works of a single Maker, because the unity of the pen and ophysic of the seal require this. Similarly, the observable absolute ease and lack of difficulty require - indeed, necessitate - that they are the works of One Maker. Otherwise difficulties ng the to the degree of impossibility would doom the genus and the species to non-existence.

~To Conclude:>If all things are ascribed to Almighty God, they become

as easy as a sihus, ihing, while if they are attributed to causes, they become as difficult as everything. Since it is thus, the extraordinary profusion ob4:83)

in the universe and the boundless abundance before our eyes display a stamp of unity like the sun. If the fruits which we obtain in such plenty were not the property of the Single One of Unity, w obey d not have a single pomegranate to eat, even if we gave the whole world for it.

TENTH FLASH

Just as life, which displays a manifestation of divine beauty, is a proof of divinen compss and a sort of manifestation of unity; death too, which displays the manifestation of divine glory, is a proof of divine unity.

For example, "And God's is the highest simO you e">(16:60), by showing the sun's light and reflection, the bubbles on a wide flowing river which sparkle in the sun testify to the sun as do transparent objects wevery listen on the face of the earth. On those tribes of bubbles and transparent objects disappearing, the continued magnificent manifestation of the sun and the uninterrupted and constant display of its light on the successive groups and tribesgh it bbles and transparent objects which follow on after them, testify decisively that the little images of the sun and the lights and flashes which appear and sparkle, flare up anance oaway, and are changed and renewed, are the manifestations of an enduring, perpetual, elevated, single sun whose manifestation is undying. That is to say, just as through their appearance and becoming visible, the shining the ats demonstrate the sun's existence; so with their disappearance and extinction, they demonstrate its continuation, permanence, and unity.

In exactly the same way, through their existence s defeves these flowing beings testify to the necessary existence and oneness of the Necessarily Existent One, and with their deaths and disappearance, they testify to the His pre-eternity, everlastingness, and oneness. Yes, the beautiful creano conand fine beings which are renewed and restored within the decline and disappearance that occur through the alternation of night and day, winter and summer, and the centuries and ages, surely point to the exi these, continuance, and unity of an elevated, eternal possessor of continually manifested beauty. While the deaths and disappearance of those beings together with their apparent and lowly causes demonstrate that the causes are nothing but a mer Thus . This situation proves decisively that these arts, these inscriptions, these manifestations, are the constantly renewed arts, the changing inscriptions, the moving mirrors of an All-Beauteous Oneers ofory, all of Whose names are sacred and beautiful; that they are His seals which follow on one after the other and His stamps that are changed with wisdom.

~In Short:>The mighty book of the universe both teaches us the creationly andns concerning divine existence and unity, and it testifies to all the attributes of perfection, beauty, and glory of that All-Glorious One. And th discuve the faultless, flawless perfection of the divine essence. For it is obvious that perfection in a work points to the perfection of the act which is the source and origin of the work. And the perfhe mea of the act points to the perfection of the name, and the perfection of the name, to the perfection of the attribute, and perfection of the attribute to the perfection of the essential qualities, and the perf that of the qualities point necessarily and self-evidently to the perfection of the essence possessing those qualities.

For example, the perfect inscriptions and adornments of a faultless palace indicate the perfection of a master builompareacts behind them. And the perfection of the acts shows the perfection of that active master's titles and names, which demonstrate his rank. And the perfection of the names and titles show the perfection of tf the er attributes qualifying the master builder's art. And the perfection of the art and attributes show the perfection of the abilities and essential capacity of that craftsman, which are called the essential qualities. And the perfe who iof those essential qualities and abilities show the perfection of the master's essential nature.

In exactly the same way, the faultless works observed in the world, which manlanchothe meaning of "Do you see any flaw?">(67:3), this art in the well-ordered beings of the universe, point observedly to the perfect acts of an active possessor of power. And the perfect acts point clearly to the perfect names of a Glel. Wh Agent. And the perfection necessarily points and testifies to the perfect attributes of the Beauteous One signified by the names. And certainly the ps. Bel attributes point and testify to the perfection of the Perfect One qualified by the attributes. And those perfect qualities point with such absolute certainty to the perfect essence of the One posise Qug the qualities that they indicate that all the sorts of perfection to be seen in the entire universe are but signs of His perfections, hints of His gng theand allusions to His beauty, and pale, weak shadows in relation to His perfection.

THE ELEVENTH FLASH, WHICH HAS THE STRENGTH OF SUNS

As is defined in the Nineteenth Word, our master Muhammad the Trusttion, (Upon whom be blessings and peace) is the supreme sign of the mighty book of the universe and the greatest name of that mighty Qur'an, the seed of the tree of the uotencee and its most luminous fruit, the sun of the palace of the world and the radiant moon of the world of Islam, the herald of the sovereignty of divine dominicality, and the wise discloser of the

talisman of the universe, who variouin the levels of reality with the wings of messengership, which take under their shade all the prophets, and the wings of Islam, which take under their protection all the swamp of Islam; who took behind him all the prophets and messengers, all the saints and veracious ones, all the purified and the scholars, and demonstrated divine unity with all his sloversh and opened up the way to divine oneness. Has any doubt or suspicion, then, the power to conceal or obscure the belief in God which he demonstrated or the divine unity which he rule d? In the Nineteenth Word and Nineteenth Letter we have defined and described briefly and to a small degree in Fourteen Droplets and Nineteen Signs from the water of lifehe plaat Clear Proof's knowledge that miracle-displaying Being together with his various miracles. Here we shall therefore content ourselves with this inded andn and conclude with a benediction for him that indicates fundaments which commend that decisive proof of divine unity and testify to his truthfulness:

O God! Grant blessings to the one who demonstrated You divinssary existence and unity, and testified to Your glory and beauty and perfection; the verified and veracious witness, the verifying articulate proof; the lord of the prophets and messengersake inbearer of the mystery of their consensus, affirmation, and miracles; the leader of the saints and veracious ones, the holder of the mystery of their accord, verifications, and ers, g-working; the one with evident miracles, clear marvels, and decisive evidences which corroborated and affirmed him; who displayed exalted purity in his self,f the ted morals in his duty, and lofty qualities in his Shari'a, perfect and free of all contradiction, to whom according to the consensus of the revealed and the Revealer and the one who revealwell ato him, dominical revelation descended; the traveller through the Worlds of the Unseen and of the Inner Dimensions of Things; the observer of spirits, who conversed with the angels; the sample of thent froctions of the universe, in regard to both individuals, and species, and realms of beings; the most luminous of the fruits of the tree of creation; the lamp of truth; the proof of thility; the embodiment of mercy; the exemplification of love; the discloser of the talisman of the universe; the herald of the sovereignty of dominicality; thraculo that the elevatedness of his collective personality was before the eyes of the world's Creator at the creation of the universe; the possessor of a Shari'a that indicates through the breadth of its principlhat is strength that it is the order of the Orderer of the World, drawn up by the Creator of the Universe.

Yes, the One Who ordered the universe with this perfect and total order is He Who ordered this religion with its fine ato youutiful order, our master, we are the community of the sons of Adam, our guide to belief, we are the community of believers, Muhammad ibn 'Abdullah ibn 'Abd al-Mutallib, Upon him be the most perfect blessings and most complete mes anas long as the heavens and earth subsist, for he is the veracious and verified witness who summoned the leaders of witnesses and has instructed the brancQur'an humankind throughout the centuries and all the regions of the world in elevated fashion with all his strength, with complete seriousness and utter steadfastness, and wgh it e power of his certainty and perfect belief, testifying: "I testify that there is no god but God, the One, He has no partner."

THE TWELFTH FLASH, WHones oS THE STRENGTH OF SUNS

This Twelfth Flash of the Twenty-Second Word is such an ocean of truths that all the previous twenty-two Words form only twenty-two droplets of it, and it is a source of such lights that tand berm only twenty-two flashes of that Sun. Yes, the previous twenty-two Words are all flashes of the stars of the verses shining in the skies of the Qur'an; all are siry of roplets from the river of a verse flowing from that ocean of discernment distinguishing truth and falsehood; each is but one pearl from a single of its verses, all of which are chests of jewels in the stly. S treasury of God's Book. Thus, the Word of God, which is in small part defined in the Fourteenth Droplet of the Nineteenth Word, has been revealed from the greatest name, the sublime throne, and the greatesle of festation of dominicality, and it repeatedly states with all its strength within a breadth and elevatedness that binds pre-eternity to post-eternity and ties the grouenemy the divine throne, and with the certainty of all its verses: "There is no god but God!"; it calls the whole universe to witness and makes it testify. Yes, all together the worlkusuf>s: "There is no god but God!"

If you look at the Qur'an with the eyes of a sound heart, you will see that its six aspects are so brilliant and transparent that no darkness, no misguidance, no dohe peo suspicion, no trickery could enter it or find a fissure through which to enter and violate its purity. For above it is the stamp of midivineusness; beneath it, proof and evidence; behind it, its point of support, pure dominical revelation; before it, the happiness of this world and these to, on its right, questioning the reason and ensuring its confirmation; on its left, calling on the conscience to witness and securing its submission; within it is self-evidently the am anduidance of the Most Merciful; its outside

observedly consists of the lights of belief; and its fruits, with all certainty the purified and veracious scholars and saints, who are adorned with all the human perfections and attm vanits. If you fasten your ear to the breast of that tongue of the Unseen, you will hear from afar a most familiar and convincing, an infinitely serious and elevateadth venly voice equipped with proof which repeats "There is no god but God." It states this so certainly it is at the degree of absolute certainty, and illuminates you with a knowledge of certainty resis theg the vision of certainty.

~In Short:>Both God's Most Noble Messenger (Upon whom be blessings and peace) and the Decisive Criterion of Truth and Falsehood were suns. One, the tongue of the Manifest World, poortiet with the fingers of Islam and messengership and confirmed by all the prophets and purified ones supported by a thousand miracles, demonstrated this truth with all his strength.

And the o you alike the tongue of the World of the Unseen, indicates the same truth with the fingers of truth and justice and guidance under the confirmation of all the creational signs in the unive and tthin forty aspects of miraculousness, and demonstrates it with all seriousness. Is that truth then not clearer than the sun and more brilliant thanon of ght?

Oh, obdurate little man sunk in misguidance! {(*): This is addressing someone who was trying to abolish the Qur'an.} How can you oppose these suns with the lamp of your head, dimmer the Parairefly? How can you show disdain for them? Are you trying to extinguish them by puffing? Pooh to your denying mind! How can you deny the words and claims which those two to and yof the Manifest and Unseen Worlds speak in the name of the Sustainer of All the Worlds and Owner of the Universe; which they speak on His behalf? Oh, you wretch, lower and more impotent than a fly! Who are you that you attempwelve ive the lie to the universe's Glorious Owner?

Conclusion

O friend, whose mind is alert and heart, attentive! If you have understood this Twenty-Second Word from the beginning up to here, take the twelve Flashes together in yother nd, and finding a lamp of truth as powerful as a thousand electric lamps, adhere to the below-mentioned verses of the Qur'an. Mount the steed of divine assistance, ascend to thee arouns of truth, rise to the throne of divine knowledge. Declare:

I testify that there is no god but You, You are One, You have no partner!

And, saying,

I testify that there is no god but God, He is One,notonys no partner; His is the dominion and His is the praise; He gives life and gives death, and He is ever-living and dies not; in His hand is all good, and He is powerful over ace arengs,

proclaim His unity over the heads of all the beings in the universe in this mighty mosque of the world.

Glory be to You! We have no knowledge sase prot 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. * Our Sustainer! L the Q a burden on us like that which you laid on those before us; * Our Sustainer! Lay not on us a burden greater than we have the strength to bear. * Blot out our sins. en froant us forgiveness. Have mercy on us. You are our Protector; help us against those who stand against faith.>(2:286) * Our Sustainer! Let not our hearts deviate now after You have guided us, but grant us mercymselveYour presence; for You are the Granter of bounties without measure. * Our Sustainer! You are He that will gather mankind together against a Day about which there is no doubt; for God never fails in His promise.>(3:elf, m 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. And havevious on us and have mercy on his community, through Your mercy, O Most Merciful of the Merciful. Amen.

And the close of their prayer will be: Praise be to God, the Susrary t of All the Worlds!>(10:10)

The Twenty-Third Word

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

Indeed, We h the leated man on the most excellent of patterns, * Then sent him down to the lowest of the low, * Except those who believe and do good deeds.>(95:4-6)

First Chapter

We shall explain in five points only five of the virtues aginedief out of thousands.

FIRST POINT

Through the light of belief, man rises to the highest of the high and acquires a value worthy of Paradise, while through the darkness of unbelief, he king nds to the lowest of the low and falls to a position fit for Hell. For belief connects man to the All-Glorious Maker; it is a relation. Thus, man acquires value by virtue of the divine art and i victotions of the dominical names which become apparent in him through belief. Unbelief severs the relation and due to that severance the dominical art is concealed. His value then is only in respect to d conctter of his physical being. And since this matter has only a transitory, passing, temporary animal life, its value is virtually nothing. We shall explain this mystery by means of a comparison.

For example: amon suppos arts, the value of the materials used and that of the art are entirely different. Sometimes they are equal, sometimes the material is more valuable, and sometimes it happens that five liras'>worth of art is to be es, anin material like iron worth five kurush.>Sometimes, even, an antique work of art is worth a million while the material of which it is composed isthese orth five kurush.>If such a work of art is taken to the

antiques market and ascribed to a brilliant and accomplished artist of former times, and announced mentioning the artist and that art, it may be sold for a million liras.>Wher we do it is taken to the scrap dealers, the only price received will be for the five kurush>'s worth of iron.

Thus, man is such an antique work of art of Almighty God. He is a most subtle and gracee painracle of His power whom He created to manifest all His names and their inscriptions, in the form of a miniature specimen of the universe. If the light of belief enters his being, all the meaningful inscriptithe ea him may be read. As one who believes, he reads them consciously, and through that relation, causes others to read them. That is to say, the dominical art in man becomes apparenwonderugh meanings like, "I am the creature and artefact of the All-Glorious Maker. I manifest His mercy and munificence." That is, belief, which consists of being connected to the Maker, makes apparent all the works of art in man. Man's value isesire cordance with the dominical art and by virtue of being a mirror to the Eternally Besought One. In this respect insignificant man becomes God's addressee and a guest of thell theiner worthy of Paradise, superior to all other creatures.

However, should unbelief, which consists of the severance of the relation, enter man's being, then allorks o meaningful inscriptions of the divine names are plunged into darkness and become illegible. For if the Maker is forgotten, the spiritue scieects which look to Him are not comprehended, they are as though reversed. The majority of those meaningful sublime arts and elevated inscriptions are hidden. The remainder, those that may be seen with the eye, from tributed to lowly causes, nature, and chance, and will become utterly devoid of value. While they are all brilliant diamonds, they become dull pieces of glass. His importance looks only to his animal, physical annot And as we said, the aim and fruit of his physical being is only to pass a brief and partial life as the most impotent, needy, and grieving of animals. Then tle, ways and departs. See how unbelief destroys human nature and transforms it from diamonds into coal.

SECOND POINT

Just as belief is a light which illuminates man and makes legible all the missives of the Eternalne fruought One inscribed upon him, so too it illuminates the universe and delivers the past and the future from darkness. I shall explain this mystery with a comparison I sses. Hing a vision, which concerns one meaning of the verse:

God is the Protector of those who believe; He leads them out of darkness into light.>(2:257)

It was like this:

I saw in a vision an awesome bridge built bet as Alwo high mountains situated opposite one another. Beneath the bridge was a valley of great depth. I was on the bridge. A dense darkness had enveloped every part of the world. I looked to m. Whatt and saw a vast grave swathed in an unending dense gloom, that is, I imagined it. I looked to my left and as though saw violent storms and calamities gathering amid is infying waves of blackness. I looked beneath the bridge and imagined I saw a profound abyss. I had a dim torch in the face of this terrifying darkness. I used it and could sd and ittle with its light. A truly horrific situation appeared to me. In fact, such awful dragons, lions, and monsters appeared around me and on the bridge in front of me I wished I had no torch and univet witnessed those horrifying things. Whichever way I shone it, I felt the same horror. I exclaimed: "This torch brings me only trouble!" and I angrily cast it tos and round and broke it. Then on smashing it, the darkness suddenly dispersed as though I had turned on the switch for a huge electric lamp that lit up the whole world. Everywhere was filled ssingshe lamp's light. It showed everything as it was in reality.

I saw that the bridge I had seen was a highway through a plain passing over even ground. The vast grave I had seen on my right I realized consisted from top to bottom of beautifulacultiant gardens and gatherings for worship, service, conversation, and the remembrance of God under the direction of luminous men. The precipices andn was on my left which I had imagined to be tempestuous and stormy I now saw fleetingly to be a vast, lovely, and elevated place of feasting, recreation, and enjoyment behind mountains that were adorned and pleasant. And the creatures I hause iught to be terrifying monsters and dragons, I saw were familiar domestic animals like camels, oxen, sheep, and goats. Declaring, "All praise be to God for the lightret itlief," I recited the verse,

God is the Protector of those who believe; He leads them out of darkness into light,

and I awoke from my visionion ofhus, the two mountains were the beginning and end of life; that is, this world and the Intermediate Realm. The bridge was the road of life. To theerty.

was the past, and to the left, the future. As for the small torch, it was the human ego, which is egotistical, relies on what it knows, and does not heed the heavenly Revelation. The th is a magined to be monsters were the events and strange creatures of the world.

Thus, one who relies on his ego, who falls into the darkness of heedlessness

and is afflicted ximum he blackness of misguidance resembles my first state in the vision, which, like with the pocket-torch and due to deficient and misguided knowis nam saw the past in the form a huge grave amid darkness imbued with non-existence. It showed the future to be a stormy and desolate wasteland governed be nortcidence, and events and beings, which are all submissive officials of One All-Wise and All-Compassionate to be monsters. Such a person as though manifests the verse,

And those who reject belief, their protectors are the evil ones; ton of ad them out of light into darkness.>(2:257)

But if such a man attains to divine guidance and belief enters his heart, and if the tyranny of his soul is smashed and he heeds God's Book, he will resemble my secondkies, in the vision. Then the universe will suddenly take on the colour of day and be filled with divine light. The world will recite the verse,

God is the light of the heavens asubscr earth.>(24:35)

Then he will see with the eye of the heart that the past is not a vast grave, but where the groups of purified spirits who each century having performed their dutTH FLA worship under the leadership of a prophet or saint exclaim, "God is Most Great!" on completion of the duties of their lives, and fly to elevated abodes, moving on to the future. nds ofl look to the left, and through the light of belief distinguish in the distance a feasting-place of the Most Merciful set up in palaces of bliss in the gardens of with tse, beyond the mountainous revolutions of the Intermediate Realm and the hereafter. And he will realize that the storms and earthquakes and tempestuous eventskets, ll submissive officials, and understand that they are the means for instances of wisdom which though apparently harsh are in fact mosted. Ine, like the storms and rains of spring. He will even see death to be the introduction to eternal life, and the grave, the door to everlasting happiness. You can deduce further aspects for yourself. Apply the reality tusly, comparison!

THIRD POINT

Belief is both light and strength. Yes, one who acquires true belief may challenge the whole universe ande wealved from the pressure of events in accordance with the strength of his belief. Saying, "I place my trust in God," he travels through the mountainous waves of events in the ship of life in complete safety. He entrusts all his burdens t mattehand of power of the Absolutely Powerful One, voyages through the world in ease, then takes his rest in the Intermediate Realm. Later he may fly up to Paradise in ordegree onter eternal happiness. Otherwise, if he does not rely on God,

rather than flying, the burdens of the world will drag him down to the lowest of the low. That is to say, belief necessitates affisophern of divine unity, affirmation of divine unity necessitates submission to God, submission to God necessitates reliance on God, and reliance on God necessarily leads to happiness in this world and the next. But do not misunderstand this, relixteen n God is not to reject causes altogether; it is rather to know that causes are a veil to the hand of power and have recourse to them. Knowing that attempting causes is a sort of active prayeryou cas to seek the effects only from Almighty God, recognize that the results are from Him alone, and to be thankful to Him.

Those who place their trust in God and th that o do not, resemble the two men in this story:

One time two men loaded heavy burdens onto both their backs and heads, and buying ticour suboarded a large ship. As soon as they boarded it, one of them left his load on the deck and sitting on it guarded it. The other, however, since he was both stupid and arrogant, did not put down hllow yd. When he was told: "Leave thۙheavy load on the deck and be comfortable," he replied: "No, I won't put it down, it might get lost. I am strong, I'll guard my property by

Thing it on my head and back." He was told again: "This reliable royal ship which is carrying you and us is stronger, it can protect it better than you. You may hose mddy and fall into the sea together with your load. Anyway you will gradually lose your strength, and by degrees those loads will get heavier and your bent bhe skid brainless head will not have the power to bear them. And if the captain sees you in this state, he will either say that you are crazy anattribl you from the ship, or he will think you are ungrateful, accusing our ship and jeering at us, and he will order you to be put into prison. Also you are making a fool of yourself in fro is theveryone. For the perceptive see that you are displaying weakness through your conceit, impotence through your pride, and abasement and hypocrisy through your pree effe and have thus made yourself a laughing stock in the eyes of the people. Everyone's laughing at you." Whereupon the unfortunate man came to his sene paste put down his load on the deck and sat on it. He said to the other: "Ah! May God be pleased with you. I've been saved from that difficulty, from prison, and from making a fool of myself."

O man who does not place his trus His tod! You too come to your senses like that man and place your trust in Him, so that you may be delivered from begging before all the universe, trembling before every event, from pride, making a fool of yoursm we sisery in the hereafter, and the prison of the pressures of this world.

FOURTH POINT

Belief makes human beings into human beings, indeed, it makes them into kings. Smomenthis is so, their basic duty is belief and supplication. Unbelief makes them into extremely impotent beasts.

Out of thousands of proofs of this matter, the differenc of bethe ways animals and man come into the world are a clear indication and decisive proof. Yes, these differences show that humanity becomes humanity through belief. For when animals come into the world, they come complete in all Maker in accordance with their abilities as though having been perfected in another world; that is, they are sent. They learn all the conditions of their lives, their relationships with the universe, and the laws of life in either twot, fol or two days or two months, and become proficient in them. Animals like sparrows and bees acquire in twenty days the power to survive and proficiency in their actions that man only acquires in twenty years; that is, they are inspe firsith them. This means that the animals' fundamental duty is not to be perfected through learning and progress by acquiring knowledge, nor to seek help and offer supplications through displaying their impotence, but in accordance with theih, beiities to work and act. Their duty is active worship.

As for man, he needs to learn everything when he comes into the world; he is ignorant and cannot even learn completely the conditions of libe thetwenty years. Indeed, he needs to go on learning till the end of his life. Also he is sent to the world in a most weak and impotent form, and can only rise to his feet in one or two years. Only in fifteen years can he erfectguish between harm and benefit, and with the help of humankind's experience attract things advantageous to him and avoid others that are harmful. This means that man's innate duty is to be Absoected through learning and to proclaim his worship of God and servitude to Him through supplication. That is to say, it is to know the answers of the questions: "Through whoaker, passion is my life so wisely administered in this way? Through whose generosity am I so kindly raised? Through whose graciousness am I so delicately nurtured and ministered to?" It is to beseech and supplicate the Provider of Needting sugh the tongue of impotence and poverty since he cannot himself meet even a thousandth of his needs; it is to seek from Him. It is to fly to the high station of worship and servitus appaGod on the wings of impotence and poverty.

This means that man came to this world to be perfected by means of knowledge and supplication. In regard to hismiracue and abilities everything is tied to knowledge. And the foundation, source, light, and spirit of all true

knowledge is knowledge of Goamp of its essence and basis is belief in God.

Furthermore, since man is subject to endless tribulations and afflicted with innumerable enemies despite his boundless impoten "We bd suffers from endless needs and has innumerable desires despite his boundless poverty, after belief, his fundamental innate duty is supplication. As for supplication, it is the basis of worship of God and servitude to Hphet ( order to secure a desire or wish he cannot obtain, a child will either cry or ask for it, that is, he will supplicate through the tongue of his impotence eithmanifeively or verbally, and will be successful in securing it. In the same way, man is like a delicate, petted child in the world of living creatures. He has to either weep at the court of the Most Mer seconand Compassionate through his weakness and impotence, or supplicate through his poverty and need, so that the things he wants may be made subject to him, or he may offer thanks for their being made so. Otherwy coinke a silly child who creates a fuss over a fly, he displays ingratitude for the bounties saying: "With my own strength I subjugate things it is not possible to subjugate and things a thousano recis more powerful, and I make them obey me through my own ideas and measures." Just as this is contrary to man's innate nature, so he makes himself deserving of severe punishment.

FIFTH POINT

Belief necessitates supplication as a -existn means of securing needs. Both human nature has an intense desire for it, and Almighty God decrees,

Say: My Sustainer would not concern Himself with you but for your supplication,>(25:77)

which has the meaning of:f Exisimportance would you have if you did not offer Me supplications? He also commands:

Call upon Me and I will answer you.>(40:60)

~If you say:>We frequently offer supplications, but they are not accepted. But the verse is a fasal, it states that every supplication is answered.

~The Answer:>To answer is one thing, to accept is something quite different. Every supplicatis seveanswered, but its being accepted and exactly what was sought being given is dependent on Almighty God's wisdom. For example, if a sick child calls the doctor, saying: "Doctor! Doctor!", and he replies: "Here I am, what do you want?", hen ite child says: "Give me that medicine!", the doctor will either give him exactly what he asks for or something better and more beneficial foworld Or knowing that medicine is harmful for his illness, he will give him nothing.

Thus, since Almighty God is all-present and all-seeing, He responds to the supplications of His servants. Through His presence and responsverythtransforms the desolation of loneliness and solitude into familiarity. But He does this in accordance with the requirements of dominical wisdom, not in accordance with man's capricious and importunate demands; He gives either what is soon allr what is better than it, or He gives nothing at all.

Also, supplication is a form of worship and recognition of human servitude to God. The fruits of this pertain to the hereafter. The aims pertaining to this world are the occag yestof a particular sort of supplication and worship. For example, the prayers and supplications for rain are a form of worship. Drought is the occasion for such worso Ishaorship and supplications of this sort are not in order to bring rain. If they are performed with that intention alone they are not worthy of acceptefits.for they are not sincere worship. Sunset is the time of the evening prayers. And eclipses of the sun and moon are the times of two particular prayers known as salat al-77; aland salat al-khusuf.>That is to say, with the veiling of the two luminous signs of the night and day, God's tremendousness is proclaimed so He calls his servants to a sort of worship at those times.and airayers are not so that the sun and moon will be revealed (whose appearance and how long the eclipses will continue have anyway been reckoned by astronomers).

In just the same way, drought is the tims the the prayers for rain, and the visitation of calamities and infliction of harmful things the times of certain supplications when man realizes his impotence and through his supplication and entreaty seeks refuge at the court oftieth ossessing Absolute Power. Even if the calamities are not lifted despite many supplications, it may not be said that they were not accepted. It should rather be said that the time for the supplication is not yeting.

If through His graciousness and munificence Almighty God removes the calamity, light upon light, then the time for that supplication is over and done with. That is to say, supplication has the meaning of worship and man's acknowledg and ps servitude to God.

As for worship and servitude to God, it should be purely and sincerely for God's sake. Man should only proclaim his impotence anxonera refuge with Him through supplication, he should not interfere in His dominicality. He should leave the taking of measures to Him and relyading s wisdom. He should not accuse His mercy.

Indeed, what is in reality established by the Qur'an's clear verses is that just as all beings offer their own particular gloriffe whin and worship, so it is supplication that rises to the divine court from all the universe. This is either through the tongue of innate abe advalike the supplication of plants

and animals through which they seek their forms from the Absolute Bestower and to display and manifest His names. Or it total ough the tongue of innate need. These are the supplications for all their essential needs - beyond their power to obtain - offered by animansforings. Through this tongue, the animate beings seek certain things from the Absolutely Generous One for the continuance of their lives, like a sort of sustenance. Or it is supplication through the tongue of exigency, through which all ies of with spirits who find themselves in some plight or predicament make supplication and seek urgent refuge with an unknown protector; indeed, they ture and he All-Compassionate Sustainer. If there is nothing to prevent it, these three sorts of supplication are always accepted.

The fourth sort of suppl acquin is the most well-known; it is our supplication. This too is of two sorts: one is active and by disposition, and the other, verbal and with the hea mercyr example, having recourse to causes is an active prayer. To gather together causes is not in order to create the effect, but through the tongue of dispt beenn to take up an acceptable position in order to seek the effect from Almighty God. To plough a field is to knock at the door of the treasury of mercy. Since this sort of active supplication is directed towards the Absolutely Generely foe's name and title, it is accepted in the great majority of cases.

The second sort is to offer supplication with the tongue and the heart. It is to seek certareatiohes which the hand cannot reach. The most important aspect, the most beautiful aim, the sweetest fruit of this is this: "The person who offers the supplicationsity ar that there is someone who hears the wishes of his heart, whose hand can reach all things, who can bring about each of his desires, who takes pity on his impotence, and answers his need."

O impotent, indigenrld; t Do not neglect a means like supplication which is the key to the treasury of mercy and to an inexhaustible strength. Cling to it! Rise to the highest peaks of humanity! Include in ysuch applications those of all the universe, like a king! Say, "From You alone do we seek help">(1:4), as a universal servant and deputy representing the whole universe! Be oer orgMost Excellent Pattern of creation!

Second Chapter

[Since man has been created on the most excellent of patterns and has beelievinn comprehensive abilities, he has been cast into an arena of trial and examination in which he may rise or fall to stations, ranks, and degrees from the lowest of the low to the highest of the high, fromoped tarth to the divine throne, and from minute particles to the sun. He has been sent to this world as a miracle of divine power, the result of creation, and a wonder of divine art before whoay not been opened two roads leading to either infinite ascent or infinite descent. We shall explain the mystery of this awesome human progress and decline in five remarks.]

FIRST REMARK

Man stands in need of most trust varieties of beings in the universe and is connected to them. His needs spread through every part of the world and his desires extend to eternity. As he wants a flower, so he wants the spring. As he desires a garden, so does he desire eve of ting Paradise. As he longs to see a friend, so does he long to see the All-Beauteous One of Glory. Just as in order to visit a person he loves who lives somewhere else, he is in need for his beloved's door to be opened to him minoroo in order to visit the ninety-nine per cent of his friends who have travelled to the Intermediate Realm and so be saved from eternal separatione out eeds to seek refuge at the court of an Absolutely Powerful One. For it is He Who will close the door of this huge world and open the door of the hereafter, which is an exhibition of wonders, remove thistime i and establish the hereafter in its place.

Thus for man in this position the only true object of worship will be one in whose hand are the reins of all things, with whom are the treasuries of all things, who sees all things, anes theresent everywhere, who is beyond space, exempt from impotence, free of fault, and far above all defect; an All-Powerful One of Glory, an All-Compassionate Oneone plauty, an All-Wise One of Perfection. For only one possessing infinite power and all-encompassing

knowledge can meet man's endless needs. In which case, He Yes, j only one worthy of worship.

O man, if you are the slave of Him alone, you will earn a place superior to all creatures. But if you hold back from this servitude to Him, you will become an abas "Thosve to impotent creatures. If you rely on your ego and own power and abandoning reliance on God and supplication, deviate into pride and boasting, then you will fall lower than an ant or bee in regard to goodness and creation, Josephcome weaker than a spider or a fly. You will become heavier than a mountain in regard to evil and destruction, and more harmful than a pestilence.

Yes, O man! You have two aspects: one is that of cs and n, good, acts, and positivity. The other is the aspect of destruction, non-existence, evil, negativity, and passivity. In regard to the first aspect, you are hand,than a bee or sparrow, and weaker than a spider or fly. Whereas in regard to the second aspect, you surpass the mountains, earth, and skies; you take on a burden before which they expressed their impotenc fast from which they shrank, and you assume a sphere more extensive and vaster than them. For when you create and do good, you can do so only to the extent of your own power and strength and to the degree your hand can reach. But when ye-Etermit evil and destruction, then your evil overwhelms and your destruction spreads.

For example, unbelief is an evil, a destruction, an abse of a affirmation. But that single evil comprises insulting the whole universe, belittling all the divine names, and abusing all humanity. For these beings have elevated positions and important dutother;hey are dominical missives, divine mirrors, and divine officials. But unbelief dismisses them from the rank at which they are mirrors, officials charged with duties, an conce meanings, and reduces them to the level of futility and being the playthings of chance. Due to the destruction of death and separation, it lowers them to the degree of being swiftly decauit - phemeral matter lacking all importance and value, to being nothing. So too due to denial it insults the divine names, the inscriptions, manifestations, and beauties of which are to be seen throughout the universg man'in the mirrors of beings. And it casts down to a position more abased and weaker, more powerless and needy than the lowliest ephemeral animal the being who holds the rank of vicegerent of the earth, known as man.cussioan is a well-composed ode of wisdom proclaiming the manifestations of the sacred divine names, and is a seed-like self-evident miracle of divine power containing all the members of an eternal tree, and who, by assuming the Supreme Trts of ose to being higher than the earth, sky and mountains and gained superiority over the angels. It

reduces him to the level of being a common signboard lacking all meaning, confused, and swiftly decaying.

~In Short:>In regard to destruct wouldd evil, the evil-commanding soul may commit infinite crimes, but concerning creativity and good, its power is extremely little and partial. Yes, he may destroy a house in one day, while it cannot be built in a hundred.ich iser, if the soul gives up egoism and seeks good and existence from divine assistance, and if it foregoes evil and destruction and reliance on the soul, and seeking forgiveness becomes a true slave of God, then it will manifest the meanind knothe verse,

God will change their evil into good.>(25:70)

Its infinite capacity for evil will be transformed into an infinite capacity for good. It will acquire the value of the Most Excellent of Patterned bonascend to the highest of the high.

O heedless man! See Almighty God's munificence and generosity! Although it would be justice to record Qaf. Bil as a thousand and a single good deed as one or not at all, He records a single evil as one, and a single good deed as ten, and sometimes as seventy or seven hundred, or even sometimes as seven thousanday; thwill also understand from this Remark that to be sent to Hell, which is so dreadful, is retribution for the deed and pure justice, while diffe sent to Paradise is pure generosity.

SECOND REMARK

Man has two faces: one, concerning his ego, looks to the life of this world. The other, concerning worship and servitude tQur'an looks to eternal life. In respect to the first face he is a wretched creature whose capital consists only of the following: of will he has only a partial power of choice like a hair; of power, a weak ability to acquire; of life, everyt dying flame; of a lifespan, a fleeting brief spell; and of being, a swiftly decaying small body. Together with this, he is one delicate, weak individual out of twill bumerable individuals of the numberless varieties of beings dispersed through the levels of the universe.

In respect of the second face and especially his impotence and poverty, which are turned towards worship, man has truly gr52:37)eadth and vast importance. For the All-Wise Creator has included in man's nature an infinitely vast impotence and boundlessly huge poverty so that he can beequal tensive mirror containing the innumerable manifestations of an All-Powerful and Compassionate One Whose power is infinite, an All-Generous All-Rich One Whosand inth is boundless.

Indeed, man resembles a seed. This seed has been given significant

immaterial members by divine power and a subtle, valuable pr with e by divine determining, so that it may work beneath the ground, and emerging from that narrow world, enter the broad world of the air, and asking its Creat assish the tongue of its disposition to be a tree, find a perfection worthy of it. If, due to bad temperament, the seed uses the immaterial members given it in atto be ng certain harmful substances under the ground, in a short time it will rot and decay in that narrow place without benefit. But if the seed conforms to the creatiperm.}ommand of,

God is the Splitter of the seed-grain and date-stone>(6:95)

and employs well those immaterial members, it will emerge from that narrow world, and through becoming a sort fruit-bearing tree, its tiny particular reality and its spirit will take on the form of an extensive universal reality.

Similarly, significant members and valuable prll thees have been deposited in man's nature by divine power and determining. If man uses those immaterial members on the desires of his soul and on minor pleasures under the soil of worldly life in the narrow confines of this ear membeorld, he will decay and decompose in the midst of difficulties in a brief life in a constricted place like the rotted seed, and load the responsibility on his unfortunate spirit, then depart from this world.hem. F, however, he nurtures the seed of his abilities with the water of Islam and light of belief under the soil of worship and servitude to God, conforms to the commands of the Qur'an, and turns his f. Anotes towards their true aims, they will produce branches and buds in the World of Similitudes and the Intermediate Realm; he will be a seed of great value and a shining e resue containing the members of an everlasting tree and permanent truth which will be the means to innumerable perfections and bounties in Paradise. And he will be a blessed and luminous fruit of Howevee of the universe.

Yes, true progress is to turn the faces of the heart, spirit, intellect, and even the imagination and other subtle faculties given to man towards eternal life and for each to be occupied with the particular duty ofe numeip worthy of it. Progress is not as the people of misguidance imagine, to plunge into the life of this world in all its minute details and in order to taste evelievert of pleasure, even the basest, make subject to the evil-commanding soul all the subtle faculties and the heart and intellect, and make them assist it; to do this is not progRatherit is decline. I saw this fact in a vision which is described in the following comparison:

I was entering a large town when I looked and saw that it sincell of

large palaces. At the doors of some of these palaces was brilliant theatre-like merrymaking; it captured and held everyone's attention and won. Ifertaining them. I looked carefully and saw that the lord of one of the palaces had come to the door; he was playing with a dog and assisting the methe viing. The ladies were indulging in sweet conversation with ill-mannered youths. Grown-up girls were organizing the children's games. And the doorkeeper had assumed the role of directing the others. I then realized that inside your huge palace was completely empty. Its refined duties all remained undone. Its inhabitants' morals had declined so that they had taken on eir boroles at the door.

I passed on until I came to another large palace. I saw that there was a faithful dog stretched out at the door and a stern, taciturn doorkeeper; it had an undistinguished appearance. I was curious: why was the oll thehe way it was and this palace like this? I went inside. Then I saw that the inside was very merry. Apartment over apartment, the people of the palace were busy with their various refined duties. Theduty on the first apartment were overseeing the administration and running of the palace. In the apartment over that, girls were teaching the children. Above that the ladies were occupied with fine arts and beautiful embroion, tr. And on the top floor, the lord was exchanging news with the king, and was busy with his own elevated duties in order to maintain the peoples' tranquilliestrie his own attainments and progress. They did not stop me since I was not visible to them, and I was able to wander around. Then I came out and looked around: everywhere in the town were these two sorts of palaces. I asked about this isdom ey told me: "The palaces where there is merrymaking at the door and whose insides are empty belong to the foremost of the unbelievers and people of misguidance. The others belong to such rable Muslim notables." Then in one corner I came across a palace on which was written my name, SAID. I was curious. I looked more closely and as though saw my image on it. Calling out in utter behould ment, I came to my senses and awoke.

Now I shall interpret the vision for you. May God cause good to come of it.

The town was human social life and the ciharmonhuman civilization. Each of the palaces was a human being. The people of the palaces were the subtle human faculties like the eyes, ears, heart, inner hearth everit, intellect, and things like the soul and caprice, and powers of lust and anger. Each of the faculties has a different duty of worship, and different pleasures and pains. The soul and caprice and powers of lust and anger the cepresented by the doorkeeper and the dog. So to subject the elevated subtle faculties to

the soul and caprice and make them forget their essential duties is certainly decline and not progress. You can inteProphethe rest for yourself.

THIRD REMARK

In regard to his acts and deeds and his labour man is a weak animal, an powerless creature. The extent of his power of disposal and ownership in this resbt ints so narrow that it is no greater than as far as his hand can reach. Domestic animals, even, the reins of which have been given to man, have each taken a share of his weakness, impotence, and laziness, so that if tly tore compared with their wild counterparts, a great difference is apparent. (Like domestic goats and cattle, and wild goats and cattle). B do noregard to passivity, acceptance, supplication, and entreaty, man is an honoured traveller in this hostel of the world. He is the guest of one so generous that infinite treasuries ofits sp have been opened to him and innumerable unique beings and servants subjugated to him. And a sphere so large has been prepared for this guest's recreation, amusement, and benefit that half its diameter is as long he peooad as the imagination can stretch.

Thus, if man relies on his ego, and making worldly life his goal, attempts to taste temporary pleasures while struggling to make his living, he becomes submerged within an extremely constricry of here, then departs. All the members, systems, and faculties given him will testify against him at the resurrection and will bring a suit against him. Whereas if he knowrmatioelf to be a guest and spends the capital of his life within the sphere of permission of the Generous One of Whom he is the guest, he will stter, aor a long, eternal life within a broad sphere, then take his rest and ease. And later, he may rise to the highest of the high.

Moreover, alty wilmembers and systems given to man will be happy with him and testify in favour of him in the hereafter. For sure, all the wonderful faculties given to human beings were not forAccordinsignificant worldly life, but for an everlasting life of great significance. For if we compare man with the animals, we see that he is very rich in regard to faculties and members, a hundred times more so than the animals. But int of wleasures of worldly life and in animal life he falls a hundred times lower. For present in each pleasure he receives is the trace of thousands of pains. The pagle bo the past and fears of the future and the pain at each pleasure's passing spoil the enjoyment to had from them, and leave a trace in the pleasure. But animals are not like that. Thl parteive pleasure with no pains. They take enjoyment with no sorrow. Neither the sorrows of the past cause them suffering, nor the fears of the future distress them. They live peacefully an demanr thanks to their Creator.

This means that if man, who is created on the most excellent of patterns, thinks only of the life of this world, he falls a hundred times loweder on a creature like a sparrow, although he is a hundred times higher than the animals with respect to his capital. I explained this in another place by means of a comparison. It is relevant, so I shall repeat it here.ompasss like this:

A man gave one of his servants ten pieces of gold and told him to have a suit of clothes made in a particular cloth. Then to a second one, he gave a thousand pieces of gold, and putting in the servant's pockell thite on which certain things were written, sent him to a market. The first servant bought an excellent suit of the finest cloth with the ten pieces of gold. While theent ovd servant did not use his head, and looking at the first servant and not reading the account-note in his pocket, he gave the thousand pieces of gold to a shopkeeper and asked for a suit of clothes. The dishonest shopkeeper gaveo the suit of the very worst quality cloth. Then the wretched servant returned to his lord and received a severe reprimand and a terrible punishment.

Thus, even the nces snintelligent will understand that the thousand pieces of gold given the second servant were not to buy a suit of clothes, but for some important trade.

In just the same way, each of the immaterial members and sub Twentculties in man have expanded to a degree a hundred times greater than that of the animals. For example, consider faculties and members like man's eyes, which can discern all the degrr, whi beauty, and his sense of taste, which can distinguish all the varieties of the particular tastes of foods, and his mind, which can penetrate to all the subtlest points of reality, and his heart, which yearns for every sort of ogrammtion, and then consider the extremely simple members of the animals which have developed only one or two degrees. There is just this difference, that in animals a meonal carticular to some function and special to a particular species develops more. But this development is particular.

The reason for man's wealth in regard to faculties is this: by reason of the mind ande of Aht, man's senses and feelings have greatly developed and expanded. And numerous emotions have come into being because of the multiplicity of his needs. And his senses have become at theely diverse. And because of the comprehensiveness of his nature, desires have appeared turned towards numerous aims. And because he has ch as us duties due to his nature, his members and faculties have expanded greatly. And since he has been created with a nature capable of performing every sort of worship, hight-sbeen given abilities which embrace the seeds of all perfections.

Thus, this great wealth in faculties and abundant capital was certainly not given for procuring this temporary worldly life. Rather, man's fundamental dm the to perform his duties, which look to innumerable aims; and proclaim his impotence, poverty, and faults in the form of worship; and observing the glorifications of beings with a universal eye, to bear witness to them; and seeis to b instances of the assistance of the Most Merciful One, to offer thanks; and gazing on the miracles of dominical power in beings, to contemplatee Crafem as objects from which lessons may be drawn.

O man who worships this world, is the lover of worldly life, and is heedless of the meaning of the most excellent of patterns! The Old Said saw the real One f worldly life in a vision. It transformed him into the New Said. You too listen to it in the form of a comparison:

I saw that I was a traveller and was going on a long journey; that is to say, I was being sent. The person who obsery lord gradually gave me some of the money from the sixty gold pieces he had allotted me. I spent them, and came to a hostel where there were amusements of all kinds. In one night in that hostel I spent ten pieces of gold on gambbalancamusements, and the enjoyment of fame. In the morning I had no money left. Moreover I had done no trade nor bought any goods for the place I was going. All that remained to me from the money were sins and pains, anduse onthe amusements, wounds and sorrow. While in that sorry state, a man suddenly appeared. He said to me:

"You have wasted all your capital and deserve punishment. You are going to your destination bankrupt and with your hanion ofty. But if you have any sense, the door of repentance is open. When you receive the fifteen pieces of gold that remain to you, keep half of them in reserve. That is, obtain the things necessary for you in the place where you are going.ich ar looked, my soul did not agree to this.

So he said: "A third, then."

My soul still did not obey him.

Then he said: "A quarter."

My soul could not give up the habits to which it was addicted, so the man angrily 15)

in his back on me and left.

Suddenly, the scene changed. I was in a train in a tunnel, which was travelling fast as though downwards vertically. I took fright. But what could I do, there was no escape any are r Strangely, attractive flowers and enticing fruits appeared on both sides of the train. And I, like the foolish and inexperienced, looked at them and stretching out myration tried to pick them. But they were covered in thorns and tore at my hands when I

touched them making them bleed. With the movement of the train, my hands were lacerated at being parted from them. They cost me much. Suddenluth sirter on the train said:

"Give me five kurush>and I shall give you as much of the flowers and fruits as you want. You are caused the loss o the Andred kurush>with your hands being torn, rather than five kurush.>Also there is a penalty; you cannot pick them without permission."

In distress I put my head out of the window and looked ahead to see when the tu, praiould end. I saw that in place of the tunnel's entrance were numerous holes. People were being thrown into them from the long train. I saw a hole opposite me. At each end of it was a gravestone. I looked inestatiment. I saw that written on one of the gravestones was the name SAID. In my bewilderment and anxiety I exclaimed: "Alas!" Then suddenly Ilness the voice of the man who had given me advice at the door of the hostel. He asked:

"Have you come to your senses?"

I replied: "Yes, but it is too late now."

So he eat br"Repent and place your trust in God."

I replied that I would. Then I awoke and saw myself as the New Said; the Old Said had disappeared.

That was the vision. May Gorom Ale good to come of it! I shall interpret one or two parts of it, then you can interpret the rest for yourself.

The journey was the journey which passes from the World of Spirits, through the mother's womb, youthhe ecsage, the grave, the Intermediate Realm, the resurrection, and the Bridge of Sirat towards eternity. The sixty pieces of gold were the sixty years of life. I reckoned I saw the vision when Imakes orty-five years old. I had nothing to guarantee it, but a sincere student of the All-Wise Qur'an advised me to spend half of the fifteen that remained to me on the hereafter. The hostel for me was Istanbul. Thetroy t was time, and each year a carriage. As for the tunnel, it was the life of this world. The thorny flowers and fruits were illicit pleasures and forbidden amusements which cause pain while indulging in them on thinkimiratitheir passing, and on separation lacerate the heart, making it bleed. They also cause a punishment to be inflicted. The porter on the train told me to give him five kurush so that he would give me as many as I wanted.

The meaning of thisto You follows: the pleasures and enjoyment man receives through licit striving within the sphere of the lawful are sufficient for him. No need remains to enter upon the unlawful.For usay interpret the rest for yourself.

FOURTH REMARK

Man resembles a delicate and petted child in the universe. There is great strength in his weakness and great power in his impotenc of ev it is through the strength of his weakness and power of his impotence that beings have been subjected to him. If man understands his weakness and offers supplications verbally and by state and conduct, and recognizes his powerlessness anm and s help, since he has offered thanks by exhibiting them, he achieves his aims and his desires are subjugated to him in a way far exceeding what he cirituachieve with his own power. Only, he sometimes wrongly attributes to his own power the attainment of a wish that has been obtained for him through the supplications offered by the tongue of his disposition. For example, the streng of ththe weakness of a chick causes the mother hen to attack a lion. And a newly-born lion cub subjugates to itself its savage and hungry lioness-mother, leaving the mother hungry and the cub full. See the strength in w unitys and manifestation of divine mercy, which are worthy of notice!

By crying or asking or looking unhappy, a child subjugates the strong to himself, and is so successful in getting what he wants that he could not obtain o face usandth of it with a thousand times his own strength. That is to say, since weakness and helplessness excite compassion and a sense of protection towards him, the childays:

ubjugate heroes to himself with his tiny finger. Now, if with foolish conceit such a child were to deny the compassion and accuse the protection saying: "I subjugate these with my own strength", of course he will receive a slaphey sun the same way, if, like Qarun, a person says:

I have been given it on account of the knowledge I have,>(28:78)

that is, "I gained this through my own knowledge and my own power" in a way that demonstrates ingratitude and denies his Creatorsessincy and accuses His wisdom, he will of course deserve a punishing blow. This means that man's domination and human advances and the attainments of civilization,their are to be observed, have been made subject to him not through his attracting them or conquering them or through combat, but due to his weakness. He has been ass spok because of his impotence. They have been bestowed on him due to his indigence. He has been inspired with them due to his ignorance. They have been given him due to nd liged. And the reason for his domination is not strength and the power of knowledge, but the compassion and clemency of the Sustainer and divine mercy and wisdom: theytrictesubjugated things to him. Yes, what clothes man, who is defeated by such vermin as eyeless scorpions and legless snakes, in silk

from a tiny worm and feeds him honey froeen anisonous insect is not his own power, but the subjugation of his Lord and Sustainer and the bestowal of the Most Merciful, which are the fruits of his weakness.

O man! Since the reality of theke andr is thus, give up egotism and arrogance. Proclaim your impotence and weakness at the divine court with the tongue of seeking help, and your poverty and need with the tongue of entreaty and supplication. Show thathen thre His slave. Say:

God is enough for us, for He is the Best Disposer of Affairs,>(3:173)

and rise in degree.

Also, do not say: "I am nothing. What importance do I have that the universe shouldower tsefully be made subject to me by an Absolutely All-Wise One, and universal thanks be required of me?" Because for sure you are as though nothing with respect to your soul and form, but in regard to duty and rank, you are anithstavant spectator of this majestic universe, an eloquent, articulate tongue of these beings so full of wisdom, a discerning reader of thiss are of the universe, a supervisor of these creatures full of wonder at their glorifications, and like a foreman of these beings full of respect for their worship.

Yes, O man! In regard to your vegetable ogrammal being and animal soul, you are a miniscule particle, a contemptible atom, a needy creature, a weak animal, who, tossed on the awesome waves of the flood of beings, is departing. But being pergrees through the light of belief, which comprises the radiance of divine love, and through the training of Islam, which is enlightened, in regard to humanity and servitude to God, you are sking, and a universal within particularity, and within your insignificance, a world, and within your contemptibility, a supervisor of such high rank and extensive sphere that you can say: "My Compassionate Suce?"

r has made the world a house for me, the sun and moon lamps for it, and the spring, a bunch of flowers for me, and summer, a table of bounties, and the animals, He has made my servants, and plants the decorated one sshings of my house."

~To conclude:>If you heed Satan and your soul, you will fall to the lowest of the low. But if you heed truth and the Qur'an, you wilpute i to the highest of the high and become the Most Excellent Pattern of the universe.

FIFTH REMARK

Man has been sent to this world as an official and guest, a)

W been given abilities of great significance. And he has been entrusted with important duties in accordance with those abilities. In order to employ man in

fulfd mind those aims and duties, powerful encouragement and severe threats have been made. We shall here summarize the fundamentals of worship and of mrupteduties, which we have explained at length elsewhere, so that the mystery of 'the Most Excellent of Patterns' may be understood.

On coming into the universe man has tit hasects related to worship and being a slave of God. One is worship and contemplation in the absence of the Object of Worship. The other is worship and supplication in His presence and addressing Him directly.

First Aspect:it an to affirm submissively the sovereignty of dominicality apparent in the universe and to observe its perfections and virtues in wonder.

Then it is hich aclaim and herald the unique arts which consist of the inscriptions of the sacred divine names and to display them to others.

Then it is to wei in ththe scales of perception the jewels of the dominical names, which are all like hidden treasures; it is to appreciatively affirm their value with a stent.ning heart.

Then it is to study and ponder over in wonder the pages of beings and leaves of the earth and sky, which are like missives of the pen of power.

yourshrough beholding admiringly the adornment and subtle arts in beings, it is to feel love for knowledge of their All-Beauteous Creator, and to yearn to ascend to the presen lighttheir All-Perfect Maker and to receive His favours.

Second Aspect: This is the station of presence and address whereat man passes from the work to the producer of the work and he sees that an All-Beauteous Maker wants to make Himsee the wn and acquainted through the miracles of His art, and he responds with knowledge and belief.

Then he sees that an All-Compassionate Sustainer wants to make Himself loved through the fine fruits of rive frcy. So confining his love and worship to Him, he makes himself love Him.

Then he sees that an All-Generous Bestower is nurturing him with the delights of bounties material and immaterial, and in return he offers Him thanks and praise: al-Dhis actions, conduct, words, and as far as he can, with all his senses and faculties.

Then he sees that an All-Beauteous and Glorious One is announcingoses aremendousness and perfections, and glory and beauty in the mirrors of these beings, and is drawing attentive gazes to them. So in response he declares: "God is Most Great! Glory be to God!", and in humility prostrates in love and wonder.

Th

Thsees that a Possessor of Absolute Riches is displaying His

boundless wealth and treasuries amid an absolute munificence. So in response, exalting and praising Him, he of frats and asks for them, expressing his utter need.

Then he sees that the All-Glorious Creator has made the face of the earth like an exhibition and displayed on it all His antique wfifty-f art. So in response he exclaims in appreciation: "What wonders God has willed!", and in admiration: "What blessings God has bestowed!", and in wonder: "Glory be to God!", and in astonishment: "God is Most Great!"

Then he s will at in His palace of the universe a Single One of Unity has struck seals of unity on all beings with His inimitable signature, and with His stamps, signets, and cyphers particular to Him; that He inscribes the signs of His unit {[*]: planting the banner of unity in every region of the world, He proclaims His dominicality. And he responds with assent, belief, submission, worship, and affirmation of His unity.

Thus, tus the worship and contemplation of this kind he becomes a true man. He shows that he is on the Most Excellent of Patterns. Through the auspiciousness of belief he becomes a reliabwith tegerent of the earth worthy of bearing the Trust.

O heedless man created on the Most Excellent of Patterns, who, through the misuse of his will is descending to the lowest of the low! Listen to me! In the heedlessit, annduced by the intoxication of youth I, like you, thought the world was fine and lovely. Then the moment I awoke in the morning of old age, I saw how ugly was the world's face that was not turned towards the hereafter, which I had previously s in wed to be beautiful. To see this and how beautiful was its true face, which looks to the hereafter, you may refer to the two Signboards in the Second Station of the Seventeenth Word, and see for yourself.

The First Sigh in s depicts the reality of the world of the people of neglect, which long ago, like the people of misguidance, I saw through the veil of heedlessness, but without being intoxicated.

The Second Signboard indicates the reality of the worlds of tas beeple of guidance. I left it in the form it was written long ago. It resembles poetry, but it is not really that.

Glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.>(2:32)ed in My Sustainer! Expand for me my breast * Make easy for me my affair * And loosen the knot on my tongue * That they may understand my words.>(20:25-28)

O God! Grant blessings to the subtle unitary Muhammadan essence,

the Sune has e skies of mysteries and manifestation of lights, the centre of the orbit of glory and the pole of the sphere of beauty. O God! By his mystery in Your presence and by his journeying to You, succour my fear, and riered w stumbling, and dispel my grief and my greed, and be mine, and take me from myself to Yourself, and bestow on me annihilation from myself, and do not make me captivated byr two ul and veiled by my senses, and reveal to me all hidden secrets, O Ever-Living and Self-Subsistent One! O Ever-Living and Self-Subsistent One! O Ever-Living and Self-Subsistent One! And grant mercy to me and to my companiod all to the people of belief and the Qur'an. Amen. O Most Merciful of the Merciful and Most Generous of the Generous!

And the close of their prayeion an be: All Praise be to God, the Sustainer of All the Worlds.>(10:10)

The Twenty-Fourth Word

[This Word consists of five branches. Study the Fourding tnch carefully. And hold on to the Fifth Branch and climb it, then pluck its fruits!]

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

God, there is no god but He; His aretermiMost Beautiful Names.>(20:8)

We shall indicate five branches of one of the many truths from the luminous tree of this glorious verse.

FIRST BRANCH

A sultan has different titles in the spheres of hiin detrnment, and different styles and attributes among the classes of his subjects, and different names and signs in the levels of his rule, for example, Just Judge in the judiciary, Sultan it the civil service, Commander-in-Chief in the army, and Caliph in the learned establishment. If, making an analogy with these, you know the rest of his names and titles, you will understand that a of bee sultan may possess a thousand names and titles in the spheres of his rule and levels of his government. It is as if, through his corporate personality and terdancee, the ruler is present and knowing in every sphere; and through his laws and regulations and representatives, sees and is seen; and behind the veil in every degree, disposes and sees, governs as witherves through his decree, knowledge, and power.

It is exactly the same for the Lord and Sustainer of All the Worlds, Who is the Ruler of Pre-Eternity as two t-Eternity; in the degrees of His dominicality He has attributes and designations which are all different but which look to each other; and in tbitingeres of His Godhead He has names and marks which are all different but which are one within the other; and in His magnificent activities He has repreand veions and appellations which are all different but which resemble each other; and in the disposals of His power He has titles which are all different butld not hint of one another; and in the manifestations of His attributes He has sacred appearances which are all different but which show one s is br; and in the displays of His acts He

has wise disposals which are of numerous sorts but which complete one another; and in His multithe whed art and varieties of creatures, He has splendid aspects of dominicality which are all different but which look to one another. And together with this, in every world, in every realm of beings, the titin youone of the most beautiful names is manifested. In each sphere one name is dominant and the other names are subordinate to it, rather, they are thetes araccount of it.

Furthermore, in every level of beings, many or few, great or small, particular or general, He has an appearance through a particular manifestation, a particular dominicality, a particulaere wo. That is to say, although the name in question is general and encompasses everything, it is turned towards a thing with such intention and importance that it is as if it is special to that thing alone.everedver, although the All-Glorious Creator is close to everything, there are almost seventy thousand luminous veils obscuring Him. You can cnt of how many veils there are from the particular degree of creativity of the name of Creator which is manifested on you to the greatest degree and the supreme title, whint of Creator of the whole universe. That is to say, on condition you leave the universe behind you, from the door of creativity you may reach the lit, strf the name of Creator and draw close to the sphere of attributes.

The veils have windows which look to one another, and the names appear one within the other, and the acts look to one another, That e similitudes enter one within the other, and the titles hint of one another, and the manifestations resemble each other, and the disposals assist and complete one another, and the various dispositions of dominicality help andon andt one another. It surely therefore necessitates not denying the other titles, acts, and degrees of dominicality when Almighty God is known through one of H like es, titles, or degrees of dominicality. Indeed, it is harmful if a transition is not made from the manifestation of any one name to the others. For example, if the works of the names of All-Powerful and Creator are seen, and d. So,e name of All-Knowing, a person may fall into heedlessness and the misguidance of nature. He should always keep in view and recite: "He!" and: "He is God!" He should listen, and hear from ethe maing: "Say, He is God, the One!">(112:1) His tongue should utter and proclaim: "All the world declares: There is no god but He!" Thus, through the decree of "God, Therlt.>(5o god but He; His are the Most Beautiful Names">(20:8), the Qur'an points to these truths we have mentioned.

If you want to observe these elevated truths from cloise cr go and ask a stormy sea or the quaking earth: "What are you saying?" You will hear that they are declaring: "O Glorious One! O Glorious One! O One of Might,

All-

to,

ling!" Then ask the small animals and their young being raised with kindness and compassion in the sea and on the land: "What are you saying?" They will surely reply: "O Beauteous One! O Beauteous One! O Most Compassionate! O Most princisionate!"

{(*): Even, one day I looked at the cats; all they were doing was eating, playing, and sleeping. I wondered: how is it these little monsters which perfo he coduties are known as blessed. Later, I lay down to sleep for the night. I looked; one of the cats had come. It lay against my pillow and put its mouth against my ear, and murmungs si"O Most Compassionate! O Most Compassionate!" most clearly, as though refuted in the name of its species the objection and insult which had occurred to me, throwing it in my face. Then this occurred to me: I wonder if tuch ascitation is particular to this cat, or is it general among cats? And is it only an unfair objector like me who hears it, or if anyone listens carefully, can they hear it?

The next ountaig I listened to the other cats; it was not so clearly, but to varying degrees they were repeating the same invocation. At first, "O Most Compassionate!" was ty, ornible following their purring. Then gradually their purrings and meaowings became the same "O Most Compassionate!" It became an inarticulated, eloquent and sorrowful recitation. They would close their mounationd utter a fine "O Most Compassionate!"

I related the story to the brothers who visited me and they listened carefully as well, then said that they hearsomeono an extent. Later I wondered what this name's special feature was, and why they recite it in the way of men and not in animal tongue. Then it was imparted to my he as that since these animals are very delicate and petted like children and are a friend of man, they are in much need of kindness and compassion. When they are stroked and paid attention to in the way they like, as praprove d thanks for the bounty, and unlike dogs, they proclaim the mercy of their All-Compassionate Creator in their own worlds. They warn men in the sleep of heedlessness, and through their cive Tr"O Most Compassionate!", they remind those who worship causes Who it is that help comes from and from Whom mercy may be awaited.}

Then listen to dred, ies; they say: "O Glorious One of Beauty!" And give your ear to the earth; it says: "O Beauteous One of Glory!" Listen carefully to the animals; they are saying: "O Most Merciful One! O Provider!" And ask the spring; you will hear madetermes like: "O Gentle One! O Most Merciful! O Most Compassionate! O Most Generous! O Gracious One! O Benevolent One! O Giver of Forms! O Giver of Light! O Bestower! O Adorner!" Then ask a human being who is a tand thman, and see how he recites all the most beautiful names and how they are written on his forehead. If you look carefully, you too may read them. It is as if the universe is a huge orchestra celebrating the divine nat gracixing the faintest song with the most powerful refrains, it produces a sublime and subtle harmony. You may make further analogies in the same way.

For sure, the human beinthe skhe place of manifestation of all the names, but the names being various has resulted in the universe's variety and the differences in the angels' worship, a a bri also caused a degree of variety among men. The different laws of the prophets have arisen from this mystery,

as have the different ways of the saints, and the different paths of the purified scholars. For examd? Exaogether with the other names, the name of All-Powerful was predominant in Jesus (Upon whom be peace). And in those who follow the path of love, the name of Loving One prevails, and in those who follow the path of contemplation and reflecordingthe name of All-Wise.

Thus, if someone is both a teacher and a policeman and a clerk of the court, and an inspector in the civil service, in each ohaped he has both relations, and duties, and obligations, and salaries, and responsibilities, and promotion, and enemies and rivals who are the cause of his failures. He appears before the king with many titles, and he sees the king. He ics, ahelp from him with many tongues. He has recourse to many of the ruler's titles and seeks his help in many forms in order to be saved from the evil of his enemies.

droplest the same way, man, who manifests many names and is charged with many duties and afflicted with many enemies, invokes many of the names in his prayers and suppim. Inons. Like Muhammad the Arabian (Upon whom be blessings and peace), the cause of pride of mankind and truly the most perfect man, supplicated with a thousand and one names in his prayer, Jaushan al-Kabir,>seekingute a e from Hell-fire. It is due to this mystery that the sura,

Say, I seek refuge with the Sustainer and Cherisher of men, * The Sovereign o has a * The God of men, * From the evil of the whispering, elusive tempte>r (114:1-4)*

commands that we take refuge with God through three titles, and,

In the Name of God, the Merciful, the Compassionate

shows th we aring of help through three names.

SECOND BRANCH

This explains two mysteries which comprise the keys to many further mysteries.

FIRST MYSTERY: "Why do the saints differ greatly in theirmplainns and illuminations although they are unanimous on the fundamentals of belief? Why are their illuminations, which are at the degree of witnessing, sometimes opposed to reality and celf any to the truth? And why in their ideas which they consider to be the truth, establishing them through decisive proofs, do thinkers and scholars see and show rete simin a way that contradicts one another? Why does one truth take on numerous colours?"

SECOND MYSTERY: "Why did the early prophets deal with some of the pillars of belief like bodily resurrection briefly and not explain them Is ev4

detail like the Qur'an so that in the future some of their communities went as far as denying some of those concise pillars? Also, why did some of the saints who had true knowledge only advance in the affirmation of divine unity, and altxempt they progressed as far as the degree of absolute certainty in divine unity, some of the pillars of belief appear in their paths very infrequently and in summarys of g As a result, those who followed them in the future did not give the necessary importance to those pillars and some of them even fell into error? Since true perfection is found through the unfolding of all the pillars of belief, why did tin thiple of reality advance significantly in some of the pillars while remaining very backward in others, whereas God's Most Noble Messenger (UWBP), who manifested ad crea divine names at their maximum degree and was the chief of the prophets, and the All-Wise Qur'an, which is the luminous chief of all the sacred scriptures, described ting iail all the pillars of belief, clearly, and in a most serious manner and deliberate way?"

Because in reality the most true and complete perfection is thus. Yes, the wisdom in these mysteries is this: for sure man is the pl knows manifestation of all the names and is predisposed to all perfections, but since his power is slight, his will partial, his abilities various, and his desires different, he searches for reality among thousands of veil(tarikbarriers. So, in uncovering reality and witnessing the truth, barriers intervene. Some people cannot by-pass the barriers. Their abilities are all different. The abilities of s itselnnot support the unfolding of some of the truths of belief. Moreover, the colours of the name's manifestations vary according to the place they are manifested; they become various and different. in

#35eople who manifest them cannot be the means to the complete manifestation of a name. Also, the manifestation of the names takes on different forms in respect of universality, particularity, shadow, or originality. Some capacf themcannot transcend particularity. And some cannot emerge from the shadow. In some capacities, sometimes one name is predominant and it carries out its word and rules in that capacity. Now we shall make a few indications to this profound mystery hough is extensive wisdom with an enigmatical, comprehensive, true, but somewhat complex, comparison.

For example, let us suppose an adorned flower, a living droplet enamoured of the moon, and a translucent atom which looks to the sun. Ea the rthese possesses consciousness and some perfection, and each has a yearning for that perfection. Together with indicating many truths, these three things also allude to the spake yol voyaging of the soul, the mind, and the heart. They also correspond to three levels of those who investigate reality.

{(*): There are also three groups in each level. The three things given as examples in the comparison look to the

THee groups which are in each level. Indeed, they look to those nine groups, not the three levels.}

~The First>indicates the followers of the path of intellectual thought; the followers of trade th of sainthood; and the followers of the path of prophethood.

~The Second>corresponds to those who approach reality by striving for perfection through where.dily systems; and those who approach it by striving with the mind and refining the soul; and those who approach it through belief, submission, and purifyinnceiteheart.

~The Third>is the comparison of those who do not give up egotism, are plunged in works, and approach reality through inference (istidlâl)>only; and of those who search for reality through knowledge and science (hikmet),>reasthereo learning; and those who approach reality swiftly through belief and the Qur'an, poverty and worship. These comparisons point to the wisdom in t>It isferences between the three groups, whose innate capacities are also different.

Thus, under the titles of Flower, Droplet, and Atom, we shall show by means of a comparison, the mystery and extensive wisdom in the progress air, three groups. For example, with its Creator's permission and at His command, the sun has three sorts of manifestation, reflection and radiance: one is its reflection on flowers, one its reflection on ts, dimn and the planets, and one its reflection on shining objects like glass and water.

The First is in three ways:

~One>is a universal and general manifestation and reflection whereby its radiance encompasses all flow aspec once.

~Another>is a special manifestation whereby it has a special reflection for each species.

~Another>is a particular manifestation whereby its effulgence is in accoan

#38 with the individuality of each flower.

This comparison of ours is in conformity with this statement: the adorned colours of flowers arise from thorm thging reflections of the seven colours in the sun's light. According to this, flowers too are sorts of mirrors to the sun.

The Second is the light and effulgence which, with the with se Creator's permission, the sun gives to the moon and planets. Having received this extensive, universal light and effulgence, the moon, whose light is like a shadow of that light, profits from the se likea universal fashion. Then its radiance and effulgence shines in a particular way on the seas and air and

shining earth, and partia of Hi the bubbles on the sea and translucent particles of the earth and the molecules of the air.

The Third is, through the divine command, a reflection of the sun which, making the air and the surface of the If into mirrors, is pure, universal, and without shadow. Then the sun gives to each of the bubbles on the sea, the droplets of water, molecules of air, and snowflakes, a particular reflection and tiny image of itself. kurusus, in the three ways mentioned above, the sun bestows an effulgence and favour on every flower, the moon, and all droplets and atoms. And these in turn are each in two ways:

~The First Way>is direct, and without ovisior or veil. This way represents the way of prophethood.

~The Second Way:>In this, barriers intervene. The capacities of the mirrors and places of manifestation add colour to the sun's manifestations. This wa demonesents the way of sainthood.

Thus, on the First Way, Flower, Droplet, and Atom can each say: "I am a mirror to the Sun of all the world." But on the Sected vey they cannot say that; they can rather say: "I am the mirror to my own sun, or the mirror to the sun which is manifested in my species." For that is the manner in which they know the sun. They cannot see a sun which looks to the whole woinder:he sun of that individual or species or genus appears to it within narrow confines and under limiting restrictions. And it cannot ascribe to the restricted sun the works of the unresnd bend, unconfined, absolute sun. For within those narrow restrictions and limited confines it cannot attribute to the sun with the certain witnessing of the heart its majestic works like furnishing the whole face of the e not oith light and heat, stirring all plants and animals into life, and making the planets revolve around it. Indeed, even if those three things, which we suppose "Do te consciousness, ascribe those wondrous works to the sun which they see under those restrictions, they can only do so with the mind and through belief,om tophrough submitting to the fact that that restricted thing is absolute. Whereas these judgements of Flower, Droplet, and Atom, which we suppose to possess reason like a human being, that is, their ascribing tdescenighty works to the sun, is with the mind and reason, it is not through illumination. Indeed, sometimes their judgements concerning belief clash with their illuminations regardl flese cosmos. They can only believe them with great difficulty.

Now the three of us must enter into this comparison, which is narrow for reality but in some of the corners of which the members of reality are to be seen and which is mixnd lyih reality. The three of us shall suppose ourselves

to be Flower, Droplet, and Atom. For the consciousness which we suppose them to have is insufficient. We must add our reasoning faculties to theitandinat is to say, just as they receive effulgence from their physical sun, we too shall receive effulgence from our immaterial sun, and must understand it.

My friend, who has not forgotten the world, is preoccupied with mateessed y, and whose soul is dense! You be Flower. Flower takes on a colour dissolved from the sun's light, and it mixes the sun's image in with that colour and holdins itself in an adorned form. For your capacity resembles it as well. Then let this philosopher who has studied secular science and is plunged in cn the like the Old Said be Droplet, which is enamoured of the moon. For the moon affords him the shadow of light it has received from the sun, and it gives ales, t to the pupil of his eye. Droplet too shines with the light, but he can only see the moon with it, he cannot see the sun. Rather, he can only see it through his belief. Then, let this poor man be Atom, who knows everything to be directly fful mimighty God and looks on causes as veils. He is such an Atom that knows himself to be poor in his own self. He has nothing on which to depend so as to rely on himself like Flower. He possesses no colour that he should appear through itthe suoes not recognize other things that he should turn towards them. He has a sheer purity by which he holds the sun's image directly in the pupil of his eye. Now, since we ha of iten the place of these three things, we must consider ourselves. What do we have? What must we do?

Thus, we look and see that through his favours a lity ounificent One is adorning, illuminating, and nurturing us. Now, man worships one who bestows favours on him. He wants to be close to one worthy of worship, and desires to see him. In which case, in accordance with our capacities, inactof us journeys through the attraction of that love. You who is like Flower, you are going, but go as a flower. See, you have gone. You have advanced and advanced till you have reached a univpproprdegree, as though you have become like all flowers. But Flower is a dense mirror; it dissolves and refracts the seven colours in light; it conceals the sun's reflection. You will not be successful in seeihave s face of the sun which you love, for the colours and characteristics, which are restricted, disperse it, draw a veil over it and obscure it. In this situation, you cannot sureted from the separation which occurs with the interposing of barriers. However, you can be saved on one condition, which is that you raise your head, which is sunk in love of your erstooul, and withdraw your gaze, which glories and takes pleasure in its own merits, and cast it at the face of the sun in the sky. But on condition you turn yourlity; looking down to the earth to gain your

livelihood, up to the sun. For you are its mirror. Your duty is to act as a mirror to it. Whether you know it divin, your sustenance will anyway come from the earth, the door to the treasury of mercy. Yes, a flower is a miniscule mirror of the sun, and the sun too is merely a drop-like flash manifesting in the seas of the skies the name of Lighs undehe Pre-Eternal Sun.

O heart of man! Understand from this, of what sort of a sun you are the mirror. After fulfilling this condition, you will find your perfection. But just as in actual reality you cannot see the sun in they way, so you cannot understand this truth naked; the colours of your attributes give it a colour and your cloudy telescope imposes a form on it, and your limited capacity restricts it.

Now, wise philosopher who has entereaginat Droplet! You have advanced as far as the moon with the telescope of your droplet of thought and by the stairway of philosophy. You have entered the moon. Look, of itself the moon is dense and dark; it has neiit. Foight nor life. Your endeavour has all been in vain and your knowledge has proved to be profitless. You can only be saved from the darkness of despair, the desolation of loneliness, the pestering of evil spirits, and the hor'an, af that bleakness through these conditions: that you give up the night of nature and turn to the sun of reality, and you believe with complete cin a tty that the light of this night are the shadows of the lights of the daytime sun. After fulfilling these conditions, you will find your perfection. You will find the majestic sun in place of the poor and darction moon. But like your previous friend, you will not be able to see the sun clearly; you will see it beyond the veils with which your reason and your philosophy are familiar and conversant, and behind the screens woven by scienising learning, and within a colour conferred by your capacity.

And now our Atom-like third friend, who is both poor and colourless. He swiftly evapora exper the sun's heat, abandons his egotism, mounts the steam, and rises into the air. The dense matter within him catches fire with the flame of love and is transformed into light and radiance. He adheres to a ray proceeding feen ate manifestations of that light, and draws close to it. O you who resembles Atom! Since you act as a direct mirror to the sun, at whatever degree you are, you will find an opening, a window, looking purely at the sun itself in a fashion thatpeace s the vision of certainty. And you will experience no difficulty in attributing to the sun its wondrous works. Without hesitation you will be able to ascribe to it the majestic attributes of which it is worthy. Nothing will be able to tah">isu by the hand and make you forego ascribing to it the awesome works of its essential

sovereignty. Neither the constriction of barriers, nor the -i Mektions of your capacity, nor the smallness of mirrors will confuse you, nor impel you contrary to the truth. Because, since you look at it purely, sincerely, and directlyeason have understood that what appears in the places of manifestation and is observed in the mirrors, is not the sun, but manifestations of itiate asort, and coloured reflections of it of a sort. For sure those reflections are its titles, but they do not display all the works of its splendour.

Thus, in this comparison, which is mixed wiare a lity, perfection is reached by means of three ways which are all different and which differ concerning the virtues of those perfections and the details of the degrees of witnessing. But in coses aron and in submitting to the truth and confirming the reality, they are in agreement. Just as a man of the night who has never seen the sun and has only s whom s shadow in the mirror of the moon, cannot squeeze into his mind the resplendent light and awesome gravity particular to the sun, but submits to those who haof then it and imitates them; similarly, the person who cannot attain through the legacy of Muhammad (UWBP) to the maximum degrees of such names as All-Powerful and Giver of Life, accepts the resurrection of the dead and Great Gae fruig imitatively, and declares that it is not a matter that can be understood through the reason. For the reality of the resurrection and Last Judgement is the manifestation of the greatest name and of ch of preme degree of certain other names. Those whose gaze cannot rise there are compelled to believe in it by way of imitation. While those whose minds can enter th; and ee the resurrection and Last Judgement as easily as day and night, and spring and winter, and accept it with an easy mind.

Thus, it is due to this mystery that the Qur'an speaks of the resurrection and Great Gathering at the highest level n's el a perfect and detailed manner, and our Prophet (Upon whom be blessings and peace), who manifested the greatest name, taught it thus. And as required by the wisdom of guidance, the forality ophets did not teach their communities about the resurrection of the dead at the highest level and with the most extensive details for they were at a somewhat simple and primitive level. It was also due to thistate.ery that some of those who followed the path of sainthood did not see or could not demonstrate some of the truths of belief at the greatest degree. It is also due to this mystery that there are pronounced die angeces in the degrees of those who have knowledge of God. Numerous other similar mysteries unfold from this truth. Now, since both this comparison hints at the truth a little, and the truth is eus, thly extensive and profound, we also shall content ourselves with the comparison and not attempt mysteries which are beyond our limit and capacity.

THIRD BRANCH

Hadiths that speak of the signs of the end of time, the es in aat the end of time, and the merits and rewards of certain actions have not been well understood, in consequence of which some scholars who rely on their reason a facpronounced some of them to be either weak or false. While some of the scholars whose belief was weak but whose egotism was strong have going offar as denying them. For now we shall not attempt any detailed discussion, but shall only explain twelve principles.

FIRST PRINCIPLE: This is a matter which we have explained in the question and answer at the end of the Twend it tWord. Its summary is this: Religion is an examination, a test, which distinguishes elevated spirits from base ones. It therefore speaks of matters that everyone shall see with their eyes in the. Simie in such a way that they remain neither altogether unknown, nor so self-evident that everyone will be compelled to confirm them. They open the door to the rer thanut do not take the will from the hand. For if a sign of the Last Day appeared completely self-evidently and everyone was compelled to affirm it, then a disposition like coal would remain equal to oys of e diamonds. The mystery of human accountability and the results of examination would go for nothing. It is because of this that there has been much dispute over many mattel-Wisee that of the Mahdi and Sufyan. Also, the narrations differ greatly; there have been statements concerning them that contradict one another.

SECOND PRINCIPLE: There are of bus levels in the matters of Islam. If one requires certain proof, for another the prevailing opinion is sufficient. Others require merely assent and acceptance and not to be rejected. In which case, secondary matters or particuince hents in time which are not among the fundamentals of belief do not require certain belief and compliance and definite proof, just not to be rejected and to be submitted to, and not to be interfered with.

THnd truINCIPLE: Most of the Jewish and Christian scholars entered Islam during the time of the Companions of the Prophet (UWBP) and their former knowle of thcame Muslim along with them. Some of their former knowledge was contrary to the truth but was imagined to be a part of Islam.

FOURTH PRINCIPLE: Some of the Hadith narrators' own words or towevernings they assumed were considered to be part of the original texts of the Hadiths. Man cannot be free of fault, however, and some of their deductionse beasrds which were contrary to the truth were supposed to be Hadiths and were pronounced weak.

FIFTH PRINCIPLE: In accordance with the inner meaning of: "Among my communationse transmitters of Hadiths," inferring, "who are inspired," {[*]: Bukhârî, Fadâ'il al-Sahâba, 6; Anbiyâ', 54; Muslim, Fadâ'il al-Sahâba, 23; Tirmidhî, Manâqib, 17; Musnad, vil, 55; al-Qurtubî, al-Jâmi' li-Ahkâm al-Qur'ân, xiii, 174.} some meand heeof Hadiths that were attained through the inspirations of inspired Hadith scholars who followed the path of illumination and sainthood were supposed to be wholly Hadiths. Whduer, certain obstructions may give rise to errors in the saints' inspirations. Some Hadiths of this type may therefore be contrary to the truth.

SIXTH PRINCIPLE: There are certain popular, well-known stories that heve become proverbial; their trs of anings are not thought of. What comes to mind is the purpose they were spread. Thus, some stories and fables which had become well-known among people in this way, God's Noble Messenger (Upon whom be blessings and peace) told in the form of cory forons and allusions for purposes of guidance. If there are any errors in the literal meanings of stories of this sort, they arise from the people's customs anid styitions, and the way they have been transmitted among them.

SEVENTH PRINCIPLE: There are many similes and parables that with the passage of time or with passing from the hand of learning to the hand of ignorance have been ts weaed to be physical fact and become erroneous. For example, two of God's angels in the World of Similitudes called the Bull (Taurus) and the Fish (Pisces), who are among the supervisors of the animals of the land and the sea anth rearepresented as a bull and fish, were imagined to be huge bull and a physical fish, and the Hadith was wrongly interpreted. And for example, one time in the presence of the Prophet a deep rumbling was heard. God's Messenger (UWBP) decreed: "Tnd ill the sound of a rock that has been rolling downhill for seventy years and only now has hit the bottom of Hell." {[*]: See, Muslim, Janna, 31; Musns throi, 341, 346.} Someone who heard this Hadith but did not know the truth might have deviated into denial. But then, twenty minutes after the Hadith was spmever he truth was definitely established, for someone came and told God's Messenger (UWBP): "The famous dissembler died twenty minutes ago." God's Messenger (UWBthe di described most eloquently how the dissembler's seventy-year lifetime of unbelief as a stone of Hell had been a continuous descent to the lowest of the low. Almighty God had madewondrorumbling heard at the moment of his death and apprised him with a sign.

EIGHTH PRINCIPLE: In this arena of trial and realm of examination, Almighty God, the Absolutely Wise One, conceals things oruth, t importance

in the midst of numerous others, and this is tied to many purposes, benefits, and instances of wisdom. For example, He has hidden the Night of Power in the whole of Ramadan, and the houren somprayers are answered in the whole of Friday, and well-accepted saints among the people generally, and the appointed hour in a person's lifetime as well as the time of Doomsday in the life of the world. For if the time of mane discth were specified, the first half of his life would be passed in absolute heedlessness and the second, in terror, like progressing step by step to the gallows. Whereas for tnd Gleance to be preserved between this world and the next, and to remain perpetually between hope and fear, to live or die every moment has to be possible. In which case, twenty years of uncertain life are preferable to a thousand years of life tha-and-sspecified.

Thus, the Last Day is the appointed hour of the world, the macroanthropos. If the time had been specified, all the Early Ages and Middlmbers would have been plunged into absolute heedlessness, and the latter centuries, into terror. Just as in his personal life man is concerned with the continued existence of his home and village, so ido we social life and as a member of humankind he is concerned with the continued existence of the earth and the world. The Qur'an says,

The Hour has drawn nigh.>(54:1)

That is, Doomsday is near. The fact that it still hasexisteccurred after a thousand or this many years does not negate its nearness. For it is the appointed hour of the world, and in relation to the life of the world one or two thousand years are like one oder ofminutes in relation to a year. It is not only the appointed hour of humankind that it should be related to it and seen as distant. It is because oe Risa that the Absolutely Wise One conceals Doomsday in His knowledge among the Five Hidden Things. It is due to the mystery of this vagueness that every age including the Age of the Bliss, the Age of the Prophet (UWBP), people have been frigre adm of the end of the world. Some of them even said that the conditions had all but appeared.

Thus, unfair people who do not know this truth say: "Why with their vigilant hearts and are sight did the Prophet's (UWBP) Companions, who had been taught all the details of the hereafter, suppose a fact that would occur one thousand four hundred years later to be close to their century, as though thee and as had deviated a thousand years from the truth?"

~The Answer:>Because, through the effulgence of the Prophet's conversation, the Companions thought of the hereafter more than anyone. They knew onstrurld's transience and understood the divine wisdom in the hour

of Doomsday being vague, so they assumed a stance of always awaiting the world's appointed hour and worked seriously for the hereafter. God's Noble Messenger (Upon whom be ble in ev and peace) repeatedly used to say: "Expect Doomsday. Wait for it" which was prophetic guidance arising from this wisdom, not a pronouncement of Revelation concerning the specific time of its occurrence, thus s of tfar from the truth. The cause or occasion is one thing and the wisdom or underlying purpose is another. This sort of utterance of the Prophet (UWBP) was related to the wisdom in inexplicit and ambiguous statemee styl It is also due to this mystery that the persons who will come at the end of time like the Mahdi and Sufyan were expected long beforehand, even in the time of the generation succeeding the Prophet (UWBP), and the people hopedm a pove long enough to see them. Some of the saints, even, said that they had passed. Divine wisdom requires that the times of these persons are notined ofied, as with the end of the world. For every age is in need of the Mahdi's significance, for he strengthens morale and saves the people from despair. Every century needs a share of this. Moreover, every centuface o fearsome persons who appear to lead strife should be shrunk from and feared, so that people do not heedlessly follow evil nor indifferently let free the reins of the soul. If such persons had been specifiedition benefits of general guidance would have been lost.

Now, the difference in the narrations about persons like the Mahdi, and their meaning, is this: the expouevel tof Hadiths applied the Hadith texts to their own interpretations and commentaries. For example, at that time Damascus and Medina were the centres of power, so theycolourned that the events connected with the Mahdi and Sufyan would occur in places like Basra, Kufa, and Syria, which were in the region of those centres, and expounded them accordingly. Moreover, they imagiQur'ane mighty works belonging to the collective identity or community which those figures represent, to belong to their persons and they expounded them thus. They therefore ascribed those ex and sinary individuals a form to them whereby when appear, everyone will recognize them. However, as we said, this world is the arena of trial. The door is opened to the reason, but the will is not taken from the hanu woul when those persons, even the terrible Dajjal, appear, to start with many people and Dajjal himself even will not know that he is the Dajjal. Those figures of the end of time will be knes tharough the insight and light of belief.

It is narrated in a Hadith about the Dajjal, who is one of the signs of the end of time: "His first day is like a year, his second day like a month, his third day like e woul, and his fourth day like other days. When he appears

the world will hear. He will travel the world in forty days." {[*]: Muslim, Firay'>(10; Abû Dâ'ûd, Malâhim, 14; Tirmidhî, Fitan, 59; Ibn Mâja, Fitan, 33; Musnad, iv, 181.} Some unfair people have said about this narration that it is impossible, Gfrom tbid, and have gone as far as to deny it and to declare it null. Whereas, And the knowledge of it is with God, the truth of it must be this:

It indicates the appearance of a person from the north who will come to lead a great currents "runng forth from the godless ideas of naturalism, in the north, where the world of unbelief is at its densest, and who will be atheist. There is an instance of wisdom in this, for in the latitudes close to the Nopleasule the whole year is one day and one night; there are six months of night and six months of day. "One day of the Dajjal is a year" alludes to his appearance close to thoseng bacudes. What is meant from "His second day is a month" is that passing in this direction from the north, it sometimes happens that for a month in the summer the sun does not set. This suggests that the Dajjal will emerge in thgion ah and invade southwards towards the civilized world. By attributing the day to the Dajjal, it points to this. He comes further in this direction, and the sun does not set for a week, and so it continues until there are three hours between itsn lighg and setting. I was in such a place while being held in Russia as a prisoner-of-war. Near to us was a place where the sun did not set for a week. They used to go there to watch it. As for the part, "When the Dslowlyappears, all the world will hear of it," the telegraph and radio have solved it. As for his travelling the world in forty days, this has been solved by the railway and aeroplane, his mounts. and ts who formerly considered these two statements to be impossible, now see them as commonplace!

Since in another treatise I have written in some detail about Gog and Magog and the Barrie the jch are among the signs of the end of the world, I refer readers to those and here only say this: there are narrations stating that the tribes known as the Manchurians and Mongols, who threw human society into [alwaand were the cause of the building of the Great Wall of China, will again overturn human civilization close to Doomsday with an idea like anarchy.

Some atheists say: "Where are the tribes that perform these extraordinary acts and that s too,erform them?"

~The Answer:>A calamity like locusts appears in one season in enormous numbers, then on the change of the seasons, those numerous tribes which disrupt the country consign their reality to a few limited individuals. Then, w The ve time comes, at the divine command, great numbers appear from

those limited individuals and embark on the same corruption. As though the reality of their national idhe lif is fined down, but not destroyed, and when the time arrives, it reemerges. In just the same way, those same tribes which overturned the world at one time will when the time comes again overturn human civilization withrs wite permission. But what impels them will be in a different form. None knows the Unseen save God.

NINTH PRINCIPLE: The results of some of the questions of belief look to this restricted, narrow world, while others look to the wme whef the hereafter, which is broad and absolute. In order to have the appropriate effect of either encouraging or restraining, some Hadiths about the merits and rewards of actions areQuite eloquent style and some unthinking people have supposed them to be exaggerated. However, since they are all pure truth and reality, they contain no exaggeration or overstatement.

For instance,eraldsHadith has worried the heads of the unfair more than any. Its meaning is: "If the world had the value of a fly's wing for Almighty God, the unbelievers would not hav71:16)so much as a mouthful of water from it." {[*]: See, Tirmidhî, Zuhd, 13; al-Hâkim, al-Mustadrak, iv, 306; Abû Na'îm al-Isfahânî, Hilyat al-Awliyâ', iii, 253.} The truth of it is this: the phrase "for Almigoth thd">refers to the eternal realm. Yes, since a light as small as a fly's wing from the eternal realm is everlasting, it is greater than a temporary light that fills the face of the earth. It is not to say that the huge world is d thanto a fly's wing, but that everyone's private world which is situated within their short lives, is not equal to even a tiny amount - a fly's wing - of a biterlasting divine effulgence and bounty from the eternal realm.

Furthermore, the world has two faces, indeed, three faces. One is the mirror to Almighty God's namnd a dother looks to the hereafter and is its arable field, and the third looks to transience and non-existence. This latter is the world of the people of misguidance whisaid: not in accordance with the things that please God that we know. That is to say, the Hadith infers that the world of those who worship the worlssary ch is opposed to the hereafter and is the source of all wrongs and the spring of calamities, is not worth a single everlasting particle that will be given to the believers in the hereafter, licatie vast world which is the mirror to the most beautiful names, consists of missives of the Eternally Besought One, and is the tillage of the hereafter. Thus, how can the unfair atheists' understanding be compared wites the most true and serious truth? What has the exaggerated and overstated meaning they fancy to do with this?

And, for example, the unfair atheists have also supposed narratands, 366

about the rewards for actions and merits of some of the Qur'an's suras to be exaggeration and even impossible overstatement. For instance, there are narrations that state:t-eter al-Fatiha is equal in merit to the Qur'an;" {[*]: Bukhârî, Tafsîr Sûra 1:1; Fadâ'il al-Qur'ân, 9; Tirmidhî, Thawâb al-Qur'ân, 1.} "Sura al-Ikhlas equals a FTH PAof the Qur'an," "Sura al-Zilzal, a quarter," "Sura al-Kafirun, a quarter," "Sura Ya. Sin., ten times the Qur'an." Unjust, unthinking people have said this is impossible because Sura Ya. Sin. and the other meritorious suras are partP) hade Qur'an, which makes the narrations meaningless.

~The Answer:>The truth is this: for each of the All-Wise Qur'an's letters is a merit. Each is a good deed. Out of it wer grace the merits of those letters sprout and yield sometimes ten, sometimes seventy, and sometimes seven hundred, merits, like the letters of Ayat al-Kursi.>Sometimes they yield one thousand five hundred, liruits letters of Sura al-Ikhlas, and sometimes ten thousand, like verses recited on the Night of Acquittal and those that coincide with other acceptable times. And sometimes they yield thirty thousand, like verses recited on the Night ich haer, which are like poppy seeds in their multiplicity. This is understood from the verse indicating that that night was "better than a thousand nights">(97:3): a single letter on that night yields thirty thousand merits.lanati with its multiplication of merits the All-Wise Qur'an is surely incomparable, comparisons cannot be made with it. Nevertheless, parallels may be drawn between its essen of Glerits and some suras. For example, let us suppose there is a field planted with maize, one thousand plants of it. If some seeds produce seven shoots and f the mch shoot a hundred grains appear, then a single seed becomes the equivalent of two thirds of the whole field. Or, if one seed produces ten shoots, and each yield name hundred grains, then a single seed is the equivalent of twice the original field. You can make further analogies in the same way.

Now, let uworks ine the All-Wise Qur'an to be a luminous, sacred, heavenly field. Each of its letters together with its original merit is like a seed. Their shoots will not be taken into consideration. They may be compared with the suras and vers namesut which are narrations concerning their merits, like Ya. Sin., Ikhlas, Fatiha, Kafirun, Zilzal. For example, the Qur'an has three hundred thousand six hundred and twenty letters, and Sura al-Ikhlang is ther with Bismillah,>sixty-nine. Three times sixty-nine is two hundred and seven letters, so the merits of each letter of Sura al-Ikhlas number nearly one thousand fn

#492ndred. Thus, if Sura Ya. Sin.'s letters are reckoned and compared with all the letters of the All-Wise Qur'an, and then multiplied ten times, it producities following result: each letter of

Sura Ya Sin has close on five hundred merits. That is, good deeds to that number may be reckoned. And so, if you apply and athers to this, you will understand what a subtle, fine, true, and unexaggerated truth it is.

TENTH PRINCIPLE: Like with most of the other sorts of d, andres, there are among humankind certain individuals who are extraordinary by virtue of their acts and deeds. If they have advanced in good deeds, the satan been the cause of pride of humankind. Otherwise, they have been the cause of humanity's shame. Also, they are hidden. It is as though each becomes a collective identity, an imaginary goal. Other individuals try to for ate them, and it is possible. This means that since they are absolute and indefinite, it is possible for such perfect, extraordinary persons to be present everywhere. Iniffered to this indefiniteness, according to logic, their universality may be posited in the form of a possible proposition. That is, it is possible for all acts to produce the following resuthe atr example, "Whoever performs two rak'ats>of prayers at such and such a time has performed the equivalent of the Hajj." {[*]: See, Tabarânî, al-Mu'jam al-Kabîr, vii, 740; Musnad a the faws, iii, 116, 117.} It is thus the truth that at certain times two rak'ats>of prayers may be the equivalent of the Hajj. Due to its universality, this meannext yy apply to all prayers of two rak'ats.>This means that what narrations of this sort refer to is not in fact continuous and universal; this is disallowed because there are conditions of acceptance. It is either temporary and absolute The pssible and universal. That is to say, the universality in this sort of Hadith is in regard to possibility. For example, "Backbiting is like murder." This means, there is a sort oftitioniting that is more harmful than deadly poison, like a killer. And for example, "A good word is a deed so good it is like freeing a slave." {[*]: See, al-Munzarî, al-Targhîb wa'l-Tarhîb, iii, 421; Kanz al-'Ummâl, vi, 422.} Her eyes order to encourage and motivate, it points out the possibility of the unspecific perfect individual being present everywhere in absolute form as though it is actually the case, thus arousing eagerness for good and disgust for ein wis Furthermore, the things of the eternal world cannot be measured with the scales of this world. The greatest thing here is not equal to the least thing there. The merits of actions look to that world; our worldly view is too narro and othem; we cannot fit them into our minds. For example, "Whoever reads this is given the reward of Moses and Aaron." That is to say:

All praise be to God, Sustainer of the heavens and Sustainer of the earth * Sustainer of all the worlds, Hisl shipe might in the heavens and the earth, and He is the Mighty, the Wise. * All praise be to

God, Sustainer of the heavens and Sustainer of the earths, * Sustainer of all the worlds, and His is the sublim Moreo the heavens and the earth, and He is the Mighty, the Wise. * And His is the dominion, Sustainer of the heavens, and He is the Mighty, the Wise.

What has most attracted the attention of the unfair ings ae unthinking is narrations like these. The reality of the matter is this:

With our narrow minds and short views in this world, we know how great we imagine the rewards of Moses and Aaron (Upon whom be peace) to be. The red and he Absolutely Compassionate One will give to one of His infinitely needy servants in the world of eternity and everlasting happiness in returnery va single invocation may be equal to the reward of those two, but equal to the rewards as we conceive of them and surmise them to be.

For example, there is a primitive, uncouth man who has never seen theeen itand does not know the majesty of his rule. He imagines a village headman, and with his limited ideas thinks of the king as a more exalted version of him. Long ago with u signi, there was a simple-minded tribe who used to say: "Our chief knows what the sultan does as he cooks his bulgur soup on his stove in a saucepan." That is to say, they imis swa the sultan in such a narrow situation and so common a form that he cooked his own wheat soup; they supposed him to have the grandness of a captain. Now, if someone were to say to a member of the triin spof you do this job for me today, I'll give you as much grandeur as you think the sultan has; that is, a rank as high as a captain." To say that is right, because with his limiteays th, the tribesman can only conceive of the grandeur of kingship as the grandness of a captain.

Thus, with our worldly views and narrow minds, we cannot envisage thWho wi rewards which look to the hereafter, even as much as that primitive man. We cannot reckon the true rewards of Moses and Aaron (Upon whom be ppower which are unknown to us. For according to the rule of similes and comparisons, the unknown is compared to the known. So the true reward, which we do not know, for an invocation of one of God's besupposg servants is compared with the rewards that we do know and may surmise.

Moreover, the surface of the sea and the heart of a droplet are equal when it comes to holding a total reflg, All of the sun. The difference is only in quality. The reward reflected in the mirrors of the ocean-like spirits of Moses and Aaron (Upon whom be peace) is exactly the same in nature as the reward that a believi a sinvant, who is like a droplet, receives from a Qur'anic verse. They are the same in nature and quantity, while their quality is dependent on capacity.

#36one malso, it sometimes happens that a single word, a single glorification, opens a treasury of happiness that does not open with sixty years of striving. That is to say, it sometimes happens his pr single verse may be as beneficial as the Qur'an.

Also, the divine effulgence which God's Noble Messenger (UWBP), who manifested the greatest name, received from a single versruth ( have been as much as all the effulgence one of the other prophets ever received. And it would not be contrary to the truth to say that a be contr who through the legacy of prophethood manifests the shadow of the greatest name, receives, in accordance with his own capacity and in regard to quantity, a reward as great as a prophet's effulge of trurthermore, reward and merit are from the World of Light, and one world from that world may be contained in a speck. Just as the heavens and all its stars may appear in a tiny fragment of glass, so reward and merit as luminous as the heavens re on contained in an invocation or verse which acquires transparency through a pure intention.

~Conclusion:>O unfair, unthinking, self-centred,nd bealing man whose belief is weak and philosophy, strong! Consider these ten principles, then don't make a narration you thought was contrary to the trugh sud opposed to reality the pretext for objecting to Hadiths, thus casting aspersions on the Noble Messenger's (UWBP) sinlessness! Firstly, these ten principles and what they entail will make you give up your denial. They say: "If there is answer:l fault, it is ours," it may not be ascribed to the Hadiths. They say too: "If the fault is not real, it springs from your misunderstanding." In short; if anyone undertakes to deny and reject them, he has first to deny perceten principles and show them to be false. Now, if you are fair, having studied these principles with due attention, do not attempt to deny a Hadith your reason considers to be cont Thus,o the truth! Say: "There is either an explanation, or an interpretation, or an exegesis of this," and do not criticize it!

ELEVENTH PRINCIPLE: Just as the Qur'an has obscure verses which are in need of interpretation or else rear theabsolute submission, Hadiths also contain difficulties like the obscurities of the Qur'an. They are sometimes in need of extremely careful expounding and interpretation. The above examples may be sufficient for you.

Yes, someone who is awin theterprets the dream of someone else who is sleeping, and sometimes someone who is sleeping hears the words spoken by others nearby him ere, se awake, but he gives them some meaning and interprets them in a way that applies to his own world of sleep. O man stupified by the sleep of heedlessness and philosophy! Do not

deny in your dream what the Being saw who manifested the meanmind, , "His eye never wavered nor did it swerve">(53:17), and "My eye sleeps, but my heart sleeps not," {[*]: Bukhârî, Tahajjud, 16; Tarâwîh, 1; Manâqib, 24; Tirmidhî, Adab, 86; Musnad, i, 274.} and who was truly awake and aware; interpof the. Yes, if a mosquito bites someone who is asleep, the person sometimes dreams that he has received terrible wounds in war and this has a reality in sleep. If he is questioned, he says: "Truly I have been wounded. Guns and rifltherine fired at me." Those sitting by him laugh at his anguish in sleep. Thus, the sleep-stained view of heedlessness and philosophical thougties, tainly cannot be the criterion for the truths of prophethood.

TWELFTH PRINCIPLE: Since prophethood, the affirmation of divine unity, and belief all look to unity, the hereafter, and the Godhead, they see truth and reality accordand li While philosophers and scientists look to multiplicity, causes, and nature, and see in accordance with them. Their points of view are extremely distant from one another. t someeatest aim of the people of philosophy is so small and insignificant as to be imperceptible among the aims of the scholars of religion and theology.

It is because of this that scientists hav purponced greatly in detailed explanation of the nature of beings and their minutest states, but they are so far behind the exalted divine sciences and sciences concerned with the hereafter, which are true wisd in td knowledge, that they are more backward than a simple believer. People who do not understand this mystery suppose the investigative scholars of Islam to be backwa, evenatively to the philosophers. But how can those whose minds see no further than their eyes and are submerged in multiplicity reach those who follow elevated sacred aims through the legacy of prophethood?

Furthermore, whgreateething is considered from two points of view, it shows two different truths, and both of them may be the truth. No certain fact of science can touch the sacred truths of the Qur'an. The short hand of science cannot reach up to its pure so the ty. We shall mention an example to illustrate this.

For example, if the globe of the earth is considered from the point of view of the people of science, its reality is this: as a middle-sized planet, it revolves around the sun amid counomparestars; it is a small creature in relation to the stars. But as is explained in the Fifteenth Word, if it is considered from the point of view of the people of the Qur'an, its reality is this: since man, the fruit of the world,pproprmost comprehensive, most wondrous, most impotent, most weak, and most subtle miracle of divine power, the

earth, his cradle and dwelling-place, is in regard to meaning and art, the universe's hearnd Worcentre; despite its smallness and lowliness in relation to the heavens, it is the display and exhibition of all the miracles of divine art; the place of reflection and point of focus of the manifestations of all the did theyames; the place of display and reflection of infinite dominical activity; the means and market of boundless divine creativity and especially the munificent creation of the numerous species of plants and small animals; and the pwhich n small measure of samples of the creatures of the broad worlds of the hereafter; it is a rapidly working loom weaving everlasting textiles; the swiftly changing place producing views for eternal panoramas;ussionhe narrow and temporary arable field and seedbed producing at speed the seeds for everlasting gardens.

It is because of this vastness of meaning and importance of art of the earth that the All-Wise Qur'an holds iwill bke a tiny fruit of the vast tree of the heavens - equal to all the heavens, like holding a tiny heart equivalent to a huge body. It plack! Whain one pan of a scales and places all the heavens in the other, and repeatedly says: "Lord and Sustainer of the heavens and the earth">(18:14, etc.). Compare other matters with this and understand that the soullese is a truths of philosophy cannot clash with the brilliant, living truths of the Qur'an. Since the points of view are different, they appear d futurntly.

FOURTH BRANCH

Are you not aware that before God prostrate themselves all that are in the heavens and all that are on earth - the sun, and the moon, and the stars, andrk theountains, and the trees, and the beasts, and a great number among mankind? But a great number are such as are fit for punishment; and swage a God shall disgrace, none can raise to honour; for, verily, God does what He wills.>(22:18)

We shall point out only a single jewel from the treasure of this extensive and sublime verse. It is as follows.

The All-W the br'an states clearly that everything from the heavens to the earth, from the stars to flies, from angels to fishes, and from planets to particles, prostrates, worshipsI say.ses and glorifies Almighty God. But their worship varies according to their capacities and the divine names that they manifest; it is all different. We shall explain one of the varieties of their worship with a comparison.

For exais no "And God's is the highest similitude">(16:60), when a mighty lord of all dominion builds a city or splendid palace, he employs four categories of workers.

The First Category are his slaves and bondsmen. This sort receive no

waof theremuneration, but for each item of work that they carry out at their lord's command, they experience a subtle pleasure and pleasant eagerness. Whatever they utter by way of praise and descriptlity i their lord increases their pleasure and eagerness. Knowing their connection with their holy lord to be a great honour, they content themselves with that. They find pleasure from looking to their work with nd theew of their lord, and for his sake and in his name. They are in no need of any wage, rank, or remuneration.

The Second Category are ordnd hasservants. They do not know why they are working or that they are being employed by the glorious lord. He causes them to work through his own ideas and knowledge and gives them an appropriately small wage. erses servants are unaware of the various, comprehensive aims and exalted matters that result from their work. Some of them even imagine that their work concerns themselves alone and has no aim besides their wage.

The Thif the egory: The lord of all dominion has some animals which he employs in various jobs in the construction of the city and palace. He only gives them fodder, but their working veil ks suitable for their abilities gives them pleasure. For if a potentiality or ability is realized in action and work, there is a breathing in and expansion and this res.

Tn pleasure. The pleasure to be had from all activity stems from this. The wage and remuneration of this sort of servant, then, is only fodder and that pleasure. They are content with that.

The Fourent, aegory are workers who know what they are doing, and why and for whom they are working, and why the other workers are working, and what the purpose of the lord of all dominion is and why he of Hising them to work. Workers of this category are therefore the bosses and supervisors of the other workers. They receive remuneration that is graded according to their rank and degreoriousIn exactly the same way, the Sustainer of All the Worlds, Who is the All-Glorious Lord of the heavens and the earth and the All-Beauteous Buty andof this world and the hereafter, employs both angels, and animals, and inanimate beings and plants, and human beings in the palace of this world, in this realm of causality. He employs them not out of need, fsts aw Creator of everything is He, but for certain instances of wisdom such as the functioning of His might, sublimity, and dominicality. He causes thanatioworship and has charged these four categories with their different duties of worship.

THE FIRST CATEGORY is the angels, who are represented in theimaginrison by the slaves. For the angels there is no striving and progress; they all have their fixed station and determined rank, and receive a particular pleasure from the work itself and an ema procl from their worship according

to their rank. That is to say, the reward of these servants is found within their duties. Just as man is nourished by air,good h, light, and food, and receives pleasure from them, so are the angels nourished by the varieties of remembrance, glorification, praise, worship, knowledge, and love of God, and they take pleasure in tphysicor, since they are created out of light, light is sufficient for their sustenance. Fragrant scents, even, which are close to light, are a sort of ner is ment for them which they enjoy. Indeed, good spirits take pleasure in sweet smells.

Furthermore, present in the tasks that the angels perform at the command of the One Whom they worship, in the wontelley accomplish for His sake, in the service they discharge in His name, in the supervision they execute through His favour, in the honour they gain threreas,heir connection with Him, in the immaculateness they attain through studying His dominion in both its outer face and its face which looks to Him, and in the ease they find through behities, the manifestations of His beauty and glory, is such sublime bliss that the human mind cannot comprehend it and one who is not an angel cannot perceive it.

One sort of thto havls are worshippers, and the worship of another sort is work. Of the angels of the earth, the sort that are workers have a kind of human occupati would one may say so, one type are like shepherds and another like farmers. That is to say, the face of the earth resembles a general farm and an appoinprogregel supervises all the species of animals within it at the command of the Glorious Creator, and with His permission, for His sake and through His power and strength. And for each species of animal there is a l to loangel who is is appointed to act as a special shepherd.

The face of the earth is also a place of cultivation; all the plants grow in it. There is an angel charged with supervising them in the name of God Almighty and throughof theower, and there are angels who are lesser than him and who worship and glorify God by supervising particular species. The Archangel Michael (Upon whom be peace),nce ofs one of the bearers of the throne of sustenance, is the most important overseer of these.

The angels who are in the position of shepherd and farmer do not bear any resemblance to human beings, for their supervision is purely for the sakfferenlmighty God, and in His name and through His power and command. Their supervision consists only in beholding the manifestations of dominicality in the species where they are employed; studying the d is pstations of power and mercy in it; making known to that species the divine commands by way of a sort of inspiration; and in some way ordering the voluntary actions of the species.

Their supervision of the plants in the field ose whoearth in particular consists in representing the plants' glorification in the angelic tongue; proclaiming

in the angelic tongue the saluip pars the plants offer to the All-Glorious Creator through their lives; and employing the faculties given to plants correctly and directing them towards certain aims and ordering them to some extent. These duties of ththat als are meritorious actions of a sort by reason of the angels' faculty of will. Indeed, they are a kind of worship and adoration. But the angels have no real power of disposal, for on everything is a stamp peculiar to the Creator of all things in thther being's hand can interfere in creation. That is to say, this sort of work of the angels forms their worship. It is not a custom like with human beings.

THE SECOND CATEGORY rk in kers in this palace of the universe are animals. Since animals also have an appetitive soul and faculty of will, their work is not pure thinr the sake of God; to some extent, they take a share for their souls. Therefore, since the Glorious and Munificent Lord of All Dominion is all-generous, He bestows a wage on them during their work so that their souls receive a share. For examhip. Whe All-Wise Creator employs the famous nightingale, {(*): Since the nightingale speaks poetically, our discussion also becomes poetic for a bit. But it is note in pnary, it is the truth.} renowned for his love of the rose, for five aims.

~First Aim:>It is the official employed to proclaim in the name of the an Come,pecies the intense relationship that exists between them and the plant species.

~Second Aim:>It is a dominical orator from among the animals, who are "Surauests of the All-Merciful One needy for sustenance, and is employed to acclaim the gifts sent by the All-Generous Provider and to announce their joy.

~Third Aim:>It is to announce to everyone the welcand spfered to plants, which are sent for the assistance of its fellow animals.

~Fourth Aim:>It is to announce over the blessed heads of the plants and to their beautiful, the intense need of theo storl species for them, which reaches the degree of love and passion.

~Fifth Aim:>It is to present with acute yearning at the court of mene art the All-Glorious, Beauteous, Munificent Lord of All Dominion a truly graceful glorification inspired by the delicate face of the rose.

There are further meanilion mmilar to these five aims and they are the purpose of the deeds the nightingale performs for the sake of Truth (All glory be unto Him and may He be exalted). The nightingale speaks t will own tongue, but we understand these meanings from his plaintive words. If

he himself does not altogether know the meaning of his own song like the angels do, it does not impair our understandingerses saying, "One who listens understands better than the one who speaks" is well-known. Also, the nightingale's not knowing these aims in detail untlesot mean that they do not exist. At least he informs you of them like a clock informs you of the time. What difference does it make if he is not aware of them? It does not prevent you from knowing.

However, the nightingale's small waace, athe delight he experiences from gazing on the smiling, beautiful roses, and the pleasure he receives from conversing with them and pouring out his woes. That is to say, his sorrowful song is not a ce wordnt arising from animal grief, it is thanks in return for the Most Merciful's gifts. Compare the bee, the spider, the ant, creeping insects, the male animals that are the means of reproductieral ld the nightingales of all small creatures, with the nightingale: the deeds of all of them have numerous aims. For them, too, a particular pleasure, like a lmighthas been included in their duties. By virtue of that pleasure, they serve the important aims contained in dominical art. Just as an ordinary seaman acts as helmsman on an imperiath the and receives a small wage, so do the animals employed in duties of glorification each receive a small wage.

~An Addendum to the Discussion on the Nightingale:>However, do not suppose this proclaiming angle pelding and these songs of glorification are peculiar to the nightingale. In most species there is a class similar to the nightingale that consists of a fine individual or individuals which represent the species'oth plt feelings with the finest glorification and finest poetry. The nightingales of flies and insects, in particular, are both numerous and various. Through their humming poetry they make all animals with ears, from the leds of to the smallest, hear their glorifications and give them pleasure.

Some of them are nocturnal. These poetry-declaiming friends of all small animals are their sweet-voiced orators wry notl beings are plunged into the silence and tranquillity of the night. Each is the centre of a circle of silent recollection, an assembly in solitude, to woems, ll the others listen, and, in a fashion, recollect and extol the All-Glorious Creator in their own hearts.

Another sort are diurnal. By day, in spring and summer, they proclaim the mercy of thngue o Merciful and Compassionate to all animate beings from the pulpits of the trees with their ringing voices, subtle songs, and poetic glorifications. It is as if, like the leader of a gathering for the recitation of God's names induces t smoottasy of those participating, all the creatures listening start to praise the All-Glorious Creator each in its own special tongue and with a particular chant.

That is to say, every sort of being, even the stars, have a chief reciter

tionedght-scattering nightingale. But the most excellent, the most noble, the most luminous, the most dazzling, the greatest and the most honourable nightingale, whose voice was the most ringing, whose attributes the most brilliant, whose remightyon the most complete, whose thanks the most universal, whose essence was the most perfect, and whose form was the most beautiful, who brought aoken t beings of the heavens and the earth in the garden of the universe to ecstasy and rapture through his subtle poetry, his sweet song, his exalted glorification, was the glor awaitightingale of humankind, the nightingale of the Qur'an: Muhammad the Arabian, Upon whom and upon whose Family and those who resemble himke thee best of blessings and peace.

~To Conclude:>The animals, who serve in the palace of the universe, conform with complete obedience to the creational commands and display perfectly in the name of Almighour ha the aims included in their natures. The glorification and worship they perform by carrying out the duties related to their lives in this wonderful fashion through the powerch werd Almighty, are gifts and salutations which they present to the court of the All-Glorious Creator, the Bestower of Life.

THE THIRD CATEGORY OF WORKERS are plants and sands ate creatures. They have no faculty of will and therefore receive no wage. Their work is purely for the sake of God, and in His name, on His account, and through His will, power and strength. However, it may berd Catived from their growth and development that they receive a sort of pleasure from their duties of pollination and producing seeds and fruits. But they experience no pain at all. Due to their will, animals expeing of pain as well as pleasure. Since will has no place in the work of plants and inanimate beings, their work is more perfect than that of animals, who hin anill. Among those who possess will, the work of creatures like the bee which are enlightened by Revelation and inspiration is more perfect than the work of those animals which rely on their facu have will.

All the species of plants in the field of the face of the earth pray and ask of the All-Wise Creator through their tongues of disposition and potentiality: "O our Sustainer! Give us strength so that by raising the flag of our specieshich aery part of the earth, we may proclaim the splendour of Your dominicality; and grant us prosperity so that we may worship You in every corner of the mosque of the earth; and bestow on d to d power to spread and travel in order to exhibit through our particular tongue the embroideries of Your most beautiful names and Your wonderful, antique arts."

The All-Wise Creator answers their silent prayer and bestows on the seeds ofgh, thpecies tiny wings made of hair: they fly away spreading everywhere.

They cause the divine names to be read in the name of their species. (Like the seeds of most thorned plants and some yellow flowers.) He gives to some species beautifuust, rh that is either necessary or pleasant for human beings; He causes man to serve them and plant them everywhere. To some He gives, covering a hard and indigestible bone, flesh that animals eat so that tey prosperse the seeds over a wide area. On some He bestows small claws that grip onto everything that touches them; moving on to other places, they raise the flag of the species and exhiband re antique art of the All-Glorious Maker. And to some species, like to the bitter melon, He gives the force of a buckshot rifle so that, when the IRD PRs ripe, the small melons which are its fruits, fall and fire out their seeds like shot to a distance of several metres, and sow them. They work so that numerous tongues will glorify the All-Glorious Creator ather tite His beautiful names. You may think of other examples in the same way.

The All-Wise Creator, Who is All-Powerful and All-Knowing, has created everything beautifully and with perfect ord discu has fitted them out beautifully, turned their faces towards beautiful aims, employed them in beautiful duties, caused them to utter beautiful glorifications and to worship beautifully. O man! If indeethem oare a human being, do not confuse nature, chance, futility, and misguidance with these beautiful matters. Do not make them ugly. Do not act in an ugly fashion. Do not be ugly!

THE FOURTH CATEGORY are human beings. Human beings, who The drvants of a sort in the palace of the universe, resemble both angels and animals. They resemble angels in universality of worship, extensiveness of supervision, comprehensiveness of knowledge, and in being hou com of divine dominicality. However, man is more comprehensive in his worship, but since he has an appetitive soul that is disposed towards evil, contrary to the angels, he is subject to nal hass and decline, and this is of great importance. Also, since in his work man seeks pleasure for his soul and a share for himself, he resembles an animal. Since this is so, he be saves two wages: the first is insignificant, animal, and immediate; the second, angelic, universal, and postponed.

Now, man's duty and his wages, and his progress and decline, have beenmes lossed in part in all thirty-three of the Words, and have been explained in greater detail in the Eleventh and Twenty-Third Words in particular. We shall therefore cut short the discher ne here and close the door. And beseeching the Most Merciful to open to us the gates of His mercy and grace us with the ability to completeHis meWord, and seeking forgiveness for our faults and errors, we conclude it here.

FIFTH BRANCH

The Fifth Branch has five fruits.

FIRST FRUIT

O peoplef-worshipping soul! O my world-worshipping friend! Love is the cause of the universe's existence and what binds it, and it is both the light of the universe and its life. Man is the most comprehensive fruit of the universe, hence a love thaO soul conquer the universe has been included in his heart, the seed of that fruit. Thus, only a being that possesses infinite perfection may be worthy of such an infinite love.

O soul and O friend! Two faculties, through which only ty experience fear and love, have been included in human nature. This love and fear are bound to be turned towards either creatures or Creator. However, fear of creatures is a grievns andfliction, while love for them is a calamitous tribulation. For you fear people who will neither pity you nor accept your pleas for mercy. So fear is a grievous calamit with for love, the one you love will either not recognize you or will depart without bidding you farewell. Like your youth and property. Or else he will despind inc because of your love. Have you not noticed that in ninety-nine out of a hundred cases of metaphorical love, the lover complains about the beloved. For to love a of dolize worldly beloveds with the inner heart, which is the mirror of the Eternally Besought One, oppresses the beloved and he finds it disagreeable and rejects it. For human nature rejects and ca treesay things that are contrary to it and unworthy of it. (Physical loves are outside our discussion.)

That is to say, the things you love either will notes, ifnize you, or they will scorn you, or they will not accompany you. They will part from you in spite of you. Since this is so, direct your fear and love to the One through Whom your fear will become pleasurable abasement, and your love, shadowlsustenppiness. Yes, to fear the Glorious Creator means finding a way to His compassionate mercy, and taking refuge in it. Fear is a whip; it drives you into the embrace of His mercy. It is well-known that a mple trgently scares her infant, for example, and draws it to her breast. The fear is most pleasurable for the child, because it drives him to her abic a embrace. Whereas the tenderness of all mothers is but a flash of divine mercy. That means there is a supreme pleasure in fear of God. If there is such pleasure in men if God, it is clear what infinite pleasure there is to be found in love of God. Moreover, one who fears God is saved from the calamitous and distressing fear of other beings. . It ibecause it is for God's sake, the love he has for creatures is not tinged with sorrow and separation.

Indeed, man loves firstly himself, then his relations, t in ths nation, then living creatures, then the universe, and the world. He is connected

with all these spheres. He may receive pleasure at their pleasure and pain at their pain. Howevd, thence nothing is stable in this world of upheavals and revolutions swift as the wind, man's wretched heart is constantly wounded. The things his hands cling onto tear at them as they depart, even severing them. He remains in perpetual distreight a else plunges into heedless drunkenness. Since it is thus, my soul, if you have sense, gather together all those loves and give them to their true owner; beeds of from those calamities. These infinite loves are particular to the One Who possesses infinite perfection and beauty. When you give it to its true owner, you will be able to love everything without distress in His name and as His mirrors.wildermeans this love should not be spent directly on the universe. Otherwise, while being a delicious bounty, it becomes a grievous affliction.

There is another aspect besides this, O soul! and it is the most impo mercy You spend all your love on yourself. You make your own soul your object of worship and beloved. You sacrifice everything for your soul. Simply, you ascribe to it a sort of dominicality. Whereas the cause of love in, theer perfection, because perfection is loved for itself, or it is benefit, or it is pleasure, or it is goodness, or causes like these. Now, O soul! In s stirr of the Words we have proved decisively that your essential nature is kneaded out of fault, deficiency, poverty, and impotence, and liketh Catelative degree of darkness and obscurity shows the brightness of light, with regard to opposites, you act as a mirror through them to the perfasis a, beauty, power, and mercy of the Beauteous Creator. That means O soul, that it is not love you should have for your soul, but enmity, or you should pity it, or after it is at peace, have compassion on it. If you love your soul becearingt is the source of pleasure and benefit and you are captivated by their delights, do not prefer the pleasure and benefit of the soul, which is a mere jot, to infinite pleasure ader's efits. Do not resemble a firefly. For it drowns all its friends and the things it loves in the darkness of desolation and suffices with a tiny glimmer in itself. You shoulds and a Pre-Eternal Beloved on Whose gracious favours are dependent all the pleasures and benefits of your soul together with all the benefits and bounties and creatures of the universe with which you are connected and from which you profit and throtravelose happiness you are happy, so then you may take pleasure at both your own and their happiness, and receive an infinite pleasure from the love of the Absolutely Perfect One.

A is pa your intense love for yourself and your soul is love for the divine essence which you misuse and spend on your own self. In which case, rend the egotism in your soul and show Him. All your loves dispersed through the universe are l and iven to you to spend on His names and attributes. You have misused it and you are suffering the

penalty. For the penalty for an illicit, mis-spent love is merciless torment. For sure, one particle ofnds evove of a Pre-Eternal Beloved Who, through the names of Most Merciful and Compassionate, has prepared for you a dwelling like Paradise adorned with houri's deahich all your bodily desires will be gratified, and through others of His names has readied for you in that Paradise everlasting favours that will satisfy all the longings of your spirit, heart, inner heart, mind, and other subtle inner nclinaies, and in all of whose names are contained many treasuries of grace and munificence - one particle of His love may take the place of the whole universe. But the unilve ticannot take the place of even a particular manifestation of His love. In which case, heed this Pre-Eternal Decree which that Pre-Eternal Beloved caused His own Beloved to announce, and gness, it:

If you love God, follow me, and God will love you.>(3:31)

SECOND FRUIT

O soul! Worship is not the introduction to additional rewards, but the result of previous bounties. Yes, we have received our of thnd are accordingly charged with the duties of service and worship. For since the All-Glorious Creator, Who clothed you in existence, O soul!, which is pure good, has rpret you a stomach and appetite, through His name of Provider He has placed before you all foods on a table of bounties. Then, since He has given you a can weecked out with senses, life too requires sustenance like a stomach; all your senses like eyes and ears are like hands before which He has placed a table of bounties as broad as the earth. Then, because He has g say: ou humanity, which requires many immaterial foods and bounties,دۆژ has laid out before that stomach of humanity, in so far as the hand of the mind can reach, an exteturnedtable of bounties as broad as the worlds of both the inner and outer dimensions of things. Then, since He has given you Islam and belief, which require infinite bounties and are nourished through countless fruid is tmercy and are supreme humanity, He has opened up before you a table of bounties, pleasure, and happiness which includes the sphere of contingency together with the sphere of His sacate bemes and attributes. Then, by giving you love, which is a light of belief, He has bestowed on you an endless table of bounties, happiness, and pleasure. That is to say, with regard to All-Wcorporeality you are an insignificant, weak, helpless, lowly, restricted, limited particular, but through His favour you have as though risen from being an insignificant particular to this a universal, luminous whole. For by giving you life, He has raised you from particularity to a sort of universality; and by giving you humanity, to true universality; and by bestowing truthon you, to an exalted, luminous universality; and by giving you knowledge and

love of Him, He has elevated you to an all-encompassing light.

O soul! You have received this wage and you are chartack hth the pleasurable, bountiful, easy, and light duty of worship. But you are lazy in this too. If you perform it half-heartedly, it is as though the former wages followsufficient for you and you are overbearingly wanting greater things. Also, you are complaining: "Why was my prayer not accepted?" But your right is not complaint sea bs supplication. Out of His pure grace and munificence, Almighty God bestows Paradise and eternal happiness. So constantly seek refuge in His mercy and munificence. Trust in Him and heed this decree:

Say: "nd obs bounty of God, and His mercy - in that let them rejoice;" that is better than the [wealth] they hoard.>(10:58)

~If you say:>"How can I respond to these coely. Ys, universal bounties with my limited and partial thanks?"

~The Answer:>With a universal intention and boundless belief. For example, a man enters a king's presence with a gift worth fiveny reah,>and he sees that other gifts worth millions have arrived from acceptable people and have been lined up there. It occurs to him: "My present is nothing to th shall I do?" Then he says suddenly: "My Lord! I offer you all these valuable gifts in my name. For you are worthy of them. If I had the power, I would have given you gifts equal to them." Thd on te king, who has need of nothing and accepts his subjects' gifts as a sign of their loyalty and respect, accepts the wretched man's universal intention and wish and the worthiness of his elevated belief as though ey have the greatest gift.

In exactly the same way, while performing the five daily prayers a powerless servant of Almighty God declares: "Salutations be to God!" That ih thisoffer You on my own account all the gifts of worship all creatures offer you through their lives. If I had been able, I would have offered Yous sworny salutations as them, for You are worthy of them and of more besides." Such an intention and belief comprise extensive, universal thanks. The seeds and grains of plants are their intentions.

And for example, the melon utters a thousay of tentions in its heart in the form of the nuclei of its seeds: "O my Creator! I want to proclaim the embroideries of Your most beautiful names in many places on the earth." Since Almighty God knows how future things wisoldiee about, He accepts their intention as actual worship. The rule, "A believer's intention is better than his actions" {[*]: al-Munâwî, al-Fayd al-Qadîr, vi, 291.} alludes to this mystery. The wone woin offering glorifications in infinite numbers is understood from this mystery. For instance:

Glory and praise be unto You to the number of Your creatures, that may be as pleasing to You as the extent of Your Throne and the iey eveYour words, and we glorify You with all the glorifications of Your prophets and saints and angels.>{[*]: Muslim, Dhikr, 79; Tirmidhî, Da'wât, 103; Nasâ'î, Sahw, 94; Musnad, i, 258, 353.}

Just as an officer presents all thhe illes of his soldiers to the king in his own name, so man, who acts as officer to other creatures and commands the animals and plants, has the capacity to be vicegerrienceer the beings of the earth, and in his own world considers himself to represent everyone, declares:

You alone do we worship, and from You alone butablseek help;>(1:4)

He offers the worship and seeking of help of all creation to the All-Glorious True Object of Worship in his own name. He also exclaims:

Glory bworthy You with all the glorifications of all Your creatures and with the tongues of all Your artefacts,

and makes all beings speak on his own account. He also declares:

O Ghe uniant blessings to Muhammad to the number of the particles in existence and all their compounds!

He offers benedictions for the Prophet (UWBP) in the name of everything. For everythior eveconnected with the Muhammadan Light. Thus, you may understand the wisdom in the countless numbers mentioned in the glorifications and benedictions . Simie Prophet (UWBP).

THIRD FRUIT

O soul! If, in a brief life, you want to do something that will profit you infinitely in the hereafter, and you want every moment of your life to be as beneficial as a lifetime, and if you want to transfoh, it r habitual actions into worship and your heedlessness into awareness of the divine presence, follow the illustrious practices of the Prophet (UWBP). For when you apply your actions to the rulings of the Shari'a, it affords a sort of t greaess of God's presence; it becomes worship of a sort and yields many fruits for the hereafter. For example, you bought something. The moment you applied what is acceptable and required by the Sl from, that ordinary act of shopping acquired the value of worship. Recalling the injunctions of the Shari'a calls to mind Revelation. And by thinking of thith thiver, you are turned towards God. And that makes you aware of His presence. That means, in applying the illustrious Sunna to your actions, are such advantages as making this fleeting life the means of gaining an everlasting litest nch produces eternal fruits. Heed the decree:

So believe in God and His Messenger, the unlettered Prophet, who believes in God and His Word: follow him that you may be guided.>(7:158)gh many to reflect comprehensively the effulgence and manifestation of all of the most beautiful names, whose manifestations are diffused within the ordinances of the Shari'a and Illustrious Sunna.

FOURTH FRUItence,O soul! Do not look at the worldly, and especially the dissipated and the unbelievers, and be deceived by their superficial glitter animal scit pleasures; do not imitate them. For even if you do imitate them, you will not be like them; you will decline immeasurably. You cannot be an animal even. For the i then ct in your head becomes an inauspicious tool which constantly beats you over the head. For example, there is a palace and in one of its large apartments is a powerful electric lamp. Small electric lights which br urge ut from it and are attached to it have been divided among its small apartments. Now, someone touches the switch of the big light and turns it off; all the apartments are plunged into deep darknessbe peaesolation. Another palace has small electric lights in all its apartments which are not connected to the large light. If the owner of the latter palace presses the switch of the large electric light alous Ens it off, there may still be lights on in the other apartments by which he can carry out his work and which will not allow thieves to profit from the darkness.

f LÂ>i! The first palace is a Muslim and the Prophet Muhammad (Upon whom be blessings and peace) is the large electric light in his heart. If he forgets himhe earI seek refuge with God from Satan the Accursed) he expels him from his heart, he will accept none of the other prophets, indeed, no place will ree truen his spirit for any perfection. He will not even recognize His Lord and Sustainer. All the apartments and subtle faculties in his nature will be plunged into darkness, came aere will be a terrible destruction and desolation in his heart. How will he profit in the face of this destruction and desolation, where will he find famili them What benefit will he secure which will repair the damage? However, Europeans resemble the second palace; even if they cast out from their hearts the light of the Prophet Muhamve seepon whom be blessings and peace), lights of a sort may remain, or they suppose they remain. They may continue to have a sort of belief in their Creator and in Moses and Jesus (Upon whomths anace), which will allow them to attain good morals and character.

O my evil-commanding soul! If you say: "I am not a European and I want to be an animal," how many times have I told you: "You cannot be are se4

animal. For there is intelligence in your head, and it strikes your face, eyes, and head with the pains of the past and fears of the future, and beats you. nd a ps a thousand pains to one pleasure. Whereas animals receive pleasure without pain. So first pluck out your intelligence and throw it away, then be an animal! You will also receive the chastening slap of ' Like cattle, nay, they are further astry the7:179)."

FIFTH FRUIT

O my soul! As we have stated repeatedly, since man is the fruit of the tree of creation, he is a creature which, like a fruit, is the furthest and mond regprehensive and looks to everything, and bears the seed of a heart which holds within it the aspects of unity of everything, and whose face looks to multiplicity, transience, and the world. As for worship, it is a line adise,on which turns his face from transience to permanence, from creation to Creator, from multiplicity to unity, and from the extremity to the source, or it is a point of union between the source al prai extremity. If a valuable, conscious fruit that will form a seed looks to the living creatures beneath the tree, and relying on its beauty throws itself into their hands; if being heedless, it falls;aw thall fall to their hands and be smashed, and will go for nothing like a common fruit. But if the fruit finds its point of support, and it is able to think that by the seed within it holding the aspects of unity of the wholt eart, it will be the means of tree's continuance and the continued existence of the tree's reality, then a single seed within that single fruit will manifest a perpetual universal truth witirteen everlasting life.

In the same way, if man plunges into multiplicity, is drowned in the universe and intoxicated by love of the world, is deceived by the smiles of ephemeral being

FIcasts himself into their arms, he certainly falls into infinite loss. He falls into both transitoriness, and ephemerality, and non-existence. In effect he sentences himls, who death. But if he listens with the ear of his heart to the lessons in belief from the tongue of the Qur'an and raises his head and turns towards unitful famay rise through the ascension of worship to the throne of attainments and perfections. He may become an eternal man.

O my soul! Since the rea sinces thus, and since you are a member of the nation of Abraham (Upon whom be peace), like Abraham, say: "I love not those that set">(6:76)'s wis your face to the Eternal Beloved and weep the following lines like me. The Persian verses to be included here have been included in the Second Station of the Seventeenth Word, and have no thing repeated here.

The Twenty-Fifth Word

While there is a perpetual miracle like the Qur'an, searching for fuun andproof appears to my mind as superfluous;

While there is a proof of reality like the Qur'an, would silencing those who deny it weigh heavily on my heart?

A REMINDER>s in tt the start, our intention was to write this Word in the form of five Lights, but at the end of the First Light, we were compelled to write extremelyre,>whin order to print it in the old [Ottoman] script. {[*]: According to a law passed in November 1928, the Arabic (Ottoman) alphabet was bannedt possthe end of that year, and the Latin alphabet officially adopted. (Tr.)} On some days even we wrote twenty to thirty pages in two or three hours. Therefore, writing three Lights in a brief and concise mannerauses ave for now abandoned the last two. I hope that my brothers will look fairly and with tolerance at any faults and defects, and difficulties and mistakes, which may be attributed to me.]

Most of the verse amonghis treatise of The Miraculousness of the Qur'an have either been the cause of criticism by atheists, or have been objected to by scientists, or have been the subject of doubt and misgiving by satans among jinn and men. Thus, thianch oty-Fifth Word has explained the truths and fine points of those verses in such a way that the very points which the atheists and scientists imagined to be faults have been proved according to scholarly principlend soue flashes of miraculousness and the sources of the perfections of the Qur'an's eloquence. In order not to cause aversion, decisive ansht cerave been given without mentioning their doubts. Only, in the first Station of the Twentieth Word their doubts have been stated concerning three or four verses, like, "And theend, Iains [its] pegs">(78:7), and, "And the sun runs its course">(36:38).

Also, although this treatise of The Miraculousness of the Qur'an>was

written very concisely and a capabt speed, with regard to the science of rhetoric and sciences of Arabic, it is explained in a way so learned and profound and powerful that it has caustreasuder to scholars. Although everyone who studies it will not understand all the matters discussed, there is a significant share for everyone in this garden. In spitand prhe defects in the phraseology and manner of expression due to its being written very fast and under confused conditions, it explains the truth and reality of most important matters.

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

Say: If all mankind and all jinn were to come together to produce the like of this Qur'an, they could not produce the like of it, even if theyo the to help and support each other.>(17:88)

[Of the innumerable aspects of the miraculous inimitability of the All-Wise Qur'an of Miraculous Exposition, the treasury of miracles and greatest miracle of Muhammad (Upon whom be blessings andhese. ), I have pointed out close on forty in my Arabic treatises, in the Arabic Risale-i Nur,>in my Qur'anic commentary called Isharat al-I'jaz>(Signs of Miraculousness), and in the preceding twenty-four Words. Now I shall explain to a degke of ly five of those aspects and include within them briefly the other aspects, and in an introduction give a definition of the Qur'an and indicate its nature.]

Introduction

The Introduction consists of three parts.

FIRST PART:ying eis the Qur'an? How is it defined?

~Answer:>As is explained in the Nineteenth Word and proved in other Words, the Qur'an is the pre-eternal translator of the mighty book of the universe; the post-eternal interpreter of the varioough tgues reciting the verses of creation; the commentator of the book of the Worlds of the Seen and the Unseen; the revealer of the treasuries of the divine names hidden in the heavens and on the earth; the key to the truths cohtenedd beneath the lines of events; the tongue of the Unseen World in the Manifest World; the

treasury of the post-eternal favours of the Most Merciful and of the pre-eternal addresses of the Most Holy, which come from the World of with wseen beyond the veil of this Manifest World; it is the sun, foundation, and plan of the spiritual world of Islam; the sacred map of the worlds of the hereafter; the expounding word, lucid exposition, decisive proof, and clear interpreter of art thvine essence, attributes, names, and functions; it is the instructor of the world of humanity; the light and water of Islam, the macroanthropos; the true wisdom of humankind; and the true gur and d leader urging humanity to prosperity and happiness; it is a both a book of law, and a book of prayer, and a book of wisdom, and a book of worship, and a book of command and summons, and a book of invocation, and a bo

is imthought, and a unique, comprehensive sacred book comprising many books to which recourse may be had for all the needs of all humankind; it is a revealed scripture resembling a sacred library which offes mannatises suitable for all the various ways and different paths of the all the saints and the veracious ones and the wise and the learned, which is appropriate for fruitsluminations of each way and enlightens it, and is suitable for the course of each path and depicts it.

SECOND PART and complement to the definition

As is explained and proved in the Twelfth Word, since the t boun has come from the sublime throne and the greatest name, and from the highest degree of each name, it is God's Word in regard to His being Sustainer of Alous poWorlds; it is a divine decree through His title of God of All Beings; it is an address in the name of the Creator of the Heavens and the Earth; it is a conversation in respect of absolute dominicad convit is a pre-eternal discourse on account of universal divine sovereignty; it is a notebook of the favours of the Most Merciful from the point of view of all-embracing, all-encompassing divine mercy; it is a collection of addresses at the starrom eahich are certain ciphers in respect of the tremendousness of divine majesty; and through its descent from the comprehensiveness of the greatest name, it is a holy scripture full of wisdom which lts demo and inspects all sides of the sublime throne.

It is by reason of this mystery that with complete fitness the title of the Word of God has been given to the Qur'an, and is always gid of tfter the Qur'an comes the level of the books and scriptures of the other prophets. However, those other innumerable divine words are each in the form of inspiration made manifest through a special re and ta partial title, a particular manifestation, a particular name, a special dominicality, a particular sovereignty, a special mercy. The inspirations of the angels, human beings, and the animals vary greatly with regard tmain iersality and particularity.

THIRD PART: The Qur'an is a revealed scripture which contains in summary the books of all the prophets, whose times were all different, the writings of all the saints, whose paths are all differiousnend the works of all the purified scholars, whose ways are all different. Its six aspects are all brilliant and refined of the darkness of doubts and scepticism; its point of support is certain heavenly revelation and tth it;-eternal Word; its aim and goal is self-evidently eternal happiness; its inner aspect is clearly pure guidance; its upper aspect is necessarily the lightanner elief; its lower aspect is undeniably evidence and proof; its right aspect is evidently the surrender of the heart and conscience; its left aspect ist teacestly the subjugation of the reason and intellect; its fruit is indisputably the mercy of the Most Merciful and the realm of Paradise; and its rank and desirability are assuredly accepted by the angels and man andute seinn.

Each of the attributes in these three parts concerning the Qur'an's definition have been proved decisively in other places, or they will be proved. Our claims are not isolated; each may be proved with clear proofs.mpressRST LIGHT

This Light consists of three rays.

FIRST RAY: This is the eloquence of the Qur'an, which is at the degree of miraculousness. Its eloquence is a wonderful eloquence born of the beauty of its ordering and becausition, the perfection of its conciseness, the marvels of its style, its singularity and pleasantness, the excellence of its expression, its superiority and clarity, the power and truth of ited wonings, and from the purity and fluency of its language, which for one thousand three hundred years has challenged humanity's most brilliant men of letters, its most celebrated orators, and the most profoundly learned of them, and invited them teness ute it. It has provoked them intensely. And although it has invited them to dispute it, those geniuses whose heads touch the skies in th be pride and conceit have been unable to so much as open their mouths to do so, and have bowed their heads utterly humiliated. Thus, we shall point to the miraculous inimitability ofslamicloquence in two aspects.

~First Aspect:>It possesses miraculousness and its miraculousness exists for the following reasons. The great majority of the people of the Arabian P the mla at that time were illiterate. Due to this, rather than in writing, they preserved the sources of their pride, historical events and stories encouraging their valued moter toy means of poetry and eloquence.

Due to the attraction of poetry and eloquence, meaningful sayings would remain in people's memoriess, dete passed down the generations. In consequence of this innate need, therefore, the goods most in demand in the immaterial market of that people were eloquence and fine speech. A tribe's poet or orator was like its grealike gational hero. It was he who was their greatest source of pride. Thus, among the peoples of the world, the eloquence and rhetoric of that clever people, who by virtue of their intelligence over.the world after the establishment of Islam, was at the highest and most advanced degree. It was the thing most highly prized among them that they felt greatest need of, and was tery ocause of pride. They attached such value to eloquence that two tribes would do battle at the word of a poet or orator, and they would make peace at his word. Thm, andn wrote in gold on the walls of the Ka'ba the seven qasidas>of seven poets called the al-Mu'allaqat al-Sab'a,>and took great pride in them. It was at such a ti. The n eloquence was thus most sought after that the Qur'an was revealed. Just as at the time of Moses (Upon whom be peace) it was magic that was most sought afme extd at the time of Jesus (Upon whom be peace), it was medicine. The most important of their miracles were in those fields.

The Qur'an, therefore, invited the Arabian orators of that time to reply to your ne of the shortest of the suras. It challenged them with the decree of:

And if you are in doubt about what We have revealed to Our servant, then produce a Sura reCompasng it.>(2:23)

It also said: "If you do not believe, you shall be damned and shall go to Hell." It provoked them intensely. It smashed their pride in fearsome manner. It was contemptuous of their arrogant minds. It condemnethe [w firstly to eternal extinction and then to eternal extinction in Hell, as well as to worldly extinction. It said: "Either dispute me, or you and your property shall perish."

to ret had been possible to dispute the Qur'an, is it at all possible that while there was an easy solution like disputing it with one or two lines and nullifying the claim, they should hs therosen the most dangerous and most difficult, the way of war? Yes, is it at all possible that that clever people, that politically-minded nation, who at a later time were to govern and drld through politics, should have abandoned the shortest, easiest, and lightest way, and chosen the most dangerous, which was going to cast their lives and all their property into peril? For if their literary figures had been able to disnectiot with a few words, the Qur'an would have given up its claim and they would have been saved from material and moral disaster.

Whereas they chose a perilous, lengthy road like war. That means it was no this ible to dispute in by word; it was impossible, so they were compelled to fight it with the sword.

Furthermore, there are two compelling reasons foof AllQur'an being imitated. The first is its enemies' ambition to dispute it, the other, its friends' pleasure at imitating it. Impelled by t mani millions of books in Arabic have been written, but not one of them resembles the Qur'an. Whether learned or ignorant, whoever looks at it and at them is bound to say: "The Qur'an does not resemble these. Not one of them h versen able to imitate it." The Qur'an is therefore either inferior to all of them, and according to the consensus of friend and foe alike, this is completely futile and impossible, or the Qur'an is superior to all of them.

~If you say:er itsdo you know that no one has tried to dispute it, and that no one has had sufficient confidence to challenge it, and that no one's help for anyone else was of any avail?"

~The Answer:>If it had olute

ossible to dispute it, most certainly it would have been attempted. For it was a question of honour and pride, and life and property were at risk. If it had been attempted, numerous peopjourneld have supported such an attempt. For those who obstinately oppose the truth have always been many. And if many people had supported it, they surely would have found fame. For insignificant contests, even, attracted the wonder of that e and found fame in stories and tales. So an extraordinary contest and event such as that would never have remained secret. The most ugly and infamous things against Islam have been passed down and become famous, but apart from one or twe univies about Musaylima the Liar, no such thing has been related. Musaylima was very eloquent, but when compared with the exposition of the Qur'an, which possesses infinite beauty, his words passed into the chronicles as of saise. Thus, the miraculous inimitability of the Qur'an's eloquence is as certain as twice two equals four; and that is how it is.

~Second Aspect:>We shall now explain in five points the wisdom of the Qur'an's miraculouser of ontained in its eloquence.

First Point: There is a wonderful eloquence and purity of style in the Qur'an's ordering and composition. From beginning to ief ansharat al-I'jaz>(Signs of Miraculousness) demonstrates this eloquence and conciseness in its composition. The way the second, minute, and houttereds of a clock each complete the order of the others, that is the way all the sentences of the All-Wise Qur'an, and its words, and the ordemple, he relationships between the sentences and words, have been expounded in Isharat al-I'jaz,>from it first page to its last. Whoever wishes may look at that and

see the wotion, l eloquence in the ordering and composition. Here, we shall mention one or two examples in order to demonstrate the composition in the parts of a sentence. For example:

But if a breath of your Sustainer's punishment touches them.>(21:46)

dom anhis sentence, it wants to point out how terrible the punishment is by showing the severity of the least amount. That is to say, it expresses littleness or fewness, and all the parts of thso he.ence look also to this littleness or fewness and reinforce it. Thus, the words, "But if">signify doubt, and doubt looks to littleness or fewness. The word "touches">means to like tlightly and expresses a small amount. And just as the word "a breath">is merely a whiff, so is it in the singular form. Grammatically it is a masdar marra>andrgoingfies once. Also the tanwîn>indicating indefiniteness in "a breath">expresses littleness or fewness and means it is so insignificant that it can scarcely be known. The word "of">signifies division or a part; it means a bit and indicateubtletity. The word "punishment" points to a light sort of punishment in relation to chastisement (nakâl)>or penalty (i'qâb),>and suggests a small amount. And by alluding to compassion and being used in place of Subhe divAll-Compelling, or Avenger, the word "Sustainer">indicates littleness or fewness. It says, if the small amount of punishment suggested in all this paucity has such an effect, you caectionare how dreadful divine chastisement will be. How much then do the small parts of this sentence look to one another and assist one another! Hive huh reinforces the aim of the whole! This example looks to the words and aim to a small degree.

And spend [in God's way] out of what We have bestowed on them as sustenance.>(2:3)nce ofe parts of this sentence point out five of the conditions which make almsgiving acceptable.

~First Condition:>This is to give only so much alms as will not cause the gGod foo be in need of receiving alms himself. It states this condition through the division or parts signified by "out of">in the words "out of what".

~Second Condmes ea>It is not to take from 'Ali and give to Wali, but to give out of a one's own property. The words "We have bestowed on them as sustenance">express this condition. It means: "Givng of of the sustenance that is yours."

~Third Condition:>This is not to place an obligation on the recipient. The word "We">in "We have bestowed on them as ore woance">states this condition.

That is to say: "I give you the sustenance. When you give some of My property to one of My servants, you cannot place them under an obligation."

~Fourth Conditionroof tshould give it to a person who will spend it on his livelihood, for alms given to those who will squander it idly is not acceptable. The word "spend">points to this condition.

~Fifth Condition:>This is to give in God's name. The wordss of testow on them as sustenance">states this. That is to say: "The property is Mine; you should give it in My name."

These conditions may be extended. That is, the form almsgiving should take, with what goods. It may be giv distalearning and knowledge. It may be given as words, or as acts, or as advice. The word "what" in "out of what" indicates these various sorts through its generality. Furthermore, it indicates this with the sentencons oflf, because it is absolute and expresses generality. Thus, with the five conditions in this short sentence describing almsgiving, it opens up a broad field before the o knewgranting it to it through the sentence as a whole. Thus, in the sentence as a whole, the composition has many aspects.

Similarly, the ordering of the words encompasses a broad compositional sphere and has many aspects. And betso, thhrases.

For example, "Say: He is God, the One">(112:1) contains six sentences. Three of them are positive and three negative. It proves six deperceiof divine unity and at the same time refutes six ways of associating partners with God. Each sentence is both the proof of the other sentences and their result. For each sentenond Wa two meanings. With one meaning it is their result, and with the other the proof. That is to say, within Sura al-Ikhlas are thirty suras composed of proofs that demonstrate each another to be as well-ordered as the sura itself. For example:

t the He is God, because He is One, because He is the Eternally Besought, because He begets not, because He is not begotten, because there is none that is equal todisclo

And:

And there is none that is equal to Him, because He is not begotten, because He begets not, because He is Eternally Besought, because He is One, because He is God.

And:

Hs peopod, so He is One, so He is the Eternally Besought, so He begets not, so He is not begotten, so there is none that is equal to Him.

You can continue in the same way.

A further example:

Alif. Lam. Mim. * This is on thok about which there is no doubt, a guidance for those who fear God.>(2:1-2)

Each of these four phrases has two meanings. With one meaning each is a proof of the other phrases, with the other, it is their result. From the sihe cauthreads of their relationships, a miraculously ordered embroidery is wrought. It is described thus in Isharat al-I'jaz.>Also, as is explained in the Thhich, th Word, it is as though all the Qur'an's verses have eyes that see most of the other verses and faces that look to them, so that each extends to the others the immaterial threads of relationship; each weaves an inimitable iew andery. From beginning to end Isharat al-I'jaz>expounds this beauty and eloquence of the ordering and composition.

Second Point: This is the wonderful eloquence in its meaning. Consider this example, which is explaconnecn the Thirteenth Word. For example, if you want to understand the eloquence of the verse,

All that is in the heavens and on the earth extols and glorifies God, for He is the Tremendous, the Wise,>(5tions 9:1; 61:1)

imagine yourself in the Age of Ignorance in the deserts of barbarism before the light of the Qur'an. Then, at a time everything and wothed in the darkness of ignorance and heedlessness and enveloped in the lifeless veils of nature, you hear verses from the heavenly tongue of the Qur'aexpres:

All that is in the heavens and on the earth extols and glorifies God,

or,

The heavens and the earth and all within them extol and glorify Him.> right)

Now look! See how the dead or sleeping creatures in the world are raised to life in the minds of listeners at the sound of "extols and glorifies Him"; howem to become conscious and rise up and recite God's names. And how at the cry and light of "extols and glorifies Him" the stars, which had been lifeless lumps of fire in theoporti skies, all appear in the view of those who hear it to be wisdom-displaying words in the mouth of the sky and truth-pronouncing lights. The earth, too, rather than being atroddeate wasteland is seen to be a head with the land and sea as tongues, and animals and plants as words of glorification and praise.

Nidden sider this example, which is proved in the Fifteenth Word. Listen to these verses. What do they say?

O you company of jinn and men! If you can pass beyond ings igions

of the heavens and the earth, pass beyond them! But you will not be able to pass beyond them save with authority [given by God]. * Which then, of the blessings of your Sustainer l cert deny? * A flash of fire, and smoke, will be sent on you, and no succour shall you have. * Which then of the blessings of your Sustainer do you deny?>(55:33-36)

tes th We have adorned the skies nearest the earth with lamps, and made them missiles to drive away the evil ones.>(67:5)

These verses say: "O men and jinn, arrogachaos refractory in your impotence and baseness, and rebellious and obstinate in your weakness and poverty! If you disobey My commands and you hav on thpower to do so, pass beyond the boundaries of My dominions! How can you dare to oppose the commands of a Monarch Whose commands the stars, moons, and suns obey as though they were judgemrs under orders? In your rebelliousness you oppose One All-Wise and Glorious Whose obedient soldiers are thus awesome. Suppose your satans were to resist, His soldiers could rain down st]: Seen them like cannonballs. In your godlessness you revolt in the lands of a Sovereign so glorious that among His forces are some which, it is not insignificant powerless creatures like you, but supposing the ireticable you were infidel enemies the size of mountains or the globe, they could hurl down stars and flaming missiles on you of that magnitude and rout you. d timefringe a law which binds beings such as those; if it was necessary, they could hurl the globe of the earth in your face and rain down stars and heavenly bodies on you of reaugh they were missiles, with God's permission." You can compare with these the power, eloquence, and elevated manner of expression of other verses and their meaningsay nothird Point:>This is the wonderful uniqueness of its style. Indeed, the Qur'an's style is both strange, and original, and wonderful, anpermisincing. It has imitated nothing and no one. And no one has been able to imitate it. Its style has always preserved the freshness, youth, and singularity it possessed when it was first revealed and it continues to preserve it. For instance,st eyenique style of the cipher-like muqatta'at,>the Disjointed Letters, like, Alif. Lam. Mim., Alif. Lam. Ra., Ta. Ha., Ya. Sin., Ha. Mim. 'Ayn. Sis, and.,>at the beginning of some of the suras. We have described five or six of the flashes of miraculousness they comprise in Isharat al-I'jaz.

For example, the letters at the start of some suras have taken half of each category ofrses wany well-known categories of letters, like the emphatic letters (Kâf, Qâf, Tâ, Alif, Jîm, Dâl, Tâ, Bâ),>the sibilants, the stressed letters, the soft letterWord. labiolinguals, and tremolo (qalqala)

letters (Qâf, Tâ, Dâl, Jîm, Bâ).>Taking more than half from the light letters and less than half from the heavy letters, neither of which are divisible, it has halved every category. Although s throman mind would be capable of it, halving all those categories overlapping one within the other, hesitant among two hundred possibilities, in the only way possible, which was hidden to the human mind and unknown to it, and organizing all the l emula in that way, over that broad distance, was not the work of the human mind. And chance could not have interfered in it.

Thus, in aden he to the fact that these letters at the beginning of the suras - divine ciphers - display five or six similar flashes of miraculousness, scholars versed in the mystrequesof the science of letters and the authorities from among the saints deduced many secrets from these disjointed letters. They discovered such truths that they declared that on their own these letters form a brilliant miracle. Sinced, acte not party to their secrets and also we cannot provide proofs that are clear to everyone, we cannot open that door. We shall therefore suffice with referring readers to the exp mounton in Isharat al-I'jaz,>which deals with five or six flashes of miraculousness related to them.

Now we shall point out the Qur'anic stylend som regard to sura, aim, verse, phrase, and word.

For example, if the sura "About what are they disputing?">(78:1) is studied carefully, it shows the events of the hereafter, the resurrection colour dead, and Paradise and Hell in a style so unique and wonderful that it proves the divine acts and dominical works in this world as though looking at each of those events of the next world, and convincs beli heart. To expound the style of this sura fully would be lengthy, so we shall merely indicate one or two points, as follows:

At the start of the sura, to prove the rese spriion, it says: "We have made the earth a beautifully decked-out cradle for you, and the mountains masts and poles full of treasure for your house and your lives. We have made you as couples, loving and close to one another. We have made the nelons, coverlet for your sleep of comfort, the daytime the arena in which you earn your livelihood, the sun a light-giving, heat-supplying lamp, and from the clouds We p beingwn water as though they were a spring producing the water of life. And We create easily and quickly from the simple water the various flower-btter, and fruit-bearing things which bear all your sustenance. Since this is so, the Day of Resurrection, the day when good and evil shall be separated out, awaits ciful t is not difficult for Us to bring about that Day." In a veiled way it points to proofs that after this at the resurrection, the mountains will be scattered, the skies shattered, Hell

readied, and the people of Paradise given gardensty andrchards. It says in effect: "Since He does these things related to the mountains and the earth before your very eyes, He shall do things resembling these in the here of ex" That is to say, the mountain at the beginning of the sura looks to the state of the mountains at the resurrection, and the garden to the gardens and paradises in the hereafter. You may compare othenowledts to this and see what a beautiful and elevated style it has.

And, for example:

Say: O God, Holder of All Power! You grant dominion to whomever You wish and You remove dominion from whomever You wish. You exalt whoositedYou wish and You bring low whomever You wish. In Your hand is all good. Indeed, You are Powerful over all things. * You enter the night into the day and enter the day into the night, andratherring forth the living from the dead and bring forth the dead from the living, and You grant sustenance to whomever You wish without measure.>(3:26-27)

These verses describe the divine acts in humankind, and the divine md heratations in the alternations of night and day, and the dominical acts of disposal in the seasons of the year, and the dominical deeds in life and death on the face of the earth and in the resurrections y decls world in a style so elevated that it captivates the minds of the attentive. Since its brilliant, elevated, and wide-reaching style is clearly understood with little study, we shall not open that treasury for now.

And for ex for f

When the sky is rent asunder * Heeding [the command of] its Sustainer, as in truth it must. * And when the earth is levelled * And casts out what is within it and bade th empty * And it heeds [the command of] its Sustainer, as in truth it must.>(84:1-5)

This explains in a truly elevated style the degree of submission and obedience to Almighty God's command of tpose tes and the earth. It is like this: a commander-in-chief opens two offices to accommodate the matters necessary for fighting, like one for strategy and one for the enrolment of soldiers, and when those matters are ache preshed and the fighting is over, he addresses himself to the two offices in order to convert them into something else for some other business. They both say, either through the tongues of those employed in them or through theie, maytongues: "O Chief! Give us a short respite so that we can clean up the bits and pieces of the former business and throw them out, then you may honour us with your presence. There, we have thrown them out, webated your command. Command

what you wish. We hear and obey! Everything you do is true, good, and beneficial."

In the same way, the heavens and the earth were opened as two arenas of obligati in acial, and examination. After the allotted period is finished, they will put aside the things pertaining to the arena of trial and say: "O our Sustainer! The command is Yours, employ us now in whatever You wish. Our right is only to spiriYou. Everything You do is right." Consider carefully the majestic style of those sentences!

And for example,

Then the word went forth: "O earth, swallow up your water! And o sky withhold [your rain]!" And the water athe Quand the matter was ended. The ark rested on Mount Judi, and the word went forth: "Away with all those who do wrong!">(11:44)

In order to point to a mere drop from the sea of eloquence of this verse, we shall show onee seest of its style in the mirror of a comparison.

On the victory being won in a great war, the commander says "Cease fire!" to one firing army and "Halt!" to another, assaulting, army. He issues. You ommand, and at that instant the firing ceases and the assault is halted. He says: "It is finished, we've beaten them. Our flag is planted at the top of ch; angh citadel at the enemies' centre. Those mannerless tyrants have met with their reward and been cast down to the lowest of the low!"

In just the same way, the Peerless Sovereign issued the command to the heavens and the earth to annihihough he people of Noah. When they had carried out their duty, He decreed: "Drink up your water, O earth! Cease from your work, O skies! It is finished. Now the waterse in receding. The Ark, which is a divine official performing its duty as a tent, is settled on the top of the mountain. The wrongdoers have received retribution." Sd, the elevated nature of this style. It is saying: "The heavens and earth obey the command like two well-disciplined soldiers." It is thus alluding to the fact that the unil the becomes angry at man's rebellion. The heavens and the earth become incensed. And with this allusion it is saying: "One whose commands the skiencealethe earth obey like two disciplined soldiers may not be rebelled against," restraining man in awesome fashion. Thus, it describes a universal event ent, ahe Flood with all its consequences and truths in a few sentences in a concise, miraculous, beautiful, and succinct manner. You can compare this droplet from the ocean with other drops. Now consider the style displayed by the, the w of the words.

For example, consider the words "like an old date-stalk, withered and curved">in,

And the moon We have determined mansions for till it returns like an old has thtalk, withered and curved;>(36:39)

see what a subtle style it displays. It is like this: one of the moon's mansions is in the Pleiades. The Qur'an likens the crescent moon to a withered and whitened old date stalkt and this simile it depicts for the eye of the imagination a tree behind the green veil of the skies; one of its white, curved, luminous branches has rent the veil and raised its head; the Pleiades are like m thish of grapes on the branch and the other stars all luminous fruits of that hidden tree of creation. If you have any discernment, you will understand what an appropriate, graceful, subtle, and elevated style and mannthe grexpression this is in the view of the desert-dwellers, for whom the date palm is the most important means of livelihood.

And for example, as is proven at the end of the Nineteenthod for the words "runs its course">in,

And the sun runs its course to a place appointed>(36:38)

opens a window onto an elevated style, as follows: with the worde signs its course,">that is, the sun revolves, it puts in mind the Maker's tremendousness by recalling the orderly disposals of divine power in the alternations of winter and summer and day and night, an cannocts one's gaze to the missives of the Eternally Besought One inscribed by the pen of power on the pages of the seasons. It proclaims the wisdom of the All-Glorious Creator.

And with the word "lamp">in,

And set the sun as a lamp,>(e frui

it opens a window onto the style like this: it makes one understand the Maker's majesty and Creator's bounty by recalling that the world is a palace and the things within concer adornments, food, and necessities prepared for man and living creatures and that the sun is a subservient candle, demonstrating that e Sustn is an evidence of God's unity, and that the idolators' greatest, most brilliant object of worship is merely a subjugated lamp, an inanimate creature. That is to say, the word "lample,alls to mind the Creator's mercy within the grandeur of His dominicality; it recalls His favours within the breadth of His mercy, and in so doing inforrth wiHis munificence within the majesty of His sovereignty, thereby proclaiming divine unity, and saying indirectly: "An inanimate, subservient lamp is in no way fit to be worshipped."

And in the "courir. Th "runs its course">it calls to mind the wondrous orderly disposals of divine power in the revolutions of night and day and winter and summer, 1) * T so doing makes known the grandeur of a single Maker's power in His dominicality. That is to say, it turns man's mind

from the points of the sun and moon to the pages of night and day and winter, may ummer, and draws his attention to the lines of events written on those pages. For the Qur'an does not speak of the sun for the sake of the sus and for the One Who illuminates it. Also, it does not speak of the sun's nature, for which man has no need, but of the sun's duty, which is that of mainspring for the order of dominical art, and centre of the ort goes dominical creativity, and a shuttle for the harmony and order of dominical art in the things the Pre-Eternal Inscriber weaves with the threads of day and night. You can compare othethe wothe Qur'an's words with these. While all are simple, ordinary words, each performs the duty of a key to treasuries of subtle meanings.

It is because the Qur'an's style is for the greater phem twevated and brilliant in the ways described above, that on occasion Arab nomads were captivated by a single phrase, and without being Muslimsinary prostrate. One nomad prostrated on hearing the phrase:

Therefore proclaim openly what you are commanded.>(15:94)

When asked: "Have you become a Muslim?", he replied: "No. I am prostrating at the eloquence ofminati words."

Fourth Point: This is the wonderful eloquence in its wording; that is, in the words employed. Yes, just as the Qur'an is extraordinarily eloquent in regard to its style and mannel the xposition, so is there a truly fluent eloquence in its wording. Clear evidence of the existence of this eloquence is the fact that it does not bore or cause weariness; while the testimony of the brilliant thing rs of the sciences of rhetoric, the semantics of syntax, and of figurative speech, forms a decisive proof of the wisdom of the eloquence.

Yes, the Qur'an does not weary even if repeated thousands of times; indeed, it gine on easure. Neither is it burdensome for the memory of a small and simple child; children can memorize it easily. Nor is it unpleasant to the ear, pained by the slightest word, of someone extremely isimple is easy on it. It is like sherbet to the palate of one in the throes of death; its recitation gives sweet pleasure to the person's ear and mind of such a person just like Zamzam wad in e his mouth and palate.

The reason for the Qur'an's not causing boredom, and the wisdom of it, is this: it is food and sustenance for the hear worksength and wealth for the mind, water and light for the spirit, and the cure and remedy for the soul. Everyday we eat bread, yet we never tire of it.te frof we were to eat the choicest fruit every day, we would get bored of it. This means that it is because the Qur'an is truth and reality and truthfulness and guidance and wonderfully eloquent that it does not cause weariness and preserves its

#4efit fshness and agreeableness as though preserving a perpetual youth. One of the Qurayshi leaders even, an expert orator, was sent by the idolators to listen to the Qur'an. He went and listened, then returned and saidand them: "These words have such sweetness and freshness, they do not resemble the words of men. I know the poets and soothsayers; these words do not resemble theirs. The best we can do is mislead our followers and say it is magic." Thus, even the trainise Qur'an's most obdurate enemies were amazed at its eloquence.

It would be very lengthy to explain the sources of the All-Wise Qur'an's eloquence in its verses and words and sentences, wage, ore we shall keep the explanation brief and show by way of example the fluency and eloquence of the wording in one sentence obtained through the position of the letters and a single flash of miraculousness towful,ines forth from that positioning. Take the verse:

Then after the distress He sent down on you a feeling of peace and drowsiness, which overcame a group of you... to the end of the verse>(3:154).

In th O Mse, all the letters of the alphabet are present. But, see, although all the categories of emphatic letters are together, it has not spoilt the smoothness of style. Indeed, ite for dded a brilliance, a harmonious, congruent, eloquent melody issuing from varied strings. Also, note carefully the following flash of eloquence: of the letters of the alphabet, Alif>and Yâ,>since they are the lightest and have been w for osed with one another like sisters, they have each been repeated twenty-one times. And since Mîm>and Nûn>{(*): Tanwîn is also a Nûn.} are sisters and have chanolutioaces, they have each been mentioned thirty-three times. And since Shîn, Sîn,>and Sâd>are sisters in regard to articulation, quality, and sound, each has been mentioned three times. And although 'Aye togeGhayn>are sisters, since 'Ayn>is lighter, it is mentioned six times, while because Ghayn>is harsher, it is mentioned half as many, three times. And%< The Zây, Dhâl, Zâ,>and Tâ>are sisters in regard to articulation, quality, and sound, each is mentioned twice, while Lâm>and Alif>in the form of LÂ>have united and Alif>'s share in the the form oach ofs half that of Lâm, Lâm>is mentioned forty-two times and as a half of it Alif>twenty-one times. Since Hamza>and Hâ>are sisters in regard to articulation, Hamza Susta Pronounced and unpronounced, Hamza is twenty-five, and three more than Hamza's silent sister Alif, because its points are three.} is mentioned thirteen times and being a degree lighter Hâ>is mentioned fourteen timIt is d Kâf, Fâ>and Qâf>are sisters; since Qâf>has an

additional point, it is mentioned ten times, Fâ,>nine times, Kâf>nine times, Bâ>nine times, and Tâ>twest unimes. Since Tâ>comes third, it is mentioned twelve times. Râ>is Lâm>'s sister, but according to their numerical value, Râ>is two hundred, and Lâm>thirty, so since it has risen six times more, it has fallen six. Also, since Râ>is rprincid on pronunciation, it becomes emphatic and is only mentioned six times. And because Dâd, Thâ, Hâ,>and Khâ>are emphatic and gain additional qualities in connection with other lee Qur' they have each been mentioned only once. Since Wâw>is lighter than Hâ>and Hamza,>and heavier than Yâ>and Alif,>it is mentioned seventeen times, four times more than heavy Hamza>and four times less tharess, t Alif.

Thus, the extraordinary positioning of the letters in the passage mentioned here and their hidden relationships, and the beautiful order and fine, subtle regularity and harmony show as clearly as twice two equals four that itamp on not be within the limits of human thought to have composed it. As for chance and coincidence, it is impossible that it should have interfered. change, just as the strange and wonderful order and regularity in the position of these letters leads to a fluency and eloquence in the words, so may there be many other hidden inpiritss of wisdom. Since such an order has been followed in the letters, surely in the words, sentences and meanings such a mysterious order, such a luminous all yy, has been observed that should the eye see it, it would declare: "Ma'shallah!">and should the reason comprehend it, it would exclaim: "Bârakallah!"

Fifth Point: This is the excellence in itins ofer of exposition; that is to say, the superiority, conciseness, and grandeur. Just as there is lucidity in its ordering and composition, fluency in its wording, eloquence in its meaning, and a uniqueness in its style, so in its mmber pof exposition is there a superiority and excellence. Indeed, all the categories and levels of speech and address, such as encouragement and deterring, praise and censure, proof and guidance, expl citadn and silencing in argument are present at the highest degree in the Qur'an's exposition.

Of the innumerable examples of its manner of expo-Subsi {(*): The style here has slipped into the clothes of this sura's meaning.} in the category of encouragement and urging is that in the sura "Hacates e not been over man a long period of time when he was nothing - [not even] mentioned?">(76:1); this is as sweet as the water of Kawthar and flows with the fluency of the spring of Salsabil, it is as fine as the raiment of the houris.

s imaghe numerous examples of the category of deterring and threatening is the start of the sura "Has the story reached you of the Overwhelming Eveual as88:1) Here the Qur'an's exposition has an effect like lead boiling

in the ears of the people of misguidance, and fire burning in their brains, and zaqqum>scalding their palates, and Hell assaulting their faces, and likebeing ter thorny tree in their stomachs. An official like Hell charged by someone with inflicting torment and torture in order to demonstrate his threats, and ay, solitting apart with seething rage, and its saying: "well-nigh bursting with fury">(67:8) certainly show how awesomely dreadful that perill bethreats are.

Of the thousands of examples in the category of praise, the Qur'an's manner of exposition in the five suras starting "al-Hamdulillet dou as brilliant as the sun, {[*]: In these phrases is an allusion to the matters discussed in these suras. [The five suras are al-Fâtiha (1), al-An'âm (6), al-Kahf (18), Sabâ' (34), and d onlyir (35). Tr.} as adorned as the stars, as majestic as the heavens and the earth, as lovable as the angels, as compassionate as tenderness towards young in this world, and as beautiful as Paradise in the hereafter.

Of the thousands of ditiones in the category of censure and restraint, in the verse, "Would any among you like to eat the flesh of his dead brother">(49:12), it censures six times. It restrains from backbiting forcibly six times owhich t is like this: as is known, the Hamza>at the beginning of the verse is interrogative. This seeps through all the words of the verse lik2)

~r. Thus, with the first Hamza>it asks: Have you no reason, the seat of question and answer, that you do not understand how ugly it is?

With the second, it asks with the word "like":>Is your heart, the seat of love and hate, so corave an that it loves the most despicable thing?

With the third, it asks with the words "one of you":>What has happened to your social life and civilization, which receives its vitality from t peoplmunity, that it finds acceptable an act which thus poisons your life?

With the fourth, it asks with the words "to eat the flesh":>What has happened to your humanity that you tear apart your friend like a savage beast?

With the fiftesser asks with the words "your brother":>Have you no compassion and fellow-feeling that you unjustly tear with your teeth at the character of the one injured, your brother in so many respects? Have you no intelligenced expeyou bite at your own limbs like a madman?

And with the sixth it asks with the word "dead":>Where is your conscience? Is your nature so corrupted that you do the most repulsive thing to the most respected pers, a Siur brother, like eating his flesh? That is to say, backbiting is censured and despised by the reason, the heart, humanity, the conscience, human nature, and social and national solidarity. So see! How this verse restrains fro furni crime in six concise degrees, on six miraculous levels!

Of the thousands of examples of the category of proof, is the verse:

So consfectedhe signs of God's mercy; how He gives life to the earth after its death. Indeed, it is He Who gives life to the dead, for He is powerful over all things.>(30:50)

Itsa and ition is such in proving resurrection and banishing doubts that it could not be more clearly demonstrated. It is like this: it says that, as is proved and explained in the Ninth Truth of the Tenth Word and in the Fifth Flash of the Twenty-Secohari'ad, every spring examples of resurrection are provided in three hundred thousand ways in the earth being raised to life with the utmost order and differentiation despite the innumerable species being all mixed up together in g is tconfusion, thus demonstrating to the human observer that the resurrection of the dead would not be difficult for the One who does thisderies, since to write without fault or error with the pen of power hundreds of thousands of species on the page of the earth, all together and one within the other, is the sstence the Single One of Unity; with this verse it both proves divine unity as the clearly as the sun, and it demonstrates the resurrection of the dead as easily and decisively as the rising and setting of the sun. Thus, the distin indicates this truth in regard to the manner of its occurrence, as described by the word "how",>just as it mentions it in detail in many suras.

And for example, in the sura, "ly, why the Glorious Qur'an">(50:1), it proves resurrection in such a brilliant, fine, sweet, and exalted manner that it convinces as certainly as the coming of spring. Look! In answer to the unbelievers denying the raising to life of decomposliviones and saying: "This is extraordinary; it could not be!", it decrees:

Do they not look to the skies above them; how we have made them and adorned them and how there is no flaw in them..e is Gl: ... and thus will be the Resurrection.>(50:6-11)

Its manner of exposition flows like water and shines like the stars. It gives be cleaeasure and delight to the heart like dates. And it is sustenance.

And in one of the most subtle examples of the category of proof, it says:

Ya. Sin.* By the All-Wise Qur'an * Indeed you are one of the messengers.>mad (U3)

That is, "I swear by the Wise Qur'an that you are one of the divine messengers." This oath indicates that the proof of messengership is so certain and true and its veracity is so worthy of honour and respect, that it id (Upon by. By indicating this, it is saying: "You are the Messenger, for you hold the Qur'an in your hand, and the Qur'an is the truth and it is the word oge or h. For it contains true wisdom and bears the seal of miraculous inimitability."

And one of the concise and miraculous examples of the categ the f proof is this:

He says: Who will raise to life these bones when they are rotted? * Say: He will raise them Who created them in the first instance, for He has full knowledge of every kind of creation.>(36:78-79)

That is, "Man asks: s is tll resurrect decayed bones? You say: Whoever made them in the first place and gave them life, He will resurrect them." As was depicted in the third comparison of the Ninth Truth in the Tenth Word, sohese freassembles a large army in one day before your eyes and someone else says: "At a bugle-call that person brought together the members of a battalion who had dispersed to rest; he is able to bring layingttalion under order." So, O man, if you say: "I don't believe it," you can see what a foolish denial it would be.

In just the same way, the All-Powerful and All-Knowing One enrollfe in unites anew with the command of "'Be!', and it is">(36:82), and with perfect order and the balance of wisdom, the particles and subtle faculties of the battalion-like bodies of all the animals - which resemble an army - and nal knliving creatures, and creates every century, and every spring even, all the hundreds of thousands of army-like species of living creatures on the face of the earth. Can it be quesities, then how He can gather together at one blast of Israfil's trumpet the fundamental parts and particles of a battalion-like body, which are already familiar with one another, thranotheaking them under order? Can it be considered unlikely? To consider it unlikely is a mindless foolishness.

In the category of guidance, the Qur': origanner of exposition is so moving and tender, so familiar and gentle, that it fills the spirit with ardour, the heart with delight, the mind with interest, and the eyes with tears.d bearousands of examples is this verse:

And yet after all this your hearts hardened and became like rocks, or even harder...>to the end of the verse. (2:74)

As is proved and explained in the discussion of the third ver

Lothe First Station of the Twentieth Word, it says to the Children of Israel: "What has happened to you that although hard rocks shed tears from twelve springs like eyes before a miracle like the Staff of Moses (Upon whom life dce), you remain indifferent in the face of all his miracles, with your eyes dry and tearless and your hearts hard and without fervour?" Since guidance in this sense is explained there, we refer y, whicthat Word and curtail this here.

Of thousands of examples in the category of making understood and silencing in argument, consider only the following two:

If you have doubts about the Qur'an We have revealed to Our stransp Muhammad, then produce a Sura similar to it. And call upon all your helpers besides God to bear witness for you, if what you say is true.>(2:23)

That is, "If you have any doubts, summg othe your elders and supporters to help you and testify for you, then compose the like of a single sura." Since this has been explained and proved in Ine of al-I'jaz,>here we shall suffice with a brief summary of it. It is as follows.

The Qur'an of Miraculous Exposition says: "O men and jinn! If you have any doubts that the Qur'an is God's Word and imagine it to be man's word, then come on, heverse is, let's see! You produce a book like this Qur'an from someone unlettered who does not know how to read and write like the person you call Muhammad the Trustworthy, and get hThe Qucompose it! If you cannot do this, then he need not be untaught, let him be a famous man of letters and learned. And if you are not able to do this, alright, not on his own, take all the finest works of althe ri orators and men of eloquence, and indeed of all the literary geniuses of the past and all those of the future, and the assistance of all your gods. Work with all your strawaren compose the like of this Qur'an. And if you cannot do this, leave aside the truths of the Qur'an and its many miraculous aspects, which are impossible to imitate, and compose a work whis thr its equal in only the eloquence of its composition!"

With the silencing words,

Bring then ten Suras forged, like it,>(11:13)

it says: "Come on, I do not want its true meaning from you, le of Ale fabrications and lies and false tales. You will not be able to do this. So it need not be as much as the whole Qur'an, just produce ten suras like it. You will not be able to do this either, soorshipce a single sura. This will be too much as well. So alright, make it the equivalent of a short sura. You will not be able to do this either, although the need fo put tto do so is so great. For your honour and self-respect, your dignity and religion, your tribal honour and pride, your life and property, and yoe treees in this world and the next will all be saved by producing the like of it. Otherwise in this world you will remain in abasement, without honour, dignity, religion, or pride, and your lives and properetail l be destroyed and will perish, and in the hereafter, as is indicated by the verse,

Then give heed to Hell-fire, whose fuel is men and stones,>(2:24)

you will be knownned to everlasting incarceration in Hell; together with your idols you will be fuel to its fires. Since your need is thus great, and

since you have now understood your impote handn eight degrees, you should be certain eight times over that the Qur'an is a miracle. So either believe in it, or be silent and go to Hell!" So see the way the world forces them to accept the argument in this category of silencing in argument, which is within that of making understood, and say: "There is no manner of exposition better than that of the Qprophe" Indeed, no need remains for further exposition after that of the Qur'an.

Here is a second example:

Exhort then [O Prophet], for by your Su lightr's grace you are neither a soothsayer nor a madman * Or do they say: A poet! - let us wait and see what time will do! * Say: Wait then, I too shall wait with you. * Is it that their faculties of understanding manifthem to this, or are they but a people transgressing all bounds. * Or do they say: He fabricated this [Message]? Nay, they do not believe. * Let th, the n produce a recital like unto it - if they speak the truth. * Or were they created of nothing, or were they themselves the creators? * Or did they create the heavens and the earth? Nay, thgory oe no firm belief. * Or are the treasuries of your Sustainer with them, or are they the managers [of affairs]? * Or have they a ladder by which they can [climb up to heaven and] listen [to its secrets]? Then let [such a] listener of things produce a manifest proof. * Or has He only daughters and you have sons? * Or is it that you ask for a reward, so that they are burdened with a load of debt? * Or that the Unseen is in their hands, and they write it down? * Or do they inteht andlot [against you]? But those who defy God are themselves involved in a plot! * Or have they a god other than God? Exalted is God far above the things they associate with them.>(52:29-43)

Here we shall explain only one of the thouength,of truths of these verses as a further example of the category of silencing in argument. It is as follows: with the word, "Or... Or...", it silences every group of the people ng anyguidance with a rhetorical question expressing surprise and stops up all the sources of their doubts. It leaves no satanic chink through which doubts might enter ane Mosteal themselves; it closes them all. It leaves no veil of misguidance under which they might creep and lurk; it rends all of them. It leaves not one of their lies; it crushes them. In each sentence it either demolishes the essence which blasphemous ideas of one group with a short phrase, or since the falsity is obvious, it exposes it by silence, or since it is refuted in detail in other verses, it here alludes toth Braiefly. For example, the first sentence alludes to the verse:

And We have not instructed him poetry, nor is it meet for him.>(36:69)

While the fifteenth sentence points to the verse:

Were there godse ease than God in the heavens and earth, there surely would have been confusion in both.>(21:22)

You can make further examples from the other sentences like to God,It is like this: it says at the start: Announce the divine decrees. You are not a soothsayer, for the words of soothsayers are confused and conjectural, while yours are true and certain. And you areion anad; your enemies even attest to your perfect sanity.

Or do they say: A poet - let us wait and see what time will do!>(52:30)

Do they auses!ou a poet, like the unreasoning, common infidels? Are they waiting for you to perish? You say to them: "Wait! I shall wait with you!" Your vast and brilliant ~A Ss are free of the imaginings of poetry and independent of their fancies.

Or is it that their faculties of understanding urge them to this?>(52:32)

Or like unreasoning philosophers who rely on their reasons, do t all tld back from following you, saying: "Our faculties of reason are sufficient." But reason commands that you are followed, because everything you say is reasonable. But again the reason on its own cannot reach it.

Or are they but a peo and bansgressing all bounds?>(52:32)

Or is the reason for their denial their not submitting to Almighty God like wicked tyrants? But the ends are known of the Pharaohs and Nimrods, who were the leaders of arrogant oppressors.

Or do ths that: He fabricated this [Message]? Nay, they do not believe.>(52:33)

Or like lying dissemblers without conscience do they accuse you saying: "You have made up the Qur'an!"? But up to this time they have known you to be the m.

Tuthful among them and have called you Muhammad the Trustworthy. It means that they have no intention to believe. Otherwise let them find the like of the Qur'an among the works of men.

Oexampl they created of nothing?>(52:35)

Or like the absurd philosophers who believed the universe to be without purpose and in vain, do they suppose themselves to be aimless and without wisdom, purpose, duumerou Creator? Have they become blind that they do not see that the universe is adorned from top to bottom with instances of wisdom and bears the fruit d actis, and that beings from particles to the suns are charged with duties and are subjugated to the divine commands?

Or were they themselves the creators?>(52:35)

Or do they imagin speci the pharaoh-like materialists that "They came into being by themselves, feed themselves, and themselves create everything they need," so that they hold back from believing and worship? That means they all supmoved hemselves to be the Creator. Whereas the Creator of one thing has to be the Creator of everything. That is to say, their pride and conceit have made them so utterly stupid they imagine to be a Posow tha of Absolute Power one who is absolutely impotent and may be defeated by a fly or a microbe. Since they have abdicated their reason and humanity to this degree and have fallen lirm thhan the animals and even inanimate beings, do not be saddened at their denial. Consider them to be a variety of harmful animal and filthy matter! Ignore them and give themit in portance!

Or did they create the heavens and the earth? Nay, they have no firm belief!>(52:36)

Or, like the mindless, confused Mu'attila, who denied God all attributes and denied t

Ifator, do they deny God so that they do not heed the Qur'an? In which case, let them deny the existence of the heavens and the earth, or let them say: "We created them!" Let them lose their minds altogether and begin utteringflies renzied ravings of lunacy. For in the heavens as many proofs of divine unity are apparent and are recited as the stars, and on the earth as many as the flowers. That means they have no intentiould bacquiring certain knowledge and finding the truth. Otherwise how do they suppose to be without inscriber the book of the universe, in e heavrd of which is written a whole book, although they know that a letter cannot exist without the one who wrote it.

Or are the treasuries of your Sustarges tith them?>(52:37)

Or, like one group of misguided philosophers who denied Almighty God the power of choice, or like the Brahmans, do they deny the source of prophethood so that they do not believe natur? In which case, let them deny all the traces of wisdom and purpose, all the order and fruits which are apparent in all beings and demonstrate will and choice, let th Alsoy all the works of mercy and grace, and all the miracles of all the prophets! Or let them say: "All the treasuries of the bounties given to creo grai are with us and under our control." Let them prove they are not fit to be addressed! Do not be grieved at their denial, say: "God's unreasoning animals are many!"

Or are they the managers [of affairs]?>( TENTH

Or, like the arrogant Mu'tazilites, who made the reason dominant, do they

imagine themselves to be rivals to and inspectors of the orancer's works, and want to hold the All-Glorious Creator responsible? Beware, do not lose heart! Nothing can come of the denials of self-centred people like that! You do not be deceived either!

Or have they a ladder by which they can [clitructito heaven and] listen [to its secrets]? Then let [such a] listener of theirs produce a manifest proof!>(52:38)

Or, like the spiritualists and phony soothsayers, do they follow Satan and the rth Pond suppose they have found another way to the World of the Unseen? In which case, have they a ladder by which to ascend to the heavens which are closed to they punis? Do they imagine that they can give the lie to your news from the heavens? The denials of such charlatans are worth nothing!

Or has He only daughters and you have sons?>(52:39)

Or, like the polyy, co- philosophers who ascribed partners to God under the name of the Ten Intellects and the Masters of the Species, and the Sabeans, who attributed aalacesof godhead to the stars and the angels, do they ascribe offspring to Almighty God? Like the heretics and misguided, do they ascribe a son to Him, which is contrary to the necessary existence, unity, eternity, and absoll its lf-sufficiency of the Single and Eternally Besought One? Do they ascribe femininity to that offspring, which is opposed to the angels' worship, purity, and kind? Do they suppose it to be an intercessor for them, so that they do not fo divinou? Generation is the means of multiplying, mutual assistance, perpetuation, and life for creatures like man, who is contingent, transitory, and in need of perpetuating the species, is corporeal and divisible, capable Word,ltiplying, impotent and needy for an heir to help him. So to ascribe offspring - and a sort of offspring that those impotent, contingent, wretched men did not themselves li wisdo could not equate with their arrogant pride, that is, female offspring - to the All-Glorious One, Whose existence is necessary and perpetual, Who endures from pre-eternity to post-eternity, Whose essence is utterly remote from and exalted ais wriorporality, Whose being is free of and exempt from division and multiplication, and Whose power is far above and beyond all impotence, is indeed such a deliook! Tsuch a lunatic raving that the lies and denials of those wretches who subscribe to such an idea are worth nothing. You must not be deceived. The scatter-brained nonsense, the delirious ravings of every crazy lunatic, should not bing, "ed!

Or is it that you ask for a reward, so that they are burdened with a load of debt?>(52:40)

Or, like the rebellious, overweening worshippers of this world, who have made a habit of greed and miserliness, do they fvers aat you propose burdensome, so that they flee from you? Do they not know that you seek your wage and recompense from God alone? Is it a burden to give to their own poor one fe is nh of the property given to them by God Almighty, or a part of it, and as a consequence both receive plenty, and be saved from the envy and curses of the poor? Do they consider the comman the sive zakat burdensome and therefore hold back from Islam? Their denials hold no importance, and what they deserve is a slap, not an answer.

Or is it that the Unseen is in their hs of fand they write it down?>(52:41)

Or, like Buddhists, who claim to be familiar with the Unseen, or the pseudo-intellectuals, who imagit the ir conjectures about its affairs to be certain, does what you said about the Unseen not appeal to them? That means they imagine that the World of the Unseen, which is disclosed to no one is honfrom the divine messengers, who receive revelation, and which no one has the ability to enter, is present and laid open before them, and that they obtain information from it and write it down. Soo the t be disheartened by the lies of these arrogant braggarts who have overstepped their mark to an infinite degree! For in a short while your truths will completely overturn their imaginings!

Or do they i degrea plot [against you]? But those who defy God are themselves involved in a plot!>(52:42)

Or, like two-faced dissemblers and cunning atheists whose natures are corrupted and consciences rotted, do they want to deceive the d eter and turn them away from the guidance which they cannot obtain, to trick them, and so call you either a soothsayer, or possessed, or a sorcerer? Do they want to make other sunlieve what they do not believe themselves? Don't think of these insidious charlatans as human beings, don't be saddened at their wiles and denials, and lose heart. Rather, increase your efforts! Fny flay only deceive their own souls and harm themselves. And their successes in evil are temporary; it is a divine stratagem, drawing them to perdition by degrees.

Or have they a god other than Gonce.

lted is God far above the things they associate with Him!>(52:43)

Or, like the Magians, who imagined two separate gods called the Creator of Good and the Creator of Evil, or like the idolators and worshippers of causes who attribrity osort of godhead to various causes and imagine each of them to be a source of support for them, do they rely on other gods and

contest you? Do they consider themselves free of anyliouslof you? That means they have become blind and do not see the perfect order and flawless harmony throughout the universe, which is as clear as day. For in accordance with thwo aspee,

Were there gods other than God in the heavens and the earth, there surely would have been confusion in both,>(21:22)

if there are two headmen in a village, or two governors e is aown, or two kings in a country, its order is turned upside down and its harmony, spoilt. But from a fly's wing to the lamps in the heavens, such a fine order has been observed that it leaves notigger,ch space as a fly's wing for partners to be associated with God. Since the above act in a manner so opposed to reason, wisdom, feeling, and what is obvious, don't let their lies put you off proclaimiand th message!

Thus, of the hundreds of jewels of these verses, which constitute a series of truths, we have briefly explained only a single jewel of the Qur'an's mann, he eexposition in the category of giving to understand and silencing in argument. If I had had the power and shown a few more jewels, you too would have said: "These verses are a miracle just on their own." But the Qur'an's manner of expositiords. Haking understood and instruction is so wonderful, subtle, and fluent that even a simple ordinary person easily comprehends a profound truth from the way it explains it. Yes, the Qur'an of Miracuthe moxposition simply and clearly teaches most abstruse truths in a way that caresses the view of people in general, and neither hurts their feelings, nor irritates their minds, nor tires them. Just as when speaking the m child, childish words are used, in the same way the Qur'anic styles come down to the level of those it addresses - called in the terminology of the scholars of theology, "divine condescension to the mind of man" - it addresses them in that wnsive rough comparisons in the form of allegories, it allows an illiterate common person to understand abstruse divine truths and dominical mysteries which the minds of learned philo, or (s cannot rise to.

For example, by means of a comparison, the verse,

The Most Merciful One on the Throne established>(20:5)

depicts divine dominicality as a kingdom, and the degree of that dominscholay as that of a king seated on the throne of his sovereignty exercising His rule. Indeed, as the speech of the All-Glorious Creator of the universe, the Qur'an proceeds from the ultimate degree of His dominicality, passes over all 30:5)

her degrees guiding those who rise to them, and passing through seventy thousand veils, it looks to each and illuminates it. It scatters its

radiance and spreads its light to the thousanworld,levels of those it addresses, the understanding and intelligence of whom are all different. Although it has lived through ages and centuries whose capacities are all differ, verdnd has broadcast its meaning to this great extent, it has not lost an iota of its perfect youth and juvenility, and retaining its total freshness and delicacy, it teaches every ordinary person in ose wh easy, skilful, and comprehensible manner. Whatever aspect of a wonder-displaying book which thus teaches, convinces, and satisfies with the same lesson, the same words, numerous levels of people whose understanding and degrees are allingly.rent - whatever aspect of such a book is studied, a flash of miraculousness will surely appear.

~In Short:>Just as when some words of the Qur'an such as "Al the Qse and thanks be to God" are recited, they fill a cave, which is the ear of a mountain, in the same way that they fill the tiny ears of a fly, so too the Qur'an's meanings satisfy e syntake mountains in the same way that with the same words they teach and satisfy tiny simple minds, like a fly. For the Qur'an calls to belief all the leaccordf men and jinn. It teaches the sciences of belief to all. In which case, the most lowly of the common people kneels shoulder to shoulder with the highest of the elite, and together they listen to the Qe and s teachings and benefit from them. That is to say, the Holy Qur'an is a heavenly repast at which the thousands of different levels of minds, intellects, hearts, and spirits find their nourishment. Their desires are fulfilled and their appetihe meae satisfied. In fact, numerous of its doors remain closed and are left to those who will come in the future. If you want an example of this category, froitly, nning to end the Qur'an provides examples of it. All the Qur'an's students and those who listen to its teachings - the interpreters of the law, the veracious ones, the Islamic philosophers, tions oes, the scholars of jurisprudence and scholars of theology, the saintly guides of those seeking knowledge of God, the spiritual poles of the lovers of God, the learned and exacting scholars, and the mass of Muslimse hearnimously declare: "We understand thoroughly what the Qur'an teaches us." In short, flashes of the Qur'an's miraculousness sparkle in the category of making understood and instruction just as they do s abil other categories.

SECOND RAY

This Ray is the Qur'an's extraordinary comprehensiveness. It consists of five flashes.

~The First Flash>is the comprehensiveness in the words. This comprehensiveness is clearly appareubt thm the verses mentioned both in

all the previous Words, and in this Word. As is indicated by the Hadith "Each verse has an outer meaning, an inner meaning, a moral meaning, and a mysticalClear ng, {[*]: See, Abû Ya'la, al-Musnad, ix, 287; al-Tabarânî, al-Mu'jam al-Awsat, i, 236.} and each has roots, and boughs, and branches," thYou ins of the Qur'an have been positioned in such a way that all its phrases, words even, and even letters, and sometimes even an omission, has many aspects. It giverther ll those it addresses their share from a different door.

Take, for example, the verse,

And the mountains [its] pegs,>(78:7)

a phrase which says, "I made the mountains as stakes and masts for thand indh of yours." An ordinary person's share from this phrase would be this: he sees the mountains which appear like stakes driven into the ground, thinks of the benefits and bounties in them, and offers thanks to his Creator. A poet's share from meanihrase: he imagines the earth as the ground on which is pitched in a sweeping arc, the dome of the heavens like a mighty green tent adorned with electric lamps, and he sees the mountains skirting the base of hment avens to be the pegs of the tent. He worships the All-Glorious Maker in wondering amazement.

A tent-dwelling literary man's share of this phrase: he imagines the face of the earth to be a barren desert and the d in ain chains as the multifarious tents of nomads, as if the soil layer had been cast over high posts and the pointed tips of the posts had raised up the cloth of the soil, which he sees as the habitation of nll thes different creatures looking one to the other. He prostrates in wonder before the Glorious Creator, Who placed and pitched so easily these august and mighty beings like tents on towledge of the earth.

The share of a geographer with a literary bent from this phrase: he thinks of the globe of the earth as a ship sailing the oceans of either the air or the ether, and thenches,ains as masts and posts driven into the ship to balance and stabilize it. He declares: "Glory be unto You! How sublime is Your glory!" before the All-PowerfuA heavof Perfection, Who makes the mighty globe as an orderly ship, places us on it, and makes it voyage through the far reaches of the world.

A sociologist and philosopher of human society's share of this phrase; his tsignifs would go like this: the earth is a house, and the supporting post of the house's life is animal life, while the supporting post of animal life are water, air, and earth, the conditions of life. And the suppthe hu post

of water, air, and earth are the mountains. For the mountains are the reservoirs for water, the combs for the air: they precipitate the noxious gases regarurify it; they are the earth's preserver: they preserve it from being transformed into a swamp, and from the encroachment of the sea. They are also the treasuries for ot gazincessities of human life. In utter reverence he offers praise and thanks to the Maker of Glory and Kindness, Who made these great mountains as posts foount oearth - the house of our life - in this way, and appointed them as the keepers of the treasuries of our livelihood.

The share of a scholar of natural science from this phrn giveuld be this: he would think of the earthquakes and tremors which occur as the result of upheavals and fusions in the heart of the earth being cane theith the upthrust of mountains; that the emergence of mountains is the cause of the earth's stable rotation on its axis and in its orbit and its not deviating in its annual rotation as a result of the convulsions of earthquakhat thd that the anger and wrath of the earth is quieted through it breathing through the vents in the mountains. He would come to believe completely, andan. An exclaim: "All wisdom is God's!"

Another example:

The heavens and the earth were joined together before We clove them asunder.>(21:30)

A scholar untainted by the study of philosophy would explain the words "joined together">like tthe behile the skies were shining and cloudless and the earth was dry and without life and incapable of giving birth, the skies were opened up with rain and the ease youth vegetation, and all living beings were created through a sort of marriage and impregnation. To do this was the work of One so Powerful and y skilus that the face of the earth is merely a small garden of His, while the clouds veiling the face of the skies, sponges for watering it. The scholar understands this and prostrates before the tremendousness of His power.

A searchif, conlosopher would explain the same words in this way: while at the start of creation the heavens and earth were a formless mass, each consisting of wters wgh-like matter without benefit, offspring, or creatures, the All-Wise Creator both rolled them out and expanded them into a beautiful, beneficial fael innd made them the source of numerous adorned creatures. The philosopher would stand in wonder before the breadth of His wisdom.

A modern philosopher would explain the words thusife ofinally, our globe and the other planets which form the solar system were fused together in the form of an undifferentiated dough. Then the All-Powerful

and Selfne likstent One rolled out the dough and placed each of the planets in its position; leaving the sun where it was and bringing the earth here, He spread earth over the globe of the earth and sobserved it with rain from the skies, scattered light over it from the sun, and inhabited it placing us on it. The philosopher would pull his head out of the s a whof nature, and declare: "I believe in God, the One, the Unique!"

And another example:

And the sun runs its course to a place appointed.>(36:38)

The Lâm,>translated here as 'to' also expresses the meaning of 'in'. Thus, ordino refllievers see it as meaning 'to' and understand that the sun, which is a mobile lamp providing light and heat for them, will certainly conclude its journeying and reach its place of rest, then take on a form which will no lon But i beneficial. Pondering over the great bounties the All-Glorious Creator has attached to the sun, they declare: "Glory be to God! All p waterand thanks be to God!"

A learned scholar would also ascribe the Lâm>the meaning of 'to', but he would think of it not only as a lamp, but also as a shuttle weaving the Sustainer's tapxtremes on the loom of spring and summer, as an ink-pot whose ink is light for the Eternally Besought One's letters written on the pages of night and day. Thinking of the order and regulahis pef the world, of which the apparent movement of the sun is a sign and to which it points, he would exclaim before His wisdom: "What wonders God has willed!", and declare before the All-Wise Madivineart: "How great are His blessings!", and he would bow in prostration.

A geographer and philosopher would explain the Lâm>as meaning 'in', like this: the sun orders and propels the sr. Alsystem at the divine command and with a spring-like motion on its own axis. Exclaiming in wonder and amazement before the All-Glorious Maker Who thus creates and sets in order ged plighty clock: "All mightiness is God's and all power!", he would cast away philosophy and embrace the wisdom of the Qur'an.

A precise scholar would consider this Lâm>as both cembroiand adverbial, and would explain it like this: "Since the All-Wise Maker has made apparent causes a veil to His works, through a divine law of His called gravity, He has tied the planets to the sun like stones in a sling and causes them was fvolve with different but regular motions within the sphere of His wisdom; and He has made the sun's spinning on its own axis an apparent cause giving r, it i the gravity. That is, the meaning of ' (to) a place appointed>'(36:38), is it is in motion in its own appointed place for the stability of the solar system. For it is a divine rule, a dominical law like motion apparently giving ral-Fât heat, and heat giving rise to force, and force

giving rise to gravity." On understanding this from a single letter of the Qur'an, the philosopher would declare: "All praise and thanks be to God! It is in the Qur'an that true wisdve thato be found. I consider philosophy to be worth virtually nothing!"

And the following idea would occur to a thinker of poetic bent from thiief ofand the stability mentioned above: "The sun is a luminous tree and the planets are its mobile fruits. But contrary to trees the sun shakes itself so the fruits do not fall. If it did not shake itself, they wouldextremand be scattered." Then he would think to himself: "The sun is the ecstatic leader of a group reciting God's names. It recites in ecstasy in the centre of the circle and causes others tson's te." In another treatise, I described this idea as follows:

Yes, 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 In juthey would weep through space, its ecstatics.

A further example:

It is they who shall prosper.>(2:5)

This verse is general and unspecific, it does not specify in what way they shall be successful so that each person may finhat co he wants in it. Its words are few so that they may be lengthy. For the aim of some of those it is addressing is to be saved from the Fire. Others think only of Paradyou. Iome desire eternal happiness. Yet others seek only God's pleasure. While others know their aim and desire to be the vision of God; and so on. In numerous places, the Qur'an leaves the words open in this way so that they migh: "O meneral. It leaves things unsaid so that it can express many meanings. It makes it brief so that everyone may find his share. Thus, it says, "who shall prosper".>It does not determine how they shall prosper. It is as if witned up omission it is saying: "O Muslims! Good news! O you who fear God! You shall find prosperity through being saved from Hell. O righteous one! You shall find prosperity in Paradise. ange gwho seeks knowledge of God! You will attain God's pleasure. O lover of God! You will experience the vision of God." And so on.

Thus, out of thousands we have offered one example of each of the phrases, words, letters, and omissionse, He trating the comprehensiveness of the Qur'an's words. You may make analogies and compare its verses and stories with these.

Another example, the verse,

Know then that there is no with t God, and ask forgiveness for your fault.>(47:19)

This verse contains so many aspects and degrees that all the levels of saints have found their needs from it in all their spiritual journeyings and in all their degrees the mhave found spiritual sustenance and a fresh meaning from it appropriate for their own level. For, since the name of Allah is a comprehensive name, it comprises aspects the eine unity to the number of the most beautiful names: "There is no provider but Him! There is no creator but Him! There is no merciful one but Him!" And so on.

And, for example, among the stories of the Qur'an, the story of Moses (Upon we. The peace) contains thousands of benefits, just like the staff of Moses. There are numerous aims and aspects in the story, such as consoling and comforting the Prophet Muhammaectionn whom be blessings and peace), threatening the unbelievers, censuring the dissemblers, and rebuking the Jews. For this reason it is repeated in many suras. Although it expresses all the ay the every place it is repeated, only one is the main aim and the others are secondary.

~If you say:>How can we know all the meanings in the examples you have given, which the Qur'an intends and points to?

~We would reply:>Since of lazr'an is a pre-eternal address, and sitting above and beyond the centuries, which, layer upon layer, are all different, addresses and instructs all of humankind lirising within them, certainly it will include and intend numerous meanings according to those varying understandings and will make allusions to what it intends. The numerous meanings contorm, ain the Qur'an's words similar to those mentioned here have been proved in Isharat al-I'jaz>(Signs of Miraculousness) according to the rules of Arabic gra to cond syntax, and the sciences of figurative speech, the semantics of syntax, and rhetoric, and their rules. According to the consensus of those qualified to interple woue Shari'a and the Qur'anic commentators and scholars of theology and jurisprudence, and according to the testimony of their differences, on condition they are considered correct by the sciences of Arnot thnd the principles of religion, all the aspects and meanings which are found acceptable by the science of figurative speech, and appropriate by the science of the semantics of syn spoilnd desirable by the science of rhetoric, may be considered among the Qur'an's meanings. The Qur'an has placed allusions to each of those meanings according to its degree. They are either literal or significative. If d tyraicative, there are allusions to them in either the preceding context or the after context or in other verses. Some of them have been expounded in the hundrthis m thousands of Qur'anic commentaries of twenty, thirty, forty, sixty, and even eighty volumes, written by exacting scholars, which are clear and decisive proofs of the extraordinary comprehensiveness of the Qur'an's

woe, in owever, if in this Word we were to point out the allusions indicating all the meanings together with their rules, the discussion would become extremely prolonged. So we cut it short here, and for a part of it, refer you tker, arat al-I'jaz.

~Second Flash:>This is the extraordinary comprehensiveness of its meaning. Yes, together with bestowing from the treasuries of its meaning the sources for all the interpreters of the Shari'a, tdo youuminations of all those seeking knowledge of God, the ways of all those seeking union with God, the paths of all the perfected from among mankind, and the schools of all the scholars, the Qur'an has at all times been the guide of all of them as clea directed them in their progress; it is verified unanimously by all that it has illuminated their ways from its treasuries.

~Third Flash:>This is the extraordinary comprehensiveness of its knowledge. The Qur'irds m caused to flow forth from the oceans of its knowledge, the numerous and various sciences of the Shari'a, the multifarious sciences of reality (hakikat),>and the innumerable different sciences of Sufism (tarikat).>Similarly, it has w and to flow forth in abundance and good order the true wisdom of the sphere of contingency, the true sciences of the sphere of necessity, and the enigmatic knowledge of the sphere of the hereafter. One would have to write a whole volume to pro, the xamples of this Flash, and so as mere samples, we point to the twenty-five Words so far written. Yes, the veracious truths of all twenty-five W thousomprise a mere twenty-five droplets from the ocean of the Qur'an's knowledge. Any errors in those Words spring from my defective understanding.

~Fourth Flash:>This short extraordinary comprehensiveness of the subjects it advances. Together with bringing together the extensive subjects of man and his dukes ththe universe and the Creator of the universe, the heavens and the earth, this world and the hereafter, the past and the future, and pre-eternity and post-e in thy, the Qur'an explains all the essential and important topics from man's creation from seminal fluid till when he enters the grave; from the correct conduct of eating and sleeping to the matters of divine ining and determining; from the creation of the world in six days, to the duties of the wind blowing, indicated by the oaths of,

By the [winds] that scatter,>(51:1)

and,

By is ofinds] sent forth;>(77:1)

from His intervention in man's heart and will, indicated by,

comes between a man and his heart,>(8:24)

and,

But you will not except as God wills,>(76:30)mples And the heavens rolled up in His right hand,>(39:67)

that is, to His holding all the heavens within His grip; from the flowers, and grapes, and dates of the earth described in,

And We produce therein gardens of date-palms and vines,>(36:3s of Hthe strange truth expressed by,

When the earth is shaken to its utmost convulsion;>(99:1)

from the state of the skies in,

Then He directed [His will] towards the skies and they were smoke,>(41:11)

towho ar being rent with smoke and the stars falling and being scattered in infinite space; from the world's being opened for test and examination, to its closing; from the grave, the samet dwelling of the hereafter, and then from the Intermediate Realm, the resurrection, and the Bridge, to eternal happiness; from the events of the past, and the creation of the body of Adou to the dispute of his two sons, to the Flood, and the drowning of the people of Pharaoh, and the major events of most of the prophets; and from the pre-eternal circumstance alluded to by,

Am I not your Sustainer?>(7:172)

to the posnd sevnal occurrence expressed by,

Some faces that day will beam in brightness * Looking towards their Sustainer;>(75:22-23)

all these fundamental, important subjects are explained in a way befitts, whoe All-Glorious One Who administers the whole universe as though it were a palace, and opens and closes this world and the hereafter like two rooms, and regulates the earth as if it were a garden and the rrymaks as though they were a roof adorned with lamps, and beholds the past and the future as though they were two pages present in His sight like a singward tht and day, and looks on pre-eternity and post-eternity as though they were yesterday and tomorrow, like the two sides of a chain of events are joined together and touching in present time. Just are earster builder speaks of two houses he has constructed and arranged, and makes out the programme and list and index of the matters involved; so the intern is fitting for the One Who makes the universe and arranges it, and writes out and displays the list and index and - if one may say so - the programme of

the matters concerned with it. There is no sign of any artificiality orng the display. And just as there is no trace of imitation or hint of any fraud as though it were speaking on behalf of someone else or supposing itself to be in someone else's place and speaking, snboardwith all its seriousness, all its purity, all its sincerity, the Qur'an's pure, shining, brilliant exposition declares: "I am the word and exposition of the Creator of the world," just as the light of day dehine n: "I came from the sun."

Indeed, apart from the Maker Who adorns this world with antique arts and fills its with delicious bounties and scatters bountifully over the face of the world together with these wondersof aims art so many valuable gifts, and setting them in orderly lines spreads them out over the face of the earth, apart from this Bestower of Bounties, who else could the Qur'an of Miraculous Exposition be fitting fos togee Qur'an which fills the world with this clamour of salutation and acclaim, this resounding praise and thanks, and transforms the earth into a place for the recitation of God's names, a mosque, and place forugh itg on the divine works of art? Whose speech could it be apart from His? Who can claim ownership of it apart from Him? Whose word could it be other than His? Whose light could the expositine anothe Qur'an be, which solves the talisman of creation and illuminates the world, other than the Pre-Eternal Sun's? Who has the ability to produce the like of it, and imes. M it? In truth, it is impossible for the Artist Who adorns this world with His arts not to speak with man, who appreciates His art. Since He makes and knows, He surely speaks. And since He speaks, it is surely thef men,n which is appropriate to His speech. How should a Lord of All Dominion Who is not indifferent to the way a flower is ordered remain indifferent to a discourse which brings all His dominion to aous Onur of salutation and praise? Would He permit it to be attributed to others and be made as nothing?

~Fifth Flash:>This is the wonderful compreht themness of the Qur'an's style and conciseness. It consists of five glows.

~First Glow:>The Qur'an's style has a comprehensiveness so wonderful that a single sura contains the ocean of the Qords c which in turn contains the universe. A single of its verses contains the treasury of the sura. And most of the verses are each a short sura, whileout, aof the suras are short Qur'ans. Thus, this is a great favour and guidance and facilitating, and arises from its miraculous conciseness. For although everyone has need of the Qur'an all the time, either due to foolishness orfound ome other reason, they do not have the time to read all of it, or they do not have the opportunity. So in order that they should not to be deprived of it, each sura is like a short Qur'an, and each long verse even this e rank of a sura. Those who

penetrate to the inner meaning of things agree that the whole Qur'an is contained in the Sura al-Fatihaistenc, and the Fatiha in the Bismillah.>The proof of this fact is the consensus of the scholars who have investigated it.

~Second Glow:>The verses of the Qur'an are comprehensive through thethe mooting and indicating all the categories of speech and true knowledge and human needs, such as command and prohibition, promise and threat, encouragement and deterring, restraint and guidance, stories and comparisons, examplvine ordinances and teachings, the sciences related to the universe, and the laws and conditions of personal life, social life, the lifeo the e heart, spiritual life, and the life of the hereafter. By reason of this, the truth of the saying, "Take whatever you want from the Qur'an for whatever you want" has been so accepted by the people of reality that it has become proverbialot to them. The verses of the Qur'an have such comprehensiveness that they may be the cure for every ill and the sustenance for every need. Yes, they have ter of ike that, for the absolute guide of all the levels of the people of perfection, who continually rise in the degrees of progress, has to possess this property.

~Third Glow:>This is the Qur'an's miraculously inimitable conciseget giIt sometimes happens that the Qur'an mentions the two ends of a long chain in such a way that it shows clearly the whole chain. And sometimes it happens that it includes explicitly, implicnclusifiguratively, or allusively in one word many proofs of an assertion. For example, the verse:

And among His signs is the creation of the heavens and the earth, and the variations in your tongues and in your coloursens th22)

by mentioning the beginning and end of the chain of the universe's creation, which forms a chain of signs and indications of divine unity, the verse shows the second chain. It malimitae first chain read it out. Yes, the first degree of the world's pages which testify to an All-Wise Maker is the origin of the heavens and the earth, their creation. Next is the heavens being and thd with stars and the earth made to rejoice with living beings. Then the change of the seasons through the subjugation of the sun and the moon. Then is the alternation of day and night, and the chain of events within these. And so iserved on as far as the characteristics and distinguishing features on faces and in voices, the most widely spread loci of multiplicity. Thus, since therto then astonishing and wise order in the characteristics of individual faces, which are the furthest from order and most subject to the interference of chance, if it is shown that the pen of a wugh whaftsman works there, surely the other pages, whose order is clear, will themselves be understood and display their Inscriber. And since the works of art and

and toisdom of a Maker are apparent in the original creation of the vast heavens and earth, Who positions them purposefully as the foundation stones of the palace of the universe; the works of His art boredoe impress of His wisdom will surely be most clear in His other beings. Thus, by exposing the concealed and concealing the obvious, this verse expresses a truly beautiful succinctness.

Similarly in the versee univ:

So give glory to God when you reach eventide...>till

And to Him belongs the loftiest similitude in the heavens and the earth; for He is Exalted in Mighe mindl of Wisdom,>(30:17-27)

the chain of proofs which begins six times with the words, "And among His signs..., And among His signs",>is a sequence of jewels, a sequence of light, a sequence of miraculouuperfiitability, a sequence of miraculous conciseness. I wish from the heart to display the hidden diamonds in these treasuries, but what can I do?, thason bussion here does not support it. So postponing it to another time, I am not opening that door for now.

And for example:

... Send me therefore * O

Tr! O Man of truth!>(12:46)

Between "send me therefore">and "O Joseph!">are these words: "... Joseph, that I may ask him to interpret the dream. So I sent hipure g he went to the prison and said to Joseph..." That is to say, although five sentences have been abbreviated and summarized in one sentence, it does not mar the hroughy or hinder the understanding.

And, for example:

Who produces for you fire from the green tree.>(36:80)

Here the Qur'an is saying in the face of rebellious man's deniall beco is as though challenging the Qur'an by saying, "Who will raise to life rotten bones?", "Whoever created them in the first place, He will raise them to life. And their Creator knows every single aspectfor Heery single thing. Furthermore, He who provides fire for you from the green tree, is able to give life to dry bones." Thus, this sentence looks in numerous ways to the claim that man will raisein hisife, and proves it.

Firstly, with these words the Qur'an starts off the chain of bounties it lays before man, moves its forward, and calls it to mind. Having described it in detail in other verses, it cuts short the description he of tnd refers it to the intelligence. That is, "You cannot flee from the One Who gives you fruit and fire from trees, sustenance and seeds from plants, cereals and grains from the earth, and makes the earth a fine cradle for you filled with possiour sustenance, and the world a palace in which is found all your

needs - you cannot be independent of Him, or disappear into non-existence and hide there. You cannot enter the grave without duties to sleep in comfort nt darkbe awoken.

Then it points out an evidence of the claim. With the words, "the green tree",>it implies: "O you who deny resurrection! Look at the trees! One Who raises to life anfe in s green in spring numberless bone-like trees which have been dead throughout winter, and in every tree even demonstrates three examples of resurrection through the leaves, blossoms, and fron is the power of such a One cannot be challenged through denial or by considering resurrection improbable."

Then it points out another evidence, saying: "How do you deem it unlikely that One W they racts for you out of the dense, heavy, dark matter of a tree, subtle, light, luminous matter like fire should give fire-like life and light-like consciousness to wood-like bones?"

Then it statness cther evidence explicitly; it says: "One Who creates the famous tree which while green produces fire for nomads in place of matches when two of its branches are rubbed together, and combines two opposites like the grwhom Hd damp and the dry and hot, and makes them the source of the fire - everything, even the fundamental elements, looks to His command and acts through His power. It cannot be considered unlikely that the One Who demonstrates that nohave wthese is independent and acts of its own accord should raise up man from the earth once again, who was made from earth and later returned t in grearth. He may not be challenged with rebellion."

Then, recalling Moses's (Upon whom be peace) famous tree, it shows that this claim of Muhammad (Upon whom be blessings and peace) is also that of Moses (UWP). Lightly alluding toor theonsensus of the prophets, it adds one more subtle point to the phrase.

~Fourth Glow:>The Qur'an's conciseness is so comprehensive and wonderfulsistedwhen studied carefully it becomes apparent that sometimes, through some simple detail or particular event, it compassionately shows to simple, ordinary minds extensive, lengthy, universal rules and gen the waws, like showing an ocean in a ewer. We shall point out only two examples of this out of thousands.

First Example: This is the three verses expounded in detail in the First Station of the Twentieth Word, which describe under the title illuse teaching of the names to the person of Adam, the teaching of all the sciences and branches of knowledge with which the sons of Adam haver neceinspired. Through the angels prostrating before Adam and Satan not prostrating, they state that most beings from fish to angels are subjulativeto

humankind, just as harmful creatures from snakes to Satan do not obey man and are hostile to him. And with the people of Moses (Upon whom be peace) slaughtering a cow, they state that the concept of cow-worship - which was takoweverm the worship of cows in Egypt and showed its effect in the event of the calf - was slaughtered by Moses' knife. And with water gushing forth from the rock and springge of ing out and spreading, they also state that the rock layer which is under the soil layer acts as the source of both water springs and the soil.

Second'an isle: This is the whole and the parts of the story of Moses (Upon whom be peace), which is frequently repeated in the Qur'an, and each of the repetitions of which is shown to be the tip of a universal rule, with each repe their stating the rule in question. For example:

O Haman! Build me a lofty palace.>(40:36)

Pharaoh is commanding his minister: "Build me a high tower so that I can take a It addt the heavens and observe them. I wonder if there is a God who governs in the skies like Moses claims, who can be seen from their disposition?" Thus, through the word "palace" and this minor incident, it states a strange the neominant in the traditions of the Egyptian Pharaohs, who, because they lived in the desert with no mountains, wanted mountains, and because they did not recognize the Creator, were worshippefirst nature and claimed godhead; and worshipping fame, by displaying the works of their dominion perpetuated their name and constructed the famous mountain-like pyramids; and agreed to magic and metempsychosis, and had their corpses mummified and g knowved in their mountain-like tombs.

And, for example:

This day We shall save you in your body.>(10:92)

By saying to the drowning Pharaoh: "Today I am going to save your bod desolh will drown," it is expressing a death-tainted, exemplary rule of the Pharaohs' lives, which was, as a consequence of the idea of metempsychosis and mummifying th look dies, to take them from the past and send them to be viewed by the generations of the future. This present century a body was discovered which was the very body of Pharaoh, thrown up on the seker's where he drowned. The verse thus states a miraculous sign of the Unseen, that the body was to be borne on the waves of the centuries and cast up from the sea of time onto the shore of this century.

And, for rit, ae:

They slaughtered your sons and let your women-folk live.>(2:49; 14:6)

Referring to an event in the time of one of the Pharaohs, the slaughtering of the sons of the Children of Israel and and tharing of their women and

daughters, it mentions the numerous massacres which the Jewish nation has suffered every age, and the role their women and girls have played in dissolute human life.

And you will indeed fiWARNINm, of all people, most greedy of life.>(2:96) * And you see many of them racing each other in sin and rancour, and their eating of things forbidden. Evil indeed favoure things they do.>(5:62) * But they [ever] strive to do mischief on earth. And God loves not those who do mischief.>(5:64) * And We gave [clear] warning to the Children of Isrbeside the Book, that twice they would do mischief on the earth.>(17:4) * And do no evil nor mischief on the earth.>(2:60)

These two statements of the Qur'an directed at the Jews, rs to se the two fearsome general rules, that their nation hatches plots in human social life with their trickery. For they have shaken human society by making labour contest capital andnd werng the poor to clash with the rich by founding banks through usury and compound interest, and amassing wealth through wiles and fraud. Moreover, it was again that ng the who, in order to take their revenge on the victors and governments under which they had suffered deprivation and oppression, were involved in every sort of corrupting covert organization and had a finger in every sort of revolution.

t it c, for example:

Then seek ye for death.>(2:94)

That is, "If what you say is true, seek death, but you won't seek it!" Thus, regarding a minor incident in a small gathering in the presence of the Prophet r wife, it points out that the Jewish nation, which is famous among the nations of mankind for its greed for life and fear of death, will not, according to its tongue of disposie confseek death till Doomsday and will not give up its greed for life.

And, for example:

Thus they were stamped with humiliation and indigence.>(2:61)

With this, it describes generally that nation's future destiny. It is because of tepeateearsome rules governing the destiny and character of this nation that the Qur'an acts so severely against them. It deals them awesomel miracshing blows. You may draw analogies from these examples with the other stories and passages about Moses (Upon whom be peace) and the Children of Israel. There are very mammar ashes of miraculousness like the flash in this Fourth Glow behind the simple words and specific subjects of the Qur'an. A hint is enough for the wise.

~Fifth Glow:>This is th that an's extraordinary comprehensiveness in

regard to its aims and subjects, meanings and styles, and its subtle qualities and fine virtues. Indeed, if the Qur'an of Miraculous Exposition's suras and vould bare studied carefully, especially the openings of the suras, and the beginnings and ends of the verses, it will be seen that not a trace of confusion iand lirent although it gathers together all the categories of rhetoric, all the parts of fine speech, all the classes of elevated styles, all sorts of fine morality, all the summaries of the sciences relating to thenationrse, all the indexes of divine knowledge, all the beneficial rules for individual and social human life, and all the luminous laws of the exalted physical sciences. In truth, to gather together in ou wilace this many different categories of knowledge and cause no disagreement or difficulty can only be the work of an overwhelming miraculous order.

Then, as is expounded and proved in the previous tweent inur Words, together with maintaining the order within this comprehensiveness, to rend the veils of the habitual and commonplace, which are the source of compounded ignorance, and to draw out the wonders coeet isd beneath them and display them; to smash with the diamond sword of proof the idol of nature, which is the source of misguidance; to scatter d thoshunderous trumpet-blasts the dense layers of the sleep of heedlessness; and to uncover and reveal the obscure talisman of being and the strange riddng scrthe creation of the world, before which human philosophy and science have remained impotent - to do this could surely only be the wondrous work of a wonder-worker likehand hur'an - the Qur'an, which sees reality, is familiar with the Unseen, bestows guidance, and shows the truth.

If the Qur'an's verses are considered carefully and fairly, it will be seen that they do not resemble a gradual chain of thoughesent lowing one or two aims, like other books. For the Qur'an's manner is sudden and instantaneous; it is inspired on the moment; its mark is that all its aspectsirm hie together but independently from distant places, a most serious and important discourse which comes singly and concisely.

Yes, who apart from the universe's Creator could produce a discourse concerned to this degree with bce hase universe and its Creator? Who could step beyond his mark to an infinite degree and make the All-Glorious Creator speak according to his own whims, thenl yourthe universe speak the truth? Yes, in the Qur'an, the universe's Maker is seen to be speaking and making others speak seriously and truthfully an, is alevated, true fashion. There is no sign to suggest imitation. He speaks and makes speak. If, to suppose the impossible, someone like Musaylima were to step beyond his mark to an innt?">( degree, and by way of imitation make the All-Glorious Creator, the Sublime and Majestic One, speak according to his own ideas,

and the universe as well, there certainly would be thousands of signs of imitation and indicnverse of falsehood. For when the contemptible assume the manner of the lofty, their every action shows up their pretence. So consider carefully these verses, which proclaim this fact with an oath:

By the star when it goes down! * Your companion one evther astray nor being misled * Nor does he say [aught] of [his own] desire * It is no less than revelation inspired!>(53:1-4)

THIRD RAY

This is the Qur' the sMiraculous Exposition's miraculous inimitability, which proceeds from its giving news of the Unseen, its preserving its youth in every age, and its being appropriate to every level of person. This Ray has three Radiances.

FIRST RADIANCE: Tes; an its giving news of the Unseen. It consists of three Glistens.

~The First Glisten>is its telling about the past, one part of the Unseen. Indeed, the All-Wise Qur'an mentions through the tongue of a person whom everyone agreedg of goth unlettered and trustworthy, the important events and significant facts concerning the prophets from the time of Adam till the Era of Bliss in a way wDenierconfirmed by scriptures like the Torah and the Bible, tells of them with the greatest power and seriousness. It concurs with the points on whices in former Books were agreed, and decides between them on the points over which they differed, pointing out the truth of the matter. That is to say, the Qur'an's view which penetrates the Unseen sees the events of the past in blackover and above all the previous scriptures, and pronounces them right and confirms them in the matters on which they are agreed, and acts as arbiter between them, correcting matters about creatuthey are at variance.

However, the facts the Qur'an relates about the events of the past are not things that could have been learnt through the exercise of reason that they were communicated by it; they were s held transmitted knowledge, dependent on the heavens, on Revelation. And as for transmitted knowledge, it is the domain of those who know how to read and writeajjal these facts were revealed to someone known by friend and foe alike as knowing neither how to read nor how to write, and as being trustworthy; someone described as unlettered.

Also, the Qur'an tells of thosclares events as though it had actually seen them. For it takes the spirit and vital point of a lengthy event, and makes them introductory to its purpose.he Tweis to say, the summaries and extracts which the Qur'an contains show that it sees all the past together with all its

events. For just as someone who is an expert in somide annce or craft shows his skill and proficiency through some succinct words or a concise statement, so the summaries and spirits of events mentioned in the Qur'an show that the one who said them compr, you all the events and sees them, and, if one may say so, relates them with extraordinary skill.

~The Second Glisten>is its giving news of the future, which is another part fer re Unseen. There are many sorts of these predictions. The first sort is particular, and special to the saints and those seek the truth through illumination, spirexample, Muhyiddin al-'Arabi discovered numerous instances of the Qur'an's giving news of the Unseen in the sura,

Alif. Lam. Mim. * The Roman Empire has been defeated.>(30:1-2)

all tam Rabbani saw many signs of the events of the Unseen and the communicating of them through the Disjointed Letters at the beginning of some suras, and so on. For scholars of the Batiniyya School, the Qur'an consisted from beginning to end ofard tomation about the Unseen. We, however, shall indicate some which are general. These too have many levels, one of which we shall discuss. Thus, the All-Wi not m'an says to God's Noble Messenger (Upon whom be blessings and peace):

{(*): Since these verses which give news of the Unseen have been expounded in numerous Qur'anic commene spri, and also due to the haste imposed on the author by his intention to have this work printed in the old [Ottoman] script,* they have not been explained here and those of "Tble treasuries have remained closed. (*See, page 385, footnote 1 above. - Tr.)}

So patiently persevere, for God's promise is true.>(30:60) * You shall enter the Sacred Mosque if God wills, with minds secure, heads shaved, oneneut short, and without fear; * He it is Who sent His Messenger with guidance and the religion of truth, so it should prevail over all religion.>(48:27-28) * But they, after this defeat of theirs will soon benenessrious, * within a few years. With God is the decision.>(30:3-4) * Soon will you see, and they will see * which of you is afflicted with madness.>(68:5-6) * Or do they say: "A poet! We await for him some calamity [hatched] by time?" are ch "Wait, then. And I shall wait with you!">(52:30-31) * And God will defend you from men.>(5:67) * But if you cannot, and of a surety you cannot.>(2:24) * But they will never seek it.>(2:95) * We shall shothese Our signs on the furthest horizons and in their own selves, so that it becomes clear to them that this is the Truth.>(41:53) * Say: If the whole of mankind and the jinns were to comhen suther 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) * God will produce a people whom Heur'an.love as they will love Him, lowly with the believers, mighty against the rejecters, fighting in the way of God, and never afraid of the reproaches of such as find faud and :54) * And say: Praise be to God, Who will show you His signs, so that you shall know them.>(27:93) * Say: He is the Most Merciful; we have believed in becomend in Him have we put our trust. Soon you shall know which [of us] it is that is in manifest error.>(67:29) * God has promised to those among you who believe and act righteously that He will of aow eacy grant them inheritance [of power] in the land, as He granted it to those before them; that He will establish in authority their religion, which He has chosen fsamplem; and that He will change [their state] after their fear, to one of security and peace.>(24:55)

The information about the Unseen which many verses l THEese give turned out to be exactly true. Because it was given by a person who was subject to many criticisms and objections and could have lost his cause through the tiniest mistake; it wan is oen unhesitatingly, and with absolute seriousness and confidence in a way that confirmed its authenticity. This news of the Unseen, therefore, demonstrates with certainty that the person who gave it had received instruction froherwisPre-Eternal Master, and then he spoke.

~The Third Glisten>is its giving news of the divine truths, cosmic truths, and the matters of the hereafter. The Qur'an's expositit - li the divine truths and its explanations of the cosmos which solve the talisman of the universe and riddle of creation, are the most important of its disclosures about the Unseen. For it is not reasonable to expe, yet human reason to discover those truths about the Unseen and follow them without deviating amid innumerable ways of misguidance. It is weace),own that the most brilliant philosophers of mankind have been unable to solve the most insignificant of those matters by use of the reason. Furthermore, it is only after the Qur'an has et throted those divine truths and cosmic truths, which it points out, and after man's heart has been cleansed and his soul purified, and after his spirit has advas flownd his mind been perfected that his mind affirms and accepts those truths, and he says to the Qur'an: "How great are God's blessings!" This section has been in part explained and proved in the er of th Word, so there is no need to repeat it. But when it comes to facts concerning the hereafter and Intermediate Realm, the human mind certainly cannot rise to them and see tationn its own, but it can prove them to the degree it sees them through the ways shown by the Qur'an. It is

explained and proved in the Tenth Word just hon in mt and true are these disclosures of the Qur'an about the Unseen.

SECOND RADIANCE: This is the Qur'an's youth. It preserves its freshness and youth every age as though newly revealed. In fact, the Qur'an has to have perpetual yo and snce as a pre-eternal address, it addresses at once all the levels of humankind in every age. And that is how it has been seen and is seen. Even, although all the centuries are difes. An with regard to ideas and capacity, it as though looks to each particularly, and teaches it. Human works and laws grow old like man, they change and are changed. But the rulings and laws of the Qur'an are so firm and well-founded that they be undse in strength as the centuries pass. Indeed, this present age and the People of the Book this age, who have more than any other relied on themselves and stopped up their ears to the words of the Qur'an, are in such need of its guiding hness s of, "O People of the Book! O People of the Book!">that it is as if it addresses this age directly, and the phrase "O People of the Book!">comprises also the meaning of "O People of the Modern Science Books!" {[*]: Ehle fruiteb, those educated in modern secular schools, as opposed to Ehl-i Kitab. (Tr.)} It delivers its shout of,

O People of the Book! Come to common terms as between us and you>(3:64)

to the ends of the world with ale sentstrength, all its freshness, all its youth.

For example, as the product of the thought of all humankind and perhaps the jinn as well, modern civilization has taken up a position opposed to the Qura treelthough individuals and communities have failed to dispute it. With its sorcery it impugns the Qur'an's miracٌۨءusness. Now, in order to thly wthe claim of the verse:

Say: if the whole of mankind and the jinns were to gather together,>(17:88)

we shall compare the foundations and principles which civilization has laiwill phe form of dispute, with the principles of the Qur'an.

~At the First Degree:>The comparisons and balances which form all the Words from the First to the Tnt fasFifth, and the verses at their heads which form their truths, all prove with the certainty that two plus two equals four the Qur'an's miraculousness and superiority in the face of civilization.

~At the Second Degree:>Like the proofs iis theTwelfth Word, this summarizes a number of principles. By reason of its philosophy, present-day

civilization accepts force as the point ofheologrt in the life of society. It takes as its aim benefits, and considers the principle of its life to be conflict. It considers the bond between communities to be racialism and negative nationalays: "hile its aim is to provide amusements for gratifying the appetites of the soul and increasing man's needs. However, the mark of force is aggression. Andrcy of the benefits are insufficient to meet all needs, their mark is that everyone tussles and jostles over them. The mark of conflict is contention, and the mark of racialism, aggression, since it thrtics. n devouring others. Thus, it is because of these principles of civilization that despite all its virtues, it has provided a sort of superficial is eatess for only twenty per cent of humankind and cast eighty per cent into distress and poverty.

The wisdom of the Qur'an, however, takes as its point of supICH HAruth instead of force, and in place of benefit has virtue and God's pleasure as its aims. It considers the principle of mutual assistance to be fundamental in life, rather than conflict. In the ties between communilly ont accepts the bonds of religion, class, and country, in place of racialism and nationalism. Its aims are to place a barrier before the illicit assaults of the soul's base appetites and to urge the spm haveo sublime matters, to satisfy man's elevated emotions and encourage him towards the human perfections. As for the truth, its mark is concord, the mark of virtue is mutual support, and the maverse mutual assistance, hastening to help one another. The mark of religion is brotherhood and attraction. And the result of reining in and tethering the evil-commanding soul th an aving the spirit free and urging it towards perfection is happiness in this world and the next. Thus, despite the virtues present-day civilization hashe herred from the guidance of the Qur'an in particular and from the earlier revealed religions, in point of fact it has thus suffered defeat before the Qur'an.

~Third Degree:>Of thousands of matters, we shall point out only three or four by them. example. Since the Qur'an's principles and laws have come from pre-eternity, they shall go to post-eternity. They are not condemned to grow old and die like civilization's laws. They are alrk of oung and strong. For example, despite all its societies for good works, all its establishments for the teaching of ethics, all its severe discipline and regulations, civilization has been unable to contest distall-Wise Qur'an on two of its matters, and has been defeated by them. These two matters are:

Be steadfast in performing the prayers, and give zakat,>(2:43, etc.)

and,

God has permitted nce. Fand forbidden usury.>(2:275)

We shall describe them, this miraculous victory, by means of an introduction. It is like this:

As is proved in Isharat omplaiaz,>just as one phrase is the source of revolutions among humankind, so another is the origin of all immorality.

~First Phrase:>"So long as I'm full, what is it to me if others die of hunger."

~Second e.

:>"You work so that I can eat."

Yes, the upper and lower classes in human society, that is, the rich and the poor, live at peace when in equilibriumes whebasis of that equilibrium is compassion and kindness in the upper classes, and respect and obedience in the lower classes. Now, the first phrase has incited the upper classes to practise oppression, immorality, and mercilessness. And just an was second has driven the lower classes to hatred, envy, and to contend the upper classes, and has negated man's tranquillity for several centuries, so too this century, as the result of the struggle between capital and laing thit has been the cause of the momentous events in Europe, well-known by all. Thus, together with all its societies for good works, all its establishments for the teaching of ethics, all its severe discip Andnd regulations, it could not reconcile these two classes of mankind, nor could it heal the two fearsome wounds in human life. The Qur'an, however, eradicates the first phrase with its injunction to pay zakat,>and heals it. While it uproots thed die d phrase with its prohibition on usury and interest, and cures that. Indeed, the Qur'anic verse stands at the door of the world and declares usurngle dinterest to be forbidden. It reads out its decree to mankind, saying: "If the door of strife is to be closed, close first the door of usury and interest!" It forbids its students to enter it.

Second Principle: Civilization does not accents ofygamy. It considers the Qur'an's decree to be contrary to wisdom and opposed to man's benefits. Indeed, if the purpose of marriage was only to satisfy lust, pol be sawould have been contrary to it. But as is testified to by the animals and corroborated by plants that 'marry', the purpose and aim of marriage is reproduction. The pleasure of satisfying lust is a small wage given by divine mercy to enthe hee performace of the duty. Since in truth and according to wisdom, marriage is for reproduction and the perpetuation of the species, and since women can give birth only once a year, and can be impregnated only hahis cl month, and after the age of fifty fall into despair, and men can impregnate till a hundred years old and one woman is therefore insufficient for one man, civilization has been compelled to accept numerous hs to nof ill-repute.

Third Principle: Unreasoning civilization criticizes the Qur'anic verse

which apportions to women one third in inheritance. However, most of the rulings concerning social life are in accordance of thehe majority, and mostly a women finds someone to protect her. As for the man, she will be a burden on him and will have to combine efforts with someone else who will leave her her means of subsistence. Thus, inled twform, if a woman takes half of the father's legacy, her husband makes up her deficiency. But if the man receives two parts from his father, one partunfortll give to maintaining the woman he has married, thus becoming equal with his sister. The justice of the Qur'an requires it to be thus. It has decreed nd drithis way.

{(*): This is part of my court defence, which was the supplement for the Appeal Court and which silenced the court. It is appropry, he s a footnote for this passage. I told the court of law: Surely if there is any justice on the face of the earth, it will reject and quash an unjust decision wht in fs convicted someone for expounding a most sacred, just divine rule which governs in the social life of three hundred and fifty million people in the year one thousand three hundry have fifty, and in every century, relying on the confirmation and consensus of three hundred and fifty thousand Qur'anic commentaries, and following the beliefs of our fore, and s of one thousand three hundred and fifty years.}

Fourth Principle: Just as the Qur'an severely prohibits the worship of idols, so it forbids the worsauses images, which is a sort of imitation of idol-worship. Whereas civilization counts the representation of forms as one of its virtues and has attemptein knoispute the Qur'an in this matter. But represented forms, whether pictorial or concrete, are either embodied tyranny, or embodied hypocrisy, or embodied lust; they excite lust and encourage man in oppression, hypocrisy, and licentiousn is nooreover, the Qur'an compassionately commands women to wear the veil of modesty so that they will be treated with respect and those mines of compassion will not be the cn under the feet of low desires, nor be like worthless goods for the excitement of lust. {[*]: The Twenty-Fourth Flash of the Thirty-First Letter about the veiling of women has proved dne preely that Islamic dress is natural for women, and that to cast it aside is contrary to women's nature.} Civilization, however, has drawn women out of their homes, rent their veils, and corrupted mankind. For family life continues through tinds aual love and respect of man and wife. But immodest dress has destroyed sincere respect and affection and has poisoned family life. While worship of the human form in particular has shaken morality in appalling fashion, causingifest basement of the human spirit. This may be understood from the following: to look lustfully and desirously at the corpse of a beautiful woman who is in need of pity and compassion destroys morality; so too, to look lasciviously aeptablrepresentations of dead women, or of living women for they resemble little corpses, shakes the elevated human emotions to their very roots, and destroys them.

Thus, together with assisting human happiness r poins world, thousands of matters of the Qur'an like the above three examples also serve eternal happiness. You can compare other matters to these.

Just as present-day civilization stand gentlated before the Qur'anic principles concerning human social life and in reality is bankrupt in the face of the Qur'an's miraculousness, so too it has been proved decisively in the pregard, twenty-five Words through the comparisons between European philosophy and human science - which are the spirit of civilization - and the wisdom of the Qur'an that pivate phy is impotent and the wisdom of the Qur'an miraculous. The impotence and bankruptcy of philosophy and miraculousness and wealth of Qur'anic wisdom have been proicatio the Eleventh and Twelfth Words; you may refer to those.

Furthermore, just as present-day civilization is defeated before the miraculousness of the Qur'an's wisdom in regard to learningit is ctions, the same is true for literature and rhetoric. The comparison of the literature and rhetoric of civilization and those of the Qur'an is that of the dark grief and hopeless wailing of a motherless orphan and the low, uproarious songess. Mdrunkard, and the yearning, hopeful sorrow of an elevated lover arising from a temporary separation and patriotic songs urging victory or war and high self-sacrifice. For in regard to the effects of its styles, literature and rhe diffeproduce either sorrow or joy. And sadness is of two sorts. It is either a dark sorrow arising from the lack of friends, that is, having no friends or owner, which is the sorrow prodof wory the literature of civilization, stained as it is by misguidance and is enamoured of nature and tainted by heedlessness, or it is the second sorrow. This arises from the separationgs we iends, that is, the friends exist, but their absence causes a yearning sorrow. This is the guidance-giving, light-scattering sorrow which the Qur'an produces. Joy, too,4

A two sorts. One stimulates the desires of the soul. This is the mark of civilization's literature in the fields of theatre, cinema, and the novls theile the other joy silences the soul, and is subtle and mannerly, innocently urging the spirit, heart, mind, and subtle faculties to attain to sublime matters, to their original hom You beternal abode, and their companions of the hereafter; it is the joy the Qur'an of Miraculous Exposition produces. It fills man with eagerness for Paradise ancitatinal happiness and the vision of God's beauty.

Thus, the vast meaning and mighty truth expressed by the verse,

Say: If the whole of mankind and the jinns were to gatrs andgether 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)

#435the hiagined by those of scant intelligence to be an impossible supposition for the purposes of uttering an exaggerated piece of eloquence. God forbid! It is not an exaggeration, nor is it an imp sees e supposition; it is an absolutely truthful piece of rhetoric, and possible and actual.

One aspect of its being in this form is this: if aetched fine words of men and jinn which do not issue from the Qur'an and do not belong to it were to be gathered together, they could not imitate the Qur'an. And they have not been able to imitate it, for they have been unable to shormed t they have. The second aspect is this: civilization, and science and philosophy and European literature, which are the products of the thought and efforts of mankind and the jinn and even satans, remain in the very pits ofual, pence before the decrees, wisdom, and eloquence of the Qur'an. Just as we showed in the examples.

THIRD RADIANCE: It is as though the All-Wise Qur'an is rous. century turned directly towards all the classes of humanity, and addresses each particularly. Indeed, since the Qur'an summons all humankind together with all its classes and instructs them in belief, the highest and most subtle science, and ng crewledge of God, the broadest and most luminous branch of learning, and in the laws of Islam, which are the most important and various of the sciences, it is essential that it should instruct every class and group appropriately. What irs likhes, however, is the same; it does not differ. In which case, there have to be different levels in the same lesson so that according to its degree, every class may rl (UWP its share from one of the veils of the Qur'an. We have given many examples of this and they may be referred to. Here we shall indicate only one or two minor poes of nd the share of understanding of one or two classes. For example:

He begets not, nor is He begotten * And there is none like unto Him.>(112:3-4)

The decreein understanding this of the ordinary people, who form the most numerous class: "Almighty God is above having mother and father, relatives oed it ." While the share of a middle class: "It is to deny the divinity of Jesus (Upon whom be peace), of the angels, and of anything that has been born." For although denying something impossibl the ppparently purposeless, according to the rules of rhetoric, a necessary statement is intended and this gives it purpose. Thus, the purpose of denying son and begeand thwhich are particular to corporality, is to deny the divinity of those who have offspring and parents and equals, and to show that they are not worthy of being worshipped. It is because of this that Sura al-Ikhlaear iteneficial for everyone all the time. The share of a more advanced class:

"Almighty God is above all relations which infer giving birth and being born. He is eents, from having any partners, helpers, or fellows. His relations with all beings are those of Creator. He creates through His pre-eternal will with the command of "'Be!', and it is">(36:82). He is far beyond havid age relation which is contrary to perfection, or is compelling, necessitating, or involuntary." And the share in understanding of a higher class still: "ledge,ty God is pre-eternal and post-eternal, He is the First and the Last. Neither in His essence, nor in His attributes, nor in His actions, has He in any way any eqArab leer, like, or match, or anything similar, resembling, or analogous to Him. Only, in His acts, there may be comparisons expressing similarity:

And God's is tand fohest similitude.>(16:60)

You can draw analogies with the above for other classes, which all receive different shares, such as those who have attained knowledge of God, the lovers of God, and the truly sincere.

Muhammad is not the father of any of your men.>(33:40)

The share in understanding this of the first class: "Zayd, the servant of God's Noble Messenger (Upon whom be blessistencnd peace), whom he also addressed as 'my son,' divorced his stately wife because he did not find himself equal to her. On God's command, the Messenger (UWBP) took her. The verse sawill yf the Prophet calls you son, it is in respect of his messengership. In regard to his person, he is not your father, so that the women he takes should be unsuitable for him.'"

Exampcond class's share is this: "A great ruler looks on his subjects with paternal compassion. If he is a spiritual monarch ruling both outwardly and inwardly, then suationis compassion goes a hundred times beyond that of a father, his subjects look on him as a father and on themselves as his real sons. A father's view cannot be transformed into that of a husband, and a daughter's viewthe twt be easily transformed into the view of a wife, so since the Prophet's taking the believers' daughters would seem inappropriate, the Qur'an says: 'The Prophet (U the gcts kindly towards you with the eye of divine compassion and treats you in a fatherly manner. In respect of his messengership, you are like his children, but with regard to his human person, he is not your father smy sel his taking a wife from among you should be unfitting.'"

The third group would understand it like this: "You should not claim a connection with the Prophet (UWBP), and relying on his perfections andample ing in his fatherly compassion, commit errors and faults." Yes, many

people are lazy because they lean on their elders and guides. They even sometimes say: "Our prayers have been performed." (Like some 'Alawis)

The Fourth Pointtless her group would understand a sign from the Unseen from this verse, as follows: The Prophet's male children would not remain at the degree of 'men' [ rijâl>]; in consequed dire some wise purpose, his descendants would not continue as mere men. Since through the use of the term ' rijâl>' it indicates that he is the father of women, his line would continue through women. Praise be to God, Fatima's blessed to mandants, Hasan and Husayn, the radiant moons of two luminous lines, continued the physical and spiritual line of the Sun of Prophethood.

O God, grant blessings to him and his Family.

SECOND LIGHT

The Second Light comprises three Beams.

FIRST BEAM: According to the testimony of thousands of brilliant scholars of the rhetorical sciences of figurative speech (ilm-i beyân)>and the semantics ofyyun,>x (fenn-i ma'ânî)>like Zamakhshari, Sakkaki, and 'Abd al-Qahir Jurjani, there is in the Qur'an of Miraculous Exposition as a whole a pleasant fluency, a superior correctness, a firm mutual solidarity, and compact prer. Heonateness, powerful co-operation between the sentences and parts, and an elevated harmony between the verses and their aims. Yet, while there are seven or eight significant factors that might mar or destroy the harmonus, anoperation, and mutual support, and the fluency and correctness, they do not mar them, indeed, they give strength to the fluency, correctness, and proportionateness. Only, those ctherefhave exerted an influence to some extent and taken others out of the veil of the order and fluency. But just as a number of bumps and excrescence in thar on a tree, not to spoil the harmony of the tree but to produce fruit which will be the means for the tree reaching its adorned perfect4)

to d beauty; in just the same way, these factors stick out their knobbly heads in order to express meanings which will enhance the Qur'an's fluent ordering and composition. Thus, although the Perspicuous Qur'acausesrevealed part by part like stars over twenty years in response to the circumstances and needs, it possesses such a perfect harmony and displays such a proportionateness that it is as though it was revealed all at o cavil Furthermore, although the circumstances which prompted the Qur'an's revelation were all different and various, its parts are so mutually supportive

that it is as though it was revealed in g the se to only one of them. And although the Qur'an came in response to different and repeated questions, it displays the utmost blending and unity, as thouworld is the answer to a single question. And although the Qur'an came to explain the requirements of numerous diverse events, it displays such verythect order that it is as though it explains a single event. And although the Qur'an was revealed through divine condescension in styles approthe eg to the understanding of the innumerable people it would address, whose circumstances were different and diverse, it displays such a fine correspondence and beautiful smoothness of sffing hat it is as though the circumstances were one and the level of understanding the same; it flows as smoothly as water. And although the Qur'an addresses numerous classes distant froming hanother, it possesses such an ease of exposition, such an eloquence in its composition, such a clarity in its manner of expression it is as though it is addressing a single class. Even, each class supposrom a t it alone is being addressed. And although the Qur'an was revealed in order to guide and lead to various aims, it possesses such an perfect integrity, such a careful balance, such a fine order it is as though it fto the only one aim.

Thus, while these are all causes of confusion, they have been employed in the Qur'an's miraculous manner of exposition, in its fluich lond proportionateness. For sure, everyone whose heart is free of disease, whose mind is sound, whose conscience is not sick, whose taste is unimpaired sees in the Qur'an's manner of exposition a beautiful can shness of style, a graceful harmony, a pleasing proportionateness, a unique eloquence. All the clear-sighted see that the Qur'an possesses an eye that sees the whole universe together with its outer and inner aspects clearly before it asween th it were a page; that it turns the page as it wishes and tells the page's meanings as it wishes. Several volumes would be necessary if we were to explaie and meaning of this First Beam together with examples, so sufficing with the explanations and proofs in my Arabic treatises and in Isharat al-I'jaz,>and in the twenty-five Words up to here, I have pointed out here only these features in the Qur'ashorea whole.

SECOND BEAM

This concerns the miraculous qualities in the Qur'an's unique style in the summaries and most beautiful divine names, which it shows at the ends of its verses.

Reme ange There are many verses in this Second Beam. These are not only examples for this Beam, but for all the preceding examples and Rays. It would be extremely lengthy to explain them all giving them

their due, staine now I am compelled to be brief and succinct. I have therefore indicated very concisely all the verses which form examples of this mighty mysted seekmiraculousness, and have postponed detailed explanation of them to another time.

Thus, the Qur'an of Miraculous Exposition mostly mentions summaries at the conclusion of its verses which either contain ttretchine names or their meanings; or refer the verse to the reason in order to urge it ponder over it; or they comprise a universal rule from among the aims of the Qur'an in order to corroborate and str most n the verse. Thus, the summaries contain certain indications from the Qur'an's exalted wisdom and certain droplets from the water of life of ses to guidance, and certain sparks from the lightning of the Qur'an's miraculousness. Now I shall mention briefly only ten of those numerous indications and point out a concise meaning of only one of numerous truths, which all form one exampl how sof many. Most of these ten indications are found together in compact form in most verses and form a true embroidery of miraculousness. Furthermore, most of the ve the ge give as examples are examples of most of the indications. We shall point out only one indication for each verse, and shall just point lightly to the meanings of the encorses given as examples in the preceding Words.

FIRST QUALITY OF ELOQUENCE: With its miraculous exposition, the Wise Qur'an lays out, spreads out before the eyes, the acts e Necerks of the All-Glorious Maker. Then it extracts the divine names from those works and acts, or it proves the Qur'an's basic aims, such as the resurrection of the dead and divine unity. An example of the first meaning is this:

He it by imp has created for you all things that are on the earth, then He turned His will to the heavens and ordered them as the seven heavens, for He has knowledge of all thingsrium, 9)

And an example of the second part:

Have We not made the earth as a resting place * And the mountains as pegs? * And [have We not] creatngs an in pairs? *...>until ... Verily the Day of Sorting Out is a thing appointed.>(78:6-17)

In the first verse it describes the divine works and sets out the mightiest of them, which testify through their order ency ams to knowledge and power, like the premises of a conclusion, or a momentous aim. Then it extracts the name of All-Knowing. In the second verse, as is explained briefly in the Third Point oul wriFirst Ray in the First Light, it mentions Almighty God's mighty acts and works, then concludes the resurrection of the dead, which is the Day of Sorting Out.

SECOND POINT OF ELOQUENCE: The Qur'an unrolls the woven fabrics of divinsible and displays them to the human gaze. Then, in the summaries it passes over the weaving within the divine names, or else refers them to the reason.

The first example of these:

Say: who is it that sustains you from the sky and produhe earth? Or who is it that has power over hearing and sight? And who is it that brings out the living from the dead and the dead from the living? And who is it that rules and regulate all affairsthey c will say, "God." Say: Will you not then show piety [to Him]? * This is God, your Sustainer, The Truth.>(10:31-32)

Thus, at the start it asks: "nal ha it that readies the skies and the earth as though they were two storehouses for your sustenance, and causes one to produce rain and the other, seeds? Is there anyone other than God Who could make tus tono subservient storekeepers? In which case, thanks should be offered to Him alone."

In the second phrase, it asks: "Who is the owner of your eyes and ears, the most precious of your membAnd Imrom which workbench or shop did you obtain them? It is only your Sustainer that could give you them. It is He Who creates and raises you, and gave you them. beforech case, there is no Sustainer but He, and the only one fit to be worshipped is He."

In the third phrase, it says: "Who is it that resurrects the dead earth and raiThe gr life hundreds of thousands of sorts of dead beings? Who could bring this about apart from the True God and Creator of all the universe? It is surely He Who brings it about, He be ims them to life. Since He is Truth, He will not violate rights; He will send you to a Supreme Tribunal. He will raise you to life just as He raises to life the earth."

Imachinfourth phrase, it asks: "Who other than God can administer and regulate this vast universe with perfect order as though it were a palace or a city? Since it can be none other than God, the power which administers with extrem

Tw the vast universe and all its heavenly bodies is so faultless and infinite it can have no need of partner or associate, assistance or help. The One Who directs the va man, verse will not leave small creatures to other hands. That means you will be obliged to say: 'God.'"

Thus, the first and fourth phrases say "God," the second, "Sustainer," and the third, "Truth." So undthe hed how miraculously apt are the words: "This is God, your Sustainer, The Truth.">It mentions Almighty God's vast disposals, the meaningful weavings of His power. Then by mentioning the names "God," "Sustainer," and "Truth," it shows the source ocritise vast disposals of divine power.

An example of the second:

Behold! In the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing o the ships through the oceans for the profit of mankind; in the rain which God sends down from the skies, and the life He gives therewith to an earth that is dead; in thmprehets of all kinds that He scatters through the earth; in the disposal of the winds and the clouds subjugated between the sky and the earth, indeed are signs for people who think.lar ev4)

First this enumerates the manifestations of divine sovereignty in the creation of the heavens and the earth, which demonstrates Almighty God's perfect power and the vastness of His dominicality, and testifiould aHis unity; and the manifestation of dominicality in the alternation of night and day, and the manifestation of divine mercy in the subjugation of the ships in the sea, the most important means of transport in human social life; and the manifother on of the immensity of divine power, which sends the water of life to the dead earth from the skies and raises to life hundreds of thousands of species and makes ee theexhibition of wonders; and the manifestation of mercy and power in the creation of infinite numbers of different animals on the earth from tters, soil; and the manifestation of wisdom and mercy in the employment of the winds in important duties such as assisting in the pollination and respiration of plants and animals and in the impelling and regulaty. As them so as to make them suitable to perform those duties; and the manifestation of dominicality in the subjugation and gathering together of the clouds, the means of mercy, suspended between the skies and the earthresponeat strange masses, and dispersing them, as though dispersing an army for rest and then summoning them back to their duties. Then, in order to urge the mind to ponder over their details and esote-trl truths, it says: "Indeed are signs for people who think.">In order to arouse people's minds with it, it refers it to their faculties of reason.

THIRD QUALITY OF ELOQUENCE: Sometimes the Qur'an explains Almighty God's acts in detail, tf the ms them up with a summary. It convinces with the details and commits it to the memory and fixes it there by summarizing it. For example:

Thus will your Sustainer choose you and teach you the interpretation of esuch sand perfect His favour to you and to the posterity of Jacob - even as He perfected it to your fathers Abraham and Isaac aforetime; indeed, your Sustainer is All-Knowing, All-Wise.>(12:6rors oith this verse, it points out the bounties bestowed on the Prophet Joseph (UWP) and his forefathers. It says: "Out of all mankind divine favour has

ennobled yoforms the rank of prophethood, and tied all the lines of prophethood to your line and made it the chief of all lineages among humankind. It has made your family a cell of instruction and guidance in the divine sciences and domi with wisdom, and united in you through that knowledge and wisdom, prosperous worldly dominion and the eternal happiness of the hereafter. And it has maenly, both a mighty ruler of Egypt, and a high prophet, and a wise guide, and has distinguished you and your forefathers with knowledge and wisdom." It enumerates these divine bounties, then it says: "Indeed, your Sustaing distAll-Knowing, All-Wise.">"His dominicality and wisdom require that He made manifest in you and your fathers and forefathers the divine names of All-Knowing and All-Wise." Tween pt sums up those detailed bounties with this summary.

And, for example:

O God! Lord of All Dominion, You give power to whom You will.>(3:26)

This verse shows Almighty God's disposals in humankind's social lincealesuch a way that it ties glory and abasement, poverty and riches directly to Almighty God's will and wish. It means, "Even the disposals most disperance wrough the levels of multiplicity occur through divine will and determining. Chance and coincidence cannot interfere." After making this statement, it mentions the most important matter in human life, sustenance. This ver terrives with one or two introductory phrases that man's sustenance is sent directly from the True Provider's treasury of mercy. It is like this: "Your sustenance isan a fto the earth's life, and the earth's being raised to life looks to the spring, and the spring is in the hands of the One Who subjugates the s etern the moon, and alternates the night and the day. In which case, only the One Who fills the face of the earth with all the fruits can give an apple to someone as true sustenance. Only He can be his true Provider." Then it sere, a And You give sustenance to whom You please without measure.>(3:27)

It summarizes and proves those detailed acts in this sentence. That is, "The One Who gives you unlimited sustenance is He Who worshms these acts."

FOURTH POINT OF ELOQUENCE: It sometimes happens that the Qur'an mentions the divine creatures with a particular arrangement of the sentence, then by showing that the crmpossis are within an order and balance and that they are its fruits, affords a sort of transparency and brilliance. The transparency and brilliance then show the divine names, and tanifestation of which obtains through that mirror-like arrangement. It is as though the above-mentioned creatures are words, and the names are their meanings, or the seeds of th the Pts, or their essences. For example:

Man We did create from quintessence of clay * Then We placed him as [a drop of] sperm in a place of rest, firmly fixed; * Then We made the sperm into a clot of congeaman thood; then of that clot We made a [foetus] lump; then We made out of that lump bones and clothed the bones with flesh; then We developed out of it another creature. So blis verbe God, the Best of Creators!>(23:12-14)

Thus, the Qur'an mentions in order those wonderful, strange, amazing, well-ordered and balanced stages of man's creation in such a mirror-like fashion that the phrase,

So amazeed be God, the Best of Creators!

appears of itself from within them and makes itself exclaimed. A scribe who was writing out this verse uttered the words before coming to them, and wondered to himself: "Has revelationimb toto me as well?" Whereas it was the perfection of the order and transparency of the preceding words and their coherence that had showed up the final words before comincall yhem.

And for example:

Your Sustainer is God, Who created the heavens and the earth is six days, and is firmly established on the Throne [of authority]; He dpect ihe night as a veil over the day, each seeking the other in rapid succession; He created the sun, the moon, and the stars, [all] subject to His command. Is it not His to create and to command? Blessed by God, the Sustainer they the Worlds!>(7:54)

In this verse, the Qur'an points out the sublimity of divine power and the sovereignty of dominicality. It shows an Allke theful One of Glory established on the throne of His dominicality, Who, with the sun, moon and stars like soldiers under orders awaiting his command, rotates the night and day one after the othertheisttwo lines or two ribbons, one white and one black, and writes the signs of His dominicality on the pages of the universe. This he does in such a way that when a spirit hears the verse, it feels the d risinto exclaim: "Blessed be God! What wonders God has willed! So Blessed be God, the Sustainer of All the Worlds!" That is to say, "Blessed be God, thengtheainer of All the Worlds">is like the summary, the seed, the fruit, and water of life, of what has preceded it.

FIFTH QUALITY OF ELOQUENCE: The Qur'an sometimes mentions material, k it

ular matters which are subject to change and are the cause of various circumstances, then in order to transform them into the form of constant truths, summarizes them with constant, luuld co, universal divine names, and ties them up. Or it concludes with a summary which encourages thought and the taking of lessons. An example of the first meaning:

#44lmed wnd He taught Adam the Names, all of them, then placed them before the angels, and said: "Tell me the Names of these if you are right." * They said: "Grporeae unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise!">(2:31-32)

First of all thisublime mentions a particular matter, which is, "In the question of Adam's vicegerency, knowledge gave him superiority over the angels." Then within this event of thntions the angels' defeat before Adam in respect of knowledge. Then it summarizes these two events with two universal names: "Indeed You are All-Knowing, All-Wise.">That is: since You are All-Knowing and Wise, You instructed Adamperfore prevailed over us. And since You are All-Wise, You treated us according to our abilities and gave him preference in accordance with hiow conities.

An example of the second meaning:

And verily in cattle you will find an instructive sign. From what is within their bodies, between excretions and blood, We produce for your drink, milk, pure and agreeable for those who drinor theuntil,

Wherein is healing for men; indeed in this is a sign for a people who thinks.>(16:66-69)

These verses point out that Almighty God makes creatures of His like sheep, goats, cats meanater buffalo and camels into springs of pure, delicious milk for man, and makes artefacts like grapes and dates into cauldrons and trays laden with deliciously swee

Moties for him, and tiny miracles of His power like the honey-bee into makers of a sweet, health-giving sherbet, and then conclude with the words, "Indeed in these are signs for a people who thinks,">. Thatrging man to think and take lessons and compare these with other things.

SIXTH QUALITY OF ELOQUENCE: It sometimes happens that a verse spreads out dominical decrees over a great multipuits a of things, then it unifies them with a tie of unity resembling an aspect of unity, or it situates them within a universal rule. For example:

His Throne does extend over the heavens and the eaal aspnd He feels no fatigue in preserving them, for He is the Most High, the Supreme.>(2:255)

Thus, together with proving with ten phrases in Ayat al-Kursi>ten levels of divine unity in varyingaddres with the phrase,

Who is there that can intercede in His presence except as He permits?,

it rejects utterly and vehemently the associating of partne him, h God and interference of others, and casts them away. Also, since this verse manifests the greatest name, its meanings related to the divine truths are at a ma most degree, so that it demonstrates the dominical acts of disposal at a maximum level. Furthermore, after mentioning the divine regulation of all the heavens and ilitudrth and a preservation encompassing all things at the maximum degree, a tie of unity and aspect of unity summarize the sources of those maximum manifestations with the phrase, "For He is the Most Hi absole Supreme."

And, for example:

It is God Who has created the heavens and the earth and sends down rain from the skies, and with it brings out ng phi therewith to feed you; made subject to you the ships, that they may sail through the sea by His command; and the rivers [too] He has made subject to you; * and He has made subject to you s and n and the moon, both diligently pursuing their courses; and the night and the day has He [also] made subject to you; * And He gives you of all that you ask for. But if you count the favours of God, never will you will able to number thst com4:32-34)

These verses describe how Almighty God created the huge universe as a palace for man, and sending the water of life from the skies to the earth, made the skies and the earth two servants produc were od for him. Similarly, He made ships subject to men so that they might benefit from the fruits of the earth found in every part of it, and also exchange the fruits of their labours and secure their livelihoods in every respect. That is, He meven oe winds as whips, ships as horses, and the seas as a desert beneath their hooves. And besides connecting man with every region of the earth by means of ships, He subjugated the riv, idlereat and small, to him by making them means of transport. And causing the sun and moon to travel, the True Bestower of Bounties alternates the seasons and makes them two obedient servants whereby He offers man His multiity aned bounties which change with the seasons; He created them also as two steersmen turning that mighty wheel. And He made the night and day subject to man; t* And , He made the night as a veil for his sleep and repose, and the day a place of trade for winning his livelihood.

After enumerating these divine bounties, with the summary:

An to liives you of all that you ask for. But if you count the favours of God, never will you will be able to number them,

it points out the vast extent of the boua degrbestowed on man, and their

abounding profusion and abundance. That is, whatever man asks for through the tongue of his capacity and innate needs, they have all been given him. An e While never be reached in counting the divine bounties bestowed on man nor can they be exhausted. Certainly, since the heavens and the earth are a table of bounties for man, and things like the sun and the moon and nige itse day some of the bounties on the table, the bounties directed towards man are most surely beyond count and calculation.

SEVENTH MYSTERY OF ELOQUENCE: It sometimes happens that in order to disall the Sarent causes the ability to create and to demonstrate how far they are from this, a verse points out the aims and fruits of the effects so that it may provinerstood that causes are only an apparent veil. For to will that most wise and purposeful aims are followed, and important results are obtained, is of necessit no imwork of one who is most Knowing and Wise. Whereas causes are lifeless and without intelligence. So by mentioning the aims and results, such verses show that although cample,are superficially and as beings joined to and adjacent to their effects, in reality there is a great distance between them. The distance from the cause to the creation of the effect is so great that the hanAlmighhe greatest causes cannot reach the creation of the most insignificant effects. Thus, it is within this long distance between cause and effect that the divine names each rise like stars. Theraqiyy of their rising is this distance. To the superficial glance mountains on the horizon appear to be joined to and contiguous with the skirts of minousy, although from the mountains to the sky is a vast distance in which the stars rise and other things are situated; so too the distance dents n causes and effects is such that it may be seen only with the light of the Qur'an through the telescope of belief. For example:

Then let man consider his sustenance. * For that We pour forth water in traordnce. * And We split the earth into fragments. * And We produce therein corn, * And grapes and nutritious plants, * And olives and dates, * And enclosed gardens, dense with lofty trees, * And fruits and fodder, * e seeke and convenience to you and your cattle.>(80:24-32)

By mentioning miracles of divine power in a purposeful sequence, this verse ties causes to effects and with the words, "For use ll thenvenience to you">points to an aim at its conclusion. The aim proves that within the sequence of all the causes and effects is a hidden disposer who sees and follows the aim, tod you the causes are a veil. Indeed, with the phrase, "For use and convenience to you and your cattle,">it disallows all the causes the ability to create. It is in effect saying: "Rain comes from the sky

in order to produce food for

O d your animals. Since water does not possess the ability to pity you and produce food, it means that the rain does not come, it is sent. And the earth produces plants and your foodontrar from there. But lacking feelings and intelligence, it is far beyond the ability of the earth to think of your sustenance and feel compassion for you, so it does not produce it itself. Furthermore, since it is remoapply m plants and trees to consider your food and compassionately produce fruits and grains for you, the verse demonstrates that they are strings and ropes which One Althe ba and Compassionate extends from behind the veil, to which He attaches His bounties and holds out to animate creatures." Thus, from this explanation numerous, old e names rise, like All-Compassionate, Provider, Bestower, and All-Generous.

And another example:

Do you not see that God makes the clouds move gently, then joins them together, then makes them into a heap? - then ike thou see rain issue forth from their midst. And He sends down from the sky mountain [masses of clouds] wherein is hail; He strikes therewith ksome e pleases and He turns it away from whom He pleases. The vivid flash of His lightning well-nigh blinds the sight. * It is God Who alternates the night and the day; indeed in these things is an insat theve example for those who have vision. * And God has created every animal from water; of them are some that creep on their bellies; some that walk on two legs; and some that walk on four. God creates what He wills; for verily Godortingower over all things.>(24:43-45)

This verse explains the wondrous disposals in the formation of clouds and causing of rainfall, which is one of the most important miracles of dominicality and strangest veil of the treasury of mercy. Lit are diers who have dispersed to rest gather together at the call of a bugle, clouds gather and form at the divine command when their parts have been dispersed and hidden in the atmosphere. in th like an army is formed of small groups, the pieces of cloud come together and form masses - which are vast and towering, moist and white, and contain snow and hail like the moving mountains at the resu Paradon - from which the water of life is sent to living beings. But in its being sent a will and purpose are apparent; it comes in accordance with need. This means it is sent. While the skies arpair ar and empty, the mountainous pieces of cloud do not gather together of their own accord into a great gathering of wonders, they are sent by One Who knows the living creatures. In this distance, then, such divine names riseost trl-Powerful, All-Knowing, Disposer, Designer, Nurturer, Succourer, and Giver of Life.

EIGHTH QUALITY OF ELOQUENCE: It sometimes happens that in order to impel pacityart to accept Almighty God's wondrous works in the hereafter and make the mind affirm them, the Qur'an mentions His amazing works in this world by way of preparation, or it mentions the wondrous divine works of the an exe and hereafter in such a way that we form a firm conviction about them due to similar things which we observe here. For example:

Does man not see that We creatthey a from sperm, and behold, he stands forth an open adversary?>(36:77) to the end of the sura.

In this discussion of the resurrection of the dead, the Qur'an proves the resurrection in seven or eight different ways. Firstly it draws attenti peoplthe first creation, saying: "You see your creation from sperm to a blood-clot, from a blood-clot to a foetus lump, and from that to the human creation, so how is it that you deny they unded creation, which is like it or even easier?"

And with the words:

Who produces for you fire out of the green tree,>(36:80)

Almighty God indicates the mighty favours He bestows on man, saying: "The One Who bestows sg to tunties on you will not leave you at liberty to enter the grave and sleep never to rise again." And by allusion it says: "You see the dead trees come to life and grow green, but you draw self tclusions from their bones springing to life when like dry firewood, and so deem man's rising again unlikely. Also, could the One Who creates the heavens and the earth remain impotent before the life and death of man, tintingit of the heavens and the earth? Would the One Who administers the mighty tree attach no importance to its fruit and allow others to claim it? Do you suppose that He would abandon the result of all the tree, things, ing purposeless and vain the tree of creation, which together with all its parts is kneaded with wisdom?" It says: "The One Who will raise you to life at the resurrection is such th verse whole universe is like a soldier under His orders." It is utterly submissive before His command of "'Be!', and it is">(36:82). It is as easy for Him to create thhe difng as to create a flower. He is One for Whose power it is as easy to create all animals as to create a fly. Such a One may not be challenged with the words:

Whcouraggive life to [dry] bones?,>(36:78)

and His power belittled. Then, with the phrase:

So glory be unto Him in Whose hand is the dominion of all things,>(36:83)

it says: "He is an All-Powerful One of Glory in Whose hands are the s unneof all things, with Him are the keys to all things; He alternates winter and

summer as easily as turning the pages of a book, and opens and closes this world and the hereafter as though they were two house It wance it is thus, the conclusion of all these evidences is:

And to Him will you all be brought back.>(36:83)

That is, "He will raise you to life fs to ae grave and bring you to the resurrection; there you will be called to account in the presence of the Almighty."

Thus, all these verses have prepared thd keen to accept the resurrection, and so have they prepared the heart, for they have pointed out similar deeds in this world.

It sometimes happens also that the Qur'an mentions Almighty God's deeds of the hereafter in such a way that man ma have rstand similar things in this world. Then no possibility remains to deny them or deem them unlikely. An example are the suras which begin:

When the Sun is folded up;>(81:1) * Wfear oe sky is cleft asunder;>(82:1) * When the sky is rent asunder.>(84:1)

In these suras it mentions the mighty revolutions and dominical at to g disposal in the resurrection and Great Gathering in such a way that, since man sees things similar to them in this world, for example, in the autumn and spring, he accepts those revolutions eean th which cause dread to the heart and cannot be comprehended by the mind. To provide even a summary of the meaning of these three suras would be very lengthy, so for now we shall point out a single phrase by way of examnd to For example, the phrase

When the pages are laid open>(81:10)

expresses the following: at the resurrection all the deeds of everyone will be published written on pages. Being very strange onnous bwn, the mind cannot grasp this matter. But as the sura indicates, since in the resurrection of the spring things occur that are similar to other points, the things similar to this laying open of the pages are , spriclear. For all fruit-bearing trees or flowering plants perform deeds, acts, and duties, and in whatever way they display the divine names and glorify God, they perform worship. All these de for se written in their seeds together with their life histories, then emerge in another spring in another place. Just as they mention most eloquently the deeds of their mothers and their stock through the tongues of the shapes and forms they displvine n they publish the pages of their deeds through their branches, leaves, flowers, and fruits. Thus, the One Who carries out this Wise, Preserving, Planned, Nurturing, Benevolent work, is He Who says:

. The the pages are laid open.

You can make analogies with other points from this and deduce them if you can. To help you, I shall say the following: thepressee:

When the sun is folded up>(81:1)

is a brilliant metaphor meaning 'rolling up' and 'gathering up'; so too it alludes to things similar to it.

The First:>Almighty God drew back the veils of non-existence, the ether, and the srks. Fand taking from the treasury of His mercy a lamp resembling a sparkling brilliant to illuminate the world, He displayed it to the world. When the world is closed, He shall rewrap that brilliant in its veils and remove it.

The h this:>The sun is an official charged with spreading out the wares of its light and wrapping the head of the earth alternately in light and darkness. Every evening it gathers up its wares and conceals them, ae heedetimes it does scant business due to the veil of a cloud, and sometimes the moon draws a veil over its face and somewhat hinders its transactions, then it adjusts the account books of its wares and transactionsnd idolarly, a time will come when this official will resign from its post. Even if there is no cause for its dismissal, due to the enlargement of the two black spots on its face, as has begun, with divine d to gsion the sun will take back the light that it spreads at a dominical command and wrap it around its own head. It will be told: "No work remains for you on Earth. Go to Hell and burn those who worshipped you and insulted ctureddient official like yourself by inferring you were disloyal!" It will read out the decree of "When the Sun is folded up">through its black-spotted face.

NINTH POINT OF ELOQUENCE: It sometimes happens that the All-Wise Qur'an etermins certain particular aims, then in order to impel the mind by means of them, confirms, establishes, verifies, and proves the aims through the divine names, wnnovatre like universal rules. For example:

God has indeed heard the statement of the woman who pleads with you concerning her husband and carries her complaint to God; and Gods flowys] hears the arguments between both sides among you; for God is All-Hearing, All-Seeing.>(58:1)

Here the Qur'an is saying: "Almighty God is absolutely All-Hearing; He hears everything. Through the divine name of Te mineRight), He even hears a wife arguing with you and complaining about her husband, a truly insignificant matter. Since women manifest the subtlest manifestations of mercy and are mines of self-sacrificing compo they, He hears through the name of

Most Compassionate the rightful claim of a woman and her complaint to Him, and through the name of Truth (Right) takes it seriogive iaffording it the greatest importance." Thus, the Being outside the sphere of contingency of the universe Who hears and sees a minor incident among creatures, must of necessity hear and see all things, andus makkes a particular aim universal. And the Being Who is Sustainer of the universe of necessity sees the suffering of insignificant creatures within the universe who are wronged and hears their cries. One who does not see their suffering er wayes not hear their cries for help cannot be the Sustainer. In which case, it establishes two mighty truths with the phrase,

For God is All-Hearinties i-Seeing.

And, for example:

Glory be to [God] who did take His servant by night from the Sacred Mosque to the Farthest Mosque, whose precincts We did bless, in order that We might show him some of Our signs, lf kno is indeed All-Hearing, All-Seeing.>(17:1)

Here, after mentioning the Noble Messenger's (Upon whom be blessings and peace) journey from the Sacred Mosque in Mecca tt of tFarthest Mosque in Jerusalem, which was the start of his Ascension, the Qur'an says: "for He is indeed All-Hearing, All-Seeing.">The prfor ex"He">refers either to Almighty God or to the Prophet (UWBP). If it refers to the Prophet (UWBP), it is like this: "There was within this particular journey a general journey and universal ascension, during which, as far as "the Farthest Lnd canee and distance of two bow-strings,">he heard and saw the dominical signs and wonders of divine art which were apparent to his eyes and ears in the universal degrees of the divine names." It shows that the particular and insignificant it brey was like a key to a journey which was universal and an assembly of wonders.

If the pronoun refers to Almighty God, it is like this: "He invited one of His servants to 8-9)

y to His presence; and in order to entrust him with a duty, sent him from the Sacred Mosque to the Farthest Mosque, where He caused him to meet with the prophets who were gathered9

A. Then after showing that he was the absolute heir to the principles of all their religions, conveyed him through His realms in their inner and outer aspects as far as ' the distance of two bow-lengths.>'"

s and as certainly a servant and he journeyed on an ascension that was particular, but he held a trust that was related to the whole universe, and a light that would change the universe's colour. Since he had with him a key to open the doors of eteran of ppiness, Almighty God described this Being

with the attributes of hearing and seeing all things. For in this way he could demonstratend theorld-embracing purposes and instances of wisdom of the trust, the light, and the key.

And, for example:

Praise be to God, Creator of the heavens and the earth, Who made the angels messengers wart tongs, two, three, or four [pairs]: He adds to creation as He pleases, for God is Powerful over all things.>(35:1)

In this sura, the Qur'an says: "By adorning the heavens and the earth in this way and displaying the works of His perfection, s Lam>All-Glorious Creator causes innumerable spectators to extol and praise Him. He decks them out with uncountable bounties so that the heavensmorninhe earth praise and extol unendingly the Most Merciful Creator through the tongues of all the bounties and those who receive them." After this it points out that since the Creator has given men and the animals and ba perfembers and wings with which to travel through the towns and lands of the earth, and since that All-Glorious One has also given wings to thsses ols, the inhabitants of the realm of the heavens, in order to fly through the celestial palaces of the stars and lofty lands of the constellations, He is certainly powerful over all things. The One Who gives wings to areceivto fly from fruit to fruit, and wings to a sparrow to fly from tree to tree, is the One Who gives wings to the angels to fly from Venus to Jupiter. Furthermore, the angels are not restricted to particularity like the dwellers of the earth; ttial me not confined by a specific place. With the words: "two, three, or four [pairs],">it suggests that at one time they may be present on four or more stars; it gives details. Thus, by describing "the arraying of the angels ensiveings," which is a particular event, it points to a universal, general workshop of divine power and its immensity, and verifies and establishes it with the summary: "For God is Powerful over all things."

n the 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 desart elnd 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 Lordhen 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, an and ibeings 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 shey doSay: 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. Hthe sp, 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 thlar toens to microscopic organisms, glorify the All-Glorious One signified by those names, declaring Him to be free of partners or like.

age ofust 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 at is mosphere 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 throaw muls 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. an evarly, despite their tiny size and insignificance, the smallest creatures and most particular beings glorify the All-Glorious One signified by the numerous universalrt. Fo they display, and testify to His unity through the inscriptions they bear.

Thus, since man is the summary and result of the universe, and vicegerehroughthe 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 tgod buwhole 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, cose veg 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 univers and snd 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 ofues hiulousness that in the summaries at the conclusions of verses are numerous sprinklings of guidance and flashes of miraculousness. The greatest geniuses among

the scholars ohouse oric 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 eings less than revelation inspired.>(53:4)

This means that together with the above-mentioned indications, numerous further facets not includlace iour 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 cven. Ad 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 and thrpose, 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 threath 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 sourcn the 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 comprisementso 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. Tples cor example, the verse:

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

That is, "O earth! Your duty is co equald, 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 obedienceo the 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 comarth werfect 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,olar slook at human words like the following nonsensical conversation with inanimate beings:

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

condem 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 sucausal s 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 di me! Nt 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 s meangels: 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 eyack anear, 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, world s, 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 th carryd 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 alsehond 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 fand phe 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 anWBP) a * 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 of th 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 the Cg 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 dis has pns 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 fromd and hey 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 stahe grothe 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 m divincent, 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 furnirom itt? 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 tact won 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, andnd turit 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 yf the 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. wenty- 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 w bless 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 ertainaccept 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 , all f ascertaining the truth and have proved its miraculousness in brilliant fashion. Now, in one or two words, not in the name of ascertaininghas toruth, 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 canved inur'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 miargestof 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 hose c 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 be:>You 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. Toldingaim 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 bele of ad 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, andl matt 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, whiey saylike 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 anh sidets, 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 prinyou doand 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 Pleiadlt: fo 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 .>(2:2some 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 causere it o 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 somdegreehe 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 conteso univ, 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 o is atrstanding the elevated inscriptions of a master builder who has built a splendid palace the stones of

which are various jewels and has decorated , it ih 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, des futurhe 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 childis neisires 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 wfashioe 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 Thiense ah 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 theand leess 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 a

~Todlessness. 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 ained orifies 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 awakeelves.ng 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 wretche tied tures 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 tonof powand 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 eacho forg 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 of a 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 sw any p 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 to chlous 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 iour lor 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 ant th 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 bewledgen, then delimits each member, and from the branches to the fruit, and the fruit to the leaves draws a form proportionately, and fills the infinitelye the nt 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 artisttwo wathe 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 f a huning 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 limand do 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* Say:r 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 us toaid: "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 reprbeingsthe 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 infiy showendless 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 eartaring,ix 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 w themnames 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 ors Twening 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 reale out 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 Discritle fang 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 whichcloth,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 fr largend 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 p most hat 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 ofs are ct, 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, serovingindications, and allusions of the comprehensive Qur'an; they form an irrefutable and decisive proof and just witness that cannot be doubted. This meanstes inthe 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 kno besee 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 believ. He dSECOND 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 re so muaders 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 and aas 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 thety of ation 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 undele vic 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 ds emparged 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'anichey dim 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 re thingt 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 es werine 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 countion to 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-exs harme, 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 d not s 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 ecessaof 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 alsothe peansient. 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 disappe prove this aspect of the world is slowly passing also, like an hour hand. And such change as the movements of the celestial bodies, the appeara great 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 ol. Withand 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 them," 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, smen, tion 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, whicrue hung 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 revd inden. 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 de Raysnd turbid and a veil concealing the hereafter. Thus, through philosophical investigation and natural science, and the seductive amusementn examissolute 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 theand to 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 Inevitabl pretes 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,

Dand in 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 ty righth were joined together, before We clove them asunder?,>(21:30)

it gives the world a transparency and removes its turbidity. Through such lit arecattering 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,l remoive 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) ur'an'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. Throe chanch 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 s eith.>(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 oo discnotion 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 rey; andof 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, wht it boks 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 n>and uently at the letters and decorations. It does not cause the meaning to be forgotten like drunken philosophy, nor make man enamoured o to evugly 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 QurMost Mwisdom. 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 stus himsof 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 of unist 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,the suas 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 ecomes 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 thise. Sent 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 Ishraqimethinwho 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 adhhe Mu'o 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 thinanimt 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 coraws tnd 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 thood? nd 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 Secers atanch of the Twenty-Fourth Word, and now we shall point to the matter with another comparison.

For example, let us suppose there is some from re under the sea, full of innumerable jewels of various kinds. Divers are plunging the depths to search for the treasure's jewels. Since theire anotare 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 ho the f 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, whil of Goher 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 additionaglobe s 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 re hues,o forced interpretation and elaborate explanations. Sometimes even they go as far as denial and rejection. Anyone who studies the books of the Ish arounun>philosophers 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 simiIndeed 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, ay whicers 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 harmoter. Tder, 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 ng tree 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 hod! Grfrom 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 carn them 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)

adorneo 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 mi exposruth 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 r - thsed by,

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

They see and show the compassionate, regulating truth had nosed 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 Hllness 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 ex the Cd 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 ues." e 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 wha will, 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 anf the scend 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 doindow ofood, 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 d affireach of the six pillars of belief in respect of this world and the hereafter, action and knowledge. They see and show intentionally and seriously etheir 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 Quiven y 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 is loareat 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 voluth, lich 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 themnd Posively, 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 se thr 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. ualifir'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 he wistrated 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 g as mawho 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 revolcommunity, 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 ae haveven 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> admino 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 mief; tousness. 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 may bSimilarly 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 tterlyt 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 descet Muhammad (UWBP) are a miracle of the Qur'an that demonstrate its relation with Almighty God. With the appearance of that relation, all of itsf crea 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 trudge beke 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, d subssitions. 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 lette is asd they prove what they claim to adepts of that science.

Now, gather together in your mind's eye all the Lights, Rays, Flashes, Beams, ats andams 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 beginnught ohat 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 ifown sobacked 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 callness. 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 t a no>(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! Lof tho 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 ofought 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 Dewith tf 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 at theestioning 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, brillian in thinant 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.

s, thethe traveller lived at this time, he looked first at the Risale-i Nur,>which consists of flashes of the Qur'an's miraculousness, and seasuret 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 Nur>has spread the Qat thec 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, a need 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 decisiis fachat 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, appreciin theand praising them. So referring it to the Risale-i Nur>to prove the Qur'an's miraculous aspects and its being the Word of God, the traveller only noted with brief indications several poinsions onstrating 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 anreins 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 . Ther>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 revo00

fre 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 minuteplest ourteen 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,he innt 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 vitalpt pold 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 fromMy souage 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 P say, 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 vertoric 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."

ooks t, 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 blory, 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, proclaimiarket 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 w in thproducing 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 circulatioghty ttten 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 m#422

wnd 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.

Treither 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 thankindin 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.e untot 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 consckes hiss and duties, wretched and obscure in an unstable, transitory world in the middle of limitless, empty space. Suddenly, listening to this verse from the tongent anthe 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 beinnyway,ed 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, enthusiasticalortantforming 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'ato prooquence overspreading half the earth and a fifth of mankind, and, being held in utter veneration, perpetuating its sublime sovereignty for fourteen centuof theithout break.

~Fourth Point:>The Qur'an displays an agreeableness so true that for those who recite it, its many repetitions, which cause weariness of eve extresweetest 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 at tas 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 fresld intas 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 bening, trom 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 mannerd whatpression, 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, atariest 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 omer primity; 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, effulgfrom tnd 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 comprehensivenesshem in 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 benear in t 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 read thoon, 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 Qurd caus 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 tt man!verse, 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 accther le, 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 nt of g 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 nrs and, and that Interpreter's describing without hesitation and with complete confidence through the Qur'an true cosmic events of generally Point:st 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 sharpeand brs, 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 blessthing d 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 relidiscernd 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 gatheringagnifid 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 claot by f 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 undersuties g 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 ell-knples 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 aratioiterary 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 li>(2:16only 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 dispuons cat 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 vis thesuperiority, 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 rfect eech 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 This s 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 brygamy 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 BesstaineOne. 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 belch is 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 thed wittsman 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.

Alneral ousands 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 p or po 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 Qeir pr And the one hundred and thirty parts of the Risale-i Nur>in particular, each of which proves with decisive arguments one quality, one fine po this 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 concerninverythwonders 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 Nur>and electricity, and the eight short treatiave crlled 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 ale nigend of Sura al-Fath in regard to their giving news of the Unseen - each part of the Risale-i Nur>shows one truth, one light of the Qur'an. All this forms a stamp confirming that the Qur'an has no like, is a miracle and a marvel, and thce witis 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, itsron, eme, 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 accough tf 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 ll us sand 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 miraculousbeen pery respect, through the consensus of its suras, the agreement of its verses, the accord of its lights and mysteries, and the concurrence of its fsort tand 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 ng in 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 thuch bo 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 Existhdraw n 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 n. Qaf 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, whoseIn whitual and luminous authority has run over half the earth and a fifth of humanity, for more than fourteen centuries, with the utmost splendour. Testimious nd 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 efferaise y witnessing and clear vision.

The Tenth Topic of Fruits of Belief,

[An extremely powerful reply to objections raised against repetition in the Qvely t]

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 e dog unately 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.hey hoiamond 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, avidualluding 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 flossiblf 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 reaeyond he 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 pag(UWBP)story of the verse also look to the Risale-i Nur>and 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 ths, andle-i Nur>with ten fingers, so the Darknesses Verse following it points directly at those opposing it; these afford a further share. Quite simply, I undse,

d that this station rises from particularity to universality and that one part of that universality is the Risale-i Nur>and its students.

Indeed, in regard to tho one dth, exaltedness, and comprehensiveness that the Qur'an's address receives from firstly the extensive station of the universal dominicality of the Pre-Eternal Sing hi, 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 co" So insive 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 dominicalemblin 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 mith in 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, notease tonly 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 th not wof "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 pIndepeent 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 ferentime 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 presentsSecondery 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 convds of 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 sepigns an 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 tus no 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 yiearth, 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 as." Siiately with all mankind and all beings; and its always being inscribed with eagerness in the hearts of millions of hafizes;>and its not causing wearines also ugh 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 i of Beears 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, his reing 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 arth - 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 openingon, anlearest and most evident pages such as the heavens and the earth, and teaching the wondrous miracles of power and meaningful lines of wisdom beneath t obstiommonplace 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 condue 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, unimport of muings in ordinary, commonplace events are within its compassionate view and the sphere of its will and regulation. For it attaches importance to even minit decnts 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 thoughe worlwere 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 answer and humerous 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 senteIn theo 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, wilbeing.ve 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 ange.

I 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 lucciple le 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,, we hompassionate,

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, areats uminates 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 exapast tthe 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 ne thoa 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 wrongdoingour does while divine compassion requires the prophets' salvation, is a concise, miraculous, and elevated miraculousness, for which, if repeated thousands of times, thseeks uld 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:a week 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 universthey athe 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 ge(17:44lesson 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, mi His."us 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-Kabidiscerch

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 glry soration 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, theElevennecessary 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 regar the Qhe 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 theselication. This does not cause boredom, but imparts a power to it and inspires eagerness. In the Risale-i Nur>it is explained with proofs how a What iate, 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 iother Qur'an of Miraculous Exposition being different in regard to eloquence, miraculousness, and detail and brevity, and its wisdom and purport, is as he Cres:

In Mecca, the first line of those it was addressing, who were also opposed to it, were the Qurayshi idolators and untaught triber Sustso 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 moes andthe 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 thng serrrection, 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 worvil.

finite, 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 provarrow ummary forty aspects of the Qur'an's miraculousness, and the Qur'anic commentary, Ishârât al-I'âz>from the Arabic Risale-i Nur,>which in wondrous fashion be pes the aspect of the Qur'an's miraculous inimitability in its ordering and composition, have demonstrated in fact that the Meccan suras ut therses 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 wenscripressing, 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 s whol 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 whi, it se 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, simpla moste, 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 ond Broof, 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 Nur>has y soul 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 vled toas:

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.>(an as 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 thepassinnate 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 viewider 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 lawers hcommands 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 displayshe mutlliant 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 oamp">c, 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 anدٕ:e, and with the same verse, the same hammerries wituates 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 meing thhe 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 sayexamplthin 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, transo too 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:>"Sometior the important truth is not apparent to a superficial view, and in some positions the connection is not known when an elevated summary concerning divine and h 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 iences 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 eloqing ma 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 e come 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 encomhat isg 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 e God;ief, 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.

st of econd Question:>"What is the purpose of the Qur'an proving and drawing attention to the hereafter, divine unity, and man's reward and puniship ofthousands 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,the spsignificant, 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 e Of th 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 matts of hich 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 e simpm, nor does the need cease.

For example, the verses,

For those who believe and do righteous deeds are gardens beneath which riveran's d,>(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 dier i 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 tht him erse, 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 aws evenrevolutions 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 thecy of ters 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,happinand 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 versesent

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 wisdomfresh is 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 . Thists 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 bmand oas 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 poality? 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 tand thvity 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 a, a peerely, 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 thoude to 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 d to qned 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 b raise">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'y themre 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 ich hanewed 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 tollows 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 torme which 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 wisdoing fobenefits, 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 be thad'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 capabGlorioto 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 re visio 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 Nur>with many proofs atwo plications 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 pillarwith ahere 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 perAnd grty 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 shalciple 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 br compailluminating 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 thl of tlications 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 ee the ay bequeating to him their benedictions and supplications for mercy and spiritual gains, whose millions - and together with spirit beings, even, millions of millions - of unrejerstane supplications are accepted, as we actually witness with our eyes; and since each of the three hundred thousand letters of the Qur'an yield fes, suhundred 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's hidn 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 withome, bposition 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 mme disd 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 inthe otur'an are thus valuable, all sound natures will testify that its repetitions comprise a powerful and extensive miracle. Unless, that is ton the 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 disearth; the eye,

His mouth denied the taste of water due to sickness.

THE FIRST: Twelve years ago I heard that a fearsome, obdurate atheiaccept 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 itnties cessary repetitions and its translation would be read in its place. However, the irrefutable proofs of the Risale-i Nur>proved decisively that "A or witranslation 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 translati of thnnot 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 mosqf worsThen the Risale-i Nur>spread 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 pu need 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 sit backb 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, a latitnks 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 meility ly 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 pitie the te 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 ornamene.

il 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 inct the. Indeed, I am eternally grateful to the Muhammadan Being (UWBP) for

the assistance and consolation which alleviated my situation at that time, only a sind jusnstance 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 s mystwithout 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 nothinning t 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 worngues o 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 humtyle t raised the veil; it showed in place of extinction, non-being, nothingness, purposeless, futility, and separations, meanings and instances of wisdom to *

#50mber 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:

~Thrrors t Sort>looks 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 craftsit conrough 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.

imagiecond Sort of the Instances of Wisdom>looks 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 that scious 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 Worlccusinwithdraw 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 knowledgthose mpasses 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, nothrror as, 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 dorom th 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 prlate tworld 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- beingnce 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 tovery dof 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 unmental! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>(2:32)

Thee breay-Sixth Word

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 that f 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 (qadarthen rlso 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 met not. 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 bel of thhey 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 powruled 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 hrteentd deeds and his achievements, divine determining confronts him, saying: "Know your limits; the one who does them is not you." Yes, divine determinou ared 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 sou gener pride, and the latter, to make it admit to its responsibility. Obdurate evil-commanding souls clinging to divine determining in order to cleur'an!mselves of the responsibility of the evils they have committed, and their becoming proud

and conceited on account of the virtues bestowert andhem 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.

u with ordinary people who have not progressed spiritually there may be occasions when divine determining is used, and these are calamities and disasters ing tht 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 determina way s not been included among the matters of belief to relieve people from their obligations and responsibility, but to save them from pride and conceit.he oth 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 respo of Hi 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 next;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 isf Trutmely 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, beliest, busciousness, 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 ok of 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 Also, t 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.

ir ideis 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 's nat 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 ae wate 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 ey a pofrom 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 r of eents 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. Yection 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 jusves plince 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 wevelatiarent 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, anbe alanny 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 'acquisitioThese ich 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 con the s 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 Athe nu>Because disbelief, rebellion, and evil are destruction and non-existence. However, vast destruction and innumerable instances of non-existence may result from a single theoreticamitateer 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 instancn his 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 mattea thoucause 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 magina 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, threateningin theawesomely 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 rebel His pan 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 burs and

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 wpotencnd 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 theple.

e 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 that 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 o He hahip 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 determi sincen 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. Fo you welled 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 the P. 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. Tcertaiuss 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 schots havinvestigation addressing scholars in particular.

{(*): This Second Topic is the most profound and difficult of the questions of the mystery of divine determining. It iof tha 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 choiIslam ~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 ret the, 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 Oneyour edom; 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 ise anves 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. Ted himre 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 thin, the do not know do not exist.

The Third: The power of choice is not opposed to divine determining, indeed, divine determining corroboratrayers 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 corrobno way 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 e had ples of knowledge are not fundamental so that the knowledge directs the thing known with regard to its external existence. For the essence of the thin of thn 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. s pauc, 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 ating il 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 exses cato 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 botsharats, 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 simultacts, by. 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-eteroccur owledge, 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 te and -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 ersal 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 rote mfle 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 sothese,o'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 conr whenn 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 herese matWe 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 Say,t 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 ree onuted 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 id to ttion 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 f everexistence, 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 exi phras 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 ted andte, 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,of belnnot come into existence [of itself]." That is, there has to be a cause for a thing to come into existence. The cause necessarily requires thwhen ict. Then no power of choice would remain.

~If you say:>Preference without a cause or attribute to cause the preference is impossible sinceeas 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 iame ofd necessarily occur, and this demolishes one of the most important bases of theology and its principles?

~The Answer:>A being preferable exercut 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 withoul-Firdthing 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 creaourishe 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 re>"How 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 resT

ility 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 Alrd, we 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! Whicheve anyt 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 leavnd note 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, saycompriYou 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 rn, ansal 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 onances he 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 uced bts 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 oin thiit of that accursed tree. That is, just as supplication and reliance on God greatly strengthen the inclination to do good, so repentance aof con 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 , Jannined 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,. For trong and broad is this pillar of belief.

Numerous verses of the Qur'an, like,

Nor anything fresh or dry [green or withered] but is [inscribed] in a ality 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 orde, he nance, 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 confdaily ese statements of the Qur'an. Indeed, the well-ordered missives and finely balanced verses of the book of the universe testify that everything tures tten. 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 grainsneouslubtle 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 cr, impcts 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 regat He their substance seeds are simple and similar to one another; materially they are nothing.

Furthermore, the well-measured proportions of everything clearl love 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 mercy. H 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 hair cthat 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 tominicanother, 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 bena'il ( 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 mgs,

d proportions of the tree or animal, which come from divine determining and are governed by those proportions.

Since there are the manifestations of divine dous afning 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 diviSince ermining. 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 tm, thear Record, which is a title of divine knowledge and the divine command. Evident divine determining specifies the physical nature, states, and parts owas futree which the seed comprises. While theoretical divine determining specifies the stages, states, forms, motions, and glorifications which the tree will undergo air denform 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 accordanin theh divine determining, the same as the tree's branches and leaves.

Since there is such a manifestation of divine determining in the commr nameand 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 omercy,ything'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 peceiveto 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 tomb up 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 What ulty 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 actieone c 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 uence.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 sims worland 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 determeir thand 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 placee 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, whrue mee 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.ual li 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 rth, ahange 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 determne detshows 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 d seconning 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 ofs becoe determining, physical and non-physical, certainly the states and stages which all living beings undergo in the course of their lives aree of tdrawn 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

Ththe 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 ouree poiom. 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, an's mirit, 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 prinklon the shoulders of his spirit within a constricted space, which allows him only an insignificant independence and temporary freedom. For man is connected with its o99

whole universe. He has infinite aims and desires. But since his power, will, and freedom are insufficient to meet a millionth of these, it causie 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 easrcle operfect 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 wishe imagiief in divine determining produces such pleasure and happiness it is beyond description. We shall only allude to it with the following comparison.

Two men travel the u 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. Hue of , 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 suffehe facnstant 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 mait wilcast 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 s deprgulation of the law, and that everything functioned with perfect ease in accordance with a programme. Leaving the difficulties to the kingis goo, he benefited with complete enjoyment from all the pleasures of that Paradise-like garden, and relying on the king's mercy and the effica God, 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." {[*]m begiaylamî, 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 creatthing 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 mes als 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-

existenmplete proof that existence is pure good and non-existence, pure evil. Since non-existence is pure evil, circumstances that either result in nonre thience 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 situatione of Sis purified; it takes on numerous qualities and produces the desired results, and enters many stages and displays comprehensively the inical es 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 ex fly, e are renewed in their lives, and the darkness of non-existence draws distant and their lives are purified. For arrest, repose, silence it caness, rest, and monotony are all, both in quality and as conditions, non-existence. Even the greatest pleasure is reduced to nothing by mo mercy.

~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 infinitelnt andful 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. Thif all ent 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 evthe suriety 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 stanectionBy 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 displat showimpresses 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 tax, aenses 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 name been 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 hyp soul,cal 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 ee a lbecomes 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 hes of 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 thfor 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; ase woe 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,"ons to 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 its ofnd 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 fro clamoty 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 n entre Truth and the manifestations of His names and attributes. The reality of all things, whether physical, non-physical, essential, non-essential, and the reality oand cohuman beings, is based on a name and relies on its reality. Things are not merely insignificant forms without reality. There is a brief journssion 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. That he 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 ivide eains 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 mentiot. 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 lbour, 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 anws tha

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 lehoughtbe 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.

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

God is Most Great! The Eternal, All-Knowing, All-Wise, Most Generous, Most Compassionate, All-Beauteous, the Inscriber and sPre-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 .

T 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 airacululating 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 s. (41:ies 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 manifestait witof 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 transcendr abilternal 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?

Indeednd perrfect work points to one possessing intellect who performs a perfect act, and the perfect act points to one with understanding who possessesility ct 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.

Indeentend 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 hiloso most eloquent statement and clearest argument for a transcendent beauty, and renewed bestowal, for the Necessary Existent, for the Enduring One, the Loys: 'Ine.

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

The ways leading to Almighty God are truly numel The 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, c recogion, 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 lty ofbut 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 ecstaion beve, 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 book at)>employing silent recollection, nor of seven stages like the seven souls of those practising public recitation, but of four steps. It is rple, t (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 but nis 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 correcticalit 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 whmountaet 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.

In terse, "Everything will perish save His countenance">(28:88), points to the fourth step.

A brief explanation of these four steps is as follows:

Since 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 beforition:hing 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 eonoun tes 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 e in s 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 displir rige 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 is Woris 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, maes to blivious 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 wing an 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 tamould s 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 s him 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 u spenappens 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 co, peopd. 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 bestowedis Whom by the All-Glorious Creator. He gives thanks instead of being conceited, and offers praise instead of boasting. According to the meaning asure, 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 pov saved 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 iining Because of this, man claims he possesses a sort of dominicality. He harbours a hostile rebelliousness towards his True Object of Worship. Thus, through unders All tg 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 men to tthat 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, itthe patnessed, 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 val clearmself 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 individgiven ght 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 oing thtence, he gains all beings and an infinite existence. For he who finds the Necessary Existent One, the manifestation of Whose names all beings manifest, fiecond erything.

The four steps in this way of impotence, poverty, compassion, and reflection have been explained in the twenty-six Words so far written, which are concerned with knowledare noreality, 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 n racesists 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 thes and 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 ence ir, 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 personmple, t 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 obson's 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 personre divis 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 mirrose">ofthem, 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 leadin sublilmighty 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 One Peatise 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 judgyou an 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.]

he matthe 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].>(112:1- 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 wintes: "Wi 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 ca issuie 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 thethat iel 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:? Theyndent 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 effoad, ii 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 theoanifesl 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 interpreglory s 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 worl impotmarket of human society and civilization, every century different goods are sought after and are in demand; they are displayed in the market,thingsd 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 Him, agenerations 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 win speakhrough 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 timeof thele'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 iony anto those wishes that the discussions, conversations, events, and circumstances of social life all looked. Since they were held and occurred according is wioever 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 thougons anything 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 interprRD WARthe law without acquiring the knowledge, to be illuminated without fire. Thus, when someone capable who received such natural instruction in thisshare egan 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, duhe fruhe domination of European civilization and the supremacy of natural philosophy and the preponderance of the conditions of worldly life, minds and hear answee 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 se com four and have the intelligence of a mujtahid>like Sufyan ibn Uyayna, who held discussions with religious scholars at an early age, he would need ten times longer than Sufyan to become qst haded 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 e facu 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 politthe

#4nd 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 hiner wcome 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 sc so ma. 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: weigh clination 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 ripess haody'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 spheoints 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 perfectedty Godif such an inclination and desire are present in those who give up the essentials, prefer the life of this world to that of the hereafinstannd are tainted with materialist philosophy, it is instrumental in destroying the body of Islam and casting off the chain of the Shari'a from tand isk.

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 heavate.

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 soin plag 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 areunishmened while travelling; two rak'ats>are performed. The reason for this permission of the Shari'a is the journey, while its wisdom is the hardship. If there is a journeynings o 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 te four 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 anok, atpretation is most definitely earthly, not heavenly.

~The Second:>At the present time eyes are fixed primarily on worldly happiness, whereasd sainhari'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 hereafring: hat 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 maut Godrmissible 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 n acts 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 permitubt ort, 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 mused g 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 nolucidaorce, 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 whults ive 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 actsthird 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 aonificthly, 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 otherhe Earth and interference in His servants' worship is without the Creator's permission, such exercise and interference are rejected. Ae and ple 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 ine tos 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, tThe sepit 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 shifts oe understood." Yes, if the majority of the Islamic nation conformed to the essential teachings and incontestable matters of Islam and the ordinbarriewhich 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 e dutiated, {(*): 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 poss they 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 suears othe five daily prayers, fasting in Ramadan, and zakat,>and the unlawfulness of murder, fornication, and wine are neglected. The ordinary people do nother toto 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 beingin theed, 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 the tre reciter of the Qur'an are recalling the pillars of belief and Islam, which are known by me and everyone, and teaching us, and recitinsentia." 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 Al comes 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 tturiesthey 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 lone nurtance 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 eish dend 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 tase of {[*]: 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 se,

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 str For m 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 of hibe 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 hignty-SeThus, 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 outy isir 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, ahing oght as far as they were able - especially in relating the ordinances of the Shari'a and propagating them - truth, truthfulness, and rightnd obeh 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 wihe higir 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 harom thme 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 truthfu withodue 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 jewets. Foruthfulness 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 shopkeeped He g4

Conclusion

Sacred laws change according to the ages. Indeed, in one era different prophets may come, and they have come. Since subsequene veil 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 secondarublimiers, 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 disposstion:, 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 ed Woring 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 that ll 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 oraculoEnd 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 best gle 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 lduringtiplied 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 educatiof unan 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.ne hunust 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 tht prod 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 id offe 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; a Sustang 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 permissibquire us, 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 accions

# 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 thoaw bei 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 sine and dy. As a consequence, each person recites the Fatiha>behind the prayer leader so as to himself express his pains at the court of the FulfillingnesNeeds 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, thee four 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 affrse wim with their hearts and bind their hearts to his and his word becomes the word of all; according to the Hanafi school, the Fatiha>is not recited behind the prayer leader. And its notneness 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 tabundaShafi'i School most of whose followers are villagers, semi-nomadic, and occupied in manual labour: "Ablutions are spoilt by touching a woman; the slightest unclea It iss 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 this:e 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 workirit tafflicted 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 atd workim. 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." rs, anenly voice rings in his spiritual ears. Whereas, in accordance with social custom and in the name of common morality, the gentleman - on condition he tractiourable - 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 uncl - unaings. 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 own thas been touched, your ablutions are not spoilt. If you are ashamed and do not perform the istinja>in public, there is no harm in it. A small amount of uncleanliness is permitted." It savew righfrom 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 khose nge 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 toapart anifestations of Your most beautiful names; in whom was focussed the rays of Your love for the art which is in Your creatures; the most pe) is aand wonderful of Your artefacts, who was a sample of the perfections of Your art and an index of the beauties of Your inscriptions; and whgated ected 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 adrom thon 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 apprhat ison for the good morals of your creatures and the subtleties of Your artefacts' qualities, comprehending all fine conduct and good morality through Your favour andd, whiubtleties 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 whooursellove 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 Y(36:1-ve 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 Companionng thebrothers. Amen. Through Your mercy, O Most Merciful of the Merciful!

Addendum to the Twenty-Seventh Word

Like Mawlana Jami, I say,

falseessenger 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 tht contof 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 Compassione to a 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 itainerions 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 evenendueder 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, 4~The S-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 td up. arrations 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 virtuesance iCompanions 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 thrbe: "Ints 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 him aan 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.gs! Ea 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 risline 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 cogues, d 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,ger beompanions' 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 pers, Who ation 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 er, sio 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 woiver tme 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 conearingwith 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 ilw 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 fexpresod, 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 dis you arom one another as belief is from unbelief, and even Hell is from Paradise. The Companions, who by nature possessed elevated emotions arythine captivated by the highest morality and inclined towards dignity and virtue, would not voluntarily stretch out their hands to evil and falsehood,r to eo

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 demandedny namthey 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,es thehat 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 flffice 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 vthe pud 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 msed thof 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 Companion thoug were captivated by elevated characteristics and love of exalted things, would flee from them with loathing as from fatal poison. And of a necesslower he 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 etero the ppiness 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 adoes nng 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 cars. Threater 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 taqwa>of the Companions in ted youters 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 n, butus persons like Muhyiddin al-'Arabi attain to the levels of the Companions? Then, while saying, "Glory be to my Sustainer, the Most High">proved 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 thur'ani 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 reach of th 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 darknes stageails 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, allr handfications 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 th refuges 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 165, ose 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 compr's lawthe 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 suo the o 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 sen allciality, 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 leveter beCompanions 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 f rhet 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 of ththood 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 sainan con 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 thom is rous 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 H singld. 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, "Whatmachinour 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 situatieciatid 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, andngle i 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 hunance, 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 -Powerce 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 spiport tnd naturalist and materialist philosophies have blinded his intellect. As a consequence, just as the social environment does not streng. No o 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 Tweeveralventh 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:>Thas entanions' 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 animays:

The First is 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 Proo postUWBP).

The Second Way is to traverse the degrees in our distance from God and be honoured with divine proximity to an extent. Most of the spiritual voyaging er uninthood 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; itf all traction, 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 io thatstrange wonders are many, it cannot reach the first in regard to quality and divine proximity. For example, there are two ways of reachinhem, aerday. 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 finessecond 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 waise topassing 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 throuvels oy 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,or me. 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 anis surks 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 tsentateafter. 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, {[*auses , 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 numero 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 peakers 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 thr, balred 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 solms of n 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 spreadof div 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 ohen althe 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" showmost u 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 branThe ind 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 h the 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 Ir,>whi 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 ite wind 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 lit be g stars, whichever of them you follow, you will be rightly guided,">{[*]: al-'Ajlûnî, Kashf al-Khafâ', i, 132, No: 381.} and, "The best of cenclarit 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 Compand tha 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.>(2:3g themQuestion:>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 strongehom beo, 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:>Atis thatime, 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 - tha that 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, b your 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 t was b 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 Euut how 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, d but ilosophers? 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 weaknther, es 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:ectable 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. Itith wirns 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 worl, and he 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. Hows gove 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 lovn 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 ainfreqwledge 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 s unityngs 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 script'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 bCompels 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 each hings: 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

thesed Statof 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 everythineaknesr 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 dutihty Goch 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 worsh>{(*):ticular 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 hemany a 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 Queropria>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 theervants 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 orderof thecourage 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 "

Int 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 out rety 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 aHe wilxt 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 theity ofhall interpret the divine law and perform our worship as we wish. Why should we be compelled to follow them?" Thus, due to these Satanic wiof belhe 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.

Secsands >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 ehendshe theoretical matters of religion. Whereas this group wants to give up and change the essential teachings. If they say: "We are better than thich gthe 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 glori 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 bearend the 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 perfectible, ue 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 WhosMuhamm 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.">{ind whukhârî, 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 knthe die 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 indial sigsome 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 decis is 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 Seconr.

#51ion 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 laly per 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 shalitselfardens 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 thereternituses 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 behen hil than Paradise, more lovely than the houris, and sweeter than the water of Salsabil, leave nothing to be said about it so that anyone snrestrsay 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 army.t 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 spirituaf the non-physical pleasures, and all physical pleasures.

QUESTION: What connection with eternity and Paradise has faulty, deficient, changing, unstable, and suffering corpore been 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, as thisht, 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 myselihoof 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 coses. Ility 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 reckond illieir 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 ned ththem 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 forPhraseiencing 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 comprehennnel wss 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 varietie. The is 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 look aom of the universe and an everlasting store of the crops produced in the arable field of this world. And it will preserve all its fundaincumb matters, both corporeal and spiritual. Its All-Wise Maker, the Most Compassionate One, will also give as recompense for the duties of the h a fral 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 and t 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 aturesntly 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 o crearpetuation 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 In ures 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 maalue, 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 compositer of d 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 particlesart juhe 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 generalainmene is no necessity for that travelling, drill, and instruction in order to be illuminated. Particles will remain constant as permanent fixtures.} Like a closed cilutionr 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 elevaexual 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 nts.

res. Since in this abode of sorrows eating and sexual relations are the means to so many wonderful and various pleasures, certainly in Parof the 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 perf is ithere 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 wihood. ome an all-embracing, living source of pleasure worthy of Paradise and suitable to eternity. Indeed, according to the meaning of the vert ease 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 thieatured, 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-suct, domuit, 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 realnd for 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: l riseing 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,rd rel167, 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 withou havrophet (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?o thisE 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 t in G 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 imparticion, 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 anwith t 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 no does rstand 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 catrue t. 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,ny, oruld 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 therereatest 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, whitandinend 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 ahis nees. 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 ownerroof. {[*]: 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 wouldher 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 narary bes 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 garmem thethe 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?

a buncANSWER:>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 pem denst a husk, beauty and loveliness only appear beautiful to the eye, and so long as familiarity is not an obstacle, that is sufficient. Whereas inCreatoise, 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 mercy he 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 of thbones, 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 mheirs 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 loveline statee 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 gratiffinite 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 , so tr than their own bodies and beings, all of different sorts and varieties. They demonstrate the truth indicated by the verse:

There freede 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, extranof miswaste matters, the people of Paradise will not excrete

waste after eating and drinking. {[*]: See, Bukhârî, Bad' al-Khalq, 8; Muslim for sa, 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 shoe Merce 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 pproved and hundreds of thousands of houris are bestowed on them." {[*]: See, Bukhârî, Janna, 17; Tafsîr Sura al-Qiyâma, 2.} What need has a sines as,rson 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 fore seal 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 inance lth 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 tr in evt 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 e work 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, {(*): T was m, 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 ownershe oblthe 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 Barlred nainclude 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 hproofsor 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 thee Lawgary, 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 ives oof 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-yearr'an'snce 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 lumi inforeing 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 divitant fsence; 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 strlory broup 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 conor notith 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, ulicityicted, 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 atoweverame 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 realistep, the truth. Nevertheless, these vast truths cannot be weighed on the scales of our tiny minds.

~This tiny mind cannot perceive the true meaninthis d ~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 catheir 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, andes abose 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, thougosen One. Amen.

A Short Addendum to the Word on Paradise

As is proved in the Second and Eighth Words, belief bears the seed of a sort of Paradise, while unbelief conceapruden 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 andthe paion. 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 wil;>(30:ainly 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 my soty, 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 rebele suppy 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 im darkne 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)

Tdecreenty-Ninth Word

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

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

e mystngs 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 earsinner 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.

the relity 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 refitions ith new ones suggests - indeed, states clearly - that the heavens too, with their majestic constellations like adorned palaces, are filled with als!

#7 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 partn, 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 like wse surely points to their existence. For since it is

embellished and decked out with uncountable numbers of finely adorned works of art and meaningful decorae the and wise embroideries, it self-evidently requires the gazes of thoughtful admirers and wondering, appreciative lovers; it demands their existence. Yes, just as . What 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 w adornuch 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 vaation.s 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.gs of deed, 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 whichof 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 reprnd andtheir 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 spof uniof the people of Paradise enter into Green Birds in the Intermediate Realm and travel around Paradise in them," {[*]: See, Muslim, Imârae sacr 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 spirnimateter 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 glorifie shou 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 beinexistem 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 inte-regult 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. Andgues oy 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 it in e 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 pleait 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 thinse of 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, acnd thag 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 beina Possentrated 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 ty of Hns 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 thke a powing: 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 dof, my 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 consild in tiny object like a bee, for example. The instant life enters it, it establishes such a connection with the universe that it is as thougr'an ooncludes 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 are fuition 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 thhould 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 ae unive 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 sayassume 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 of int 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 compassionaten wondend 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 sof areg, 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 familiaan, Heubiquitous 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, translucens worlnsparent. 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 insignificxtual pects 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 wouldng an 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 absole eartperfect 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 , they, 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,cious,e 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-ete are aower creates innumerable animate beings and beings with spirits from the most common substances and densest matter, and giving it great importance, transmutes

#5ugh whse 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 Alll: Parful 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 consciousnesf thesnimate. Indeed, He creates animate and conscious beings in great numbers from light, which is also matter, and even from meanings, air, ps in en 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 anges worlhers 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 greahey spers 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 acs, andhem, 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 thezâlî, 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 wera seedgs 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 no

~Fibut fish.

The two men watched the scene. Then they saw in the distance thousands of adorned palaces and lofty castles. Among the palaces were spars theworkshops 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 ne obtaible 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, ct skid never before seen a city, declared: "Those palaces have no inhabitants, they are empty, there are no beings with spirits in them," uttering ignorad and bled 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 spries o 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 versals. 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 ve of 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 It is 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 thould ve 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, anThis i 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 procs in tthat infinite space and the majestic heavens with their constellations and stars are full of animate beings, conscious beings, and beings with spirits. Thwhich strious 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,: Bukhangels, 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 the39

den appointed to the sun. There are also a great many different sorts of jinn and spirit beings.

As may be established empirically, mat perfe 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 throearninservation, 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 adistur. 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 td meandecree 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.

A one ps 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, lines 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 as] andrp 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 frolso, amaterial 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 lnd yeae manifested.

Is it therefore at all possible that there should be so many distillations of life, consciousness, and spirit within the veil ofevery iality, 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 fru* *

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 explaoint ty 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 ite fod 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 beind it ne 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 estaine. 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 Crendeed, 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 MouION:>TAngel, 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 t the gel 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 ant the ing 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 thete beigly, 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 td havept 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 rather l 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, indeill ap their consequence, their quintessence; and since all the scholars are in effect unanimous in their acceptance of the meaning of the angels; and this wso somf 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 dwelleris likhave 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 pris leavs; 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 inrvels ir 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 aept thrnal 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 in sprine 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 whicherse, anifest 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 wited bym; and since all commands testify to the existence of the angels' meaning; certainly and without any shadow of a doubt, the most beautiful fos becothe angels' existence and spirit beings' reality, and the most rational view of their nature which sound intellects will accept and acclaim, is that which tren is'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 way. vided 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 attributely larvine 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. Theyduce t 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 FUNDA and f 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, thng thetence 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 ton alllowing:

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 spee - aeings? 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 obe seether. 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, anor thrr 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 oree, arvation?

Also, is it at all possible that the source of this general belief should not be some necessary principles and self-evident matters? Ane to st 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 tsted ie 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 resultis rooinnumerable 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 cascond S 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 angermore, spirit beings have been observed and seen, which demonstrates the strength of the consensus.

Furthermore, is it all possible, rational or feasible y camehe 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 dor. Thar 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 te rejeds 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 statemene it. 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 tory beammadan 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 const 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 bn him 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 withy He h 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 embroie Who ull 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 ordd timeuniversal 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 eternatirety 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 None y 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 uncons let m they all perform extremely vital, living, and conscious duties and glorification. Of a certainty, therefore, just as angels are their representatives expressing I desglorification in the World of the Inner Dimensions of Things, so are they the counterparts, dwellings, and mosques of those angels in the externatract 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 ces aris 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 all 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 b Evil> knowing the All-Glorious Maker's aims, are employed by their conforming to them, their taking a share of everything for themselves, and their s it wasing 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 conformts of em through worship, and they are contrary to them. For being beyond sensual pleasure and some partial wage, they consider sufficient the pleasure, perfection, delight poweriss 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 whey go varying according to their different kinds, and according to the varieties of the creatures in the universe.

Like in a government there to thrious 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 Michaens of ike 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 wisdomning oe 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 creours t 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 descverse.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 headsthese orty 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,arpetsoth 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 ruth, 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. h it cthe 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. Thusd whilangel 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 Dim is tas 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 esty, 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 becomeach of which proclaimed one of the All-Glorious Maker's names and their constantly varying manifestations. Is it at all possible that the Alat imp 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 spdeas cto 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 compg may 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 prejuditake aw 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 verools w 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 t It uous 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 tional] 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)

Thten yecome 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, broduct[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 thes, ina[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 companyble fonn 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 ah Lookrful 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

Tbranchond 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, anm loventroduction which is in the form of a comparison.

If someone was to claim about a palace or a city: "This palace or city will be destroyed, and will then be repaired and recerse:

cted 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 pron, has

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 tn all e 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 ocalamitce, 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 saw tand 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 folloenter.

Thus, like in the comparison, there are facts necessitating the destruction and reconstruction of the palace of the earth and city of the universe. Itth theor 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 FUNDAMENTALoped i

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 tpon itan spirit, which is our topic here. In my opinion, the matter is so certain that further explanation would be profitless. Indeed, the distance betwy the 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 sm wronthat 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 ns may of ordinary people communicating with them, and the mass of people forming relations with them in true dreams, have formed a mass of unus ands reports and have quite simply become part of the commonly accepted knowledge of mankind. However, because materialist thought has stupifiedWay;

one 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 iny as ition 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 Tenthium. L 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 mers. The 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, thnductiedy 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 * * *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 sp its omanifests a sort of immortality in a thousand ways when it quits its external existence. For its form is made permanent in countless memor requind 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; aror coce 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, wlts.

as 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 imis an ity 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, a we furishable 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 SOemselvThis 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 spccordielf-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 f the s 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 se twoirit; 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 iwith se 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, sominfini 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 drank. Iin 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 occurrenorship 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 logok! Whis 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 r our h 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 its enexistence. 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 numberereafthe 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 perer exaintuitively 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 i in thsubject 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

whichined 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 t:>Thisread to multiplicity.

The mortality of man's spirit would occur either through destruction and dissolution, whereas unity provides no opportunity for these, and its simpnity, ure disallows decomposition; or it would be through annihilation. But the limitless compassion of the Absolutely Generous One would not permit annOr canion, 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: Thelf-evn spirit, which has been clothed in a living, conscious, luminous external existence, is a comprehensive and veracious commanding law disposed tg voiciring universality. Even the weakest commanding laws manifest stability and permanence. For if considered carefully, it will be seen that present in all specim withch are subject to change, is a constant truth that, revolving within the changes, transformations, and stages of life, causes the outer forms are hings 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 ofning, ature, 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 crea possen 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 ou functrm 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 permi theseand through His making it permanent, the human individual's spirit, which is the conscious element and living part of him, is immortal.

%ion soTH 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 arbut Heome 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 becomwhich spirit of a species. Moreover, the laws are always permanent; they are perpetual and constant. No change or transformation affects their uhich aor 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 commonplacezan tweak 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 accordinnt moshe 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

Thvine 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 besoud 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, maer. {(s 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 possesll pronsciousness. It is also more enduring than them, and more valuable, because it is living.

SECOND FUNDAMENTAL POINT

There are matters necessitating eternal hultiesss, 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 goverrection 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 presenith onich 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 woodetters 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 carefr's cait 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 everMENTALct 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 mofficiea 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 wthey ae 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 hat thess. 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 represeves, bn of pre-eternal favour, proclaims eternal happiness through the tongue of the observance of benefits and following of purposes demonstrated by the univim then 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-eh

ly 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 ke ana, 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 therthrougg 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 soand ats 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 res eachould 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 disposmbraci 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 hissten me for happiness proclaims that he is definitely destined for eternal happiness. If it were not so, contrary to other beings, which are all mam impoely 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 ful nae 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 throughauses s 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 Resu prophon

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 weers walock 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 pearedy 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 vastarison.

There are many varieties of resurrection that a person experiences during his lifetime. He sees the signs of the resurrection by dvens an 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 resurrect of thice 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 resurrectiThe imthe 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 rairs of 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 resemblesiving cies 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 ted on ey 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, restrict such s 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 creatpermanent. In which case, the various resurrections which are repeated in the other animate species self-evidently tell of and point to humaning

#6s 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 huld it ~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 unthe red 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 hay and retched 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, ins of t unwavering desire for eternal happiness in his nature inspire the conscience with certainty concerning the realization of eternal happiness. This f, it

# 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, poinction 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 hople oss, 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 nof thetate 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 swer:> 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 drght?

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. y befothe 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, allespiteearning, all the compassion known and seen in the universe are meanings, significations, immaterial words. They necessarily and self-evidently show to the heart andtionint 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 appinenly 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 consorder , 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 n to rcience, 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 truonclusand 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 pe is cowho 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 r-worke 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 action.g 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 miraculousnessshown ven 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 eny thvealer 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 it aslous 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 telescbsolutevealing 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); and 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 ouwatch tise 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 first2; Maznce',>(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 transfort is ts. 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 extremelyw of mse 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, d everl-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 cce. Isd 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 requilove asubtle matter, known as sustenance, to repair it, again through an orderly dominical law. The True Provider allots and distributes the sustenance through a particulaing ilin 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 whhifâ',e 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 molts wiey 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 thaelight 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 and aicular 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 apportionee sun ugh 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 wiost Pu that blind chance, lawless coincidence, deaf nature, and unconscious causes can in no way interfere with it; it is impelled in a discerning, orderand fuaring, 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 fafter . 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 frits enge to stage, and level to level until, at the command of its Sustainer, without deviating from

its aim and object, it reaches its appropriate poxcelle, 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 thtured , 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 writte jourthe 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 sustenanbe sai 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 pl and dand 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 m worldiew this wise last creation, which will take place at the resurrection of the dead and Great Gathering. It removes doubt and uncertainty. It says:

ce of 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 agaower ithe 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 the sr 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 toand goto 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 intermed the and familiar and connected with one another, to regather at the trumpet-blast of the angel Israfil (Upon whom be peace) replying to the Allor somous 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 ofing, Aecond 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; Tafs

~Tha 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 Suk at ar 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 andhed emious 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 inequitensions 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 and crformity with their potentialities, be the means of absolute justice, manifest dominical wisdom, and be the elder brother of all the beingike mahe 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 worlBelove'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 ohere?"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 hasfound d 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 theen on 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 co its lmany 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 proe been 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,arisonhe 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 deads in aay 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 mateen paecessitating 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 or eve 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 thi otherd 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 resulike aon 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 perpeed, or 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,, and d, 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 embroidese scaf 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 suc desire, "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)

prxhibits 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, al-Wiset 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 cous Maion 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 mts. Th, 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 this tenetrated 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 shaelieveve 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. Se meanhis is so, the Essence which necessitates that power clearly cannot be affected by impotence, the opposite to power. For if that were the cach sat 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 impotengs. Onnot 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 t in seervention 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 sucno useities are not true, natural, and inherent necessary qualities, their opposites may enter into them. Then with the existence of degrees, diversits - amiance, 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 startival 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 God's , 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 icteris 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 onew cons. Whereas if they are attributed to causes, the creation of a single thing becomes as difficult and problemat-ical as the creation of allcome fs.

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 faonstruich 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 pelled 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 dispos necesHis 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 truaid,>fcts 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 distortioit is 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. ed canles 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 sphe the ndivine 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: Divif-subser'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 uAnd ame, Transparency, Reciprocity, Balance, Order, Disengagedness,>and Obedience>are all matters which render many equal to few, and great equal to small.

First Comparison: This explains the Mystery of Transparenrom th For example, the sun's image and reflection, which are its radiance and manifestation, display the same identity on the sea's surface aempestvery 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 ious B 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 s to tmore 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 ove fo 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 ilso withe 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, rrectiare 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 rinstru

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 thens of ry of Order.

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

Fifth Comparison: This concerns the Mystery of Disengageer com

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 and theof 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 posted fr 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 causesthere,gle 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 obediene of Gas 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 needty's nes desire. Increased desire becomes attraction, and attraction, desire, need, and inclination are each seeds and kernels which together with the essth theof 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 pihilatr 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 single . Present within the obedience and conformity of contingent beings to the pre-eternal command of "Be!" proceeding from the pre-eternal will are inclinallows,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 mys is onf 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 has inhat 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 tremendousnesf the es 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 te despoportionate. They

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

Result and Summary of the Third Fundamental P found 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 its m 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 univhat ishich 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 canappen sist 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 fr, andlife 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 correcre is 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 r by t 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. Theglitte four matters in this assertion of mine that "this place is possible."

The First>is the possibility of this world's death.

The Second>is its actual death.

ated iird>is the possibility of the destroyed, dead world being reconstructed and resurrected in the form of the hereafter.

The Fourth>is its throul 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 develoout a 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 i, the ve 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 t self-tches 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 isnds stiature 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 dispersaverythrder 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 slishedccording 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 went 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 than 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, lieve l 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,cut th 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 ac snowfof 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 functio in hif 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 si and pt 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 annihilateds. Hera form. Rather, it travels in individuals and forms. Reality grows, develops, and gradually expands, while the shell and the form wear out, benythininer, 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 deternit, 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 encompents."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 ofmple, ighty 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 othingsverse:

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 isw beauctual 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 ues ande; 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 ascannotur'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 tgetherty 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 devastatin The md 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 fe.>(2: 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 uur,

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 necessitatingirit le extremely powerful. The matter is within the realm of the possible. And if a possible matter has something extremely powerful to necessitate it aed. Anre 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 we of G 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, ll thition 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 arich istantly 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 opposerent 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 oue; itdise 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 * For, 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 oes andgs, 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 p thereill fill up with the appropriate matters.

As eternal benevolence and pre-eternal wisdom necessitated, the Pre-Eternally All-Wise One ce paym 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 ed app 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 eviguidanauses 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 missiesent 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-lially tter 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 insta partif 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 frien instances of wisdom. He mixed together opposites for its change and transformation, and brought them face to face. Combining harm with benefit, is theing 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 mu preci 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 also determining has completed writing its missives, and divine power completed the embroideries of its art, and beings have fulfilled their duties, and creatures a One, ished 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 mirac93

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.

dicatee 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' mng frotations, 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 see secoof 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 causedisplaying 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 his asl-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 ide,

ansience, 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 resus full 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 otion its everlasting and majestic form, and its people and companions will manifest the address of:

Peace be upon you! Well have you done! Enterf wastto 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-Wties, e 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 ces allof 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 whundrepair 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 agrethe heof 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-Glorioupropripertaining to His might and those pertaining to His beauty, and all His beautiful names, clearly indicate its occurrence. So too did He promise in housans heavenly decrees which He sent to His prophets that He would create the resurrection and Great Gathering. And since He has promised, He will mres a rtainly 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 each gth 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 signsners wof 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 certainort ofthe 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.

ld. Ths, 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 Fuious ftal 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

Inuniverse'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 ction isten 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 ins problon 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: "Wafsîr 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, toen recve 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 do noshall 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 th and tm 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, asdom oy 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 be and Din 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-Wisl-Awsa32)

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 subtlr 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. Ise namn 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-th the (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'. {[*]: Thens on alent 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

"an ae 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, hel-Wisest 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, ofs of tumerous 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 samen, pro 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 ie the 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 w We hm-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 ha of wicussed 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 unbe the 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 enigmt one,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 natu is mo 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 physicnctions of His dominicality, so that the 'I' might be a unit of measurement and the attributes of dominicality and functions of Divinity mighther's own. 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 hyp Powers and supposition. It is not necessary for its actual existence to be established by formal knowledge and proofs.

~Question:>Why is knowledgcloselod 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 using en 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. Byou noa 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-Compassioome toare 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 lssing 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 thisinst haces 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.

Forroism le, 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, sayingnd boue 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 wirise t 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, ters neone 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 i so aray, 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 h to theing, a fine thread from the raiment of the essence of humanity, it is an Alif>from the book of the character of mankind, and it has two faces.

The fo on, f these faces looks towards good and existence. With this face it is only capable of receiving favour; it accepts what is given, itself ends not 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 the anive, 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 e withnce 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 baroire wo 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 w the ad 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 aneam tw 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 futilissentien 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 .

Ql 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 Pattern in ca5:4)