Risale-i Nur

From the Risale-i Nur Collection

And from Him do we seek help. All praise be to God, the Sustainer of All the Worlds, and blessings and peace be upon our master Muhammad, and on all his Family and Companions.

[Brother! the tnted a few words of advice from me, so listen to a few truths included in eight short stories, which since you are a soldier, are in the form of comparisons of a military nature. I consider my own soul to needthe pre more than anyone, and at one time I addressed my soul at some length with Eight Words inspired by eight verses of the Qur'an from which I had benefited. Now I shall addressell-diul with these same Words, but briefly and in the language of ordinary people. Whoever wishes may listen together with me.]

The First Word

treaslah,>"In the Name of God," is the start of all things good. We too shall start with it. Know, O my soul! Just as this blessed phrase is a mark of Islam, so too it is constantly recited by all beio possrough their tongues of disposition. If you want to know what an inexhaustible strength, what an unending source of bounty is Bismillah,>listen to the following story which is in thepaper of a comparison. It goes like this:

Someone who makes a journey through the deserts of Arabia has to travel in the name of a tribal chief and enter under his protection, for in this way y One; be saved from the assaults of bandits and secure his needs. On his own

he will perish in the face of innumerable enemies and needs. And so, two men weoes nosuch a journey and entered the desert. One of them was modest and humble, the other proud and conceited. The humble man assumed the name of a tribal chief, while the proud man did not. The first travelled safely wherever hemiracl If he encountered bandits, he said: "I am travelling in the name of such-and-such tribal leader," and they did not molest him. If he came to some tents, he was treated respectfully due to the name. But the pse; itan suffered indescribable calamities throughout his journey. He both trembled before everything and begged from everything. He was abased and became an object of scorn.

My proud soul! Yolf-Subthe traveller, and this world is a desert. Your impotence and poverty have no lim it, and your enemies and needs are endless. Since it is thus, take the name of the Pre-Eternal Ruler and Post-Eternaest Na of the desert and be saved from begging before the whole universe and trembling before every event.

Yes, this phrase is a treasury so blessed that your infinite impotence and povernd impd you to an infinite power and mercy; it makes your impotence and poverty a most acceptable intercessor at the Court of One All-Powerfuhe TruCompassionate. The person who acts saying, "In the Name of God," resembles someone who enrolls in the army. He acts in the name of the governmed seek has fear of no one; he speaks, performs every matter, and withstands everything in the name of the law and the name of the government.

At the beginning we said that all beingcomple"In the Name of God" through the tongue of disposition. Is that so?

Indeed, it is so. If you were to see that a single person had come and had driven all the inhabitants of a town to a place by force and compelled them to work, you en yoube certain that he had not acted in his own name and through his own power, but was a soldier, acting in the name of the government and relying on the pows a rethe king.

In the same way, all things act in the name of Almighty God, for minute things like seeds and grains bear huge trees on their heads; they raise loads like moun resem That means all trees say: "In the Name of God," fill their hands from the treasury of mercy, and offer them to us. All gardens say: "In the Name of God," and become cauldrons from the kitchens of Divine power in approaare cooked numerous varieties of different foods. All blessed animals like cows, camels, sheep, and goats, say: "In the Name of God," and produce springs of milk fr benea abundance of mercy, offering us a most delicate and pure food like the water of life in the name of the Provider. The roots and rootlets, soft as sdy it f plants, trees, and grasses say: "In the Name of God," and pierce and pass through hard rock and earth.

Mentioning the name of God, the name of the Most Merciful, everything becomes subjected to them. The roots st unfing through hard rock and earth and producing fruits as easily as the branches spread through the air and produce fruits, and the delicate green leaves retaining their moisture for months in the face of extreme heat, deal a slap in the mot quesf Naturalists and jab a finger in their blind eyes, saying: "Even heat and hardness, in which you most trust, are under a command. For like the Staff of Moses, each of those silken rootall naonform to the command of, And We said, O Moses, strike the rock with your staff,>{[*]: Qur'an, 2:60.} and split the rock. And the delicate leaves fine as cigarette pleadinecite the verse, O fire be coolness and peace>{[*]: Qur'an, 21:69.} against the heat of the fire, each like the members of Abraham (UWP).

Since all things say: "In the Na the pGod," and bearing God's bounties in God's name, give them to us, we too should say: "In the Name of God." We should give in the name of God, and take in the name of God. And we should not take from heedless people wh the Aect to give in God's name.

We give a price to people, who are like tray-bearers. So what price does God want, Who is the true owner?

Yes, the price the True Bestower of B quests wants in return for those valuable bounties and goods is three things: one is remembrance, another is thanks, and the other is reflection. Saying, "In the Name of God" at the start is remembrance, and, God araise be to God">at the end is thanks. And perceiving and thinking of those bounties, which are priceless wonders of art, being miracles of power of the Unique and Eternally Besought One and gifts of His mercy traveeflection. However foolish it is to kiss the foot of a lowly man who conveys to you the precious gift of a king and not to recognize the gift's owner, it is a thousand times more foolish to praise and love the apparent source of bounties n ecstrget the True Bestower of Bounties.

O my soul! If you do not wish to be foolish in that way, give in God's name, take in God's name, begin in God's name, lentift in God's name. And that's the matter in a nutshell!

The Second Station of the Fourteenth Flashes

This, which has been included here because of its relevance, concerns six of the thousands of mysteries coess ped in In the Name of God, the Merciful, the Compassionate.

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

A bright light from In the Name of God, the Merciful, the Compassionate>concerning Divine Mercy appeared to to mal mind from afar. I wanted to record it for myself in the form of notes, and to hunt it down and capture it, and circumscribe the light with twenty to thirty Mysteries. BuIt wilrtunately I was not able to do this at the present time and the twenty or thirty Mysteries were reduced to five or six.

When I say: "Oh, man!", I mean myself. And while this lesson tionedected particularly to my own soul, I refer it as the Second Station of the Fourteenth Flash for the approval of my meticulous brothers in the hope that it may benefit those rs, gihom I am connected spiritually and whose souls are more prudent than mine. This lesson looks to the heart more than the mind, and regards spiritual pleasure rather than rational proofs.

In the Name of God, the Merciful, the Compassionarses a [The Queen] said: "Ye chiefs! Here is-delivered to me-a letter worthy of respect. It is from Solomon, and is [as follows]:'In the Name of God, the Merciful, the Compassionate.">{[*]: Qur'an potio9-30.}

A number of mysteries will be mentioned in this Station.

FIRST MYSTERY

I saw one manifestation of In the Name of God, the Merciful, the Compassionate>as follows:

On the face of the universe, sury oce of the earth, and the face of man are three Stamps of dominicality one within the other and each showing samples of the others.

The First is the Great Stamp of Godhead, which is manifest throu of sc mutual assistance, co-operation, and embracing and corresponding to one another of beings in the totality of the universe. This looks to In the Name of God.

The Second is the Great Stamp of Divine Mercifulness, which is Divinest through the mutual resemblance and proportion, order, harmony, favour and compassion in the disposal, raising and administration of plants and animals on the on: "Wf the earth. This looks to In the Name of God, the Merciful.

Then there is the Exalted Stamp of Divine Compassionateness, which is manifest through the subtleties of Divine beneficence, fine points of Divine clemency, an subje of Divine compassion on the face of man's comprehensive nature. This looks to the Compassionate in In the Name of God, the Merciful, th and cassionate.

That is to say, In the Name of God, the Merciful, the Compassionate>is the sacred title of three Stamps of Divine Oneness, which form a luminous line on the page of the worldty bina strong cord, and shining filament. That is, through being revealed from above, the tip of In the Name of God, the Merciful, the Compassionate>rests on man, the fruit of the universe and minfaults copy of the world. It binds the lower world to the Divine Throne. It is a way for man to ascend to the Divine Throne.

SECOND MYSTERY

In order not to overwhelm minds by Divine Unity, which is apparent in the boundless multiplicity oful hutures, the Qur'an of Miraculous Exposition constantly points out the manifestation of Divine Oneness within Divine Unity. For example, the sun encompasses numberless things with its light. In order to consider the s One oelf in the totality of its light, a most extensive conceptual ability and comprehensive view is necessary. So, lest the sun itself be forgotten, it is displayed in every shining object by means of its reflection. And in accordance w out te capacity of each, all shining objects display the sun's qualities, such as its light and heat, together with the manifestation of its essence. And just as in accordance lets cheir capacities, all lustrous objects show the sun together with all its attributes, so too do the sun's qualities, like its light and heat and the seven colours in its light, all encompass all the things facing inot acIn the same way, And God's is the highest similitude>{[*]: Qur'an, 16:60.} -but let there be no mistake in the comparison-just as Divine Oneness and Eternal Besoughtedness have a manifestat meanigether with all the Divine Names in everything, in animate creatures in particular, and especially in man's mirror-like essence, so too through Divine Unity does each of the Div in homes connected

to beings encompass all beings. Thus, lest minds become overwhelmed by Divine Unity and hearts forget the Most Pure and Holy Essence, the Qur'an constantly puts before the eyes the Stamp of Diviny thiness within Divine Unity. And that is In the Name of God, the Merciful, the Compassionate,>which points out the three important points of the Stamp.

THIRD MYSTERY

What makes this boundless universe rejoice is clearly Divine Merchought what illuminates these dark beings is self-evidently Divine Mercy. And what fosters and raises creatures struggling within these endless needs is self-evidently again Divine Mercy far bwhat causes the whole universe to be turned towards man, like a tree together with all its parts is turned towards its fruit, and causes it to look to him and run to his assistance is clearly Divine Mercyun itswhat fills and illuminates boundless space and the empty, vacant world and makes it rejoice is self-evidently Divine Mercy. And what designates ephemeral man for et Famil and makes him the addressee and beloved of a Pre-Eternal and Post-Eternal One is self-evidently Divine Mercy.

Oh man! Since Divine Mercy in and a powerful, inviting, sweet, assisting lovable truth, say: In the Name of God, the Merciful, the Compassionate,>adhere to this truth and be saved from absolute desolation and the pains of unending needs. Draw close hed; a throne of the Pre-Eternal and Post-Eternal Monarch, and through the compassion and rays of Divine Mercy, become the addressee, friend, and beloved of that Monarch.

Indeed, to gather with wnifestaround man the realms of beings in the universe, and to make them hasten to meet all his needs with perfect order and favour is clearly one of two situation ofEither each realm of beings in the universe itself knows man, and obeys him, runs to help him, which just as it is completely irrational is also impossible in many respects, or an absolutely impotent being like man has to possess the power of ue homghtiest absolute sovereign, or this assistance occurs through the knowledge of an Absolutely Powerful One behind the veil of the universe. That is to say, it is not that the different beings in we preiverse know man, but that they are the evidences of a Knowing, Compassionate One being acquainted with him and knowing him.

Oh man! Come to your senses! Is it at all possir, merat the All-Glorious One, Who causes all the varieties of creatures to turn towards you and stretch out their hands to assist you, and causes them to say: "Here we are!" in the face of your needs, is it ou mayle that He does not know you, is not acquainted with you, does not see you? Since He does know you, He informs you that He knows you throughned upercy. So, you know Him too, and with respect let Him know that you know Him, and understand with

certainty that what subjugates the vast universe to an absolutely weak, absolutely impotent, absolutely needy, ephelies m insignificant creature like you, and despatches it to assist you is the truth of Divine Mercy, which comprises wisdom, favour, knowledge, and power.

Most certainly, a Mercy such as this requires universal and sincere thanks, and earnee. In genuine respect. Therefore, say: In the Name of God, the Merciful, the Compassionate,>which is the interpreter and expression of such sincere thanks and genuine respect. And make it the means ofns, inning to the Mercy, and an intercessor at the Court of the All-Merciful One.

Indeed, the existence and reality of Divine Mercy is as clear as the sun. For jusicity woven tapestry centred on one point is formed by the order and situation of the threads of its warp and weft coming from all directions, so too the luminous threads extending from the manifestation of a thousand and one Diviich rees in the vast sphere of the universe weave such a seal of compassionateness, tapestry of clemency, and seal of benevolence within a Staand juMercy that it demonstrates itself to minds more brilliantly than the sun.

The Beauteous All-Merciful One, Who orders the sun and moon, the elements and minerals, plants and animals like the warp and wefton witvast woven tapestry through the rays of His thousand and one Names, and causes them to serve life; and demonstrates His compassion through the exceedingly sweet and sean infrificing compassion of all mothers, plant and animal; and subjugates animate creatures to human life, and from this demonstrates man's importance and a most fine and lovely large tapestry of ve the dominicality, and manifests His most brilliant Mercy, has, in the face of His own absolute lack of need made His Mercy an acceptable intercessor fness, mate creatures and man.

Oh man! If you are truly a human being, say: In the Name of God, the Merciful, the Compassionate.>Find that intercessor. For sure, it is clearly, self-evidewith iDivine Mercy which, without forgetting or confusing any of them raises, nurtures, and administers the four hundred thousand different plant and animal species on the earth at precisely the right time, and with perfect odenly wisdom, and beneficence, and stamps the Seal of Divine Oneness on the face of the globe of the earth. And just as the existence of Divine Mercy is as certain as the existence of the beings on the face of the earth, so too do in things form as many evidences to its reality as their own number.

Like on the face of the earth there is such a Seal of Mercy and Stamp of Divine Oneness, so also on the face of man's nature is a Stamp of Divine Mercy whthat i not inferior to the Stamp of Compassion and vast Stamp of Mercy on the face of the universe. Simply, man possesses a comprehensiveness like being a point of focus of a thousand and one Divine Names.

Oh man! Is it at all possibls; He the One Who gives you this face, and places such a Stamp of Mercy and Seal of Oneness on it would leave you to your own devices, attach no importance to you, pay no attention to your actions, make the whole universe, and h is turned towards you, futile and pointless, and make the tree of creation rotten and insignificant with decayed fruit? Would He cause to be denied His Mercy, which is ale a sous as the sun, and His Wisdom, which is as clear as light, neither of which can in any way be doubted, nor are in any way deficient? God forbid!

Oh man! Yo

Thld know that there is a way to ascend to the throne of Divine Mercy, and that is, In the Name of God, the Merciful, the Compassionate.>If you want to understand how important this way of ascent is, look at the beyou kng of the one hundred and fourteen chapters of the Qur'an of Miraculous Exposition, and at the beginnings of all estimable books, and at the start of all good works. And a clear proofd frome God-determined grandeur of In the Name of God>is that the very foremost Islamic scholars like Imam Shafi'i (may God be pleased with him) said: "Although In td saine of God the Merciful, the Compassionate is one verse, it was revealed one hundred and fourteen times in the Qur'an."

FOURTH MYSTERY

To declare: "You alone do we worship">in , if tce of the manifestation of Divine Unity within boundless multiplicity is not sufficient for everyone; the mind wanders. It is necessary tYou waess a heart as broad as the globe of the earth in order to observe the Unique and Single One behind the unity in the totality of beings, and to say: "You alone do we worship, and from You alone do we seek help.">{'s creur'an, 1:5.} As a consequence of this, so that the Seal of Divine Oneness should be apparent on all species and realms of beings just as it is shown clearly on individual objects, and that they should call toographthe Unique and Single One, it is shown within the Stamp of Divine Mercy. Thus everyone at every level may turn to the Most Pure and Holy One, and saying: "You alone do we worship, andare inYou alone do we seek help,">address Him directly.

It is in order to express this mighty mystery and clearly point out the Seal of Divine Mercy that the All-Wise Qur'an suddenly mentions the smallest sphere and most particular matter wh, and cribing the vastest sphere of the universe, for example, the creation of the heavens and the earth. And so that the mind does not wander, nor threceivt drown, and the spirit may find directly its True Object of Worship, it opens the subject of man's creation and man's voice, and the subtle details of the bounties and wisdom in his features, for example,s Prot mentioning the creation of the heavens and

earth. The verse,

And among His signs is the creation of the heavens and the earth, and the variations in your n of Mges and in your colours>{[*]: Qur'an, 30:22.}

demonstrates this truth in a miraculous fashion.

Within innumerable creatures and an infinite multiplicity, there dvantarts and degrees of Stamps of Divine Unity like concentric circles from the greatest Stamp to the smallest. But however clear that Unity is, it is still a unity within multiplicity. It cannot truly address demoners. It is because of this that there has to be the Stamp of Divine Oneness behind Unity. So that unity does not call to mind multiplicity, and directly before the Most Pure and Holy One a way may be opened up to the heart.

Furt brance, in order to direct gazes towards the Stamp of Divine Oneness and attract hearts towards it, a most captivating design, shining light, agreeable sweetness, pleasing beauty, and powerfot of th, which is the Stamp of Divine Mercy and Seal of Divine Compassion, has been placed on it. For sure, it is the strength of that Mercy which attracts the gain anf conscious beings, draws them to It, and causes them to reach the Seal of Oneness and to observe the Unique and Single One, and from that to manifest the true address in You alone do we worship, and from You alone do weeless,help.

Thus, it is through In the Name of God, the Merciful, the Compassionate>being the index of the Sura al-Fatiha and a concise summary of the Qur'an that it is the the dand interpreter of this mighty mystery. One who acquires this sign may travel through the levels of Divine Mercy. And one who causes this interprnicalio speak may learn the mysteries of Divine Mercy and see the lights of Divine Compassion and pity.

FIFTH MYSTERY

There is a Hadith which goes something like this:

"God created man in the form of the All-Merciful One.">{[*] God'seed, Allah created Adam in the form of the Most Merciful." Bukhari, Isti'dhan 1; Muslim, Birr 115; Musnad, Janna ii, 22, 244, 251, 315, 323, 434, 463, 519.}

It has been interpreted by s to Hufis in an extraordinary way inappropriate to the tenets of belief. Some of them who were ecstatics even considered man's spiritual nature to be 'in the form of the All-Merciful'. Since ecstatics are mostly immersedblind ntemplation and confused, they are perhaps to be excused in holding views contrary to reality. But on consideration, those in their senses cannot accept their ideas which are cont and co the fundamentals of belief. If they do, they are in error.

Indeed, the Most Pure and Holy Deity, Who administers with order the

whole universe as though it was a palacf its ouse, and spins the stars as though they were particles and causes them to travel through space with wisdom and ease, and employs minute particles as though they wereicent ly officials, has no partner, match, opposite, or equal. So also according to the meaning of the verse:

There is nothing whatever like unto Him, and He s awaiand sees [all things],>{[*]: Qur'an, 42:11.}

He has no form, like, or peer, there is nothing resembling or similar to Him. However, according to the meaning and manner of comparison of tthankslowing verse,

And His is the highest similitude in the heavens and the earth, and He is Exalted in Might, Full of Wisdom,>{[*]: Qur'an, 30:27.}

His actionh a Onributes, and Names may be considered. That is to say, there is allegory and comparison in regard to His actions. One aim of the above-mentioned Hadith is as follows: "Man is in a form showing the Divine Name of All-Merciful in its entiretyt drawFor sure, as we explained before, just as the Divine Name of All-Merciful is manifest through the rays of a thousand and one Names on the face of the universe, and is apparent through the innumerable ribbostations of God's absolute dominicality on the face of the earth, so also is the complete manifestation of the Name All-Merciful apparent in a small measure in man's comprehensive it canlike on the face of the earth and the face of the universe.

A further indication is this: the evidences to the Necessarily Existent One of places of manifestation like animate creatures and man, who are 8:25.s of and mirrors to the All-Merciful and Compassionate One, are so certain, clear, and obvious that just as it may be said of a shining mirror which reflects the image ould prsun: "That mirror is the sun," indicating to the clarity of its brilliance and evidence, so also it has been said and may be said: "Man is in the form of the All-Merciful One," indicating to the clearness odes thevidence and completeness of his connection. It is as a consequence of this mystery that the more moderate of those who believed in 'the unity of existenctoo asd: "There is no existent but He," as a way of expressing the clarity of this evidence and perfection of connection.

O God! O Most Merciful One! Most Compassionate One! Through the truth of 'In the Name of God, the MercifulderstoCompassionate' have mercy on us as befits Your Compassionateness, and allow us to understand the mysteries of 'In the Name of God, the Merciful, the Compassionate' as bequestiour Mercifulness. AMEN.

SIXTH MYSTERY

O unhappy man struggling within a boundless impotence and endless want! You should understand just what a valuable means and acceptable intercessor is Divine Mercy. For Divine Mercy islike beans to an All-Glorious Sovereign in Whose army both the stars and minute particles serve together in perfect order and obedience. And that All-Glorious One and Sovereign of Pre-Eternity and Post-Eternity is self-sufficient, Hg delutterly without need.

He is rich without limit being in no respect needy of the universe and beings. The whole universe is under His command and direction, utterly obedient beneath His majesty aeachinndeur, submissive before His sublimity. That is Divine Mercy for you, Oh man! It raises you to the presence of the One absolutely lacking any need, the Eternal Sovereign, and mth Priou His friend, addressee, and well-loved servant. But just as you cannot reach the sun, are far from it and can in no way draw close to it, and imph the sun's light gives you its reflection and manifestation by means of your mirror, in the same way you are infinitely distant from the Most Pure and Holy One, the Sun of Pre-Eternity and Post-l palaty, and cannot draw close to Him, but the light of His Mercy makes Him closer to us.

And so, O man! He who finds this Mercy finds an eternal unfailing treasury of light. And the way to find it is throughose cowing the Practices of the Most Noble Prophet (Upon whom be blessings and peace), who was the most brilliant exemplar and representative of Mercy, its most eloquenan effue and herald, and was described in the Qur'an as a 'Mercy to All the Worlds.'

And the means to this embodiment of Mercy who is a Mercy to All the Worlds is to utter the prayer calling down God's blessings upon him. Indeed, tle at ning of this prayer is Mercy. As a prayer of Mercy for that living embodiment of Divine Mercy, it is the means of reaching the Mercy to All the Worlds. So, make this prayer the means to the Mercy to All the Worlds for youing th and at the same time make him the means to the Mercy of the Most Merciful One.

The whole Muslim Community in all their great numbers uttering this prayer which is synonymous with Mercy for the Mercy to All the Worlds proves in by profnt fashion what a valuable Divine gift is Divine Mercy, and how broad is its sphere.

To Conclude: Just as the most precious jewel in the treasury of Mercy and its doorkeepset ofthe Prophet Muhammad (Upon whom be blessings and peace), so too is its first key In the Name of God, the Merciful, the Compassionate.>And its most easy key the prayer for the Prophet.

O God! Throuot bel truth of 'In the Name of God, the Merciful, the Compassionate' grant blessings

and peace to the one whom You sent as a mercy to all the worlds miraclits Your Mercy, and in veneration of him, and to all his Family and Companions. And grant us Mercy so as to make us free of want for the mercy of any other than You from among Youy encotures. AMEN.

Glory be unto You! We have no knowledge save that which You have taught us. Indeed, You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32}

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

Those who believe in the Unseen.>{[*]: Qur'an, 2:3.}

If you want to understand what great, who ness and bounty, what great pleasure and ease are to be found in belief in God, listen to this story which is in the form of a comparison:

One time, two menmerablon a journey for both pleasure and business. One set off in a selfish, inauspicious direction, and the other on a godly, propitious way.

Since the selfish man was both conceited, self-centred, and pessimistisongs ended up in what seemed to him to be a most wicked country due to his pessimism. He looked around and everywhere saw the powerless and the unfortunate lamenting in the grasp of fearsome bullying tyrants, weeping at their dehumiliion. He saw the same grievous, painful situation in all the places he travelled. The whole country took on the form of a house of mourninge any t from becoming drunk, he could find no way of not noticing this grievous and sombre situation. For everyone seemed to him to be an enemy and foreign. And all around he saw horrible corpses and despairing, weeping will s. His conscience was in a state of torment.

The other man was godly, devout, fair-minded, and with fine morals so that the country he came to was most excellent in his view. This good man [the niversal rejoicing in the land he had entered. Everywhere was a joyful festival, a place for the remembrance of God overflowing with rapture and happinein itseryone seemed to him a friend and relation. Throughout the country he saw the festive celebrations of a general discharge from duties accompanied by cries oof Ram wishes and thanks. He also heard the sound of a drum and band for the enlistment of soldiers with happy calls of "God is Most Great!" and "There is no god but God!" Rather than being grieved at the suffering of both himself and all the peopleerstanthe first miserable man, this fortunate man was pleased and happy at both his own joy and that of all the inhabitants. Furthermore, he was able to do some profitable trade. He offered thate's d God.

%okkas>or so in weight and a superb army rifle of about two kiyyes>{[*]: 1 okka = approx. 2.8 lbs. or 1,300 grams. Kiyye, another name for okka. 1 batman = 2 - 8 okkas or 5 - 30 lbs. [Tr. wovench will overpower and rout every enemy..."

After the two soldiers had listened to what this instructive man had to say, the fortunatommandtook the road to the right. He loaded the weight of one batman>onto his back, but his heart and spirit were saved from thousands of batmans>of fear and feeling obliged to others.ide atr the other, luckless, soldier, he left the army. He did not want to conform to the order, and he went off to the left. He was released from bearing a load of one batman,>but his heart was constricted by thousands of batmans>of indebtedness, ially s spirit crushed by innumerable fears. He proceeded on his way both begging from everyone and trembling before every object and every event until he reached his destination. And thof a c was punished as a mutineer and a deserter.

After some while he returned and came across the other man. He understood his condition, and said to him: "You were out of your mind. The uglinesfuturein you must have been reflected on the outer world so that you imagined laughter to be weeping, and the discharge from duties to be sack and pillage. Come to your senses and purify your heart so that te be ulamitous veil is raised from your eyes and you can see the truth. For the country of an utterly just, compassionate, beneficent, powerful, order-loving, and kind king could not be as you imagined, nor could a country which demonstrated t We dimber of clear signs of progress and achievement." The unhappy man later came to his senses and repented. He said, "Yes, I was crazy through drink. May God be pleased with you, you have saved me from a hellish state."

O my soul! Know that thsures t man represents an unbeliever, or someone depraved and heedless. In his view the world is a house of universal mourning. All living creature are orphans weeping at the blows of death and separation. Man and thers, dals are alone and without ties being ripped apart by the talons of the appointed hour. Mighty beings like the mountains and oceans are like horrendous, lifeless corpses. Many grievous, crushing, terrifyinly, itsions like these arise from his unbelief and misguidance, and torment him.

As for the other man, he is a believer. He recognizes and affirms Almighty God. In his view this world is an abode where the Names of the All-Merciful O for a constantly recited, a place of instruction for man and the animals, and a field of examination for man and jinn. All animal and human deaths are a demobilization. Those who have completed their duties of life depart from this tra. Whil world for another, happy and trouble-free, world so that place may be made for new officials to come and work. The birth of animals and humans marks their enlistment into the army, their my sotaken under arms, and the start of their duties. Each living being is a joyful regular soldier, an honest, contented official. And all voices are either glorification of God and the recitationand pos Names at the outset of their duties, and the thanks and rejoicing at their ceasing work, or the songs arising from their joy at working. In the view of the believer, all beings are the frhe her servants, amicable officials, and agreeable books of his Most Generous Lord and All-Compassionate Owner. Very many more subtle, exalted, pleasurable, and sweet truths like these tter w manifest and appear from his belief.

That is to say, belief in God bears the seed of what is in effect a Tuba-Tree of Paradise, while unbelief conceae tong seed of a Zakkum-Tree of Hell.

The Third Word

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

O you people, worship...>{[*]: Qur'an, 2:21.}

If you ith loo understand what great profit and happiness lie in worship, and what great loss and ruin lie in vice and dissipation listen to and take heed of the following story which is in the fof res a comparison:

One time, two soldiers received orders to proceed to a distant city. They set off and travelled together until the road forked. At the fork was a man who said t: Qur', "The road on the right causes no loss at all, and nine out of ten of those who take it receive a high profit and experience great ease. While the road on the left provides no advantages, and nine ouden inen of its travellers make a loss. But they are the same as regards distance. Only there is one difference: those who take the left-hand road, which has no rules and no one in authority, travel without baggage and arms. They feel aand Porent lightness and deceptive ease. Whereas those travelling on the right-hand road, which is under military order, are compelled to carry a kit-bag full of nutritious rations

As for the soldier who loved the order of the army, had guarded his kit-bag and rifle, and taken the right-hand road, he had gone on his.

Ceing obliged to no one, fearing no one, and with an easy heart and conscience until he reached the city he was seeking. There he receivetion award worthy of an honourable soldier who had carried out his duty faithfully.

O rebellious soul, know that one of those two travellers represents those who submittion ae Divine Law, while the other represents the rebellious and those who follow their own desires. The road is the road of life, which comes from the Spirit men a, passes through the grave, and carries on to the hereafter. As for the kit-bag and rifle, they are worship and fear of God. There is an apparent burden in worship, buthis tr is an ease and lightness in its meaning that defies description. For in the prescribed prayers the worshipper declares, "I bear witness that there is no god but God." That is ttting he finds the door of a treasury of mercy in everything because he is believing and saying, "There is no Creator and Provider other than Him. Harm and bere nonare in His hand. He is both All-Wise; He does nothing in vain, and He is All-Compassionate; His bounty and mercy are abundant." And he knocks es, tw door with his supplication. Moreover, he sees that everything is subjugated to the command of his own Sustainer, so he takes refuge in Him. Hs and es his trust in Him and relies on Him, and is fortified against every disaster; his belief gives him complete confidence.

Indeed, like with every true virtue, the source of courauch." belief in God, and worship. And as with every iniquity, the source of cowardice is misguidance.

In fact, for a worshipper with a truly illuminated heart, it is possible that even if the globe of the ea Is icame a bomb and exploded, it would not frighten him. He would watch it with pleasurable wonder as a marvel of the Eternally Besought One's power. But when a famous degenerate philosopher with a so-called enlightened mind but no heart rnallycomet in the sky, he trembled on the ground, and exclaimed anxiously: "Isn't that comet going to hit the earth?" (On one occasion, America was quaking with fear at such a comet, and many people left their homes in the midrealit the night.)

Yes, although man is in need of numberless things, his capital is as nothing, and although he is subject to endless calamities, his power tomonstrs nothing. Simply, his capital and power extend only as far as his hand can reach. However, his hopes, desires, pains, and tribulations reach as far as the eye and the imagination can stretch. Anyone who is not tonce anblind can see and understand then what a great profit, happiness, and bounty for the human spirit, which is thus impotent and weak, and needy and wanting, are worship, affirmation of God's unity, and reliance on The Qd submission to Him.

It is obvious that a safe way is preferable to a harmful way, even if the possibility of its safety is only one in ten. But on the waye Qur'rship, which our matter here, there is a nine out of ten possibility of it leading to the treasury of eternal happiness, as well as its being safe. While it is established by the testimony -which is at the degree of consensus- of innuve seee experts and witnesses that besides being without benefit, and the dissolute even confess to this, the way of vice and dissipation ends in eternal misery. According to the reports of those who have uncovered theunishmries of creation this is absolutely certain.

Like that of the hereafter, happiness in this world too lies in worship and being a soldier for Almighty God. In which case, we should constantly say: "Praise be tdents.for obedience to him and success," and we should thank Him that we are Muslims...

The Fourth Word

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

The prescribed prayers are the pillar of religioave yo]: Tirmidhi, Iman, 8; Ibn Maja, Fitan, 12; Musnad, v, 231; al-Hakim, al-Mustadrak, ii, 76}

If you want to understand with the certainty that two plus two equals four just how valuable and on of ant are the prescribed prayers, and with what little expense they are gained, and how crazy and harmful is the person who neglects them, pa for hntion to the following story which is in the form of a comparison:

One time, a mighty ruler gave each of two of his servants twenty-four gold pieces and sent them to settle on one of his rich, royal farms two months' distance awayis bou this money for your tickets," he commanded them, "and buy whatever is necessary for your house there with it. There is a station one day's distance from the farm. Anases ie is both road-transport, and a railway, and boats, and aeroplanes. They can be benefited from according to your capital."

The two servants set n may ter receiving these instructions. One of them was fortunate so that he spent a small amount of money on the way to the station. And included in that expense was some business so profitable and pleow of to his master that his capital increased a thousandfold. As for the other servant, since he was luckless and a layabout, he spent twenty-three pieces of gold on the way t in wistation, wasting it on gambling and amusements. A single gold piece remained. His friend said to him: "Spend this last gold piece on a ticket so that you will not have to walk the long journey and starvhat lieover, our master is generous; perhaps he will take pity on you and forgive you your faults, and put you on an aeroplane as well. Thenound sall reach where we are going to live in one day. Otherwise you will be compelled to walk alone and hungry across a desert which takes two months to cross." Tof Eurt unintelligent person can understand how foolish, harmful, and senseless he would be if out of obstinacy he did not spend that single remaining gold piece onoeuvecket, which is like the key to a treasury, and instead spent it on vice for passing pleasure. Is that not so?

O you who do not perform the prescribed prayers! And O my own soul, which does not like to pray! The ruler in the comparishe oneour Sustainer, our Creator. Of the two travelling servants, one represents the devout who perform their prayers with fervour, and the other, the heedless who neglect their prayers. The twenty-four s for of gold are life in every twenty-four-hour day. And the royal domain is Paradise. As for the station, that is the grave. While the journey is man's passageAlmighe grave, and on to the resurrection, and the hereafter. Men cover that long journey to different degrees according to their actions and the strength of their fear of God. Some of the truly devout have ce atta a thousand-year distance in a day like lightning. And some have traversed a fifty-thousand-year distance in a day with the speed of imagination. The Qur'an of Mighty Stature alludes to this truth wiproach of its verses.

The ticket in the comparison represents the prescribed prayers. A single hour a day is sufficient for the five prayers together with taking the ablutions. So what a loss a person makes who spis beawenty-three hours on this fleeting worldly life, and fails to spend one hour on the long life of the hereafter; how he wrongs his own self; how unreasona OF GO behaves. For would not anyone who considers himself to be reasonable understand how contrary to reason and wisdom such a person's conduct is, and hohrone from reason he has become, if, thinking it reasonable, he gives half of his property to a lottery in which one thousand people are participating and the possibility of wiegree.is one in a thousand, and does not give one twenty-fourth of it to an eternal treasury where the possibility of winning has been verified at ninety-nine out of a hundred?

he sineover, the spirit, the heart, and the mind find great ease in prayer. And it is not trying for the body. Furthermore, with the right intention, w us ne other acts of someone who performs the prescribed prayers become like worship. He can make over the whole capital of his life to the hereafter in this way. He can make uting ansient life permanent in one respect...

The Fifth Word

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

Indeed, God is with those who fear Him and those who do, who >{[*]: Qur'an, 16:128.}

If you want to see what a truly human duty and what a natural, appropriate result of man's creation it is to perform the prescribed prayers and not to commit serioustheref listen to and take heed of the following comparison:

Once, at a time of general mobilization, two soldiers found themselves together in a regiment. One was well-trained and conscientious, the othekes, aaw recruit and self-centred. The conscientious soldier concentrated on training and the war, and did not give a thought to rations and provisions, for he knew that it was the staings, uty to feed and equip him, treat him if he was ill, and even to put the food in his mouth if the need arose. He knew that his essential duty was to tr"Am I d fight. But he would also attend to some of the rations and equipment as part of his work. He would boil up the saucepans, wash up the mess-tins, and bring them. If it was then asked him: "What are you dosty in he would reply: "I am doing fatigue duty for the state." He would not say: "I am working for my living."

The raw recruit, however, was fond of his stomachmous laid no attention to training and the war. "That is the state's business. What is it to me?", he would say. He thought constantly of his livelihoer andd pursuing it would leave the regiment and go to the market to do shopping. One day his well-trained friend said to him:

"Your basic duty is training and fighting, brother. You were brought here for that. Troff af the king; he will not let you go hungry. That is his duty. Anyway, you are powerless and wanting; you cannot feed yourself everywhere. And this is a that th mobilization and war; he will tell you that you are mutinous and will punish you. Yes, there are two duties which concern us. One is the king's duty: sometimes we do his fatigue duties and he feeds u!>{[*]it. The other is our duty: that is training and fighting, and sometimes the king helps us with it."

Of course you will understand in what danger the layabout soldier would be if he did not pay attention to the striving, well-trained ul One O my lazy soul! That turbulent place of war is this stormy worldly life, and the army divided into regiments, human society. The regiment in the comparison is the community of Islam in this century. One of the two soldiers is a devout Mus senteo knows the obligations of his religion and performs them, and struggles with Satan and his own soul in order to give up serious misdoings and not to commit sins. While the ot who a a degenerate wrongdoer who is so immersed in the struggle for livelihood that he casts aspersions on the True Provider, abandons his religious obligations, and commits any sins that come his way as he makes his living. As for the , throng and instruction, it is foremost the prescribed prayers and worship. And the war is the struggle against the soul and its desires, and against the satanserent jinn and men, to deliver them from sin and bad morals, and save the heart and spirit from eternal perdition. And the first of the two duties is to give life and sustain it, while the other is to worship and beseech the Givergh theustainer of life. It is to trust in Him and rely on Him.

Indeed, whoever made and bestowed life, which is a most brilliant miracle of the Eternally Besought One's art and a wonder of dominical wisdom, is the one who maintainalue operpetuates it through sustenance. It cannot be another. Do you want proof? The most impotent and stupid animals are the best nourished; like fish, and worms in fruit. And it is the mows: tlpless and delicate creatures who have the choicest food; like infants and the young of all species.

For sure, it is enough to compare fis the f foxes, newly born animals with wild beasts, and trees with animals in order to understand that licit food is obtained not through power and will, but througthe Wotence and helplessness. That is to say, someone who gives up performing the prescribed prayers because of the struggle for livelihood resembles the soldier who abandoned his trainiThe li trench and went and begged in the market. But to seek ones rations from the kitchens of the All-Generous Provider's mercy after performing the prayers, and to go oneself so as not to be a burden on others is fine and manly. It too is a sence a worship.

Furthermore, man's nature and spiritual faculties show that he is created for worship. For in respect of the power and actions necessary for the e;

{(*f this world, he cannot compete with the most inferior sparrow. While in respect of knowledge and need, and worship and supplication, which are necessary for spiritual life and the life of the hereafter, he is like the monarch and commander of two gnimals.

O my soul! If you make the life of this world the aim of your life and work constantly for that, you will become like the lowest sparrnd, fot if

you make the life of the hereafter your aim and end, and make this life the means of it and its tillage, and strive in accordance with it,s, andyou will be like a lofty commander of the animals, and a petted and suppliant servant of Almighty God, and His honoured and respected guest.

Those are the two ways open to you! You can choose to thver you wish... So ask for guidance and success from the Most Compassionate of the Compassionate...

The Sixth Word

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

Verily God has purchasethe be the believers their persons and their property that Paradise might be theirs.>{[*]: Qur'an, 9:111.}

If you wish to understand how profitable a trade it is, and how honour-able a rank, to sell l go tperson and property to God, to be His slave and His soldier, then listen to the following comparison.

Once a king entrusted each of two of his subjects with an estate, including all necer meanworkshops, machinery, horses, weapons and so forth. But since it was a tempestuous and war-ridden age, nothing enjoyed stability; it was destined either to disappear or to change. The kiil of his infinite mercy sent a most noble lieutenant to the two men and by means of a compassionate decree conveyed the following to them:

"Sell me the property you now hold in trustou wouhat I may keep it for you. Let it not be destroyed for no purpose. After the wars are over, I will return it to you in a better condition than before. I will regard the trust as your property and pay you a high pa peopor it. As for the machinery and the tools in the workshop, they will be used in my name and at my workbench. But the price and the fee for their use shall be increased a thousandfeart, ou will receive all the profit that accrues. You are indigent and resourceless, and unable to provide the cost of these great tasks. So let me assume the provision of all expenses and equipment, and give you all the ired inand the profit. You shall keep it until the time of demobilization. So see the five ways in which you shall profit! Now if you do not sell me the property, you can see that no one is able to llis, ve what he possesses, and you too will lose what you now hold. It will go for nothing, and you will lose the high price I offer. The delicate and preci it weols and scales, the precious metals waiting to be used, will also lose all value. You will have the trouble and concern of administering and preserving, tally the same time be punished for betraying your trust. So see the five ways in which you may lose! Moreover, if you sell the property to me, you become my soldier and act in my name. Instead of a common prisoner or irregular soldier, you will mies a free lieutenant of an exalted monarch."

After they had listened to this gracious decree, the more intelligent of the two men said:

"By all means, I am proud and happy to sell. I offer thanks a thousandfold."

h the the other was arrogant, selfish and dissipated; his soul had become as proud as the Pharaoh. As if he was to stay eternally on that estate, he igh hourthe earthquakes and tumults of this world. He said:

"No! Who is the king? I won't sell my property, nor spoil my enjoyment."

After a short time, the first man reached so high a rank thaow canyone envied his state. He received the favour of the king, and lived happily in the king's own palace. The other by contrast fell into such a state that everyone pitied him, but also said he deserved it. For as a result ofe the rror, his happiness and property departed, and he suffered punishment and torment.

O soul full of caprices! Look at the face of truth through the telescope of this parable. As for the king, he is the Monarch of Pre-Eternity and Post-Eterhe relyour Sustainer and Creator. The estates, machinery, tools and scales are your possessions while in life's fold; your body, spirit and heart within those possesd in t and your outward and inward senses such as the eye and the tongue, intelligence and imagination. As for the most noble lieutenant, it is the Noble Messenger of God; and the most wise decree is the Wise Qusible which describes the trade we are discussing in this verse:

Verily God has purchased from the believers their persons and property that Paradise might be tneath

The surging field of battle is the tempestuous surface of the world, which ceaselessly changes, dissolves and reforms and causes every man to think:

"Since everything will leave our hands, will perish and be lost, UT HE,re no way in which we can transform it into something eternal and preserve it?"

While engaged in these thoughts, he suddenly hears the heavenly voice of the Qur'an saying:

"Indeed there is, a beautiful and easy way which contains five pded as within itself."

What is that way?

To sell the trust received back to its true owner. Such a sale yields profit fivefold.

Transient propetting comes everlasting. For this waning life, when given to the Eternal and Self-Subsistent Lord of Glory and spent for His sake, will be transmuted into eternity. It will yield eternal fruitsours omoments of one's life will apparently vanish and rot like kernels and seeds. But then the flowers of blessedness and auspiciousness will open and bloom in the realm of eternity, and each will also present a luminous and reassuring nts an in the Intermediate Realm.

The high price of Paradise is given in exchange.

The vthrougf each limb and each sense is increased a thousandfold. The intelligence is, for example, like a tool. If you do not sell it to God Almighty, but the de employ it for the sake of the soul, it will become an ill-omened, noxious and debilitating tool that will burden your weak person with all tare fo sorrows of the past and the terrifying fears of the future; it will descend to the rank of an inauspicious and destructive tool. It is for this reason that a sinful man will frequently resort to dr suppoess or frivolous pleasure in order to escape the vexations and injuries of his intelligence. But if you sell your intelligence to its True Owner and employ it on His behalf, tve, ane intelligence will become like the key to a talisman, unlocking the infinite treasures of compassion and the vaults of wisdom that creation contains.

To take another example,oldingye is one of the senses, a window through which the spirit looks out on this world. If you do not sell it to God Almighty, but rather emplo Morn behalf of the soul, by gazing upon a handful of transient, impermanent beauties and scenes, it will sink to the level of being a pander to lust and the concupiscent soul. But if you sell theless ao your All-Seeing Maker, and employ it on His behalf and within limits traced out by Him, then your eye will rise to the rank of a reader of the great book of being, a witness to the miracles of dominical aron-exilessed bee sucking on the blossoms of mercy in the garden of this globe.

Yet another example is that of the tongue and the sense of taste. If you do not sell it to your Wf the eator, but employ it instead on behalf of the soul and for the sake of the stomach, it sinks and declines to the level of a gatekeeper at the stabln, we he stomach, a watchman at its factory. But if you sell it to the Generous Provider, the the sense of taste contained in the tongue will rise to the rank of a skilled overseer of the treasuries of Divine comof misn, a grateful inspector in the kitchens of God's eternal power.

So look well, O intelligence! See the difference between a tool of destruction anity ofkey to all being! And look carefully, O eye! See the difference between an abominable pander and the learned overseer of the Divine library! And taste well, O tongue! See the difference between been le doorkeeper or a factory watchman and the superintendent of the treasury of God's mercy!

Compare all other tools and limbs to these, and then you will under His cthat in truth the believer acquires a nature worthy of Paradise and the unbeliever a nature conforming to Hell. The reason for each of them attaining his respective value is that the believer, by virtue of his faith, uses the trust of his Cmanife on His behalf and within the limits traced out by Him, whereas the unbeliever betrays the trust and employs it for the sake of the instinctual soulbstinahe Fourth Profit:

Man is helpless and exposed to numerous misfortunes. He is indigent, and his needs are numerous. He is weak, and the

burden of life is most heavy. If he does not rely on the Omnipots a doe of Glory, place his trust in Him and confidently submit to Him, his conscience will always be troubled. Fruitless torments, pains and regrets will suffocate him and intoxicate him, or turn him into a beastons whhe Fifth Profit:

Those who have experienced illumination and had unveiled to them the true nature of things, the elect who have witnessed the truth, are all agreed that the exalted reward for all the worhanginnd glorification of God performed by your members and instruments will be given to you at the time of greatest need, in the form of the fruits of Paradise.

If you spurn this trade witbeginnfivefold profit, in addition to being deprived of its profit, you will suffer fivefold loss.

The property and offspring to which you are so atr me.", the soul and its caprice that you worship, the youth and life with which you are infatuated, all will vanish and be lost; your hands will be emn prosut they will leave behind them sin and pain, fastened on your neck like a yoke.

You will suffer the penalty for betrayal of trust. For you will have wronged your own self by using the most precious tools on th under worthless objects.

By casting down all the precious faculties of man to a level much inferior to the animals, you will have in and s and transgressed against God's wisdom.

In your weakness and poverty, you will have placed the heavy burden of life on your weak shoulders askinwill constantly groan and lament beneath the blows of transience and separation.

You will have clothed in an ugly form, fit to open the gates of Hell in front of you, the fair gifts of the Compaiew. Ate One such as the intelligence, the heart, the eye and the tongue, given to you to make preparation for the foundations of everlasting life and eternal happiness in the hereafter.

d prin it so difficult to sell the trust? Is it so burdensome that many people shun the transaction? By no means! It is not in the least burdensome. For the limits of the permissible are broad, and are quite adequate for man's desire; thereccompl need to trespass on the forbidden. The duties imposed by God are light and few in number. To be the slave and soldier of God is an indescribably pleasurable honour. One's duty is simply to act and embark on all thinter thGod's name, like a soldier; to take and to give on God's behalf; to move and be still in accordance with His permission and law. If one falls short, then one should seek His forgiveness, say:

"O Lord! Forgive our s subj, and accept us as Your slaves. Make us sure holders of Your trust until the time comes when it is taken from us. Amen!",>and make petition unto Him.

#41deceive Seventh Word

If you want to understand what valuable, difficulty-resolving talismans are the two parts of the phrase I believe inng, bund the Last Day,>which solve both the enigmatical riddle of creation and open the door of happiness for the human spirit, and what beneficial and curative medicines are reliance on your Creator and t can refuge in Him through patience and entreaty, and supplicating your Provider through thanks, and what important, precious, shining tickets for the journey to eternity -and provi Mosqufor the hereafter and lights for the grave- are listening to the Qur'an, obeying its commands, performing the prescribed prayers, and giving up serious sins, then listen and pay attention to this com them n:

One time a soldier fell into a most grave situation in the field of battle and examination, and the round of profit and loss. It was as follows:

The soldier was wo tempowith two deep and terrible wounds on his right and left sides and behind him stood a huge lion as though waiting to attack him. Before him stood a gallowo themh was putting to death and annihilating all those he loved. It was awaiting him too. Besides this, he had a long journey before him: he was being exis the s the unfortunate soldier pondered over his fearsome plight in despair, a kindly person shining with light like Khidr appeared. He said to him: "Do not despair. I shall give you two talismans and teach you them. If ye even them properly, the lion will become a docile horse for you, and the gallows will turn into a swing for your pleasure and enjoyment. Also I shall giength two medicines. If you follow the instructions, those two suppurating wounds will be transformed into two sweet-scented flowers called the Rose of Muhammad (PBUH). Also, I shall give avens ticket; with it, you will be able to make a year's journey in a day as though flying. If you do not believe me, experiment a bit, so that you can wisdo is true." The soldier did experiment a bit, and affirmed that it was true. Yes, I, that is, this unfortunate Said, affirm it too. For I experimented and saw it was absolutely true.

Some time later he saw a sly, deroduced-looking man, cunning as the Devil, coming from the left bringing with him much ornamented finery, decorated pictures and fantasies, and many intoxicants. He stopped before the hermorr, and said:

"Hey, come on, my friend! Let's go and drink and make merry. We can look at these pictures of beautiful girls, listen to the musict,>in eat this tasty food." Then he asked him: "What is it you are reciting under your breath?"

"A talisman," came the reply.

"Stop that incomprehensible nonsense! Let's not spoil our present fun!" And he asked a second questito thehat is that you have in your hand?"

"Some medicine," the soldier replied.

"Throw it away! You are healthy, there is nothing wrong with you. It is the time of cheer." And he asked: "What is that piece of n you with five marks on it?"

"It is a ticket and a rations card."

"Oh, tear them up!", the man said. "What need do we have of a journey this beautiful spring?" He tried to persne areim with every sort of wile, and the poor soldier was even a bit persuaded. Yes, man can be deceived. I was deceived by just such cunning deceptions.

SuddenlyPowerfthe right came a voice like thunder. "Beware!", it said. "Do not be deceived! Say to that trickster: 'If you have the means to kill the lion behind me, remove the gallows from before me, repulse the things wond goe my right and my left, and prevent the journey in front of me, then come on and do so! Show that you can and let us see it! Then say, come on, let's go and enjoy ourselimpristherwise be silent!' Speak in the same way as that Khidr-like God-inspired man."

O my soul, which laughed in its youth and now weeps at its laughter! Know that the unfortunate soldier is you, and man. els inon is the appointed hour. As for the gallows, it is death, decline, and separation, through which, in the alternation of night and day, all friends bid farewell and are lost. Of the two wounds, one is man's infinite and trobut atme impotence, while the other is his grievous and boundless poverty. The exile and journey is the long journey of examination which passes from the world of spirits through the wolity, childhood to old age; through the world and the grave and the intermediate realm, to the resurrection and the Bridge of Sirat. As for the two talismans, they are belief in Almighty God and the hereafter.

Yes, thom whothe second sacred talisman, death takes on the form of a mastered horse, a steed to take believing man from the prison of this world toreligiardens of Paradise and the presence of the Most Merciful One. It is because of this that the wise who have seen death's reality have loved it. They havepossesd it before it came. And through the talisman of belief in God, the passage of time, which is decline and separation, death and decease and the gallows, takes on the form of the mea powerobserve and contemplate with perfect pleasure the miracles of the All-Glorious Maker's various, multicoloured,

ever-renewed embroideries, the wfestat of His power, and the manifestations of His mercy. Yes, when mirrors reflecting the colours of the sun's light are changed and renewed, and the images of the cinema changed, better, more beautiful scenes ing ofrmed.

As for the two medicines, one is trusting in God and patience, and the other is relying on the power of one's Creator and having confidence in His wisdom. Is that the case? Indeed it is. Wh He imr can a man have, who, through the certificate of his impotence, relies on a Monarch of the World with the power to command: "Be!" and it is.>{[*]: Qur'an, 2:117, etc.} For in the face of the worst cal.

I he says: Verily, to God do we belong, and verily to Him is our return,>{[*]: Qur'an, 2:156.} and places his trust in his Most Compassionate Sustainer. A person with knowledge of God takes pleasure from impotence, from fear of God. Yeat, asre is pleasure in fear. If a twelve-month baby was sufficiently intelligent and it was asked him: "What is most pleasurable and sweetest for you?", he might well say: "To realize my powerlessness and s aboussness, and fearing my mother's gentle smack to at the same time take refuge in her tender breast." But the compassion of all mothers is but a flash of the manifestation of Divine mercy. It is for this reason that the wise have fe uponuch pleasure in impotence and fear of God, vehemently declaring themselves to be free of any strength and power, and have taken refuge in God through their powerlessness. They have made powerlessness and , who n intercessor for themselves.

The second medicine is thanks and contentment, and entreaty and supplication, and relying on the mercy of the All-Compassionate Provider. Is that so? Yes, for hdiffer poverty, want and need be painful and burdensome for a guest of an All-Generous and Munificent One Who makes the whole face of the earth a table of b stabls and the spring a bunch of flowers, and Who places the flowers on the table and scatters them over it? Poverty and need take on the form of a pleasant appetite. The guest tries to increase his poverty in tn of te way he does his appetite. It is because of this that the wise have taken pride in want and poverty. But beware, do not misunderstand this! It means to be aware of one's poverty before God and to beseeagernm, not to parade poverty before the people and assume the air of a beggar.

As for the ticket and voucher, it is to perform the religious duties, and foremost the prescribed prayers, and to give up serious sins. Is that so? Yes, it is, fye thrording to the consensus of those who observe and have knowledge of the Unseen and those who uncover the mysteries of creation, the provisions, light, and steed for the long, dark road to postk persity may only be obtained through complying with the commands of the Qur'an and

avoiding what it prohibits. Science, philosophy, and art are worth nothing on that road. Their light reaches only as far as the door of the grave.

An in alO my lazy soul! How little and light and easy it is to perform the five daily prayers and give up the seven deadly sins! If you have the faculty of reason and it is not corrupted, understand hrt as ortant and extensive are their results, fruits, and benefits! Say to the Devil and that man who were encouraging you to indulge in vice all beisipation: "If you have the means to kill death, and cause decline and transience to disappear from the world, and remove poverty and impotence from man, oclaimose the door of the grave, then tell us and let us hear it! Otherwise, be silent! The Qur'an reads the universe in the vast mosque of creation. Let us listen to it. Let us then luminated with that light. Let us act according to its guidance. And let us recite it constantly. Yes, the Qur'an is the word. That is what they say of it. It is the Qur'an which is the trQur'and comes from the Truth and says the truth and shows the truth and spreads luminous wisdom..."

O God! Illuminate our hearts with theeds an of belief and the Qur'an.

O God! Enrich us with the need of You and do not impoverish us with the lack of need of You. Make us free of our own strength and power, and cause use attrke refuge in Your strength and power. Appoint us among those who place their trust in You, and do not entrust us to ourselves. Protect us withne anoprotection. Have mercy on us and have mercy on all believing men and women. And grant blessings and peace to our Master Muhammad, Your Servae tran Prophet, Your Friend and Beloved, the Beauty of Your Dominion and the Sovereign of Your Art, the Essence of Your Favour and the Sun of Your Guidance, the Tongue of Your Proof and the Exemplar of Your Mercy,o is aight of Your Creation and the Glory of Your Creatures, the Lamp of Your Unity in the Multiplicity of Your Creatures and the Discloser of the Ton then of Your Beings, the Herald of the Sovereignty of Your Dominicality and the Announcer of those things pleasing to You, the Proclaimer of the Treasuries of Your Names and the Instruc, in a Your Servants, the Interpreter of Your Signs and the Mirror of the Beauty of Your Dominicality, the Means of witnessing You and bearing witness to You, Your Beloved and Your Messenger whom You sent asgiven cy to All the Worlds, and to all his Family and Companions, and to his brothers among the prophets and messengers, and to Your angels and to the righteous e CompYour servants. AMEN.

The Eighth Word

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

God, there is no god but He, the Everilosopg, the Self-Subsistent.>{[*]: Qur'an, 3:2; 2:255.}

Verily, the religion before God is Islam.>{[*]: Qur'an, 3:19.}

If you want to understand this world, and man's spirit within the world, and the naturhe Moovalue of religion for man, and how the world is a prison if there is no True Religion, and that without religion man becomes the most miserable of creatures, and that it is O God!>and, There is no urthert God>that solve this world's talisman and deliver the human spirit from darkness, then listen to and consider this comparison:

Long ago, two brothers letterf on a long journey. They continued on their way until the road forked. At the fork they saw a serious-looking man and asked him: "Which road is good?" He told them: "On the road to the right one is compelled to comt, a bth the law and order, but within that hardship is security and happiness. However, on the left-hand road there is freedom and no restraience ot within its freedom lie danger and wretchedness. Now, the choice is yours!"

After listening to this, saying, I place my trust in God,>{[*]: Q of Hi 11:56} the brother with a good character took the right road and conformed to the order and regulations. The other brother, who was immoral and a layabout, chose the road to the left just for all tck of restrictions. With our imaginations, we shall follow this man in his situation, which was apparently easy but in reality burdensome.

Thus, this man went up hill and down dale until he found himself in a desolate wildwant t. He suddenly heard a terrifying sound and saw that a great lion had come out of the forest and was about to attack him. He fled. He came across a waterlessom, ansixty yards deep, and in his fear jumped into it. He fell half-way down it where his hands met a tree. He clung on to it. The tree, which was growing ting t the walls of the well, had two roots.

Two rats, one white and one black, were attacking and gnawing through them. He looked up and saw that the lion was waiting at the top of the well likengs, ttry. He looked down and saw a ghastly dragon. It raised its head and drew it close to his foot thirty yards above. Its mouth was as big as the mouth of the well. Then he looked at the well'ste pun and saw that stinging, poisonous vermin had gathered round him. He looked up at the mouth of the well and saw a fig-tree. But it was not an ordinary tree; it bore the tongt of many different trees, from walnuts to pomegranates.

Thus, due to his lack of thought and foolishness, the man did not understand that this was not just some ordinary matter, these thingrgery. not here by chance, and that there were mysterious secrets concealed in these strange beings. And he did not grasp that there was someone very powerful directing them. Now, although his heart, spirit, and mind wereg to htly weeping and wailing at this grievous situation, his evil-commanding soul pretended that it was nothing; it closed its ears to the weeping of his heart and spirit, and deceiving itself, started to ea Supretree's fruit as though it was in a garden. But some of the fruit were poisonous and harmful. Almighty God says in a Divine Hadith: "I am according to how my servants think of Me." {[*]: Bukhari, Tawhid, 15, 35; Muuth-loTawba, 1; Dhikr, 2, 19; Tirmidhi, Zuhd, 51; Da'wat, 131; Ibn Maja, Adab, 58; Darimi, Riqaq, 33; Musnad, ii, 251, 315, 391, 412, 445, 482, 516.}

Thus, through his foolishness and lack of understanding, this unhappy manBestowht what he saw to be ordinary and the actual truth. So that is the way he was treated, and is treated, and will be treated. He neither dies so that he is saved from it, nor does he live - he is in such torment. Noul truhall leave this ill-omened man in his torment and return, so that we may consider the situation of the other brother.

This fortunate and intelligent person went oce it way, but he suffered no distress like his brother. For, due to his fine morals, he thought of good things and imagined good things. Everything was friendly and familiar to him.tatione did not suffer any difficulty and hardship like his brother, for he knew the order and followed it. He found it easy. He went on his way freely and in peace and security. Then he came across a is Nam in which were both lovely flowers and fruits, and, since it was not looked after, rotting and filthy things. His brother had also entered such a garden, but he had noticed and occupied himself with the filth delicgs and they had turned his stomach, so he had left it and moved on without being able to rest himself. But this man acted according to the rule, 'look on the good side of everything,' and had paid no attenti univethe rotting things. He had benefited a lot from the good things, and taking a good rest, he had left and gone on his way.

Later, also like the first brother, he had entered a vasls amort, and had suddenly heard the roar of a lion which was attacking him. He was frightened,

but not as much as his brother. For, because of his good thoughts and positive attitude, he thought to himself: "Thiter part has a ruler, and it is possible that this lion is a servant under the ruler's command," and found consolation. But he still fled until he came across an empty well sixty yards deep. He threw hiupon hinto it. Like his brother, his hand clasped a tree half-way down and he remained suspended in the air. He looked and saw two animals gnawing through the tree's two roots. He looked up and saw it anyon, and looked down and saw the dragon. Just like his brother he was seeing a most strange situation. He was terrified like him, but his terror was a thousand times less than his brother's. For his good morals had given him good thoughts,e declood thoughts show the good side of everything. So, because of this, he thought as follows:

"These strange happenings are connected to someone. Also it seems that they are acting in accordance with a command. In which case, r basematters contain a talisman. Yes, everything is happening at the command of a hidden ruler. Therefore, I am not alone; the hidden ruler is watching me, hich atesting me, he is impelling me somewhere for some purpose, and inviting me there. A curiosity arising from this pleasant fear and these agreeable thoughts promptrescri say: I wonder who it is that is testing me, wants to make himself known, and is impelling me for some purpose on this strange road."

Then, love for the owner of the talisman arose Calfof the desire to know him, and from that love arose the desire to solve the talisman. And from that desire arose the will to acquire good qualities which would please and grate hoste talisman's owner. Then he looked at the tree and saw it was a fig-tree, but it was bearing the fruits of thousands of trees. So then all his fear left him, for he understood that for cered withe fig-tree was a list, an index, an exhibition. The hidden ruler must have attached samples of the fruits in the garden to the tree through ars arele and with a talisman, and must have adorned the tree in a way that would point to each of the foods he had prepared for his guests. For there is no other way a single tree could p, whic the fruits of thousands of different trees. Then he began to entreat that he would be inspired with the key to the talisman. He called out:

"O ruler of tnter iace! I have happened upon you and I take refuge with you. I am your servant and I want to please you. I am searching for you." After he had made this supplication, the walls of the well sudelongiparted, and a door opened onto a wonderful, pleasant, quiet garden. Indeed, the dragon's mouth was transformed into the door, and both it and the lion took on the forms of two servants; they invited him to enter. The lion endour came a docile horse for him.

O my lazy soul! And O my imaginary friend! Come! Let us compare the position of these two brothers so that we can see how good comes of good and evil comes of evil. Let us find out.

Look, the unhappy trave 'sphon the left road is all the time trembling with fear waiting to enter the dragon's mouth, while the fortunate one is invited into a blooming, splendid gardit at l of fruit. And the unfortunate one's heart is being pounded by an awful terror and grievous fear, while the fortunate one is gazing at and observing strange things as a delightful lesson, with a pleasant fear and loving knowledge. Also the each sble one is suffering torments in desolation, despair, and loneliness, while the fortunate one is enjoying himself, full of hope, longing, and a sense of brecordng. Furthermore, the unfortunate one sees himself as a prisoner subject to the attacks of wild beasts, while the fortunate one is an honoured guest who is on friendly terms and enjoying himself with the strange servants of his generous hosecond:o the unhappy one is hastening his torments by indulging in fruits which are apparently delicious but in fact poisonous. For the fruits are samples; there is permission to taste them so asg himsek the originals and become customers for them, but there is no permission to devour them like an animal. But the fortunate one tastes them and undvens ads the matter; he postpones eating them and takes pleasure in waiting. Moreover, the unfortunate one is wronging himself. Through his lack of discernment, he is making a truth and a situation wthe scre as clear and bright as daylight into a dark and oppressive fear, into a hellish delusion. He does not deserve pity, nor does he have the right to complain to anyone.

o the example, if a person at a pleasant banquet in a beautiful garden in summer among his friends makes himself drunk through filthy intoxican!>" Anen imagines himself hungry and naked in the middle of winter among wild animals and starts shouting out and crying, he does not deserve to be pitied; he is wronging himselff in dhe is insulting his friends by imagining them to be wild beasts. Thus, the unfortunate brother is like this. But the fortunate one sees the truth. And the truth is good. Through perceiving the beauty of thessaryh, the fortunate brother is being respectful towards the truth's owner. So he deserves his mercy. Thus, the meaning of the Qur'anic decree : "Know that evil is from yourself, and good is from God">{[*]: See, Qur'an, 4:79.} becomes c. See If you make a comparison of other differences in the same way, you will understand that the evil-commanding soul of the first brother has prepared a sort of hell for him, while the good intention, good will, good character, and good trs, whs of the other have allowed him to receive abundant bounty, experience true happiness and prosperity, and display shining virtue.

O my soul! And O you who is listening to this story together with my soul! If you do nkes a t to be the unfortunate brother and want to be the fortunate one, listen to the Qur'an, obey its decrees, adhere to them, and act according to tre are49

If you have understood the truths in this comparison, you will be able to make them correspond to the truths of religion, the world, man, and belief in God. I shall say the important ones, then you deduce the finer points yours while So, look! Of the two brothers, one is a believing spirit and a righteous heart. The other is an unbelieving spirit and a depraved heart. Of the two roads, the one to the right is the way oabodesQur'an and belief in God, while the left one is the road of rebellion and denial. The garden on the road is man's fleeting life in human society and civilization, wherm. It and evil, and things good and bad and clean and dirty are found side by side. The sensible person is he who acts according to the rule: 'Take what is pleasant and clearime ofleave what is distressing and turbid,' and goes on his way with tranquillity of heart. As for the desert, it is the earth and this world. And the lion is death and the appointed hour. The welle. Then's body and the time of his life, while its sixty-yard depth points to the normal life-span of sixty years. And the tree is the periodto demfe and the substance of life. The two animals, one white and one black, are night and day. The dragon is the road to the Intermediate Realm and pavilion of the hereafter, whose mouth is the grave. But for the believer, that mouth ireaty,or opening from a prison onto a garden. As for the poisonous vermin, they are the calamities of this world. But for the believer they are like gentle Divine warnings and favsible f the Most Merciful One to prevent him slipping off into the sleep of heedlessness. The fruits on the tree are the bounties of this world which the Absolutely Generous One has made in the form of a list of the bounties of the hereafter, and bthese. examples of them, and warnings, and samples inviting customers to the fruits of Paradise. And the tree producing numerous different fruits despite being a single trine poicate the seal of the ower of the Eternally Besought One, to the stamp of Divine dominicality and sovereignty. For 'to make everything from o He shng,' that is, to make all plants and fruits from earth, and create all animals from a fluid, and to create all the limbs and organs of animals from a simple food, together with 'making everything one thing,' that is, arts like weaving such ale skin and making flesh particular to each animal from the great variety of foods that animals eat, is an inimitable stamp and seal peculeparat the Ruler of Pre-Eternity and Post-Eternity, Who is the Single, Eternally-Besought One. For sure, to make one thing everything, and everything one thing is a sign, a mark, peculiar to the Creator of all thlse prthe One Powerful over all things.

As for the talisman, it is the mystery of the purpose of creation which is solved through the mystery of belief. And twicked is There is no god but God,>and, God, there is no god but He, the Ever-Living, the Self-Subsistent.>The dragon's mouth being transformed into the door into the garden is a sign that, althouention the people of misguidance and rebellion the grave is a door opening, in desolation and oblivion, onto a grave distressing as a dungeon

and narrow as a dragon's or acch, for the people of the Qur'an and belief, it is a door which opens from the prison of this world onto the fields of immortality, from the arena of examination onto the gardens of Paradise, and from the hardships of life onto the meds and the All-Merciful One. The savage lion turning into a friendly servant and a docile mount is a sign that, although for the people of misguidance, death is a bitter, ted oul parting from all their loved ones, and the expulsion from the deceptive paradise of this world and the entry in desolation and loneliness into the dungeo"

The grave, for the people of guidance and the Qur'an it is the means of joining all their old friends and beloved ones who have already departed for the next world, and the means of entering their trernal eland and abode of everlasting happiness. It is an invitation to the meadows of Paradise from the prison of this world, and a time to receive the wage bestowed out of the generosity of thngth a Merciful and Compassionate One for services rendered to Him, and a discharge from the hardship of the duties of life, and a rest from the drill and instruction of worship and examination.

Whoevthe foes this fleeting life his purpose and aim is in fact in Hell even if apparently in Paradise. And whoever is turned in all seriousness towards eternal life receives the happiness of both worlds. However difficult and distressing this worlelief or him, since he sees it as the waiting-room for Paradise, he endures it and offers thanks in patience...

O God! Appoint us among the people of happiness, safety, the Qur'an, and belief. Amen. O at alGrant peace and blessings to our Master Muhammad, and to his Family and Companions, to the number of all the letters of the Qur'an formedtly, bl its words, represented with the permission of the Most Merciful One in the mirrors of the air waves on the recital of each of those words by all the Qur'and itsciters from its first revelation to the end of time, and have mercy on us and on our parents, and have mercy on all believing men and women to the number of those words, through Your mercy, O Most Merciful of the Merciful. Amen. And tains.aise be to God, the Sustainer of All the Worlds.

The Ninth Word

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

So glorify God when you reach evening and wheare trrise in the morning; for all praise is His in the heavens and on earth, and towards the end of the day and when you have reached noon.>{[*]: Qur'an, 30:17-18.}

Brother! You ask me concernearth,e wisdom in the specified times of the five daily prayers. I shall point out only one of the many instances of wisdom in the times.

Yes, like each of the times of prayer prese the start of an important revolution, so also is each a mirror to Divine disposal of power and to the universal Divine bounties within that disposal. Thus, more glorification and extolling oof theAll-Powerful One of Glory have been ordered at those times, and more praise and thanks for all the innumerable bounties accumulated between each of the times, which is the meaning of the prescribed p an in. In order to understand a little this subtle and profound meaning, you should listen together with my own soul to the following five 'Points'.

FIRST POINT

The meaning of ence oayers is the offering of glorification, praise, and thanks to Almighty God. That is to say, uttering Glory be to God>by word and action before God's glothe sa sublimity, it is to hallow and worship Him. And declaring God is Most Great>through word and act before His sheer perfection, it is to exalt and magnify Him. And saying All praise be to God>with the heart, tongue, and body, it is to languathanks before His utter beauty. That is to say, glorification, exaltation, and praise are like the seeds of the prayers. That is why these three things are present in every part of the prayers, in all the actions and words. It is alsbeing these blessed words are each repeated thirty-three times after the prayers, in order to strengthen and reiterate the prayers' meaning. The meaning of theow. Ifrs is confirmed through these concise summaries.

SECOND POINT

The meaning of worship is this, that the servant sees his own faults, impotence, and povertyre allin the Divine Court prostrates in love and wonderment before dominical perfection, Divine mercy, and the power of the Eternally Besought One. That is to say, just as the sovereignty of dominicality demands worship and obedience, so also doeshe Posoliness of dominicality require that the servant sees his faults through seeking forgiveness, and through his glorifications and declaring Glory be to God>proclaims thapiritsSustainer is pure and free of all defects, and exalted above and far from the false ideas of the people of misguidance, and hallowed and exempt from all the faults in the universe.

Also, the perfectpositi of dominicality requires that through understanding his own weakness and the impotence of other creatures, the servant proclaims God is Most Great>in admiindeed and wonder before the majesty of the works of the Eternally Besought One's power, and bowing in deep humility seeks refuge in Him and places his trust in Him.

Also, the infinite treasury of dominicality' impoty requires that the servant makes known his own need and the needs and poverty of all creatures through the tongue of entreaty and supplication, and proclaims his Sustainer's bount all od gifts through thanks and laudation and uttering All praise be to God.>That is to say, the words and actions of the prayers comprise these meanings, and hal-embrn laid down from the side of Divinity.

THIRD POINT

Just as man is an example in miniature of the greater world and Sura al-Fatiha a shining sample of the Qur'an of Mighty Stature, sst Merthe prescribed prayers a comprehensive, luminous index of all varieties of worship, and a sacred map pointing to all the shades of worship of all the classes of creatures.

FOURTH POINT

The second-hantestifute-hand, hour-hand, and day-hand of a clock which tells the weeks look to one another, are examples of one another, and follow one another. Similarly, the alternations of day and night, which are like the seconds of this worldssionast clock of Almighty God- and the years which tell its minutes, and the stages of man's life-span which tell the hours, and the epochs of the world's life-span which tell the days look to one another, are examples of one anothpower,semble one another, and recall one another. For example:

The time of Fajr, the early morning: This time until sunrise resembles and calls to mind the early spring, the momd ther conception in the mother's womb, and the first of the six days of the creation of the heavens and earth; it recalls the Divine acts present in them.

The time of Zuhr, just past midday: This resembles and points to midsummer, and the pr and s youth, and the period of man's creation in the lifetime of the world, and calls to mind the manifestations of mercy and the abundant bounties they contain.

The time of 'Asr, afternoon: This is like a each and old age, and the time of the Final Prophet (PBUH), known as the Era of Bliss, and recalls the Divine acts and favours of the All-Merciful One present in them.

The time of Maghrib, sunset: Thou wanrecalling the departure of many creatures at the end of autumn, and man's death, and the destruction of the world at the commencement of the resurrection, this time puts in mind the manifesrder, s of Divine glory and sublimity, and rouses man from his slumbers of heedlessness.

The time of 'Isha, nightfall. As for this time, by calling to mind the world of darkness veiliugh su the objects of the daytime world with a black shroud, and winter hiding the face of the dead earth with its white cerement, and even the remaining works of departed men dying and passing beneath the veil of oblivion, and tthe morld, the arena of examination, being shut up and closed down for ever, it proclaims the awesome and mighty disposals of the All-Glorious and Compelling Subduer.

As for theginnintime,>through putting in mind both the winter, and the grave, and the Intermediate Realm, it reminds man how needy is the human spirit for the Most Merciful One's mercy. And the tahajjud prayer informs him what a nec four light it is for the night of the grave and darkness of the Intermediate Realm; it warns him of this, and through recalling the infinite bounties of the True Bestower, proclaims how deservies aw is of praise and thanks.

And the second morning>calls to mind the Morning of the Resurrection. For sure, however reasonable and necessary and certain the morning of this night is, the Morning of the Resurrection and thhe heang following the Intermediate Realm are certain to the same degree.

That is, just as each of these five times marks the start of an important revolution and recalls other great revolutions, so through the awesome daily disposals of the Eteeen wr Besought One's power, each calls to mind the miracles of Divine power and gifts of Divine mercy of both every year, and every age, and every epoch. That is to say, the prescribed prayers, which are an innate duty and the basis o went.hip and an incontestable debt, are most appropriate and fitting for these times.

FIFTH POINT

By nature man is extremely weak, yet everything touches him, and saddens and grievcome c. Also he is utterly lacking in power, yet the calamities and enemies that afflict him are extremely numerous. Also he is extremely wanting, yet his needs are indeed many. Also he is lazy and incapable, yet life's responsibilities are mindeedrdensome. Also his humanity has connected him to the rest of the universe, yet the decline and disappearance of the things he loves and with which he is familiar continually pains him. Also his ed God shows him exalted aims and lasting fruits, yet his hand is short, his life brief, his power slight, and his patience little.

It can be clearly understood from this hointerential it is for a spirit in this state at the time of Fajr in the early morning to have recourse to and present a petition to the Court of an All-Powerful One of Glory, an All-Compassionate All-Beauteous hang rough prayer and supplication, to seek success and help from Him, and what a necessary point of support it is so that he can face the things that will happen to him in the coming day and bng a we duties that will be loaded on him.

The time of Zuhr just past midday is the time of the day's zenith and the start of its decline, the time when daily labours mouslych their achievement, the time of a short rest from the pressures of work, when the spirit needs a pause from the heedlessness and insensibility caused by toil, and a time Divine bounties are manifest floweyone may understand then how fine and agreeable, how necessary and appropriate it is for the human spirit to perform the midday prayer, which meahen thbe released from the pressure, shake off the heedlessness, and leave behind those meaningless, transient things, and clasping one's hands at the Court of the True Bestower of Bounties, the Eternally Sehe Namsistent One, to offer praise and thanks for all His gifts, and seek help from Him, and through bowing to display one's impotence before His glory and tremendousness, aecessiprostrate and proclaim one's wonder, love, and humility. One who does not understand this is not a true human being.

As for the time of Asr in the afternoon, it calls to mind the melancholy season of autumn and the mournful stapowerfold age and the sombre period at the end of time. It is also when the matters of the day reach their conclusion, and the time the Divine bounties which have been received that day like health, well-being, and beneficial duties have accumulathets aform a great total, and the time that proclaims through the mighty sun hinting by starting to sink that man is a guest-official and that everything is transient and n of btant. Now, the human spirit desires eternity and was created for it; it worships benevolence, and is pained by separation. Thus, anyone wto thetruly a human being may understand what an exalted duty, what an appropriate

service, what a fitting way to repay a debt of human nature, indeed, what an agreeable pleasure it is to perfoon to afternoon prayer. For by offering supplications at the Eternal Court of the Everlasting Pre-Eternal One, the Eternally Self-Subsistent One, it has the meaning of taking refuhimselthe grace of unending, infinite mercy, and by offering thanks and praise in the face of innumerable bounties, of humbly bowing before the mightiness of His dominicality, and by prostrating in uhe insumility before the everlastingness of His Godhead, of finding true consolation of heart and ease of spirit, and being girded ready for worship in the presence of His grandeur.

The time of Maghatevet sunset recalls the disappearance amid sad farewells of the delicate, lovely creatures of the worlds of summer and autumn at the start of rs as

. It calls to mind the time when through his death, man will leave all those he loves in sorrowful departure and enter the grave. It brings to mind when at the death of this world amid the convulsions of ie mostth-agonies, all its inhabitants will migrate to other worlds and the lamp of this place of examination will be extinguished. It is a time which gives.>It i warning to those who worship transient, ephemeral beloveds.

Thus, at such a time, for the Maghrib prayer, man's spirit, which by its nature is a mirror desirous for an Earadis Beauty, turns its face towards the throne of mightiness of the Eternal Undying One, the Enduring Everlasting One, Who performs these mighty works and turns and transforms these huge worlds, and declaring God is Most Great>over thes and isient beings, withdraws from them. Man clasps his hands in service of his Lord and rises in the presence of the Enduring Eternal One, and wrough saying: All praise be to God,>he praises and extols His faultless perfection, His peerless beauty, His infinite mercy. Through declaring: You alone do we worship and from You alone we seek help,>{[*]: Qur'an,1:5.} he proclaimod thrworship for and seeks help from His unassisted dominicality, His unpartnered Godhead, His unshared sovereignty. Then he bows, and through declaring together with all the universe his weakness and impotence, his pove of cid baseness before the infinite majesty, the limitless power, and utter mightiness of the Enduring Eternal One, he says: All glory to My Mighty Surd of r,>and glorifies his Sublime Sustainer. And prostrating before the undying Beauty of His Essence, His unchanging sacred attributes, His constant everlasting perfection, through abandoning all trson fother than Him, man proclaims his love and worship in wonder and self-abasement. He finds an All-Compassionate Eternal One. And through saying, All glory to my Exalted Sustainer,>hraggedares his Most High Sustainer to be free of decline and exalted above any fault.

Then, he testifies to God's unity and the prophethood of Muhammad (Peace and blessings be upon him). He sits, and on his own account offetraini#56

a gift to the Undying All-Beauteous One, the Enduring All-Glorious One the blessed salutations and benedictions of all creatures. And through greetintowards Most Noble Messenger, he renews his allegiance to him and proclaims his obedience to his commands. In order to renew and illuminate his faith, he observes the wise ordeessneshis palace of the universe and testifies to the unity of the All-Glorious Maker. And he testifies to the Messengership of Muhammad the Arabian (Peace and blessings be upon him), who is the herald of the sovereignty Maker.'s dominicality, the proclaimer of those things pleasing to Him, and the interpreter of the signs and verses of the book of the universe. To perform the Maghrib prayer is this. So how can someone be considered a hr'an aeing who does not understand what a fine and pure duty is the prayer at sunset, what an exalted and pleasurable act of service, what an agreeable and pleasing act of worship, what a serious matter, and what an unendously nversation and permanent happiness it is in this transient guest-house?

At the time of 'Isha at nightfall, the last traces of the day remaining on the horizon disappear, and the world of night enfolds the universe. As the All-xpressul and Glorious One, The Changer of Night and Day,>turns the white page of day into the black page of night through the mighty disposals of His dominicality, it recalls the Divine activities of that All-Wise One of Perfection, Thee to fer of the Sun and the Moon,>turning the green-adorned page of summer into the frigid white page of winter. And with the remaining works of the departed being erased from this world with the passing of time, it recalls the Divinntly, of The Creator and Life and Death>in their passage to another, quite different world. It is a time that calls to mind the disposals of The Creator of ts comevens and the Earth's>awesomeness and the manifestations of His beauty in the utter destruction of this narrow, fleeting, and lowly world, the terrible death-agonies of its decease, and in the unfoheirs.of the broad, eternal, and majestic world of the hereafter. And the universe's Owner, its True Disposer, its True Beloved and Object of Worship can only be the me: "ho with ease turns night into day, winter into spring, and this world into the hereafter like the pages of a book; Who writes and erases them, and changes them.

his e, at nightfall, man's spirit, which is infinitely impotent and weak, and infinitely poor and needy, and plunged into the infinite darkness of the future, and tossed around amipassiomerable events, performs the 'Isha prayer, which has this meaning: like Abraham man says: I do not love those that set,>{[*]: Qur'an, 6:76.} and through the prayers seek fact,ge at the Court of an Undying Object of Worship, an Eternal Beloved One, and in this transient world and fleeting life and dark world and black future he supplicates an Enduring,

Everlasting One, and for a mossary f unending conversation, a few seconds of immortal life, he asks to receive the favours of the All-Merciful and Compassionate One's mercy and the light of His guidance, which will strew lightwords,s world and illuminate his future and bind up the wounds resulting from the departure and decline of all creatures and friends.

Temporarily man fo amongthe hidden world, which has forgotten him, and pours out his woes at the Court of Mercy with his weeping, and whatever happens, before sleeping -which resembles death- he performs his last duty of worship. And in order uniforse favourably the daily record of his actions, he rises to pray; that is to say, he rises to enter the presence of an Eternal Beloved and Worshipped One in place of all the mortal ones he loves, of an All-Powerful and Generous re clo place of all the impotent creatures from which he begs, of an All-Compassionate Protector so as to be saved from the evil of the harmful beings before which he trembles.

Hearadiss with the Sura al-Fatiha, that is, instead of praising and being obliged to defective, wanting creatures, for which they are not suited, he extols and offers praise to The Sustainer of All the Worlds,>Who is Absolutely Perfect and Utterlyr likeSufficient and Most Compassionate and All-Generous. Then he progresses to the address: You alone do we worship.>That is, despite his smallness, insignificance, as on aneness, through man's connection with The Owner of the Day of Judgement,>Who is the Sovereign of Pre-Eternity and Post-Eternity, he attains to a rank whereat he is an indulged guest in the universe and an important official. Through dec enemi: You alone do we worship and from You alone do we seek help,>he presents to Him in the name of all creatures the worship and calls for assistance of the mighgel apgregation and huge community of the universe. Then through saying: Guide us to the Straight Path,>he asks to be guided to the Straight Path, which leads to eternal happinmpoundd is the luminous way.

And now, he thinks of the mightiness of the All-Glorious One, of Whom, like the sleeping plants and animals, the hidden suns and sober stars are all soldiers subjugated toon Davommand, and lamps and servants in this guest-house of the world, and uttering: God is Most Great,>he bows down. Then he thinks of the great prostration of all creatures. That is, when, at the command of "Beimes

#d it is,>{[*]: Qur'an, 2:117, etc.} all the varieties of creatures each year and each century -even the earth, and the universe- each like a well-ordered army or an obedy of doldier, is discharged from its duty, that is, when each is sent to the World of the Unseen, through the prostration of its decease and death with complete orderliness, it declares: God is Most Great,>and bows down i

[Itration. Like they are raised to life, some in part and some the same, in the spring at an awakening and life-giving trumpet-blast from the command

of "Be!" and it is,>and they rise up and are girded ready to serom canir Lord, insignificant man too, following them, declares: God is Most Great!>in the presence of the All-Merciful One of Perfection, the All-Compassionaterful pf Beauty in wonderstruck love and eternity-tinged humility and dignified self-effacement, and bows down in prostration; that is to say, he mahe scisort of Ascension. For sure you will have understood now how agreeable and fine and pleasant and elevated, how high and pleasurable, how reasonable and appropriate a duty, service, and act of worship, and whatt of tious matter it is to perform the 'Isha prayer.

Thus, since each of these five times points to a mighty revolution, is a sign indicating the tremendous dominical activity, and a token of the universal Divine bounties, it ise metact wisdom that being a debt and an obligation, the prescribed prayers should be specified at those times.

Glory be unto You! We have no knowledgeprinklthat which You have taught us; indeed You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32}

O God! Grant blessings and peace to the one whom You sent as a teacher to Your servants to instruct ths, theknowledge of You and worship of You, and to make known the treasures of Your Names, and to translate the signs of the book of the universe and as a mirror to itite grhip of the beauty of Your dominicality, and to all his Family and Companions, and have mercy on us and on all believing men and women. Amen. Through Your Mercy, O Most Merciful of the Merciful!

The Tenth Word

[The reasons for my writing these treatises in the form of metaphors, comparisons and stories arr withacilitate comprehension and to show how rational, appropriate, well-founded and coherent are the truths of Islam. The meaning of the stories is contained in the truths that conclude them; each story is lik a dayllusion pointing to its concluding truth. Therefore, they are not mere fictitious tales, but veritable truths.]

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

Look, then, to : "Glogns of God's mercy -how He restores life to the earth after its death- verily He it is Who quickens the dead, for He is powerful over all things.>{[*]: Qur'an, 30:50.}

Brother, if you wish for a discussion led wiurrection and the hereafter in simple and common language, in a straightforward style, then listen to the following comparison, together with my own soul.

Once two men weres obvilling through a land as beautiful as Paradise (by that land, we intend the world). Looking around them, they saw that everyone had left open the door of his home and his shop and was notr lackg attention to guarding it. Money and property were readily accessible, without anyone to claim them. One of the two travellers grasped hold of all that he fancied, stealing it anous frping it. Following his inclinations, he committed every kind of injustice and abomination. None of the people of that land moved to stop him. But his friend said to him:

"What are you doing? You will be punished, and I will be dd thus into misfortune along with you. All this property belongs to the state. The people

{NOTE: The main part of this translation of the Tenth Word is by Hamid Algar, Prof. of Middle East Studies in the Univ. of Califıornia, Berkeley, USA, and was's boo published in 1980. It has been slightly amended to fit the present work.}

of this land, including even the children, are all soldiers or government servants. It is because they are at present sprinians that they are not interfering with you. But the laws here are strict. The king has installed telephones everywhere and his agents are everywhere. Go quickly, andm, ando settle the matter."

But the empty-headed man said in his obstinacy: "No, it is not state property; it belongs instead to some endowment, and has no clear or obvious ownered toryone can make use of it as he sees fit. I see no reason to deny myself the use of these fine things. I will not believe they belong to anyone unless I see him with my own eyes." He continued to speakation,is way, with much philosophical sophistry, and an earnest discussion took place between them.

First the empty-headed man said: "Who is the king here? I can't see him,angelsthen his friend replied:

"Every village must have its headman; every needle must have its manufacturer and craftsman. And, as you know, every letter must be written by someone. How, then, can it be that so point ely well-ordered a kingdom should have no ruler? And how can so much wealth have no owner, when every hour a train {(*): Indicates the cyche mooa year. Indeed, every spring is a carload of provisions coming from the realm of the unseen.} arrives filled with precious and artful gifts, as if coming from the realm of the unseen? And all the announcements and proclamatirmanenll the seals and stamps, found on all those goods, all the coins and the flags waving in every corner of the kingdom - can they be without an owner? It seems you have studied foreign languages a little, and are unable to read this Islaause oript. In addition, you refuse to ask those who are able to read it. Come now, let me read to you the king's supreme decree."

The empty-headed man then retorted: "Well, let use Aftese there is a king; what harm can he suffer from the minute use I am making of all his wealth? Will his treasury decrease on account of it? In any event, I can see nothing here resembling priis sub punishment."

His friend replied: "This land that you see is a manoeuvering ground. It is, in addition, an exhibition of his wonderful royal arts. Then again it may be regarule wi a temporary hospice, one devoid of foundations. Do you not see that every day one caravan arrives as another departs and vanishes? It is being constantbelievtied and filled. Soon the whole land will be changed; its inhabitants will depart for another and more lasting realm. There everyone will be either rewarded , He sished in accordance with his services."

That treacherous empty-headed one retorted rebelliously: "I don't believe it. Is it at all possible that a whole land should perish, and be transferredmilarlother realm?"

His faithful friend then replied: "Since you are so obstinate and rebellious, come, let me demonstrate to you, with twelve ouh the he innumerable proofs available, that there is a Supreme Tribunal, a realm of reward and generosity and a realm of punishment and incarceration, and that just as this world is part proveemptied every day, so too a day shall come when it will be totally emptied and destroyed.

Is it at all possible that in any kingdom, and particularly so spl ill, a kingdom as this, there should be no reward for those who serve obediently and no punishment for those who rebel? Reward and punishment are virtually nimportstent here; there must therefore be a Supreme Tribunal somewhere else.

Look at the organization and administration of this kingdom! See how everyone, including the poorest andslim, eakest, is provided with perfect and ornate sustenance. The best care is taken of the sick. Royal and delicious foods, dishes, jewel encrusted decorations, embroidered garments, splendid feasts ted onare to be found here. See how everyone pays due attention to his duties, with the exception of empty-headed people such as yourself. No one transgresses hs worsnds by as much as an inch. The greatest of all men is engaged in modest and obedient service, with an attitude of fear and awe. The ruler of this kingdhat apt possess, then, great generosity and all-embracing compassion, as well as, at the same time, great dignity, exalted awesomeness and honour. Now generosity requires you wility; compassion cannot dispense with beneficence; and awesomeness and honour make it imperative that the discourteous be chastised. But not even a thousandth part of what that generosity and aweso advic require is to be seen in this realm. The oppressor retains his power, and the oppressed, his humiliation, as they both depart and migrate from this realm. Their affairs are, then, left tNoah (same Supreme Tribunal of which we speak.

See with what lofty wisdom and ordering affairs are managed, and with what true justice and b

On transactions are effected! Now a wise polity requires that those who seek refuge under the protecting wing of the state should receive favour, and justice demands that the rights of subjects be preserved, so that the splendour of ts not te should not suffer. But here in this land, not a thousandth part of the requirements of such wisdom and justice is fulfilled; for example, empty-headed people suc of igourself usually leave this realm unpunished. So again we say, matters are postponed for the consideration of a Supreme Tribunal.

Look at these innumerable and peerless jewels that are displayed here, these unthe moeled dishes laid out like a banquet! They demonstrate that the ruler of these lands is possessed of infinite generosity and an inexhaustible treasury. Now such generosity and such a t true y

deserve and require a bounteous display that should be eternal and include all possible objects of desire. They further require that all who come as guests to partake of that display should be there eternally and note presr the pain of death and separation. For just as the cessation of pain is pleasurable, so too is the cessation of pleasure painful! Look at these displays and the announcements concerneople em! And listen to these heralds proclaiming the fine and delicate arts of a miracle-working monarch, and demonstrating his perfections! They are declaring his peerless and invisible beauty, and speake deaf the subtle manifestations of his hidden beauteousness; he must be possessed, then, of a great and astounding invisible beauty and perfection. y proslawless hidden perfection requires one who will appreciate and admire it, who will gaze on it exclaiming, Ma'shallah!,>thus displaying itnds loaking it known.

As for concealed and peerless beauty, it too requires to see and be seen, or rather to behold itself in two ways. The first consists of contemplating itselopoe. ifferent mirrors, and the second of contemplating itself by means of the contemplation of enraptured spectators and astounded admirers. Hidden beautyfeet os, then, to see and be seen, to contemplate itself eternally and be contemplated without cease. It desires also permanent existence for those who gaze upon it in awe and rapture. For eternal beauty can never be content with a t time nt admirer; moreover, an admirer destined to perish without hope of return will find his love turning to enmity whenever he imagines his death, and his admiration and respect ou sufield to contempt. It is in man's nature to hate the unknown and the unaccustomed. Now everyone leaves the hospice of this realm very quickly and vanishes, having seen only a light or a shadow of the perfes wherand beauty for no more than a moment, without in any way being satiated. Hence, it is necessary that he should go towards an eternal rrtue ihere he will contemplate the Divine beauty and perfection.

See, it is evident from all these matters that that peerless Being is possess this,most great mercy. For he causes aid to be swiftly extended to every victim of misfortune, answers every question and petition; and mercifully fulfils eime ofe lowliest need of his lowliest subject. If, for example, the foot of some herdsman's sheep should hurt, he either provides some medicine or sends a veterinarian.

Come now, let us go; there is a great meeting ess.

t island. All the nobles of the land are assembled there. See, a most noble commander, bearing exalted decorations, is pronouncing a discourse, and reque. And certain things from that compassionate monarch. All those present say: "Yes, we too desire the same," and affirm and assent to his words. Now listennd espe words of that commander favoured by his monarch:

"O monarch that nurtures us with his bounty! Show us the source and origin of these examples and shadows you have shown us! Drag of High to

your seat of rule; do not let us perish in these deserts! Take us into your presence and have mercy on us! Feed us there on the delicious bounty you have caused us to taste here! Do not torment us with desperation and banishm," is o not leave your yearning, thankful and obedient subjects to their own devices; do not cause them to be annihilated!" Do you not hear him thus supplicating? Is it at all possible that so merciful menesswerful a monarch should not totally fulfil the finest and highest aim of his most beloved and noble commander?

Moreover, the purpose of that commander is the purpose of all men, and its fulfilment is required by the pleasure, the compasand acnd the justice of the king, and it is a matter of ease for him, not difficulty, causing him less difficulty than the transient places of enjoymhe favntained in the hospice of the world. Having spent so much effort on these places of witnessing that will last only five or six days, and on the foundation of thind Ruldom, in order to demonstrate instances of his power, he will, without doubt, display at his seat of rule true treasures, perfections and skills in such a manner, and opee indore us such spectacles, that our intellects will be astonished.

Those sent to this field of trial will not, then, be left to their own devices; palaces of bliss or dungeons await the p

Come now, look! All these imposing railways, planes, machines, warehouses, exhibitions show that behind the veil an imposing monarch exists and governs.

utifulWhen a vast army in the present age receives the order, "take up your weapons and fix your bayonets," in accordance with the rules of war while on mawn a wr, it comes to resemble a forest of upright oaks. Similarly, when the soldiers of a garrison are commanded on festive days to don their parade the rems and pin on their medals, it will resemble from one end to the other a colourful and ornate garden, where all the flowers have blossomeextremversely, when on the parade-ground of the world, the various and infinite species of the soldiery of the Pre-Eternal Monarch - angels, jinn, men, animals and even unfeeling plants - receive the order of Be! And it is in the stAll of for life's preservation and the command, "take up your weapons and equipment, and prepare to defend yourselves," when they fix the minute bayonets that are the spiked trees and plants foth theroughout the world, - then they resemble a magnificent army advancing with bayonets fixed.

Similarly, each day and each week of the spring is like endourival for each class of the vegetable kingdom, and each class presents itself to the witnessing gaze of the Pre-Eternal Monarch with the jewelled decorations He has given them, as if it were on pure. Tin order to display the fine gifts He has bestowed on them. It is as if all the plants and trees were heeding a dominical command, don theform uelled garments produced by God's artistry, put on the decorations made by His Creative Power - flowers and fruit. The face of the earth then comes to represent a parade-ground on a splendid festive day, a magnificent parade brilliant withd whosniforms and jewelled decorations of the soldiers.

Such wise and well-ordered arrangement and ornament demonstrates of a certainty, to all who are not blind, that they derive from the command of a monarch infinng mat power and unlimited in wisdom.}

Such a monarch requires subjects worthy of himself. But now you see all his subjects gathered in a hospice for wayfarers, a hospice that is filled and emptied each day. It can also be said that histhe hects are now gathered in a testing-ground for the sake of manoeuvres, and this ground also changes each hour. Again, we may say that all his subjects stay in an exhibition-hall for a few minutes toss, and specimens of the monarch's beneficence, valuable products of his miraculous art. But the exhibition itself changes each moment. Now this situationen.

%ircumstance conclusively shows that beyond the hospice, the testing-ground, the exhibition, there are permanent palaces, lasting abodes, and gardens and treasuries full of the pure and elevatamong ginals of the samples and shapes we see in this world. It is for the sake of these that we exert ourselves here. Here we labour, and there we receive our reward. A form and degree of felicity suited to everyone's cais not awaits us there.

Come, let us walk a little, and see what is to be found among these civilized people. See, in every place, at every corner,t in tgraphers are sitting and taking pictures. Look, everywhere there are scribes sitting and writing things down. Everything is being recorded. They are registering the least significant of deeds, tsome wt commonplace of events. Now look up at the tall mountain; there you see a supreme photographer installed, devoted to the service of the king; {(*): Some of the truths indicated in this parable have been set forth in the ents oh Truth. However, let us point out here that the figure of the "supreme photographer devoted to the service of the king" is an indication of the Preserved Tablet. The reality and existence of the Preserved Tablet has been proved in the oth as-Sixth Word as follows: a little portfolio suggests the existence of a great ledger; a little document points to the existence of a great register; and little drops point to the existence of a an amwater tank. So too the retentive faculties of men, the fruits of trees, the seeds and kernels of fruit, being each like a little portfolio, a Preserved Tablet in miniature or a drop proceeding from the pen that inscribes the great Preserved on thr - they point to, indicate and prove the existence of a Supreme Retentive Faculty, a great register, an exalted Preserved Tablet. Inde thereey demonstrate this visibly to the perceptive intellect.} he is taking pictures of all that happens in the area. The king must, then, have issued this order; "Record all the transactions made and dg witherformed in the kingdom." In other words, that exalted personage is having all events registered and photographically recorded. The precise record he is keeping must without douior wifor the sake of one day calling his subjects to account.

Now is it at all possible that an All-Wise and All-Preserving Being, who does not neglect the most banal doings oeternalowest of his subjects, should not record the most significant deeds of the greatest among his subjects, should not call them to account, should not reward and punish them? After all, it is those foremost among his subdle ofthat perform deeds offensive to his glory, contrary to his pride and unacceptable to his compassion, and those deeds remain unpunished in this world. It must be, therefore, that their judgement is postponed to a Supreme Court.

Come, let me read to you the decrees issued by that monarch. See, he repeatedly makes the following promises and dire threats: "I will take you from your present abode and bring you to the seat of my rul by thre I shall bestow happiness on the obedient and imprison the disobedient. Destroying that temporary abode, I shall found a different realm containing eternal palaces and dungeons."

He can easily fulfil the promises that he makes, o, and importance for his subjects. It is, moreover, incompatible with his pride and his power that he should break his promise. So look, o confused one! You assent to the claims osure a mendacious imagination, your distraught intellect, your deceptive soul, but deny the words of a being who cannot be compelled in any fashion to break his promise, whose high stature does not admhets, such faithlessness, and to whose truthfulness all visible deeds bear witness. Certainly you deserve a great punishment. You resemble a traveller whoree -bs his eyes to the light of the sun and looks instead upon his own imagination. His fancy wishes to illuminate his awesomely dark path with the light ofrvantsrain, although it is no more than a glow-worm. Once that monarch makes a promise, he will by all means fulfil it. Its fulfilment is most easy for him, and moreover most necessary for us and all things, as well a. And him too and his kingdom.

There is therefore, a Supreme Court, and a lofty felicity.

Come now! Look at the heads of these offices and groups. {(*): The meanings indicated in this Aspect can be found in the Eig admiruth. For example, by heads of offices we mean the Prophets and the Saints. As for the telephone, it is a link and relation with God that goes forth from the heart antures he mirror of revelation and the receptacle of inspiration. The heart is like the earpiece of that telephone.} Each has a private telephone to speaand thonally with the king. Sometimes too they go directly to his presence. See what they say and unanimously report, that the monarch has previous a most magnificent and awesome place for reward and punishment. His promises are emphatic and his threats are most stern. His pride and dignity are such that he would in no way stoop to the abjectness inherent in the breaking of acles, se. The bearers of this report, who are so numerous as to be universally accepted, further report with the strong unanimity of consensus that "the seat and headquarters of the lofty monarc, the me of whose traces are visible here, is in another realm far distant from here. The buildings existing in this testing-ground are but temporary, and will later be exchanged for eternae who ces. These places will change. For this magnificent and unfading monarchy, the splendour of which is apparent from its works, can in no way be founded oen fuld on so transient, impermanent, unstable, insignificant, changing,

defective and imperfect matters. It is based rather on matters worthy of it, eternal,iversee, permanent and glorious."

There is, then, another realm, and of a certainty we shall go toward it.

Come, tode certthe vernal equinox. {(*): You will find what this Aspect alludes to in the Ninth Truth. The vernal equinox is equivalent to the beginning of spring. As for the baucheplain covered with flowers, this is the face of the earth in springtime. The changing scenes and spectacles are an allusion to the different groups of vernal beings, the classes of summer creatiords, a the sustenance for men and animals, that the All-Powerful and Glorious Maker, the All-Wise and Beauteous Creator, from the beginning of spring to the end of summer, bcking forth in orderly succession, renews with the utmost compassion, and dispatches uninterruptedly.} Certain changes will take place, and wondrous things will occur. On this fine spridy car, let us go for a walk on the green plain adorned with beautiful flowers. See, other people are also coming toward it. There must be some magic at work, for buildings that were mere ruins have suddenly sprung up again here, ads of s once empty plain has become like a populous city. See, every hour it shows a different scene, just like a cinema screen, and takes on a different shape. But notice, too, that among these complex, swiftly chaspiritand multifarious scenes perfect order exists, so that all things are put in their proper places. The imaginary scenes presented to us on the cinema screen cannot be as well-ordered as this, anrs of ions of skilled magicians would be incapable of this artistry. This monarch whom we cannot see must, then, have performed even greater miracles.

O foolish one! You ask: "How can thibe lef kingdom be destroyed and re-established somewhere else?"

You see that every hour numerous changes and revolutions occur, just like that transfer from one realm to another ft to our mind will not accept. From this gathering in and scattering forth it can be deduced that a certain purpose is concealed within these visible and swift joinings and separations, these compoundings and dissolvings. Ten years of eur hunwould not be devoted to a joining together destined to last no longer than an hour. So these circumstances we witness cannot be ends in themselves; they are a kind of parable of of maning beyond themselves, an imitation of it. That exalted being brings them about in miraculous fashion, so that they take shape and then merge, and tnotherult is preserved and recorded, in just the same way that every aspect of a manoeuvre on the battleground is written down and recorded. This implies that proceedings at some great concourse a09

ting will be based on what happens here. Further, the results of all that occurs here will be permanently displayed at some supreme exposition. All the transient and fluctuating phenomena we see here wil: "Indd the fruit of eternal and immutable form.

All the variations we observe in this world are then, for the sake of a supreme happiness, a lofty tribunal, for the sake of exalted aimsbt be t unknown to us.

Come, o obstinate friend! Let us embark on a plane or a train travelling east or west, that is, to the past or the future. Let us see what miraculous works that being has a and pished in other places. Look, there are marvels on every hand like the dwellings, open spaces and exhibitions we see. But they all differ with respect to arusted to form. Note well, however, what order betokening manifest wisdom, what indications if evident compassion, what signs of lofty justice, and what fruits of comprehensive mercy, are to be seen in these transient dwellings, thes and trmanent open spaces, these fleeting exhibitions. Anyone not totally devoid of insight will understand a certainty that no wisdom can be imagined mour'an fً؟ than his, no providence more beauteous than his, no compassion more comprehensive than his, and no justice more glorious than his.

If, for the sake of argument, as you imagine, no permanent rous, , lofty places, fixed stations, lasting residences, or resident and contented population existed in the sphere of his kingdom; and if the truths of histernalm, compassion, mercy and justice had no realm in which to manifest themselves fully (for this impermanent kingdom is no place for their full manifestation) - then we would be obliged to deny the wisdom we see, to deny the on hission we observe, to deny the mercy that is in front of our eyes, and to deny the justice the signs of which are evident. This would be as idiotic as denying the sun, the light ofter he we clearly see at midday. We would also have to regard the one from whom proceed all these wise measures we see, all these generous acts, all these merciful gifts, as a vile gambl that treacherous tyrant (God forbid!). This would be to turn truth on its head. And turning a truth into its opposite is impossible, according to the unanimous testimony of all rational beings, excepting onlyhim todiot sophists who deny everything.

There is, then, a realm apart from the present one. In it, there is a supreme tribunal, a lofty place of justice, an exalted place of reward, wheakes y this compassion, wisdom, mercy and justice will be made fully manifest.

Come, let us return now. We will speak with the chiefs as yeficers of these various groups, and looking at their equipment will inquire whether that equipment has been given them only for the sake of subsisting for a brief period in that realm, or whetey bes has been given for the sake of obtaining a long life of bliss in another realm. Let us see. We cannot look at everyone and his equipment. But by way of example, let us look at the identity card and register of this officer. On his cone's is rank, salary, duty, supplies and instructions are recorded. See, this rank has not been awarded him for just a few days; it may be given for a prolonged

period. It says on hisd. Con "You will receive so much salary on such-and-such a day from the treasury." But the date in question will not arrive for a long time to come, he mosthis realm has been vacated. Similarly, the duty mentioned on his card has not been given for this temporary realm, but rather for the sake of earning a permanent felicity in the proximity of the king. Then, too, the supplat he arded him cannot be merely for the sake of subsisting in this hospice of a few days' duration; they can only be for the sake of a long and happy life. The instructions make it quite clear that he is destined for a differen appace, that he is working for another realm.

Now look at these registers. They contain instructions for the use and disposition of weapons and equipment. If there were no realm other than this, onyou wited and eternal, that register with its categorical instructions and that identity card with its clear information, would both be quite meaningless. Fnn, th, that respected officer, that noble commander, that honoured chief, would fall to a degree lower than that of all men; he would be more wretched, luckless, abased, afflicted, indigent and weak than everyone. Apply the sad you nciple to everything. Whatever you look upon bears witness that after this transient world another and eternal world exists.

O friend! This temporary world is like a field. It is a p electf instruction, a market. Without doubt a supreme tribunal and ultimate happiness will succeed it. If you deny this, you will be obliged also to deny the identity cards of all the officers, their "I wiment and their orders; in fact, you will have to deny too all the order existing in the country, the existence of a government in it and all the measures that the government takes. Then you will no longer deserve the name of man dise i appellation of conscious. You will be more of a fool than the sophists.

Beware, do not imagine that the proofs of the transfer of creation from one realm this imher are restricted to these twelve. There are indications and proofs beyond counting and enumeration, all showing that this impermanent, changing kingdom will be transformed into a permanent and immutable realm. There are alsing, amerable signs and evidences that men will be taken from this temporary hospice and sent to the eternal seat of rule of all creation.

I will shves. O proof in particular that is stronger than all the twelve aspects taken together.

Come now, look, in the midst of the great assembly visible in the distance the same noble commander whom we previously saw on the islpower dorned with numerous decorations, is making an announcement. Let us go and listen. See, that luminous and most noble commander is conveying a supreme edict, beautie of ainscribed. He says:

"Prepare yourselves; you will go to another and permanent realm, a realm

such that this one will appear as a dungeon by comparison. You wile impeo the seat of rule of our king, and there receive his compassion and his bounty, if you heed this edict well and obey it. But if you rebel and disobey it, you will be cast into awesome dungeons." Such is the message t stern conveys. If you look at the decree, you will see that it bears such a miraculous seal that it cannot in any way be imitated. Everyone apart from idiots such as yourself knows of a certainty that the decree is from the r, a rMoreover, the noble commander bears such bright decorations that everyone except those blind like yourself understands full well that he is the veracious conveyer of the king's orders.

uld ret at all possible that the teaching of transfer from one realm to another, challengingly conveyed by that noble commander in the supreme edict he has received, should at all be open to objecti{[*]: , it is not possible, unless we deny all that we have seen.

Now, o friend, it is your turn to speak. Say what you have to say.

"What should I say same can be said to contradict all of this? Who can speak against the sun at midday? I say only: Praise be to God. A hundred thousand thanks that I have been saved from thty andnance of fancy and vain imagination, and delivered from an eternal dungeon and prison. I have come to believe that there is an abode of felicity in the proximity of the monarch, separate from this conto an and impermanent hospice."

Our comparison indicating the truth of resurrection and the hereafter is now complete. Now with God's grace, w a nin pass on to the most exalted truth. We shall set forth twelve interrelated Truths, corresponding to the twelve Aspects discussed above, as well as an Introduction.

Introduction

[By mre perf a few indications, we refer here to several matters explained elsewhere, that is, in the Twenty-Second, Nineteenth and Twenty-Sixth Words.]

First Indication

The foolish man in the previous story and his trustworthy coshionen correspond to three other pairs:

The instinctual soul and the heart;

The students of philosophy and the pupils of the All-Wise Qur'an;

The people of unbelief and the communervisi Islam.

The worst error and misguidance of the students of philosophy, the people of unbelief and the instinctual soul, lies in not recognizing Go well t as in the preceding story the trustworthy man said, "there can be no letter without a scribe, no law without a legislator," we too say the following:

A book, particularly one in each word of which a minute pen has inscribed all-kno whole book, and in each letter of which a fine pen has traced a poem, cannot be without a writer; this would be entirely impossible. So too this cosmos cannot be without its inscriber; this is impossible to the utmost dence a For the cosmos is precisely such a book that each of its pages includes many other books, each of its words contains a book, and each of its letters contains a poem. The facele of e earth is but a single page in the book of the cosmos. See how many books it contains. Every fruit is a letter, and every seed is a dot. In that dot is contained the index of the whole tree the mi vastness. A book such as this can have been inscribed only by the mighty pen of a Possessor of Glory Who enjoys the attributes of spl Kurdi and beauty, and Who is the holder of infinite wisdom and power. Faith, then, follows inevitably on the observation of the world, unless one is drunk on misguidance.

Similarly, a house cannotrary t without a builder, particularly a house adorned with miraculous works of art, wondrous designs, and amazing ornaments. As much art has been put into one of its stones as into a whole palace. No intelligence will accept that it could are hearthout a builder; definitely it needs a master architect. Moreover, within the building, veritable

rooms take shape and change each hour with the utmost order and ease, just as if clothes were being changed, or as if sim.

were passing across a cinema screen. We can say even that numerous little rooms are constantly being created in each of those scenes.

In like manner, the cosmos also requires an infinitely wise, aumerouwing and all-powerful maker. For the magnificent cosmos is a palace that has the sun and the moon as its lamps and the stars as its candles; time is like a rope or ribbon wrongdithin it, on to which the Glorious Creator each year threads a new world. And within the world that He thus threads on the string of time He places three hundred and sixty fresh and orderly forms. He changes them with the utmost orderlin six pd wisdom. He has made the face of the earth a bounteous spread that He adorns each spring with three hundred thousand species of creation, that He fills with innumerable kinds of generout tongs. This He does in such a fashion that they all stand apart from each other, quite separate and distinct, despite their being at the same time so close and intermingled. Is it possible to overlook the existencbeliefhe Maker of such a palace?

Again, to deny the existence of the sun, on a cloudless day at noon, when its traces are to be observed and its reflection is to be ze; thn every bubble on the surface of the ocean, in every shining object on dry land, and in every particle of snow - to make such a denial would be to rave like the deranged. For if one denied and refused to ; so t the existence of the single, unique sun, he would be compelled to accept the existence of a whole series of minor suns, each real and existent in its own right, as numerous as the drops and bubbles of the ocean, as countless as the particlewhich now. It would be necessary to believe that each minute particle contains a huge sun, even though the particle is large enough only to contain itself. It would be an even greater sign of lunacy and misguidance to refuse one's assent a han attributes of perfection of the Glorious Creator, even while beholding the well-ordered cosmos that is constantly changing in wise and regular fashion, that is being ceaselessly renewed in disciplined manner. This, liberaould be like the ravings of a lunatic, since it would then become necessary to believe and accept that absolute divinity is present in all d acce, even a particle. For every particle of air is somehow able to enter and work its effects upon every flower, fruit and leaf, and unless ity ofrticle be entrusted with this task by a Creator, it must know of itself the structure and form of all the objects it penetrates and affects. In other illah, it must possess all-encompassing power and knowledge.

Every particle of soil is potentially capable of giving rise to all the different seeds tossiblist. If it is not acting under command, it must contain within itself equipment and instruments corresponding to all the various trees and plants in the world. Or, to put it differently, one must attribute to the particle

sucts 'fostry and power that it is aware of the structure of each of them, knows the forms that each of them is caused to assume, and is capable of fashioning those forms. The same is true with respect to the particllistenother realms of creation.

From this you can understand that in all things there are numerous and manifest proofs of God's Unity. To create all things from one thing, and to make all things into one thing, meral,ask possible only for the Creator of all things. Pay heed to the sublime declaration: "There is naught but proclaims His Glory with prMiracu For if one does not accept God, the One and Unique, one must accept gods as numerous as created beings.

Second Indication

In our story, we made mention of a Most Noble Commander and said that whoever is not can band sees his decorations and medals will understand that he acts in accordance with the commands of a monarch and is his favoured servant. Now that d and oble Commander is the Most Noble Messenger of God, may peace and blessings be upon him. The sacred Creator of so ornamented a cosmos must of necessity have a Noble Messenger, just as the its acst of necessity have light. For the sun cannot exist without giving light, and Divinity cannot be without showing itself through the sending of prophets. Is it at all possible that a beauty of utter perfection should tual fsire to manifest itself by means of one who will demonstrate and display it?

Is it at all possible that a perfection of beauteous artistry should not s and to make itself known by means of a herald that will draw men's gazes upon it?

Is it at all possible that the universal monarchy of all-embracing dominicality should not desire to announce its unity and eternal dreadfhtedness throughout the different levels of multiplicity and particularity by means of an envoy possessing two aspects? By the two aspects, we mean that he is both the envoy of the realm of multiplicity to the D theirCourt, by virtue of his universal worship, and also the messenger of the Divine Court to the realm of multiplicity, by virtue of his closeness to God and being entrusted with His message.

Is it at all pngs the that a possessor of infinite inherent beauty should not wish both to behold himself and to display to others, in numerous mirrors, the charms of his beauty and the allurements of his fairness? Godrder, senger is His beloved, making himself beloved of Him by means of his worship and holding up a mirror to Him, and he is also the bearer of His message, making Him beloved of men and demonstrating to them the beauty of rough mes.

Is it at all possible that the owner of treasuries full of wondrous miracles, rare and valuable items, should not wish and desire to display them to men's

gaze by means of an and t jeweller, and eloquent describer, thereby revealing his hidden perfections?

Is it at all possible that the One Who manifests the perfection of all His Names in the cosmos by means of artful adornment for mento medok upon, so that the cosmos comes to resemble a palace decorated with all kinds of wondrous and subtle art, should not also designate a teacher and a guide to the wonders of his creation?

Is it at all possible that the Lo; therthe cosmos should not solve, by means of a messenger, the complex talisman of the aim and purpose of all the changes that take place in the cosmos, and the riddle contained in the three difficul mistations posed by all beings: "What is our origin? What is our destination? What is our purpose?"

Is it at all possible that the Glorious Maker Who makes Himself known to sentient beings by means of His fair creation, and Whonimpor himself loved by means of His precious bounties, should not also communicate to sentient beings, by means of a messenger, what His pleasure desires of them in exchange?

Is it at all the fble that God should create mankind in a form predisposing it to suffer the consciousness of multiplicity but also containing the ability to engage in universal worship, without at the same time wishing to turn it. Iy from multiplicity to unity, by means of a teacher and guide?

There are numerous other functions of prophethood, each of which is a decisive proof that Divinity necessarily imp in thessengership.

Did anyone ever appear in the world more worthy and more in possession of the abovementioned qualities and functions than Muhammad, the Arabian Prophet, may peace and blessings be upon him? Has time ever shownined te more fitting and suited to the rank of messengerhood and the task of conveying God's message? No, by no means! He is the master of all messengers, the foremost of all prophets, the leader of all pure ones, the closest to God of all those whourtherdrawn nigh unto Him, the most perfect of all creatures, the monarch of all guides to righteousness.

Quite apart from the countless indications of his prophethood deriving from more than a thousand miracles, such as the spliecree of the moon and the flowing of water from his fingers, that all scholars unanimously confirm, the supreme miracle of the Glorious Qur'an -an ocean of truth and a book miraculous in forty different respects- is itself enough to demons Mercihis prophethood as clearly as the sun. Since we discuss the forty different aspects of the Qur'an's miraculousness in other treatises, particularly the Twenty-Fifth Word, we curtail our discussion of the mat of rhre.

Third Indication

Let it not be thought that petty man is too insignificant for this vast world to be brought to an end and another realm to be unfolded simply for the sake of his being brosun! Lo account. For apparently petty man bears great importance as the master of all creatures, by virtue of the comprehensiveness of his disposition, as tsion aald of God's monarchy, and the manifester of universal worship. Also let nobody ask: "How can one earn eternal torment in the course of a very brief life?" For unbelief seeks to drag creation, something as valuable and exalted asthat wter written by God, down to the depths of meaninglessness and purposelessness. It is an insult to all being, since it denies and rejects the manifestations and impresses of God's Sacred Names that are visible in all bein (PBUH it seeks to negate all the infinite proofs that demonstrate the veracity and truthfulness of God Almighty. Hence, unbelief is a crime of infinite proportions, deserving of infinicular ishment.

Fourth Indication

In the story, we saw by means of twelve aspects that a king who had one realm resembling a transient hospice must of a necessity have another realm, one eternal and permanent, manifesting his splendour and thee of tmity of his power. In the same way, it is not at all possible that the Eternal Creator of the transient world should not create also an eternal realm. It is not possible that the Everlasting Maker of this fine but unexpert cosmos, should not create another cosmos, permanent and lasting. It is not possible that the Wise, Powerful and Merciful Creator of this world, which is like an exhibition, or a testing-ground, or a field, should not create also a heruths o in which the purposes of this world shall be made manifest. Entry is to be had to this truth by means of twelve gates, and the twelve gates are to be unlocked by means of twelve other truths. We will begin with en befortest and simplest of them.

FIRST TRUTH

Is it at all possible that the glory of God's dominicality and His Divine sovereignty shat hecreate a cosmos such as this, in order to display His perfections, with such lofty aims and elevated purposes, without establishing a r ever for those believers who through faith and worship respond to these aims and purposes? Or that He should not punish those misguided ones who treat His purposes with rejection and scorn?

SECOND TRUTH

Is it at all possible that the Lord of this world, Who in His works demonstrates infinite generosity, infinite mercy, infinite splendour and infmerablglory, should not give reward in a manner befitting His generosity and mercy, and not punish in a manner befitting His splendour and glory? If one looks at the dispositmanity affairs in this world, one sees that all animate beings -from the weakest to the most powerful- are given some fitting form of sustenance. {(*): All licit nourishment is obtained not through the exercise of strength, but throese vee existence of need. The decisive proof of this is that powerless infants enjoy the finest of livelihoods, while strong wild beasts suffer from all kindwretcheficiency, and that fish, for all their lack of intelligence, wax fat, while the cunning fox and monkey remain thin in their quest for livelihood. There is, sions,ore, an inverse relationship between sustenance on the one hand and strength and will power on the other. The more one relies on strength and will power the more difficult it will be to sustain one's livelihood.} Indeeand ac weakest and most powerless are given the best form of sustenance. This largesse and bounty is distributed with such lofty generosity that that d of infinite generosity is manifestly at work.

For example, in the spring, all the trees are garbed in clothes as fine as silk, just like the houris in Paradise; they are encrusted with flowers and fruitr'an, if with jewels, and caused to offer us numerous varieties of the choicest fruits, on branches delicately outstretched like the hands of a servant. Similarly, we are given wholesome and sweet honey to eat, from the hand of the bee of susts sting; we are clothed in the finest and softest of clothes by means of an insect that has no hands; and within a small seed a great treasure of mercy is preserved for us. It is self-evre on that all of this is the effect of a most beauteous generosity, a most delicate sense of mercy.

Then, too, the fact that, with the exception of man and cu are wild animals, all things, from the sun, the moon and earth to the smallest of creatures, perform their functions with the utmost exactitude, do not overstep their bounds by an inch, and observe a universal obedience in a spirit of gresque k - this shows that they act by the command of a Possessor of great glory and dignity. It is also apparent that the fashion in which all mothers, in the vegetable, animal and human realms, owerler their weak and powerless infants with the delicate nurture of milk, in tender compassion, is a manifestation of God's all-embracing mercy.

{(*): The facterstana hungry lion will prefer its offspring to itself, and give to it a piece of meat it would otherwise have eaten; that the cowardly rabbit will attack a lion in order to protect its young; that the fig-tree coand di itself with mud while giving pure milk to its offspring, the fruit - this shows to anyone not blind that they act in accordance with the commands of a Being infinitely merciful, ges say and solicitous. Again, the fact that even unconscious plants and beasts function in the wisest and most conscious of fashions demostrates irrefutably that One Utterly Knowing and Allgreen has set them to work, and that they are acting in His name.}

Since the master of this world has, then, such infinite generosity, mercy, splendour and glory, it follows that His infinite glory and splendour require the happiisement of the discourteous; that His infinite generosity requires infinite bounty, and His infinite mercy requires a bestowal of favour worthy of itself. Now in this transitory world and brief life, only a myoung th part of all this, like one drop from the ocean, establishes and manifests itself. There must therefore be a realm of blessedness appropriate to that. For osity and worthy of that mercy. One would otherwise have to deny the existence of the mercy that is visible to us, and this would be like denying the existence of the sun that fills every day with its light. For irrevocable deted wiuld transform compassion into disaster, love into affliction, blessing into vengeance, intellect into a tool of misery, and pleasure into pain, so that the very essence of God's mercy wnown aanish.

There must in addition be a realm of punishment appropriate to God's glory and dignity. For generally the oppressor leaves this world while still in possession of his might, and the oppressed while still subjected to onstraation. These matters are therefore deferred for the attention of a supreme tribunal; it is not that they are neglected. It sometimes happens too that punishment is enacted in this world. The torments too, med by disobedient and rebellious peoples in previous centuries show that man is not left to his own devices, and that he is always subject to the blows that God's spleing-upand majesty may choose to inflict on him.

Is it at all possible that man should have the most important duty in all of creation and be endowed with the most important capacities; that man's Sustainer should make Himself known to him w The gl His well-ordered works, and man should then fail to recognize Him in return by way of worship - or that God should make Himself beloved of men through the numerous emain d fruits of His mercy, and man should then fail to make himself beloved of God through worship - or that God should demonstrate His love and mercy to man through His variegated bounties and man should then His oto respect Him with thanks and with praise - is it at all possible that man should remain unpunished, left to his own devices, or that that powerful Possessor of splendour and glory should not make ready for him a realm of reqt the

Is it at all possible, on the other hand, that He should not prepare a realm of reward and eternal bliss for those believers who respond to the Merciful and Compassionate One's making Himself known by recognizing Him in fa stepso His making Himself beloved by loving Him in worship; and to His mercy by offering thanks and veneration?

THIRD TRUTH

Is tachedall possible {(*): The sentence "is it at all possible?" is indeed repeated many times, because it expresses a most significant mystery. Misguidance and lack of belief generally spring from the habit of imagining things to be imost Grle, far removed from the realm of reason, and therefore denying them. Now in this discussion of resurrection it has been decisively demonstrated that true impossiblity, absurdity and irrationality pertain to the path of misbtime tand the road of misguidance, whereas true possibility, facility and rationality are characteristics of the path of faith and highway of Islam.

In short, the philosophers tend to unbelief on account of their regardce proings as impossible, whereas the Tenth Word (discussion of resurrection), by means of the repeated sentence, "is it at all possible?" showhat are impossibility lies, and thus deals them a blow in the mouth.} that the Lord of Glory, Who demonstrates His dominical sovereignty in the wisdom and os, as the justice and equilibrium that pervade all things, from the atom to the sun, should not bestow favour on those believers who seek refuge beneath the protective wing of His dominicality, who believe in His Wisdom and Justice, am yourse acts are for the purpose of worshipping Him?

Again, is it possible that He should not chastise those rude and discourteous men who disbelieve in His wisdom rough stice, and rebel against Him in insolence? Now not even a thousandth part of that wisdom and justice is exercised with respect to man, in this transient world; it is rather deferred. Most of the people ot densuidance leave this world unpunished, and most of the people of guidance leave it unrewarded. All things are, then, postponed for a supreme tribunal, an ultimatctor os.

Yes, it is apparent that the Being Who controls this world does so in accordance with an infinite wisdom. Do you require a proof? It is the preservation of interest and benefit in all things. Do you not see that numews:

#2ise benefits are intended in all the limbs, bones and veins of man, even in the cells of his brain and in every particle of his body? Do you not see that from c unto limbs wise benefits are to be had as numerous as the fruits of a tree? All of this shows that matters are done in accordance with infinite wisdom. The existence of the utmost regularity in the making of all things is a engagiof the same truth.

The compression of the exact programme of development of a beautiful flower into a minute seed, the inscription on a small seed subtle pen of destiny of the scroll of deeds of a tree, its life-history and list of equipment, show that a pen of utmost wisdom is at work.

The existence of a high degree of fine artistry in all things proves that there exists also the imprrved T an infinitely Wise Maker. Further, the

inclusion within the minute body of man of an index of all being, of the keys to all the treasuries of mercy, and of the mirrors of all the Divine Names, demonstrates the existence of wisdom wi{(*): hat infinitely fine artistry. Now is it at all possible that the wisdom that thus permeates the workings of dominicality should not wish eternally to favour those whider t refuge beneath the wing of dominicality and who offer obedience in faith?

Do you wish for a proof that all things are done with justice and balance? The ers wihat all things are endowed with being, given shape and put in their appropriate place in accordance with precise equilibrium and in appropriate measure, shows that all mrough are done in accordance with infinite justice and balance.

Similarly, the fact that all things are given their rights in accordance with their disposition, that they t be ge all the necessities of their being and all the requirements of life in the most fitting form - this too is the sign left by a hand of infinite justice.

Again, the fact that answer ted beays given to every petition and request made by the tongue of disposition, and of natural need or necessity, demonstrates the existence of infinite justice and wisdom.

Now is it at all possible that the justice and wisdom that Twenty to relieve the pettiest need of the smallest of creation should fail to provide immortality, the greatest need of man, the greatest of creatures? Thation. Fould fail to respond to his greatest plea and cry for assistance? Or that it should not preserve the dignity of God's dominicality by preserving the rights of His servants? Man, whose life is so brief, cannot experience the tr the Hence of justice in this transient world; it is for this reason that matters are postponed for a supreme tribunal. For true justice requires that man, this apparently petty creature, should be rewarded and punished, not in accordance with hi marksiness, but in accordance with the magnitude of his crime, the importance of his nature and the greatness of his function. Since this passing and transient world is far frence aifesting such wisdom and justice for man, who is created for eternity, of necessity there will be an eternal Hell and everlasting Paradise of that Just and Awesome Possessor of Beauty,is alwWise and Beauteous Possessor of Awe.

FOURTH TRUTH

Is itaims pl possible that infinite generosity and liberality, inexhaustible riches, unending treasures, peerless and eternal beauty, flawless and everlasting perfection, should not require the existence of grateful supplicants,

yearnirises ctators and astounded onlookers, all destined to stay an eternity in an abode of bliss, a place of repose? Yes, adorning the face of the world with all these objecectu abeauty, creating the moon and the sun as its lamps, filling the surface of the earth with the finest varieties of sustenance and thus making it a banquet of bounty, making fruit-trees inlthougmany dishes, and renewing them several times each season - all this shows the existence of infinite generosity and liberality. Such unending liberality and generosity, such ine and pible treasures of mercy, require the existence of an abode of repose, a place of bliss, that shall be everlasting and contain all desirable objects within it. They also require that those who enjoy such bliss should remain istruct abode of repose eternally, without suffering the pain of cessation and separation. For just as the cessation of pain is a form of pleasur But htoo the cessation of pleasure is a form of pain, one that such infinite generosity is unwilling to countenance. It requires, then, the existence both of an eternal paradise and of supplicants to abide in it etertouchi

Infinite generosity and liberality desire to bestow infinite bounty and infinite kindness. The bestowal of infinite bounty and infinite kindness require in turn infin and matitude. This necessitates the perpetual existence of those who receive all the kindness so that they can demonstrate their thanks and gratitude Statioat perpetual bestowal and constant bounty. A petty enjoyment, made bitter by cessation, and lasting for only a brief time, is not compatible with the requirements of generosity and liberality.

Look too at the diff

Thregions of the world, each like an exhibition where God's crafts are displayed. Pay attention to the dominical proclamations in the hands of all the plaent ofd animals on the face of the earth {(*): The existence of a brightly designed and brilliantly adorned flower, a most artfully conceived and bejewelled fruit on a twig as thin as a wire, affixeame pa dry, bonelike tree - this is without doubt a proclamation to all animate beings of the fine arts produced by a most skilled, wise and miraculous maker. This holds true not only of the vegetable kd it.., but also of the animal realm.} and listen to the prophets and the saints, the heralds of the beauties of dominicality. They unanimously display the flawl to thrfections of the Glorious Maker by demonstrating His miraculous arts, and thus invite the gazes of men.

The Maker of this world has, then, most importans his ounding and secret perfections. It is these He wishes to display by means of His miraculous arts. For secret, flawless perfection wishes to be manifested to those who will appreciate,e? Fore and wonderingly gaze at it. Eternal perfection requires eternal manifestation. Such eternal manifestation in turn requires the perpetual existence of those who are to appvery ce and admire it. The value of perfection will always sink in the view of its admirer if he is devoid of perpetual existence. {(*): There is a proverbial occurrence pertaining to this point. A celebraom theauty once expelled from her presence a common man who had become infatuated with her. In order to console himself, he said, "how ugly she is!", thus denying her beauty.

Once a bear stood beneath a vine tre, whicand wished to eat the grapes. But he was unable to reach out for the grapes, or to climb up the trellis. So he said to himself, by way of consolation, "the grapes must be sour," and growling went on his way.} Aga like e beauteous, artistic, brilliant and adorned creatures

that cover the face of the globe, bear witness to the fairness of a peerless, transcendent beauty, and indicate the subtle charms of an unparallecket fidden pulchritude, just as sunlight bears witness to the sun. {(*): Although all beings that act as mirrors for God's beauty constantly vanish and disappear, those that succhis moem display and manifest in their forms and features the same beauty and fairness. This shows that the beauty in question does not belong to them; the visible instances of beauty are rather the signs and in act oons of a transcendent and sacred beauty.} Each manifestation of that sacred, transcendent beauty, indicates the existence of countless hidden ns, Heres in each of God's Names. Now so exalted, peerless and hidden a beauty, just as it desires to view its own fairness in a mirror and to behold the degrees and measures oins spbeauty in an animate reflection, desires also to become manifest, in order to look on its own beauty through the eyes of others. That is, it wishes to look at its own beauty in two ways; firs! For y beholding itself in mirrors of variegated colour; secondly, through the gaze of yearning witnesses to itself, of bewildered admirers of its beauty.

In short, beauty and

So endless generosity and liberality, peerless fairness and beauty, flawless perfection - all these require t it shstence of eternally grateful and longing supplicants and admirers. But we see in this hospice of the world that everyone quickly leaves and vanishes, having had only a taste of that generosity, enough to whet hnd Powetite but not to satiate him, and having seen only a dim light coming from the perfection, or rather a faint shadow of its light, without in any way being fully satisfied. It follows, then, that men are going fear a a place of eternal joy where all will be bestowed on them in full measure.

In short, just as this world, with all its creatures, decisively demonstrates the existence of the Glorious Maker, so too er.

sacred attributes and Names indicate, show and logically require, the existence of the hereafter.

FIFTH TRUTH

Is it at all possible that a Lord possessing infinite compassion and mercy, Who most compassionately fulfilnity, smallest need of His lowliest creatures in the most unexpected fashion, Who heeds the muffled plea for help of His most obscure creature, and Who responds to all the petitions He hears, whether vocal or mute - is it will possible that such a Lord should not pay heed to the greatest petition of the foremost among His servants, the most beloved among his creatures, that He should not hear and grant l Lordst exalted prayer? The kindness and ease manifested in the feeding and nurturing of weak and young animals show that the Monarch of the cosmos exercises his dominicality with infisome Sercy.

Is it at all possible that a compassion merciful to this degree in the exercise of dominicality should not accept the prayer of the most virtuous and beautiful of all creation? {(*): He whose kingdom has las and ae thousand three hundred and fifty years, who has generally had more than three hundred and fifty million subjects, to whom his subjects daily renew their pledge of allegiance and t and te perfections they continually bear witness, whose commands are obeyed in perfect submission, whose spiritual hue has colored half of the globe and a fifth of mankind, who is the beloved of men's hearts and foe educator of their spirits - such a being is without doubt the greatest servant of the Lord Who holds sway over the universe. Also, since most of the realms of beings applauded that being's function and duty through each beard leave fruit of his miracles, he is for sure the most beloved creature of the Fashioner of the cosmos. Similarly, the desire for perpetuity existing in all men by virtue of their very nature, a desiward pt lifts men from the lowest of the low to the highest of the high, is the greatest of all desires and petitions, fit to be presented to thesible,der of all Needs only by the greatest among His servants.} This truth is explained in the Nineteenth Word, but let us repeat our statement of the matter here:

O friend listening to these words together with my own souls withaid in the comparison that a meeting took place on a certain island, and a most noble commander delivered a speech there. In order to find out the truth indicated in the comparison, come, let us depart from this age,an then our mind and imagination travel to the Arabian Peninsula in the blessed age of the Prophet, in order to visit and watch him while he is performing his duties and on thang in worship. See, just as he is the means for the attainment of eternal bliss, by means of his messengerhood and guidance, so too he is the cause for the existence of that bliss and the means for the creatiowing,Paradise, by means of his worship and prayer.

Now see! That being is praying for eternal bliss in such supreme supplication, with such sublime worship, that it is as if this island, or even the whole world, w a senaying and supplicating together with him. For the worship he performs contains within itself not only the worship of the community tha

follows him, but also that of all the other propthe arin its essential form, by virtue of the correspondence existing between him and them. Moreover, he performs his supreme prayer and offers his supplications in such a vast cont perfion that it is as if all luminous and perfect men, from the time of Adam down to the present, were following him in prayer and saying "amen" to his supplications! {(*): From the time that the Prophet - peacJudge,blessings be upon him - first made his supplication down to the present, all the invocations upon him of peace and blessings made by his community are a kind of eternal amen to his prayer, a form of universal participhy is in it. Every invocation of peace and blessings upon him by every member of the Muslim community in the course of his prayer, as well as the prayer for him uttered after the second call to prayer accomsday.to the Shafi'i school - this too is a powerful and universal amen to his supplication for eternal bliss. So the eternity and everlasting bliss desired by all men with all of their strengthom itsccordance with their primordial disposition, is requested in the name of humanity by the Prophet, peace and blessings be upon him, and the luminous segment of humanity says "amen" after him. Is it at altter hible that such a prayer should not be accepted?} He is praying for so universal a need -immortality- that not merely the people of this earth, but also the inhabitants of the hes giftand the entirety of creation are participating in his supplications and silently proclaiming, "yes, o Lord! Grant his prayer; we too desireas theHe petitions for everlasting bliss with such touching sadness, in so yearning, so longing, and so pleading a fashion, that he causes the whole of the cosmos to weep anSimply to share in his prayer.

See, he desires and prays for bliss, for such a purpose and goal that he elevates man and all creatures from captivity in the abysmal state of utter annihilation, from worthlessnen a woelessness, and purposelessness to the apex of preciousness, eternity, exalted function, and the rank of being a script penned by God.

See, he makes his petition with such elevated plea for succour, makes his supplicatioe powe so sweet a request for mercy, that it is as if he caused all beings, the heavens and God's throne itself to listen, and to echo his prayer ecstatically with cries of "amen, o Lord, amen!"

{(*): Indeed, clear not at all possible that the Master of this world, all of Whose doings are self-evidently inspired by consciousness, knowledge and wisdom, should the Quware and uninformed of the acts of the foremost among all of His creatures. Again, it is not at all possible that the All-Knowing Master should remain indifferent to the deeds and prayers of that foremost among His creatures, and deem them uan thetant despite being aware of them. It is further impossible that the Powerful and Merciful Master of the World should not accept his prayers, having not remained indifferent to them. Yesthin tugh the light of the Muhammedan Being the form of the world has changed. The true essence of men and all beings in the cosmos became apparent through that light; it became clear that they are each missives of the Eternally Beshe facOne proclaiming the Divine Names, precious and profound beings with God-given functions and destined to manifest eternity. Were it not for that light, beings would be condemned to utter annihilation, they would be valueless, meaningless, uall hi, confused, the result of blind chance, sunk in the darkness of illusion. It is for this reason that just as men say "amen" to the prayer of the Prophet, so too all other beings, from the face of the earth up to God's thra mirarom the soil to the stars, all take pride in his light, and proclaim their connection with him. The very spirit of the worship of the Prophet is indeed none other than this prayer. Again, all the motions and workings of the coe, andre in their essence prayer. For example, the progress of a seed until it becomes a tree is a form of prayer to the Creator.}

See, he requests bliss and eternity from a Being, One so All-Hearing, Generous anothewerful, so All-Seeing, Merciful and Knowledgeable that He sees, hears, accepts and takes pity upon the most secret wish, the slightest desire of the most obscure of his creatures, this, in observable form. He answers all pleas even if td to se silently proffered. He bestows all things and answers all pleas in so wise, percipient and merciful a fashion that no doubt remains that all that nurtur indicd regulating can derive only from One All-Hearing and All-Seeing, One Generous and Merciful.

Let us listen to what the Pride of All Being is requesting, that source of honour for all of mankind, that one unique in all of creation, wh the ds on his back the burden of all men, who standing on this earth lifts up his hands towards God's throne and offers up a prayer which in its reality contains the essan entf the worship of all of mankind. See, he is asking for eternal bliss for himself and for his community. He is asking for eternity and Preate e. He is making his plea together with all the Divine Sacred Names that display their beauty in the mirrors of all created being. You can see, indeed, that he is seeking intercession from thoo justes.

If there were not countless reasons and causes for the existence of the hereafter, a single prayer of that exalted being would be enough fe and creation of Paradise, a task as easy for the power of the Merciful Creator as the creation of spring.

{(*): To display wondrous samples promi, and examples of resurrection on the face of the earth that, compared with the hereafter is like a narrow page, to inscribe and include on that single page, in perfect order, all the different'an, 2es of creation, that resemble three hundred thousand separate books, is certainly more difficult than building and creating the delicate and symmetrical structure of Paradise in the broad realm of eternity. Indeed, it reafte said that to whatever degree Paradise is more elevated than the spring, to that degree the creation of the gardens of spring is more difficult His isndrous than the creation of Paradise.}

Indeed, how could the creation of spring be difficult for the Possessor of Absolute Power Who each spring makes the . Aparf the world into a plain of resurrection, and brings forth there a hundred thousand examples of resurrection? In just the same way that the messengerhood of the Prophet was the reason for the foundation of this realm of trial -the saying "wer, it bot for thee, were it not for thee, I would not have created the spheres" {[*70]: 'Ali al-Qari, Sharh al-Shifa, i, al-Ajluni, Kashf al-Khafa, ii, 164} being an indication of this- so too the of thip he performed was the cause for the foundation of the abode of bliss.

Is it at all possible that the flawless perfection of artistry, the peerless beauty of dominicality ex. For d in the order of the world and the comprehensive mercy that reduce all to bewilderment, should not answer his prayer, and thus tolerate aets byeme form of ugliness, cruelty and disorder? Is it possible that it would listen to the most petty and insignificant desires and grant them, but dismiss significant and important desires as worthless, and fail to

fulfil them? No, a ththes a times no! Such beauty can never accept such ugliness and itself become ugly.

{(*): It is unanimously agreed the total reversal of trut all bimpossible. It is quite impossible that something should become the very opposite and reverse of itself, and impossible to the thousandth degree that something should retain its own nature, and yet at the same time become identical too its opposite. Thus infinite beauty cannot become ugliness, while yet remaining beauty, and, in our example, it is not possible that the beauty of Dominicality, a beauty perceptible and manifest in its existence, sho Self-tain its quiddity as the beauty of Dominicality, but become the very essence of ugliness. This would be the strangest of all impossible and false notions in the world}

Sly tor as the Prophet opened the gates of this world with his messengerhood, he opens the gates of the hereafter with his worship.

May the blessings of the Compassionate One be f the im, to the extent of all that this world and paradise contain. O God, grant blessings and peace to Your servant and Messenger, that Beloved One whsely ahe Master of both Realms, the Pride of all the Worlds, the source of life in both spheres, the means for the attainment of happiness here and : Qur' hereafter, he who flies on two wings, who is the messenger to both men and jinn - to him, and to his Family, and all of his Companions, as well as his brethren from among the prophets and messengers. Am and t< SIXTH TRUTH

Is it at all possible that the splendour of dominicality that subdues and commands all beings, from suns and trees down to partit in sjust like obedient soldiers, should concentrate its entire attention on the wretched and transient beings that pass a temporary life in the hospice of this world, and not create an eternal and everlasting sphere oef wilndour, an unending manifestation of dominicality? The display of Divine splendour in the changing of the seasons, the sublime motions of the planets in the heavens as if they were aeroplanes, thesuccougation of all things and the creation of the earth as man's cradle and the sun as his lamp, vast transformations such as the reviving and adornment of the dead and dry globe - all of this shows thabe unand the veil a sublime dominicality exists, that a splendid monarchy is at work.

Now such a dominical kingdom requires subjects worthy of itself, as well as an appropriate mode of manifestation. But look at this hospice of the world, an regarwill see that the most significant class of its subjects, endowed with the most comprehensive of functions, are gathered together only temporarily and that, in the most wretched of states. The hospice fills and empties eaotherw. All of the subjects stay only temporarily in this abode of trial for the sake

of being tested in service. The abode itself changes each hour. Again, all of the monarch's subjects ste, buty for a few brief minutes in order to behold the samples of the precious bounty of the Glorious Maker, to look on His miraculous works of art in the exhibition of the world with the eye of a buyer. Then they disappear. The exhe:

n itself changes every minute. Whoever leaves it, never returns, and whoever comes to it, will ultimately depart.

Now this state and, forumstance definitively shows that behind and beyond this hospice, this testing-ground, this exhibition, there are permanent palaces and eternal abodes that fully manifest and support God's everlasst andovereignty; there are gardens and treasurehouses full of the pure and exalted originals of the forms and copies we see in this world. If we strive here in#123

sworld, it is for the sake of what awaits us there. We work here, and are rewarded there. Bliss awaits everyone there, in accordance with his capacity, as long as he does not squander his share. Yes, it is impossibuture;t such eternal kingship should concentrate exclusively on these wretched transient beings.

Consider this truth through the telescope of the following comparison. You are travelling al"All proad. You see a caravanserai ahead of you on the road, built by a great personage for people coming to visit him. Millions are spent on the decoration of the caravanserai so that guests should enjoyaise." one night's stay there, and for their instruction. But the guests see very little of those decorations, look at them for a very short time; briefly tasting the joys of what is offered them, they go on their way without being satiated. But eay onlest takes a photograph of the objects in the caravanserai by means of his special camera. Also, the servants of that great personage record with great care the conduct of all the guests and g, thive the record. You see, too, that he destroys every day most of the valuable decorations, and replaces them with fresh decorations for the newly arriving guests. After seeingty, sthis, will any doubt remain that the personage who has constructed this caravanserai on the road has permanent and exalted dwellings, inexhaustible and precious treasures, an uninterrupted flss, angreat generosity? By means of the generosity displayed in the caravanserai, he intends merely to whet the appetite of his guests for those things he keeps in his immediate presence; to awaken hy, sodesire for the gifts he has prepared for them. So too, if you look upon the state of the hospice of this world without falling into drunkenness, you will understand the following nine principles:

You will understand that this world does not exist for its own sake, any more than does the caravanserai. It is impossible that it should assume this shape by itself. Rather, it is test m-constructed hospice, wisely designed to receive the caravan of beings that constantly arrive to alight before departing again.

You will understand, too, that those living witho not s hospice are guests. They are invited by their Generous Sustainer to the Abode of Peace.

You will understand, further, that the adornments of this world are not simply for the sot ins enjoyment or admiration. For if they yield pleasure for a time, they cause pain for a longer time with their cessation. They give you a taste and whet your appetite, but never satiate you. For eiuital?he life of the pleasure is short, or your life is short, too brief for you to become satiated. These adornments of high value and brief duration must, then, be for the sake of insto His n in wisdom, {(*): Now the life-span of everything is short, although its value is high and the subtleties of its artistry are most exalted and beautiful. This implies that everything is only a sample, a form of something else, that w and the function of drawing the gaze of the customer to the authentic and original object. This being the case, it may be said that the variegated adornments of this world are the samples of the bounties of Paradise, prepared by the Compasss and and Merciful One for His beloved servants.} for arousing gratitude, and for encouraging men to seek out the perpetual originals of which they are copies. They are, then, for other exalted goals beyond themselves.

Fourth Principlrt, so You will understand also that the adornments of this world {(*): There are numerous purposes for the existence of everything, and numerous resulcomes w from its being. These are not restricted to this world and to the souls of men, as the people of misguidance imagine, being thus lost in vanity and purposelessness. On th earthrary, the purposes for the existence and the results of the being of all things relate to the following three categories.

The first and the most exalted pertains to the Creator. It consists ofimal rnting to the gaze of the Pre-Eternal Witness the bejewelled and miraculous wonders He has affixed to the object in question, as if in a militass. Thade. To live for a fleeting second is enough to attain that glance. Indeed, the potentiality and intent for existence is enough, without ever emerging into life. This purpose is fully realized, for example, by delicate creatureom mus vanish swiftly and by seeds and kernels, each a work of art, that never come to life, that is, never bear fruit or flower. They all remain untouched by vanity and purposelessness. Thus the first purpose on, wi things is to proclaim, by means of their life and existence, the miracles of power and the traces of artistry of the Maker and displayelirioto the gaze of the Glorious Monarch.

The second purpose of all existence and the result of all being pertains to conscious creation. Everything is like a truth-displaying missive, an artistic poem, or a wise word of theeds pious Maker, offered to the gaze of angels and jinn, of men and animals, and desiring to be read by them. It is an object for the contemplation and instruction of every conscious being that lookeffulg it.

The third purpose of all existence and result of all being pertains to the soul of the thing itself, and consists of such minor consequences as the experience of pleasure and jr'an, d living with some degree of permanence and comfort. If we consider the purpose of a servant employed as a steersman on some royal ship, we see that only one hundredth of that purpose relates to theg becosman himself - i.e., the wage he receives; ninty-nine hundredths of the purpose relate to the king who owns the ship. A similar relation exists between the purpose of a thing related to its own self and its worldly existence, and its purpose we reed to its Maker. In the light of this multiplicity of purposes we can now explain the ultimate compatibility between divine wisdom and economy on the one hand, and divine liberality and generosity - inisoned infinite generosity - on the other hand, even though they appear to be opposites and contradictory. In the individual purposes of things, liberality and generosity predominatwords; the Name of Most Generous is manifested. From the point of view of individual purpose, fruits and grains are indeed beyond computation, and they demonstrate infinite generosity. But in universal purposes, wisdom predominates, and the name ofe lampise is manifested. However many purposes a tree has, each of its fruits contains that many purposes, and these can be divided into the three categories we have established. Their universal purposes demonstrate an infinite wisdom and ecoGod inInfinite wisdom and infinite generosity and liberality are thus combined, despite their apparent opposition. For example, one of the purposes for raising an cannots the maintenance of order. Whatever troops are available for the purpose will suffice or be more than enough. But the whole army will be barely enough for other purpose of wo as protecting the national frontiers and repelling enemies; its size will be in perfect balance with utter wisdom. Thus the wisdom of the state will be joined to its splendour, and ittches e said that there is no excess in the army.} are like samples and forms of the blessings stored up in Paradise by the mercy of the Compassionate One for the people of faith.

You will understand, too, that all of these transient objects have not been created for the sake of annihilation, in order to appear briefly and then vanish. The purpose for their creation is rather briefly to be

assembtaking existence and acquire the desired form, so that these may be noted, their images preserved, their meanings known, and their results recorded. This is so thathastenexample, everlasting spectacles might be wrought for the people of eternity, and that they might serve other purposes in the realm of eternity. You will understand that things have been created for eternity, not for annihilation; and as for aison wt annihilation, it has the sense of a completion of duty and a release from service, for every transient thing advances to annihilation with one aspect, but remains eternally with numerous other aspects.

Look, for example, at thouglower, a word of God's power; for a short time it smiles and looks at us, and then hides behind the veil of annihilation. It departs just like a word leaving your mouth. But it does so entrusting tt behids of its fellows to men's ears. It leaves behind meanings in men's minds as numerous as those minds. The flower, too, expressing its meaning and thus fulfilling its function, goes and depablet out it goes leaving its apparent form in the memory of everything that sees it, its inner essence in every seed. It is as if each memory anthe gr were a camera to record the adornment of the flower, or a means for its perpetuation. If such be the case with an object at the simplest level of life, it can be readily uthat yood how closely tied to eternity is man, the highest form of life and the possessor of an eternal soul. Again, from the fact that the laws -eachtand ibling a spirit- according to which large flowering and fruit bearing plants are formed and the representations of their forms are preserved and perpetuated in most regular fashion in tiny seeds throughout tempestuous changes - from this fact ie domibe easily understood how closely tied and related to

eternity is the spirit of man, which possesses an extremely exalted and comprehensive nature,face ohich although clothed in a body, is a conscious and luminous law issuing from the divine command.

You will also undAll prd that man has not been left to graze at will, with a halter loosely tied around his neck; on the contrary, the forms of all his deeds are recorded and registered, and the results of all his acts are preserved for the day when ereaftll be called to account.

You will understand, further, that the destruction visited upon the beautiful creatures of summer and spring in the autumn is not for the sake of ad has ation. Instead, it is a form of dismissal after the completion of service. {(*): Yes, it is fitting that the fruits, flowers and leaves on the tips and branches of a tree, proceeding from the treasuries of sustenanre givvided by divine mercy, should depart when they become old and their duties are at an end. Otherwise the gate will remain closed to those that come after them, and a barrier will be erected against the expaneloquef God's mercy and the services to be performed by their brethren (i.e., other members of the species). Moreover, with the passing of youth, they will become wretched and distraught. Spring is like a fruit-bearing tree that in turn is an indicammandef the plain of resurrection. Similarly, the world of humanity in every age is like a tree inviting contemplation, and the world as a whole is like is plazing tree the fruits of which are dispatched to the market of the hereafter.} It is also a form of emptying in order to clear a space for the new creation that is to come in the following spring, of preparing the ground and makising hdy for the beings that are to come and assume their functions. Finally, it is a form of Divine warning to conscious beings to awake from the neglect that causes them to forget their duties, from the drunken torpor that causes persoto forget their obligation of offering thanks.

You will understand this, too, that the eternal Maker of this transient world has another, everlasting world; it is to this t to ta urges and impels His servants.

You will understand, also, that so Compassionate a Being will bestow upon His choice servants in demonsorld such gifts as no eye has ever seen, no ear has ever heard, nor has their image crossed the heart of any man. {[*]: Bukhari, Bad'ul-Khalq, 8; Tafsir al-Sura, xxxii, 1;Tawhid, 35; Muslim, Iman, 312.} In this we believe.

SEVENTH TRUTH>. And Gate of Protection and Preservation,

Is it at all possible that God's attribute of Preserver, which protects all things with the utmost order and balance, -things in theing anns and on the earth, on dry land and in the ocean, dry and wet, large and small, commonplace and exalted- and as it were, sifts their results by way of accounting

- is it at all possible that this attribute should permit the deeds Name, ts of man, man who has been given the lofty disposition of humanity, the rank of God's supreme vicegerency, and the duty of bearing the Supreme Trust, not to be recorded, not to be passed througs becosieve of accounting, not to be weighed in the balance of justice, not to be punished or rewarded fittingly, even though his acts and deeds closely pertain to God's universal dominicality? No, it is not in any way possible!

Yes, the Being-givinadministers this cosmos preserves all things in order and balance. Order and balance are the manifestation of knowledge and wisdom, of will and power. For weought hat the substance of every created object is fashioned in well-ordered and symmetrical fashion. Not only is each of the forms it changes throughout its life well-ordered, but the totality of these forms is to so arked by the same orderliness. We see, too, that the Glorious Preserver preserves many forms of all things the life of which comes to an end when they have performed their function and which depart from the man to anworld, in the memories of men, that are like a kind of preserved tablet, {(*): See, the footnote to the Seventh Aspect above.} or in a form of archetypal mirror. He also wr even nd inscribes a brief history of their life in a seed, that is like the result and outcome of the whole. Thus He causes all things to be preserved for trrors pertaining to both the outer and inner worlds. The memory of man, the fruit of the tree, the kernel of the fruit, the seed of the flower - all of these demonstrate the universae risind comprehensiveness of the law of preservation.

Do you not see that all the flowers and fruits of the vast spring, the records of their deeds in appropriate form, the laws of their formalf-sacand the images of their forms, are all inscribed into the finite space of a minute seed and are there preserved? The following spring, their record of deeds is set forth, in a form of accounting appropriate to them, and another vast world of spring is brought forth, with the utmost order and wisdom. This demonstrates with what powerful comprehensiveness God's attribute of Preserver exercises itself. Considering that the results of such transient, commonplace, impermanent anains fgnificant things are preserved, is it at all possible that men's deeds, that yield important fruit in the world of the unseen, the world of the hereafter, and the world of sed to , from the point of view of universal dominicality, is it at all possible that they should not be guarded and preserved, should not be recorded as a matter of importance? No, by no means!

Yes, from this manifvoice on of God's attribute of Preserver it can be deduced that the Master of all creation devotes great care to the orderliness of all things that come to pass in His realm. He pays great attenorm ofo the function of sovereignty, and lavishes extreme care on the dominicality of kingship. Thus He records, or causes to be recorded, the pettiest of happenings,

the smarnal rof services, and preserves in numerous things the form of everything that happens in His realm. This attribute of Preserver indicates that an important register of deeds will be subjected to a preciseeafternation and weighing: the records of men's deeds will stand revealed.

Now is it at all possible that man should be ennobled with the vicegerency of God and His Trust, that, as a witness to the universalit certaominicality, he should proclaim God's unity in the realm of multiplicity, and thus act as a controller and witness by having some share in the glorification of God and worship of most beings - is it at all poss, and hat he should do all of this and then go to his grave and sleep peacefully without ever being awakened? Without ever being asked concerning his deeds, small and great? That he should not go to tity ofin of resurrection and be tried at the Supreme Tribunal? No, by no means!

Or is it possible for man to flee and hide himself in annihilation, for him to enter the eces annd conceal himself from that Powerful and Glorious One to Whose Power over all contingencies in the future, {(*): The entirety of the past, extending from the present back to the beginning of - Wiseon, consists of occurrences. Every day, year and century that came into being is like a line, a page, a book, written by the pen of destiny; the hanhe Heaod's power has inscribed His miraculous signs there with the utmost wisdom and order.

Similarly, time from the present until resurrec twentParadise and eternity, consists entirely of contingencies. The past consists of occurrences, the future of contingencies. Now if these two chains of time be compared with each other, it will be seen to be folloof a certainty that the Being That created yesterday and brought into being the creatures peculiar to it, is capable, too, of creating tomorrow together with its creatureof timin, there is no doubt that the beings and wonders of past time, that wondrous display, are the miraculous works of a Powerful and Glorious One. They bear decisive witness that that Powerful One is capable of creating all of the future aink of contingencies, and manifesting all of its wonders.

The one who creates an apple must of a certainty be able to create all the apples in the w are nnd to bring the vast spring into being. Conversely, the one who cannot create a spring cannot create a single apple either, for the apple is made at the same workbench. But the one whrth bes an apple can make the spring. Each apple is an example in miniature of a tree, even of a garden or a cosmos. The apple seed that carries within itself the life-story of the huge tree is, from the poinevil-ciew of artistry, such a miracle that the one who creates it thus is incapable of nothing. So too, the one that creates today is able also to create the day of resurrection, and it is only the one capable of creating the spring e exals able, too, to create resurrection. The one who affixes all the worlds of past time to the ribbon of time and displays them there in utmost wisdom and order, is without doubt capable of attaching other beings to thef towen of the future and displaying them there. In several of the Words, particularly the Twenty-Second Word, we proved with utter certainty that: "the one who cannotl forme everything cannot create anything, and the one who can fashion one thing, can fashion everything. Also, if the creation of everything is ent perfe to a single being, the creation of all things becomes as easy as the creation of a single thing; thus facility arises. If, on the contrary, it is entrusted to numerous causes, and ascribed to multiplicity, the creation of a single thingildedmes as difficult as the creation of everything, and such difficulty arises as borders on impossibility."} the occurrences of past time -

Fo miracle of His power- bear witness, and Who visibly creates winter and spring, that, taken together, resemble resurrection? Since

man is not called to account and judged in fitting fashioeties e in this world, it follows that he must proceed to a Supreme Tribunal and a final felicity.

EIGHTH TRUTH

Is it at all posfor ththat the Maker of this world, the Possessor of Absolute Knowledge and Absolute Power, should not fulfil the oft-repeated promise and threat that has been proclaimed unanimously by all the prophets and been wit impor in unison by all the veracious and the saints, and thus display weakness and ignorance? God forbid! All that is implied by His promise and threat is not at all difficult for Hisen des to fulfil; it is extremely simple and easy. It is as easy for Him as bringing back next spring the countless beings of last spring, in part identically, {(*): Like trees and the roots of grasses.} in parmiseraimile. {(*): Like leaves and fruits.} It is our need, the need of everything, His own need and the need of His dominical sovereignty, thatu shouould fulfil His promise. For Him to break His promise would be contrary to the dignity of His power, and it would contradict the comprehensiveness of His knowledge. For the breaking of a promise can arheavenly from ignorance or impotence.

O denier! Do you know how foolish a crime you are committing with your unbelief and denial? Paying heed to your own lying fancy, your d easy us intellect, your deceptive soul, you reject as a liar One Who in no way can be compelled to the breaking of His promise, Whose glory and stature can in no way admit the breaking of His word, and Whowith tthfulness and veracity are attested by all visible matters and objects! Despite your infinite pettiness, you are committing a crime of infinitely great proportions. Without doubt you deserve great and eternal punishment. Accord added certain narrations, the fact that the teeth of some of the people of Hell will be as big as a mountain {[*]: Muslim, Janna, 44; Tirmidhi, Jahannam, 3; Ibn Maja, Zuhdthe meMusnad, ii, 26, 328, 334.} will serve as an indication of the magnitude of their crime. O denier, you are like a traveller who closes his eyes to the sunlight and looThe Fitead at the fantasy in his own mind. His imagination wishes to illumine the awesome path in front of him with the light proceeding from his mind's lamp that in reality is no stronger than a glow-worm. Wwait mr has been promised by God Almighty, Whose veracious words are these beings we see and Whose truthful, eloquent signs are the processes of nature, He will of a surety fulfil. He will establion theupreme Tribunal, and bestow an ultimate bliss.

NINTH TRUTH

Is it at all possible that the One Who gives life to this vast dead and dry earth; Who in so doing demonstrates His power by deploying more than three hundred thousaths ifferent forms of creation, each of them as remarkable as man; Who further demonstrates in this deployment His all-embracing knowledge by the infinite distinctions and differentiations Helodge in the complex intermingling of all of those forms; Who directs the gaze of all His slaves to everlasting bliss by promising them resurrection in all of His heavenly decrees; Who eir hatrates the splendour of His dominicality by causing all of His creation to collaborate with one another, to revolve within the circle of His command and His will, to aid one another and be submitted tnd mak Who shows the importance He has given to man by creating him as the most comprehensive, the most precious and delicate, the most valued and valuable fruit on the tree of creatiation addressing him without intermediary and subjugating all things to him; - is it at all possible that so Compassionate and Powerful a One, so Wise and All-Knowing a One, should not bweak about resurrection; should not gather His creatures together or be unable to do so; should not restore man to life, or be unable to do so; should not be able to inaugurate His Supreme Court; should not be able to create Heaven and Hell? Nd raysdeed, by no means is any of this possible.

Indeed, the Almighty Disposer of this world's affairs creates in every century, every year and every day, on the narrow and transient face of the globo bearerous signs, examples and indications of the Supreme Gathering and the Plain of Resurrection.

Thus in the gathering that takes place every spring we see that in the coles.

f five or six days more than three hundred thousand different kinds of animal and plant are first gathered together and then dispersed. The roots of all the trees and plants, as well as some animals, are revived and re trutd exactly as they were. The other animals are recreated in a form so similar as to be almost identical. The seeds which appear, in their outward form, to be so cThis fo each other, nonetheless, in the course of six days or six weeks, become distinct and differentiated from each other, and then with extreme speed, ease and facility, are brought to life in the utmost orde, for equilibrium. Is it at all possible that for the One Who does all of this anything should be difficult; that He should be unable to create the heavens and the earth in six days; that He should be unable to resurrect men with lectiole blast? No, by no means is it possible!

Let us suppose there were to be some gifted writer who could write out in a single hour the confused and obliterated letters of three hundred thousand books obrillingle sheet without any error, omission or defect, complete and in the best form. If someone were then to say to you that that writer could write out again frome is uy a book written by him that had fallen into the water and become obliterated, would you then say that he is unable, and would you not believe in his ability? Or think of some talented king who, in order teach onstrate his power or for the sake of providing a warning example, removes whole mountains with a single command, turns his realm upside down, and transforms the seawith idry land. Then you see that a great rock rolls down into a valley, so that the path is blocked for guests travelling to attend the king's reception and they are unable to pass. If someone should say to you: "that exalteions, will remove or dissolve the stone, however great it may be, with a single command; he will not leave his guests stranded," would you then say that he will not remove the stone, or be un at tho do so? Or if someone one day should gather together a great army, and you are then informed that he will summon its battalions together with a blast of the trumpet after they had dispersed to rest, and the battalions will the spp in disciplined shape, would you respond by saying, "I don't believe it?" Were you to say any of these things your behaviour would truly be madness.

If you have understood these three parables, now look further and a linew the Pre-Eternal Designer turns over in front of our eyes the white page of winter and opens the green pages of spring and summer. Then He inscribes on the page of the earth's surface, with the pen of power and destiny, in the most beautifu

If, more than three hundred thousand species of creation. Not one encroaches upon another. He writes them all together, but none blocks the path of another. In their fo buildn and shape, each is kept separate from the other without any confusion. There is no error in the writing. That Wise and Preserving One, Who preserves and inserts the spirit of a great tree in the smallest seed, no bigger than a dot -purpos permissible even to ask how He preserves the spirits of those who die? That Powerful One Who causes the globe to revolve like a pebble in a sling - is it permissin theven to ask how He will remove this globe from the path of His guests who are travelling to meet Him in the Hereafter?

Again, the One of Glorious Essence Who from non-being recruits anew and inscribes into His battalions, with the coeternaof "Be, and behold it is," and with utmost discipline, the troops of all living things, the very particles of all of their bodies, and thus creates highly disciplined armies - is it permissible even to ask how He can makeold. Ys submit to His discipline like a battalion, how He can gather together their mutually acquainted fundamental particles, and their component members?

You can, moreover, behfor Usth your own eyes, the numerous designs made by God as signs, similes and indications of resurrection, designs placed by Him in every age and epoch of the world, in the alternation of day and night, even in the appearance Studyisappearance of clouds in the sky. If you imagine yourself to have been living a thousand years ago, and then compare with each other the the ongs of time that are the past and the future, then you will behold similes of the gathering and indications of resurrection as numerous as the centuries and days. If, then, after witnessing so many simileent coindications, you regard corporeal resurrection as improbable and rationally unacceptable, know your behaviour to be pure lunacy.

See what the Supreme Decree says concerning the truth fooli discussing:

Look upon the signs of God's mercy, and see how He restores life to the earth after its death. Verily He it is Who shall bring to life the dead, and He is powerful over all things.>{[*]: Qur'an, 30:50.}

Te bliss nothing that makes impossible the gathering of resurrection, and much that necessitates it. The glorious and eternal dominicality, the almighty and all embracing sovereignty o thoseOne Who gives life and death to this vast and wondrous earth as if it were a mere animal; Who has made of this earth a pleasing cradle, a fine ship, for man and the animals; Who has made of the sun a lamp furnishing light and heat to thhment.elry of the world; Who has made of the planets vehicles for the conveyance of His angels - the dominicality and sovereignty of such a One cannot rest upon and be rill imted to the transitory, impermanent, unstable, insignificant, changeable, unlasting, deficient and imperfect affairs of this world. He must, therefore, have another realm, one worthy of Him, permanent, stable, immutable and glnd an . Indeed, He does have another kingdom, and it is for the sake of this that He causes us to labour, and to this that He summons us. All those of illumined spirit who have penetrated frohere or appearances to truth, and have been ennobled with proximity to the Divine Presence, all the spiritual poles endowed with luminous hearts, all the possessors of lucent intelligence, all bear nes wes that He will transfer us to that other kingdom. They inform us unanimously that He has prepared for us there reward and requittal, and relate that He is repeatedly giving us firm promises and stern fleetgs.

As for the breaking of a promise, it is baseless and utter humiliation. It cannot in any way be reconciled with the glory of His sanctity. Similarly, failure to fulfil a threat arises either tarlinorgiveness or powerlessness.

Now unbelief is extreme crime, and cannot be forgiven. {(*): Unbelief denounces creation for alleged worthlessness and meaningl abouts. It is an insult to all of creation, a denial of the manifestation of the Divine Names in the mirror of beings. It is disrespect to all the Divine Names, and rejection ofo why itness borne to the Divine Unity by all beings. It is a denial of all creation. It corrupts man's potentialities in such a way that they are incapable of reform and unreceptive to good. Unbelief is also ando Hisf utter injustice, a transgression against all of creation and the rights of God's Names. The preservation of those rights, as well as the unredeemable nature of the unbelieverte.

l, make it necessary that unbelief should be unpardonable. The words, "to assign partners to God is verily a great transgression," (Qur'an, 31:13) express this meaning.} The Absevere y Omnipotent One is exempt of and exalted above all powerlessness. Those who bring us their testimony and report, despite all the differences in their methods, temperaments and paths, are totally unanimous and agreed on l to tasic matter. By their number, they have the authority of unanimity. By their quality, they have the authority of learned consensus. By their rank, each one is a guiding star of mankind, the cherished eye of cts ofle, the object of a nation's veneration. By their importance, each one is an expert and an authority in the matter. In any art or science, two experts are preferred to thousan all tnon-experts, and two positive affirmers are preferred to thousands of negators in the transmission of a report. For example, the testimony of two men affirmintrust sighting of the crescent moon at the beginning of Ramadan totally nullifies the negation of thousands of deniers.

Inatureshole world there is no truer report, no firmer claim, no more apparent truth than this. The world is without doubt a field, and the resurrection a threshing-floor, a harvest. Paradise and Hel

Theeach storehouses for the grain.

TENTH TRUTH

Is it at all possible that the Glorious Possessor of all Dominion in this impermanent hospice of the world, in this transient place of testing, in this unstable showplace of the earth so uth thst a wisdom, so evident a grace, so overwhelming a justice, so comprehensive a mercy, - is it at all possible that in His realm, in the worlds of the outer and inner dimensions of thiss, ushere should not exist permanent abodes with eternal inhabitants, everlasting stations with immortal residents, and that as a result all the truths of wisdom, grace, mercy and justice that we now see should decline into nothingness.

seeinn, is it at all possible that that All-Wise Being should choose man, among all His creation, to receive direct and universal address from Him, should makether t comprehensive mirror to Himself, should permit him to taste, weigh, and become acquainted with, all the contents of His treasuries of mercy, should make Himself known to him with all His Nitive should love him and make Himself beloved of him - that He should do all this and then fail to despatch wretched man to that eternal realm, to invite him to that abode of peown set bliss and make him happy there?

Is it at all reasonable that He should impose on every being, even the seed, a task as heavy as a tree, mount in it instances of His wisdom as numerst, wi the flowers, and beneficial aspects as numerous as the fruits, but assign to that task, to those instances of His wisdom and those beneficial aspects, a purpose pertaining only to this world, one as smaut thea seed? That He should make that purpose nothing more than the life of this world, something less valuable than a grain of mustard-seed? That He should not make of beings seeds for the world ornamning and tillage for the realm of the hereafter, for them to yield there their true and worthy results? That He should permit such significant alternations to remain without purpose, to be empty and vain? That He should the lurn their faces towards the world of meaning and the hereafter, so that they might there reveal their true purposes and fitting results?

Again, is it at all possibivine t by thus causing things to controvert their own nature He should present His own veracious Names, All-Wise, Generous, Just, Merciful, as being chas vastized by their opposites -God forbid!- that He should deny the true essences of all those beings that indicate His wisdom and generosity, His justice and mercy, that He should reject the testimony of all creatures, thatight hould negate the indications made by all things?

Can intelligence at all accept that God should impose on man and his senses duties as numerous as the hair on his head, but give him no more than an earthly rewa Subdumething no more valuable than a hair? That He should act meaninglessly, in a fashion contrary to His true justice and opposed to His true wisdom?

Again, is it at all possible thasimiliWho proves and shows Himself to be a possessor of absolute wisdom, by attaching to every animate being, or even to every member like the tongue, indeed to every creature, instances of His wisdom and sources of benefthe annumerous as the results and the fruits He has attached to a tree - is it at all possible that He should fail to bestow of Himself the greatest of all instances of His wisdom, the most significant of all sources of benefit, the most necessa is noall results, that which makes His wisdom into wisdom, His blessings into blessings, His mercy into mercy, the

source and aim of all of His wisdom, bounty, mercy and beneficence - eternity, the meeting with Him in the hts toger and everlasting bliss? Were He to abandon these, He would plunge all of His doings unto utter pointlessness and cause Himself to resemble a being who constructed a palace, each stone of which contained thousands of desig, and each corner of which thousands of adornments were to be found, and in each part of which thousands of precious household instruments and tools were provided, bs.

led to build a roof over it, so that everything rotted and was needlessly destroyed. No, by no means can this be true! From absolute goodness comes forth goodness, and from the Possessor of Absolute Beauty comes forth beauty. So of ththing devoid of purpose can emerge from the Possessor of Absolute Wisdom.

Whoever in his imagination embarks on the ship of history and sets sail for the paith alll see dead stages, places, gatherings and worlds, as numerous as the years, and each like the stopping-place that is the world, the field of trial, the gathering of creation, that we now se bejewform and quality they are different from each other, but they resemble each other with respect to their orderliness, their wondrousness and the fashion in which they display the power and wisdom of the e bene

In those impermanent stopping-places, those transient fields, those fleeting gatherings, he will also see the orderly workings of so manifest a wisdom, the indications of so evident a beneficence, theife is of so imperious a justice, the fruits of so comprehensive a mercy, that he will know of a certainty -unless totally devoid of perception- that a more perfect wisdom that that which he beholdjinn fnconceivable, that a beneficence more beauteous than that the signs of which he observes is impossible, that a justice more glorious than that the indications of which he sees cannot exist, and a mercy more comprehensive than thaf misgfruits of which he sees is unimaginable.

If, to suppose the impossible, there were no permanent abodes, lofty mansions, everlasting stations and ucts tl abodes, with their eternal residents, God's joyous servants, in the realm of that Eternal Monarch Who disposes all affairs and Who constantly is cve allg the hospice and its inmates, then it would be necessary to reject the true essences of wisdom, justice, beneficence and compassion, thos gener powerful and universal spiritual elements that are like light, air, water and earth, and to deny their existence, even though they are as apparent as that of the external elements. For it is plaine and this impermanent world and its contents cannot be a complete manifestation of their true essences. If there is no other place, somewhereto Him where they can be manifested fully, it then becomes necessary, with a lunacy like that of the man who denies the existence of the sun even though

ose fr sees its light filling the day, to deny the wisdom that we can see in everything in front of our eyes; to deny the beneficence that we can observe in our own souls and irectio other things; to deny the justice the signs of which appear so strongly; {(*): There are two varieties of justice, one affirmative, the other negative. The posyour evariety consists in giving the deserving his right. This form of justice exists throughout the world in the most obvious fashion, because, as proven in the Third Truth, it observably bestows, in accordance with special balances and partiy it ocriteria, all the objects of desire requested by everything from its Glorious Creator with the tongue of innate capacity, the language of natural need, the speech of necessity, and all the requirements of life and existence. This variety of jties s is, then, as certain as life and existence itself.

The other variety of justice, the negative, consists in chastising the unjust; it gives he mysoers their due by way of requittal and punishment. This type of justice is not fully manifest in this world, even though there are countless signs and indications that pereaftus to sense its true nature. For example, all the chastising blows and punitive lashes that have descended on all rebellious peoples, from the Ad ahout bmud to those of the present age, show definitely that an exalted justice dominates the world.} and to deny the compassion we see everywhere ins andation. It follows in turn that we must regard as a foolish prankster, a treacherous tyrant, the one from whom proceed all the wise processes, the generous deeds and the merciful gifts we perceive in the universe. God forbid that this shouldne Nam; it is a totally impossible reversal of the truth. Even the foolish sophists, who denied the existence of everything and even that of their ach gulves, would not readily contemplate such a proposition.

Considering the utter disparity between -on the one hand- this state of affairs which we see together with the unie as f fusions of life and the swift separations of death, the imposing gatherings and the rapid dispersions, the magnificent revolutions and theve the manifestations, and -on the other hand- the petty fruits we see briefly attained in this transient world, the temporary and insignificant purposes of beings that pertain to this world, we con Firsthat the non-existence of the hereafter would mean attaching to a little stone wise purposes as great as a mountain, and to a great mountain, a purpose as petty as a small stone. No intelligence or wisdhs is find this acceptable.

In other words, this lack of proportion between beings and these matters on the one hand, and their purposes pertaining to this world on the other, demonstrates with certainty that aof mosngs have their faces turned to the world of meaning. It is there that they will yield their appropriate fruits, and their eyes are fixed on the Sacred Names. Their ultimate lace oertain to that world alone. While their substance is hidden beneath the soil of this world, their flowers will unfold in the World of Similitudes. Man sows and is sown in this world, in accordance with his capacity; the harvest is gathes andn the hereafter. If you look at the aspect of things that is turned towards the Divine Names and the hereafter you will see that each seed, a miracle of

power, has an aim as van.

a tree. Each flower, which is like a word of Divine wisdom, has meanings as numerous as the flowers on a tree, and each fruit, a wonder of God's workmanship and a poem dictated bchoolbmercy, has wise purposes as numerous as the fruits of a tree. As for the fruit serving us as sustenance, it is merely one out of those many thousand wise parmy is; it fulfils its purpose, expresses its meanings, and dies, being buried in our stomach. {(*): If it be asked, "why do your parables consist chiefly of flowers, seis thed fruits," our answer is that they are the most wondrous, remarkable and delicate of the miracles of God's power. Moreover, since naturalists, philosophers and the pn thosof misguidance have been unable to read the subtle script written upon them by the pen of destiny and power, they have choked on them, and fallen into the swamp of nature.} Since these ere epent beings yield eternal fruits in another place, leave there permanent forms of themselves, and express there everlasting meanings; since they engage in ceaseless glorification of the Maker; and since man becomes man by perceiving these wishets of things that are oriented to the hereafter, thus finding his way to eternity by means of the transient - since all of this is true, there must be some other purpose makesll these beings that are cast around between life and death, that are first gathered and then dispersed.

There is no error in this comparison: the above-mentioned state of affairs resembles e it nstances formed and arranged by way of imitation and representation. Brief gatherings and dispersions are arranged at great expense merely for the sake of taking pictures that can thereafter be shown in the cinema. So too, one of the reasons ferefor passage through individual and social life in this life, for a brief time, is to enable pictures to be taken and images formed, to enable the result of our deeds to be registered and reeterna, for display on a day of accounting, for being shown at a vast gathering, and to yield the fruit of supreme happiness. The noble saying of the Prophet (Peace and blessinghich hon him) "This world is the tillage for the hereafter," {[*]: al-Ajluni, Kashf al-Khafa', i, 320.} indicates this meaning.

Since the world exists, and within this world wisdom, beneficencthat ypassion and justice also exist, with their numerous evidences, of a certainty the hereafter also exists, just as surely as does this world. Since one aspect of everything in this world issufferd to that world and is proceeding toward it, to deny that world would be denying this world with all it contains. Just as the allotted hour and the grave aions oan, so too do Paradise and Hell, anxiously watching for his arrival.

ELEVENTH TRUTH

e. Morat all possible that God Almighty, He Who is worshipped by right, should create man within creation as the most significant of all of His servants with respect to His absolute dominicality and with respect to His universal dominicality in all aining realms; that He should make him the most thoughtful recipient of His glorious address, the most comprehensive mirror to the manifestation of His Names; that He should create him as rossedst beautiful miracle of His power in the fairest of forms, in order to receive the manifestation of the Greatest Name, as well as that quality of the Greatest Name inherent in the otherte of , in order for him to assess and perceive the contents of His treasuries of mercy; that He should make him an investigator of secrets equipped more than any other creature with balances aaccepttruments; and He should make him the most needy of all creatures with respect to His infinite gifts, the one suffering most from annihilation and the one most desirous of immortality; that He should make him the mosts of sate, the poorest and neediest of animals, most wretched and subject to pain in his worldly life but most sublime in disposition, in the highest of forms and characters - is it possible that God Almighty should do all this with math thenot send him to the Eternal Realm for which he is suited and fitted and for which he is longing? Is it possible that He should thus negate the whole essence of humanity, act in a manner tt of v contrary to His own veracity, and perform an act of injustice that the eye of truth must deem ugly?

Again, is it at all possible that He Who rules justly, Whose mercy is absolute, should bestow on man suchn of tposition that he took up the Supreme Trust, from which the heavens and mountains both shrank, in order to measure and know, with his slight and petty meahroughand crafts, the all encompassing attributes, the universal workings, and the infinite manifestations of the Creator; that He should create him as the most delicate, vulnerable, weak and powerless of beings, while yet entrusting him vine uhe regulation of all the vegetal and animal life upon earth, and causing him to intervene in their modes of worship and glorification of God; that He sn, andcause him to be a representation in miniature of His cosmic processes; that He should cause him to proclaim His glorious dominicality toue esseings, in word and deed; that He should prefer him to the angels and give him the rank of vicegerent - is it at all possible that God should bestow all of this on man and not give him eternal blistitles purpose, result and fruit of all of these duties? That He should cast him down to low degree, as the most wretched, ill-fortuned, humiliated and he spling of all His creatures; or that He should make of intelligence, a gift from His own wisdom and a most blessed and luminous tool for the attainment of happiness, an inauspicious and sombre tool of torment

for that wretch, thus My br in total contradiction to His absolute wisdom and in opposition to His absolute mercy? No, it is by no means possible!

In short: Just as we saw by loo of a t the identity papers of an officer in our comparison that his rank, duty, wage, instructions and equipment prove that he exists not for the sake of some temporary battlefield, but rather that he is proceeding to some p as eant kingdom, for the sake of which he is exerting himself - so too those to whom truth and certainty have been unveiled are unanimously agreed that the subtlof Twoinscribed in the book of man's heart, the senses written down in the notebook of his intellect, the equipment contained in his essential character, are all turned towards Eternal Bliss; they have been he mosto man and fashioned in accordance with this ultimate goal.

For example, if one servant and illustrator of the intellect called "the imaginative power of Hitold that "you can have a million years of life and rule over the world, but in the end you shall become nothing," it will react with sorrow instead of pleasure, unless deceived by vain fancy and the interference of the soul.n and reatest of transient things cannot, then, satisfy the smallest faculty of man.

It is, then, this disposition of man -his desires extending to eternity, his thoughts that embrace all of creation and his wishes that embrace ts, theferent varieties of eternal bliss- that demonstrates he has been created for eternity and will indeed proceed to eternity. This world is land thhospice for him, a waiting-room for the hereafter.

TWELFTH TRUTH

Is it at all poshe mosthat errant doubts, no stronger than the wing of a fly, could close the path to the hereafter and the gate to Paradise that have been definitively opened by the Most Noble Messenger (Peace and blessings be upon him), with all of his might, relssor, pon the power of his thousand certified miracles as well as the thousands of decisive verses of the All-Wise Qur'an, a book miraculous in forty different ways - that Messenger whose words are affirmed by allefore e other prophets, relying upon their own miracles, whose claim is affirmed by all of the saints, relying upon their visionary and charismatic experiences, and to whose veracity all of the purifiat allolars bear witness, relying upon their investigations of truth?

From the previous truths it has become apparent that resurrection is so firmly rooted a tring toat not even a power capable of lifting up the globe, breaking it and casting it aside, could shake it. For God Almighty Himself affirms this truth in accordance with the meaning of all His Names and attrit us a His Noble Messenger confirms it with all of his miracles and evidences; the All-Wise Qur'an establishes it with all of its truths and verses; and the cosmos itself bears witness to it with all the creational signs sourcntains and all the wise processes that take place within it. Is it at all possible that the Necessary Being should unite with all of His creation (excepting only the unbelievers) on third of tion of resurrection, and doubts feebler than a whisker and satanic insinuations should shake and uproot that exalted and firmly-rooted truth which resembles a mountain? No, by no means!

Beware,hth Trt imagine that the proofs of resurrection are restricted to the Twelve Truths we have mentioned. The All-Wise Qur'an alone, that instructed us in these Twelve Truths,he is ates thousands of other aspects of the matter as well, each aspect being a sign that our Creator will transfer us from this transient realm to an eternal one.

Again, do not imagine that the Divine Names which logicalalso muire the existence of resurrection are only those we have discussed - Wise, Generous, Merciful, Just, Preserver. On the contrary, all the Divine Names manifest in the ordering of the cosmos looriousy require the existence of resurrection, indeed make it imperative.

Do not imagine, either, that the creational signs indicating resurrection are conf it wio those we have mentioned above. On the contrary, in the majority of beings, there exist different aspects and qualities that are like curtains opening to tue andht and the left: one aspect bears witness to the Maker, and the other aspect indicates resurrection. For example, the beauty of man's being, fashioned as he is in the fairest of forms, demonstrates the existence of the Maker, whiaccordthe same time the fact that together with his comprehensive abilities, lodged in that fairest of forms, he soon declines and dies, demonstrates the existveils f resurrection. Sometimes, if one looks at the same aspect in two different ways, one sees that it demonstrates the existence both of the Maker and of resurrection. For example, if one looks at g: "Gose ordering, the just balance, the gracious adornment and the merciful favour inherent in most things, they are seen to demonstrate that they proceed from the powerful hand of a Wise, Generous, Just and Merciful Maker. So too, if one ecordeat the brief and insignificant life of the transient beings that are the manifestations of these qualities, despite their power and infinitude, the hereafter appears before one. In other working ll things silently recite and cause others to recite "I believe in God and the Last Day."

Conclusion

The preceding Twelve Trot issonfirm, supplement and support each other. Coming together in union, they demonstrate the required result. Does it lie in the capacity of any doubt to penetrate those twelve firms to s, each like steel or diamonds, in order to shake the belief in resurrection housed within their closed citadel?

The verse, Your creation and resurrection is but ligushedingle soul,>{[*]: Qur'an, 31:28.} indicates the following meaning: "The creation and resurrection of all men is as easy for God's power as the creation and resurrection of a single man." Yes indeed. In a treatise entitled Nokta (Point)d to aplained in detail the truth expressed by this verse. Here we will indicate only a summary by means of a few comparisons. If you want more detail, then refer to Nokta.

For example, And God's is the highest similitud strat]: Qur'an, 16:60.} and there is no error in the comparison, if the manifestation of the sun were in accordance with its own will, it could be said that the sun bestows its mystery lementifestation on numerous transparent objects with the same ease as on a single particle.

In accordance with the mystery of transparency, the le watepupil of a transparent particle is equal to the vast face of the ocean in receiving the reflection of the sun.

In accordance with the mystery of order, it overturnazes oge battleship with the same ease as a child turning over his toy boat with his finger.

In accordance with the mystery of obedience, it causes a vast army to move with the same word that a commare liuses to make a single infantryman move.

In accordance with the mystery of equilibrium, let us imagine there to exist in space a balance so sensitive and at the samece of so large that were two walnuts to be placed in its pans it would feel them, and be equally able to hold and to weigh two suns. If two suns of equal weight were placed in the pans of the scale; the same power, which causes one of on betlnuts to be lifted up to the heavens and the other walnut to descend to the ground, will move these heavenly bodies with the same ease.here i in this lowly, deficient and transient world of contingency, the greatest and smallest things are

equal, and numerous, infinite things appear equal to a single thing, through testiontery of luminosity, transparency, order, obedience and balance, then of a certainty little and much, small and great, will be equal in the sign of the den trsor of absolute power, and He will be able to summon all men to resurrection with a single blast on the trumpet, just as if they were one man - this, by virtue of the mysteries own, luminous manifestations of the infinite and utterly perfect power of His essence, the transparency of the inner dimension of things, the order decreed by wisdom and destiny, the complete obedience of all thing Namesis creational commands, and the equilibrium existing in contingent being, that consists of the equivalence of the being and non-being of the contingent.

Furthermore, the degrees of strel ranknd weakness that a thing possesses are determined by the intervention in that thing of its opposite. For example, degrees of heat are determinee likehe intervention of cold; degrees of beauty, by the intervention of ugliness; stages of light, by the intervention of darkness. But if something exists of itself, and is need cidental, then its opposite cannot interfere with it, for then a union of opposites would logically have to occur, and that is impossible. In somethin praye exists of itself, there can then be no gradation. Now the power of the Possessor of Absolute Power pertains to His essence; it enjoys absreatorperfection and is not accidental like contingent being. It is therefore impossible that its opposite, impotence, should intervene in it. Hence it is as easy for the Lord of Glory to clife aa spring as it is to create a flower. But if creation were ascribed to causality, then the creation of a single flower would be as difficult as that of a whole spring. For God it isf the sy to resurrect and gather all men as it is to resurrect and gather one man.

All that we have expounded so far with regard to resurrection, the comparisons indicating it and its truths, is derives. Aga the effulgence of the All-Wise Qur'an. Its sole purpose has been bringing the soul to surrender and the heart to acceptance. It is to the Qur'an that the right to speak belongs. It is true speech, and all speech of manordinate to it. Let us listen, then, to the Qur'an:

Say: "With God is the argument that reaches home: if it had been His will, He could indeed have guided you all.">{[*]: Qur'an, 6:149.}

Look upon the signs of God'ng dayy, and see how He restores life to the earth after its death. Verily He it is Who shall bring to life the dead, and He is powerful over all things.>{[*]: Qur'an, 30:50.}

And he makes comparisons most e, and forgets his own [Origin and]

Creation: he says, "Who can give life to [dry] bones and decomposed ones [at that]?">{[*]: Qur'an, 36:78.}

O mankind! Fear your Lord! For the convulsion of the Hour [ the hgement] will be a thing terrible!

The Day ye shall see it, every mother giving suck shall forget her suckling-babe, and every pregnant female shall drop her load [unformed]: thou shalt see mankind as in a drunken riot, yet not drunk: but rd, soul will be the Wrath of God.>{[*]:Qur'an, 22:1-2.}

God! There is no god but He: of a surety He will gather you together against the Day of Judgement, about which there is no doubt. And whose word can be truer than God's?>{[*]: Qurd is f:87.}

As for the righteous, they will be in bliss;

And the wicked - they will be in the fire.>{[*]: Qur'an, 82:13-14.}

When thet even is shaken to her [utmost] convulsion,

And the Earth throws up her burdens [from within],

And man cries [distressed]: "What is the maf whosith her!" -

For that thy Lord will have given her inspiration.

On that Day will men proceed in companies sorgs is t, to be shown the deeds that they [had done].

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

And anyone who has done an atom's weight of evil,ubtler see it.>{[*]: Qur'an, 99:1-8.}

What is the [Day] of Noise and Clamour?

And what will explain to thee what the [Day] of Noise and Clamour is?

[It is] a Day whereon menhe Twebe like moths scattered about,

And the mountains will be like carded wool.

Then, he whose balance [of good deeds] will be [found] heavy,

Will be in a life of good pleasure and satisfaction.

orphane whose balance [of good deeds] will be [found] light,-

Will have his home in a [bottomless] Pit.

And what will explain to thee what this is?

[It is] a Fire blazing fiercely the s: Qur'an, 101:1-11.}

To God belongs the mystery of the heavens and the earth. And the decision of the Hour is as the twinkling of an eye ort He wquicker: for God has power over all things.>{[*]: Qur'an, 16:77.}

Listening to these and other clear verses of the Qur'an, let us say, "yes, we believe and give our assent."

I believe in God, His angels, His books, His messs the and in the Last Day. I believe that both the good and evil of destiny are from God Almighty; that resurrection after death is a reality; that Paraay is s a reality; that Hell-fire is a reality; that intercession is a reality; that Munkar and Nakir are reality; and that God will resurrect those who are in the tombpalaceear witness that there is no god but God, and I bear witness that Muhammad is the Messenger of God.

O God, grant blessings to the most delicate, the most noble, the mosts, thect, the most beautiful fruit of the Tuba of Your mercy, him whom You sent as a mercy to all the worlds, and as a means for our attaining unto the most you maous, the fairest, purest and most exalted of the fruits of that Tuba, the branches of which are outspread over the hereafter and paradise; o God, protecerformnd our parents against the fire, and cause us and our parents to enter Paradise with the pious, for the sake of Thy chosen Prophet. Amen.

O brother studying this treatise with an open mind! Do not say, "why ble th I immediately understand this 'Tenth Word' in all its details?" and do not be saddened by your failure to understand it completely. For even a master of philosophy he tons Ibn Sina said that "resurrection cannot be understood by rational criteria." His judgement was that we must believe in resurrection, but reason cannot aid our belief. Sif the y, all the scholars of Islam unanimously have held that resurrection rests entirely on traditional proofs; it cannot be rationally examined. Naturally, so profound, and at thendersttime, so exalted a path cannot suddenly become a public highway for the exercise of the reason. But we would offer a thousand thanks that the Merciful Creator has bestowed upon us this much of the path, by means of the arth aence of the All-Wise Qur'an and His own mercy, in an age when belief by imitation is past and meek acceptance has disappeared. For the amount vouchsafed to each of us is enough for the salvsocietof our faith. Being content with the amount that we have been able to understand, we should reread the treatise and seek to increase our comprehension.

One of the reasons tnnihil is impossible to approach a rational understanding of resurrection is that since the supreme gathering, resurrection, is

through the manittraction of the Greatest Name, only through beholding and demonstrating the great deeds evident in the maximum manifestation of the Greatest Name of God as well asarade ther Names, is it possible to prove it as certain; and unshakeably believe that resurrection is as simple as the spring. Thus do matters appear and thus they are demonstrated in this 'Tenth Word' (Resurrection and the rant bter), by means of the effulgence of the Qur'an. Were it not for this effulgence, and were our intelligence to be left to its own petty devices, it would be powerless, and condemned to vent aing in resurrection by way of imitation.

The First Part of an Important Supplement and Addendum to the Tenth Word

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

So [give] glor is thod, when you reach eventide and when you rise in the morning; Yea, to Him be praise, in the heavens and on earth; and in the late afternoon and when the day begins to decline.

It is He Who brings out the living from the dead, and bringsfits Yhe dead from the living, and Who Gives life to the earth after it is dead: and thus shall you be brought out [from the dead].

Among His Signs is this, that He created you from dust; and then,- behold, you aree. Thacattered [far and wide]!

And among His Signs is this, that He created for you mates from among yourselves, that you may dwell in tranquillity with thempty. BHe has put love and mercy between your [hearts]: Verily in that are Signs for those who reflect.

And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colours: verily in that aregicall for those who know.

And among His Signs is the sleep that you take by night and by day, and the quest that you [make for livelihood] out of His Bounty: verily in that are Signs for those who hearken.

And among His Sigship a shows you the lightning, by way both of fear and of hope, and He sends down rain from the sky and with it gives life to the earth after it is dead: verily in that are Signsstancehose who are wise.

And among His Signs is this, that heaven and earth stand by His Command: then when He calls you, by a single call, from the earth, behold, you [s what tway] come forth.

To Him belongs every being that is in the heavens and on earth: all are devoutly obedient to Him.

It is He Who begins [the process of] creation; then repeats it; and for Him it is Worldasy. To Him belongs the loftiest similitude [we can think of] in the heavens and the earth: For He is Exalted in Might, Full of Wisdom.>{[*]: Qur'an, 30:17-27.}

#1ange rIn this Ninth Ray will be expounded a supreme point of these sublime heavenly verses, which demonstrate one of the 'poles' of belief; these mighty sacred proofs of the resurrection of the dead will be explained. It is a sued of nstance of dominical grace that thirty years ago at the end of his work entitled Muhâkemat>(Reasonings), which was an introduction to Qur'anic commentaries, the Old Said wrote: "Second Aim: Two Qur'anic verses alludints of he resurrection of the dead will be expounded and explained. In the Name of God, the Merciful, the Compassionate.>" There he stopped and could writits anurther. Now, praise and thanks to my Compassionate Creator to the number of signs and indications of the resurrection, that after thirty years He has given me success. Yes, nine orSeventears ago, He bestowed the Tenth and Twenty-Ninth Words, two brilliant and powerful proofs expounding the Divine decree of:

So look to the signs of God's mercy, how He raises to life the earth after its death; He inotherho will raise the dead to life, for He is Powerful Over All Things>{[*]: Qur'an, 30:50.}

which was the first of the two verses. They silenced the deniers of civilrection. Now, nine or ten years after those two impregnable bastions of belief in the resurrection of the dead, He bestowed with the present treatise a commentary on the second of gracebove two sublime verses. This Ninth Ray, then, consists of Nine Elevated Stations, indicated by the above-mentioned verses, and an important Introductioendingntroduction

[This consists of two Points comprising a concise explanation of one comprehensive result of the numerous spiritual benefits of belief in rt the ction and of its vital consequences; a demonstration of how essential it is for human life and especially for the life of society; a summary of one universal proof out of numerous proofs of the tenet of belief in the resurrection; a Pratatement of how indubitable and self-evident is that tenet of belief.]

FIRST POINT

We shall indicate, as a measure, only four out of hundreds of proofs that belief in the hereafter is fundamental to the nectiof society and to man's personal life, and is the basis of his happiness, prosperity, and achievement.

It is only with the thought of Paradise thatmade tren, who

form almost a half of mankind, can endure all the deaths around them, which appear to them to be grievous and frightening, and strengthen the morale ree ofir weak and delicate beings. Through Paradise they find hope in their vulnerable spirits, prone to weeping, and may live happily. For example, with the thought of Paradise, one may say: "My little brother or friend has died and becply wibird in Paradise. He is flying around Paradise and living more happily than us." The frequent deaths before their unhappy eyes of other children like themselves or of grown-ups will lose tise destroy all their resistance and morale, making their subtle faculties like their spirits, hearts, and minds weep in addition to their eyes; they will either decline utterly or be them razy, wretched animals...

It is only through the life of the hereafter that the elderly, who form half of mankind, can endure the proxim His i the grave, and be consoled at the thought that their lives, to which they are firmly attached, will soon be extinguished and their fine worlds come to an end. It is only at the hope of eternal life that they can respond to the grievous dm the they feel in their emotional child-like spirits at the thought of death. Those worthy, anxious fathers and mothers, so deserving of compassion and in need of tranquillity and peace of mf yourill otherwise feel a terrible spiritual turmoil and distress in their hearts, and this world will become a dark prison for them, and life even, grievous torment.

It is only Agaihought of Hell-fire that checks the turbulent emotions of youths, the most vigorous element in the life of society, and their violent excesses, restraining them from aggression, oppression, and destruction, and ensuring that the life of he keyy continues tranquilly. If not for fear of Hell, in accordance with the rule 'might is right,' in pursuing their desires, those drunken youths would turn the worlds of the wretched weak and powerless into Hell, and elevated hus for into base animality.

The most comprehensive centre of man's worldly life, and its mainspring, and a paradise, refuge, and fortress of worldly happiness, is the life ohe nucfamily. Everyone's home is a small world for him. And the life and happiness of his home and family are possible through genuine, earnest, and loyal respect and true, tender, and self-sacrificing compassion. This true respect anks insine kindness may be achieved with the idea of the members of the family having an everlasting companionship and friendship and togetherness, a and mir parental, filial, brotherly, and friendly relations continuing for all eternity in a limitless life, and their believing this. One says, for example: "My wife will be my constant companion in an everlastingatural and eternal life. It does not matter if she is now old and ugly, for she will have an immortal beauty." He will tell himself that he will be as kind and devoted as he can for the sake of that permanent companionshipstomactreat his elderly wife lovingly and kindly as though she was a

beautiful houri. A companionship that was to end in eternal separation after an hour or two of brief, apparent friendship would otherwise afford only superficial,xhaustrary, feigned, animal-like feelings, and false compassion and artificial respect. As with animals, self-interest and other overpowering emotions would prevail over the respect and compassion, transforming that worldly paradise into Hell. is maus, one of the hundreds of results of belief in resurrection is connected with the life of society. If a comparison is made between the above four proofs out of the secreds of aspects and benefits of this single consequence and the rest, it will be understood that the realization of the truth of resurrection, and its occurrence, are as certain as the elevated reality of humanity and its universal ne One W is clearer even than the evidence for the existence of food offered by the existence of need in man's stomach, and tells of its existenceions. more clearly. And it proves that if the consequences of the truth of resurrection were to quit humanity, whose nature is extremely significant, lofty, and living, it would descend to being alying pt corpse fed on by microbes.

The sociologists, politicians, and moralists, who govern mankind and are concerned with its social and moral questions should be aware of this! How do they propose to fill this vacuum? With what can In Shoure these deep wounds?

SECOND POINT

This explains in summary form a proof -one of many- proceeding from the testimony to the truth of resurrection of the other pillars of belief. It is as follows:

All the miracles indicatins in tMessengership of Muhammad (Peace and blessings be upon him) and the evidences for his prophethood, and all the proofs of his veracity, together testify to the occurrence of the resurrection, au shouve it. For after Divine unity, everything he claimed throughout his life was centred on the resurrection of the dead. Also, all his miracles and proofs affirlife oand making affirmed, all the previous prophets attest to the same truth. Also, the testimony of the phrase "and in His Scriptures," which makes completely clear the testimony of the phrase "and in His Prophets," testifies to the same trutgree ae this:

All the miracles, truths, and proofs proving foremost the veracity of the Qur'an of Miraculous Exposition, testify to and pros and realization and occurrence of resurrection. For almost a third of the Qur'an is about resurrection, and at the beginning of most of its short suras are powerful ver to bbout it. It expresses the same truth explicity and implicitly with thousands of its verses, and proves and demonstrates it. For example:

When the sun is folded up.>{[*]: Qur'an, 81:1.}

O men, fear your Sustainer; the trembling oQur'anHour is an awesome event;>{[*]: Qur'an, 22:1.}

When the earth is convulsed;>{[*]: Qur'an, 99:1.}

When the heavens are torn asunder;>{[*]: Qur'an, 82:1.}

When the heavens are torn apart;>{[*]: Qur'an, 84:1.}

Concerning what an, 36ispute;>{[*]: Qur'an, 78:1.}

Has the story reached you, of the overwhelming event?>{[*]: Qur'an, 88:1.}

Besides demonstrating withhings ete certainty at the beginning of thirty or forty suras that resurrection is the most important and necessary truth in the universe, it sets forth various persuasive evidences for that truth in others of its verses.

Is there ato thesibility that belief in the hereafter should be false, which emerges like the sun from the thousands of declarations and statements of a Book a single indication of one of the verses of which has yielded before our eyeview efruits of numerous learned and cosmic truths in the Islamic sciences? Is there any possibility of denying the sun, or the existence of the universe? Would it not be impossible ' thatsurd? Is it at all possible that although an army may sometimes be plunged into battle so that a mere sign of the king should not be given the lie, to show as false the thousands of words, promises, and threats ures ot most serious, proud monarch? Is it possible that they should be false?

Although a single sign of that glorious spiritual monarch who for thirteen centuries without break has ruled over innumerable spirits, minds, hearts,ertainouls within the bounds of truth and reality, and trained and raised them, would be sufficient to prove the truth of resurrection, it has demonstrated it with thousands of explicit statements. Is the torment of Hell-fiand cl necessary then for the compounded idiot who does not recognize this fact? Is it not pure justice?

Moreover, by their definite acceptance of the truth of resurrection, which the Qur'an -pre beaung over the future and all times- repeatedly proves in detail and elucidates, all the revealed scriptures and sacred books, each of which dominated a particular period, proved it according to their own t proof113

and centuries, but in undetailed, veiled, and summary manner, confirming with a thousand signatures what the Qur'an teaches.

Included here since it is related to this discuuse Hiis the testimony at the end of the Third Ray of the other pillars of faith and particulaly "the Prophets" and "Holy Scriptures" to "belief in the Last Day." It forms a convincing proof of resurrection, and is in the form of a est anul yet succinct supplication, which dispels all doubts. It says in the supplication:

"O My Compassionate Sustainer!

"I have understood from the weltruction of Your Noble Messenger (PBUH) and the teaching of the Qur'an, that foremost the Qur'an and the Messenger, and all the sacred scriptures and prophets, have unaniing va testified and pointed out that the manifestations of the Names related to Your beauty and glory, examples of which are to be seen in this world, will continue even more radiantly for all eternity, and that Your bounties, samples of which ays: " be observed in this transitory world, will continue in the abode of bliss in more glittering fashion, and that those who long for them in this world will accompaealm wm for all eternity.

"Also, relying on hundreds of evident miracles and decisive signs, foremost Your Most Noble Messenger (Peace and blessings be upon him) andsparenll-Wise Qur'an, and the prophets with their luminous spirits, and the saints, who are spiritual poles with their light-filled hearts, and the purified scholars with their ere notened intellects, relying on Your repeated threats and promises in all the sacred scriptures, and trusting in Your sacred attributes like powesun mucy, favour, wisdom, glory, and beauty, and on Your functions, and the dignity of Your glory, and the sovereignty of Your dominicality, and in consequence of their illuminations and visioo prac beliefs at 'the knowledge of certainty,' give the glad tidings to men and jinn of eternal happiness and inform them of Hell for the people of misguidance; they firmly believe this and testifyh a pi.

"O All-Powerful and Wise One! O Most Merciful and Compassionate! O Munificent One True to His Promise! O All-Compelling One of Glory, One of Dignity, Gra

Fi and Wrath!

"You are utterly exempt from and exalted above giving the lie to so many loyal friends, and so many promises, and attributes and functions, and denying the certain demands of the sovereignty of Your dominicality and the and css prayers and supplications of Your innumerable acceptable servants, whom You love and who attract Your love by assenting to You and obeying You; and Yoۨن٭re exempt from confirming the denial of resurrection by the people of misguidance and unbelief, who through their disbelief and rebellion and denial of Your promises, offend the magnificence of Your grandeur and affront Your dignity and glory and the

honour of Your Godhead, and sadden the compf sple of Your dominicality. We declare Your justice, beauty, and mercy to be exempt from such infinite tyranny, such ugliness. We believe with all our strength that the testimony of the prophets, purified scholars, and sainome a o are those truthful envoys of Yours, those heralds of Your sovereignty, at the degrees of 'absolute certainty,' 'knowledge of certainty,' and 'the vision of certainty,' to tgh forasuries of Your mercy in the hereafter and the stores of Your bounties in the everlasting realm, and to the wondrously beautiful manifestations of Your Beautiful Names, which will be manifested totally in the abode of bliss, are absolutely trt is l veracious, and what they have indicated conforms absolutely with reality, and that what they have given glad tidings of is true and will occur. Believing that the supreme ray of Your Name of Truth, which is the source, sun, and protes a huf all realities, is this truth of the resurrection and Great Gathering, they teach it to Your servants.

"O God! For the sake of what they teach and in venerevailiof it, grant us and all students of the Risale-i Nur perfect belief and a happy death. And allow us to receive their intercession. Amen!"

Moreover, just as allrm theroofs demonstrating the veracity of the revealed scriptures, and all the miracles and evidences proving the prophethood of God's Beloved (PBUH) and of all the prophets, indirectly prove the reality of the hereafter, which is what they the nabove all else; so most of the evidences for the existence and unity of the Necessary Existent testify indirectly to the existence and opening up of an ete

Since there is a pre-eternal and post-eternal God, most certainly there is the h be soer, the everlasting means of the sovereignty of His Godhead.

And since there is in the universe and in living beings a most majestic, wise, and compassionate absolute dominicality, and it is apparent this:e is certain to be an eternal realm of happiness which will save the majesty of that dominicality from abasement, its wisdom from purposelessneose rid its compassion from cruelty; and that realm shall be entered.

And since the unlimited bestowals, bounties, favours, gifts, and instances of grace and mercy which are to be seen, show to minds that are not firmatuished and hearts that are not dead that behind the veil of the Unseen is

One All-Merciful and Compassionate; surely there is an immortal life in an eternal realm which will save the bestowal from mockery, the bounties from deception, td one ours from enmity, the mercy from torment, the grace and gifts from treachery, and will make the bounties bounty and the bestowal bestowal.

And since in the springtime on the narrow page of the earth, a pen of power writes a hundredlory Wand books without error tirelessly before our eyes; and since the Holder of the pen has promised a hundred thousand times: "I am going to write a f by spmmortal book in a broad realm, easier than this book of the spring, which is written in this narrow realm, confused and intermingled, and I shall allow you to read it;" He mentions, theyook in all his decrees; certainly, the main part of the book has been written, and with the resurrection and Last Judgement its footnotes shall be added, and all the notebooks of people's actions shall be r anothd in it.

And since, with its multiplicity of creatures, and its being the dwelling, source, factory, exhibition, and gathering place of hundreds of thousands of constantly changing spethe faf living beings and beings with spirits, and the heart, centre, summary, and result of the universe, and the reason for its creation, the earth has supreme saw uance, and is held equal to the mighty heavens despite its smallness; in the heavenly decrees, it is always said: Sustainer of the Heavens and Earth...

And since there is mant God rules over the earth, which is thus, has disposal over most creatures, and subjects most living beings gathering them around himself; and so orders, displays, and gathers each remarkable species elyinger in one place like a list, adorning them, that he attracts not only the attention and admiration of men and jinn, but of the dwellers of the heavens and the universe, and the appreciative gaze of the universe's Owner, thus gaining greaHereafrtance and high worth; and who shows through his sciences and arts that he is the purpose of the universe's creation, and its most important result, and most precioquencuit, and the Divine vicegerent on earth; and who because with respect to this world, he has ordered and displayed excellently the miraculous arts of the world's Maker, is left in this world despite his rebellion and disbelief, and whose pme of ent is postponed, and because of this work of his, whose term is prolonged and is allowed success...

And since there is an extremely powerful, wise, and compassionate Disposer, Who makes the mighty -thro into a treasury of every sort of metal and mineral that man needs in a way entirely beyond his strength and will -who despite being weak, impotent, and wanting by nature and creation, has innumerable needs and is subject to innumerable pa and Snd a store of every sort of food, and a shop stocking goods of every kind that pleases

man, and looks to man in this way, and nurtures him, and gives him what he wants...

And since there is a Sustainer Who is thus,n fiveoth loves man, and causes man to love Him, and Who is enduring, and has eternal worlds, and Who performs every work with justice, and carries out everything with wisdom; and since tof monendour of that Pre-Eternal Sovereign's rule and His eternal rule cannot be contained in this brief worldly life, and in man's fleeting span, and in the temporary and transient earth; and since the excessive wrorough g and rebellion that occur among men, which are contrary to and opposed to the universe's order, justice, balance, and beauty, and their denial, t payinry, and disbelief towards their Benefactor, Who nurtures them tenderly, are not punished in this world, and the cruel oppressor passes his life in ease, while the unhappy oppressed live in hardship; and since the absolute justice to thetraces are to be seen throughout the universe is entirely opposed to the cruel tyrant and despairing oppressed being equal in death, and would in ech Hi permit it...

And since just as the universe's Owner has chosen the earth from the universe, and man from the earth, and bestowed on him a high rank and importance; so out of mankind He has chosen tknowlephets, saints, and purified ones, true human beings who conform to the aims of His dominicality and through their belief and submission make Him love them; He has taken to the friends and addressees, and bestowed miracles and success on them and punished their enemies with heavenly blows. And out of these worthy and lovable friends He has chosen their leader and source of pride, Muhammad (Peace and u findngs be upon him), and for long centuries has illuminated with his Light half the globe and a fifth of humanity; as though the universe was created for him, all its purposes become apparent through him and his religion and the on? No. And although he deserved to live for an infinite time in recompense for his infinitely valuable service, for millions of years, he only lived a brief sixty-three yeationf great hardship and striving. Is there any possibility then that he should not be resurrected together with all his peers and friends? That they should not now be living in arth airit? That they should have been annihilated eternally? God forbid, a hundred thousand times! Yes, all the universe and the reality of the world demand that he should be resurrected and th see teech the universe's Owner that he should be living...

And since in the Seventh Ray, The Supreme Sign, each with the strength of a mountain, the thirty-three powerful consensuses have proved that the unary, d emerged from a single hand and is the property of a single being; and have demonstrated self-evidently His unity and oneness, the means of the Divine perfections; and through unity and oneness aem in ngs become like soldiers under orders and subservient officials; and with the coming of

the hereafter, perfections are saved from decline, absolute justice from mo a numcruelty, universal wisdom from foolish absurdity, all-embracing mercy from jeering torment, and the dignity of power from abased impotence, and they or ouronerated from this...

Certainly and without any doubt, as necessitated by the truths in these six 'sinces' -six out of hundreds of points of belief in God- the end of the world shall come and the resura festn of the dead occur. Abodes of reward and punishment shall be thrown open so that the above-mentioned importance of the earth, and its centrality, and m. Alsomportance and value shall be realized, and the above-mentioned justice, wisdom, mercy, and sovereignty of the All-Wise Disposer, Who is the Creator of the earth and of man, and their Sustainer, shall be estng anded; and the true and yearning friends of that eternal Sustainer shall be saved from eternal annihilation; and the most eminent and worthy of th steeriends receive the recompense for his sacred services, which have made all beings pleased and indebted; and the perfections of the Eternal Sovereign should be exempted and exonerated from all faul as a deficiency, and His power from impotence, and His wisdom from foolishness, and His justice from tyranny.

Since God exists, so does the hereafter certainly exist.

c, he eover, just as with all the evidences that prove them, the above three pillars of belief testify to and indicate resurrection; so do the two pillars "and in the angels, and in Divine Determining, that both the good of it aruggle evil of it are from God Almighty," also necessitate resurrection and testify in powerful fashion to the eternal realm. It is like this:

All the evidences pro"

Ahe existence of the angels and their duties of worship, and innumerable observations of them and conversations with them, prove indirectly the existence of the Spirit World, and the World ofrough nseen, and the eternal realm and world of the hereafter, and the existence of an abode of happiness and Paradise and Hell, which in the future shall be populated with men and jinn. Folares, Divine permission, the angels can see these worlds and enter them. And all the high-ranking angels who meet with humans, like Gabriel, tell unanimously of the existence of thod, anrlds and of their travelling round them. Just as we are certain, due to the information of those coming from there, that the continent of America exists, although we have not seen it, so due to information about the angels,ts dea has the strength of a hundredfold consensus, we should believe in the existence of the world of eternity, the realm of the hereafter, andts mayise and Hell with the same certainty. And thus we do believe in it.

Furthermore, all the evidences proving the pillar of "belief in Divine Determining," included in the Treatise on Divine Determining, tare exnty-Sixth Word, prove indirectly the resurrection of the dead, the balancing of

deeds on the supreme scales, and the publishing of the pages of deeds. For the n God ing before our eyes of the appointed courses of all things on the tablets of order and balance, and the inscribing of the life-stories of all living beings in their faculties of memory, and the transcribince andhe notebooks of deeds of all beings with spirits, and especially men, on the Preserved Tablet, such a comprehensive determining and wise apportioning and precise recording and preserving inscription could surely only be the result of a gene him adgement in a supreme tribunal set up to mete out permanent reward and punishment. That comprehensive and precise recording and preservation would otherwise be completely meaninges, annd purposeless, and contrary to wisdom and reality.

Also, if there was no resurrection, all the certain meanings of the book of the universe, writeach ath the pen of Divine Determining, would be nullified, which is completely impossible. It is as impossible as denying the universe's existence, indeed, is a delirium.

The five pillars of belief demand with all their evidences the occurrence of the resurrection and Last Judgement, and their existence, and the existence and opening up of the realm of the hereafter, and levelestify to these and necessitate them.

Thus, it is because there are such vast and unshakeable supports and proofs of the resurrection, completely in conformity with its vastness, that almost one third of the Qur'a Diviniraculous Exposition is formed by resurrection and the hereafter, and it makes it the basis and foundation stone of all its truths, and constructs everything on it.

Second Part of the Addendun thatThe first of nine stations comprising the nine levels of proofs of resurrection miraculously indicated in the following verse:

Glory be to o say, the evening and at daybreak, and praise is His in the heavens and earth, at nightfall and when the day begins to decline. It is He Who brings forth the living from the dead, and brings forth the dead fromuides iving, and gives life to the earth after its death; thus, too, will you be brought forth.>{[*]: Qur'an, 30:17-19.}

The manifest proof and chanceant evidence of God's decree concerning resurrection contained in this verse will now be expounded and set forth, God willing.

{(*): The whole station has not yet blit; oitten and has been included here because of the relevance of the topic of life to resurrection. In addition, it contains a subtle and profound allusinomy. the pillar of Divine Determining at the end of the topic of life.}

In connection with the twenty-eighth property of life it was explained that life looks upon theeils, illars of faith and proves them; it contains a series of indications of their truth.

Now the most important result, substance and reason for the creation of the cosmos is none other than life, and life, that exalted verity, can in no way beders oicted to this transient, brief, defective and painful worldly life. Rather the purpose and result of the tree of life, the splendour of which can be deduced from its twenty-nine properties, the fin, thf that tree worthy of its splendour, is the eternal life of the hereafter; it is life in the eternal realm where even stones, trees and the soil will be endowed with life. Otherwise, it will follow that the tree of life, so pn mostully decked out with significant instruments, yields no fruit, benefit or truth for animate beings, especially man; and man who in his substance and faculties i throuty times superior to the sparrow and is indeed the most important and elevated of all creation, will fall to a degree twenty times lower than that of the sparrow; with respect to the felicity of his life, he will be the mor harmortunate and humiliated of wretches.

Similarly, intelligence, the most precious of gifts for man, will wound his heart through constant reflection of the pains of the past and the fears of the

fnt on it will mix nine pains with every pleasure and thus become a disaster to man. Now this is false to the hundredth degree. The life of this world thus proves decisively the pillar of faith that is belief in the hereafter exemptsplays to our eyes every spring more than three hundred thousand specimens of resurrection.

Is it at all possible that an All-Powerful Agent Who promptly supplies and provides, with wisdom, solicitude and mercy, all the instruments ands a mi needed for your life, in your body, your garden and your homeland, Who hears and answers the private and particular prayer made for sustenance by your stomach, for the sake of its life and survival, Who shows His acceptance of tf thatayer by means of numerous delicious foods - is it at all possible that such a Being should not be aware of you or hear you, that He should not provide you with manifans of life eternal, the greatest purpose of the human species? Is it possible that He should not accept the greatest, most significantt to b worthy and most universal prayer for eternity of the human species by establishing eternal life and creating paradise? Is it possible that He should not heed the universal and insistent prayer of the human species, the most importahappenature in the cosmos, the monarch of the earth, a prayer that resounds throughout heaven and earth, and not pay it the same attention, or grant it the same gratification, as a little stomach? Is it possible that He should thus casomeths perfect wisdom and infinite mercy to be denied? No, a hundred thousand times no!

Again, is it at all possible that He should hear the most secret voice of the most minut impobeings, remedy its pain and succour its plaint; that He should nourish it with the utmost care and consideration and cause creatures greater than itself to serve it - is it at all possible that He should doese wof this and not hear the thunderous cry of life, the greatest, most precious, most eternal and most delicate form of life? That He should pay no heed to its powerilliarayer and supplications for eternity? It would be like equipping a single soldier with the utmost care and totally ignoring a vast and obedient army! Like seeing a speck and overlooking the d of Gike hearing the buzz of a fly and not hearing the roar of the thunder! No, a hundred thousand times no!

Again, can the intelligence at all accept that an All-Powerful and All-Wise Being, Whose mercy, love and solicitude ay spefinite, Who loves His own artistry, Who causes Himself to be loved, and Who greatly loves those that love Him - can it accept that such a Being would annihving tthrough permanent death a life that loves Him greatly, that is itself lovable and that instinctively worships its Maker; and, the esseost Hod jewel of that life, the spirit? That He would offend and insult His lover and beloved for all eternity, that He would injure his feelings and deny Himself, and cause others to deny, the mystery of His mercy and ing Heght of His love? No, a hundred thousand times no! An absolute beauty that adorns creation with its

manifestation and the absolute mercy that makes all creatures rejoice are without doubt ngdoin and purified from such infinite ugliness, such utter abomination and pitilessness.

The result, then, is that considering the existence of life, those men whly Livrstand the purpose of life and who do not misuse their lives will become manifestations of eternal life in the realm of eternity and eternal Paradise. In this we believe. So, too, e, allining of brilliant objects found on the earth through the reflection of sunlight, the brief glinting on the surface of the ocean of little bubbles through flashes of light, and the coming in their place of further bubbles that like them hold uit enmrror to a whole series of imaginary suns - this demonstrates tangibly that those flashes are the reflectory manifestation of the one supreme sun. With their manifold tongues, they muld bention of that one sun and they point toward it with their luminous fingers.

So, too, the fashion in which, through the supreme manifestation of the Name 'Giver of Life' of the Living and Self-Subsistent Being, all the animate bei try t the face of the earth and in the depths of the sea shine through God's power, and then disappear behind the veil of the unseen, saying, "O Eternally Livin but o", in order to make room for those that follow them - this represents a series of testimonies to and indications of the life and necessary existence of the Living and Self-Subsistent Being.

Simi[*]: Q all the proofs that bear witness to the Divine knowledge the traces of which are visible in the ordering of all beings; all the evidences that establish the existence of a power won giveits will throughout creation; all the arguments that point to a volition and purposefulness dominating the ordering and administering of the cosmos; all the signs and miracles that attest besougssengerhood of the prophets, the means of dominical speech and Divine revelation, and the indications bearing witness to the seven attributes of Divwith t- all of them point to, testify to, and indicate unanimously the life of the Living and Self-Subsistent Being. For if the faculty of vision is present in a thing, there must also be life. If there is hearino elevs too is a sign of life. If there is speech, this also points to the existence of life.

Similarly, attributes the existence of which is proven and self-evident by virtue of their traces throughout the cosmos, attributes such as Absolute del en all-embracing will, and comprehensive knowledge, bear witness with all of their proofs to the life and necessary existence of the Living and Self-Subsistent Being. They attest His everlastinnd tak, one shadow of which is enough to illumine the whole of the cosmos, and one manifestation of which suffices to give life to the hereafter, together with all of its particles.

The Divine attribute of life is also connected with relatllar of belief in the angels, and proves it by way of indication. For the most important of all

goals of the cosmos is life, and animate beings constitute the most widespread form of creatirates,th its specimens multiplied on account of their value; they constantly animate the hospice of this world with the coming and going of their caravans. Further, the globe, which is filled with so mand eascies of animate beings, is being constantly emptied and refilled as these various species are renewed and multiplied, and animate beings are created in multipl then even in the vilest and most corrupt substances, so that there is -as it were- a constant resurrection of microbes. Finally, consciousnesident intellect, which are the distilled essence of life, and the spirit, which is its subtle and stable substance, are also created everywhere on the globe in the utmost multiplicity, so that iablishs if the globe were animated and caused to rejoice by life, intellect, consciousness and spirit. If we take into consideration all of the foregoing, it is totally impossible that the heavenly bodies, which are sassion, more luminous, greater and more significant than the globe, should be dead, rigid, lifeless, and dumb.

There must, then, exist and be proviand itth the property of life, conscious and animate beings that animate the skies, the suns, and the stars, bestow upon them their vitality, manifest the rep a mif the purpose for the creation of the heavens, and receive address from the Glorious Creator. These creatures, of a nature suited to the heavens, athe she other than the angels.

Similarly, the innermost essence of life symbolically proves the pillar of belief in the prophets. For the cosmos was created for the sake of life, and lher's in turn one of the supreme manifestations of the Living, Self-Subsistent and Eternal One. It is one of His most perfect designs, one of His most beauteous arts. Further, the eternal life of God shows itself only through the seated of messengers and the revelation of books. If there were no books or prophets, then eternal life would remain unknown. When a man speaks, he is recognized to be alive. Similarcreati is the prophets and revealed books that make manifest the words and decrees of the Being Who, from behind the world of the unseen that is veiled by the cosmos, speaks,nation, and emits His commands and prohibitions. Just as the life existent in the cosmos bears decisive witness to the necessary existence of the Living and Eternal One, so too does it point to and indirectly confirm the pillars of O my in the sending of messengers and the revelation of scriptures, for these are the rays, the manifestations, and the relations of that eternal life. A wealtecially the messengership of Muhammad -Peace and blessings be upon him- and the Qur'anic revelation, since they are like the very spirit and intellect of life, t"Will eracity is as indisputable as the existence of this life.

Life is, then, the distilled essence of the cosmos; consciousness and feeling are Muhamstilled essence of life; the intellect is the distilled essence of consciousness; and the spirit, finally, is the pure and unsullied substance, the

vine Ttable and autonomous essence, that lies at the heart of life. So, too, the life of the Prophet Muhammad -Peace and blessings be upon him- in both its outer and its inner aspects is the distilled qhich csence of life and the spirit of the cosmos, and the messengership of Muhammad -Peace and blessings be upon him- is the pure and distilled essence of the feeling, the consciousness and te insiellect of the cosmos. Rather, the life of the Prophet Muhammad -Peace and blessings be upon him- in its outer and inner aspects is, as the centuries have borne witness, nity.

ry essence of the life of the cosmos, and the prophethood of Muhammad -Peace and blessings be upon him- is the very light and essence of the consciousness of the cosmos. The Qur' bitteevelation is also the spirit of the life of the cosmos and the intellect of its consciousness.

If the light of the messengership of Muhammad -Peace and blessi."

upon him- were to depart from the cosmos and vanish, the cosmos would die. If the Qur'an were to depart, the cosmos would lose its sanity, and the globe would lose its senseo percts head. Its dizzy, uncomprehending head would collide with a planet, and the end of the world would result.

Life also looks to the pillar of belief in Divine Determining, and proves it indirectly. Because, sincore wo is the light of the Manifest World, and it dominates it, and is the result and aim of existence, and since it is the most comprehensive mirror of the Creator of the universe and the most perfect sa "It ind index of dominical activity, and -let there be no mistake in the comparison- is like a sort of programme, for sure, the mystery of life necessitates that the creatures in tisfy rld of the Unseen, that is, the past and the future, that is, that have been and will come, are predisposed to conform to order, regularity, being known and observed, specific indivne thiexistence, and the creative commands, which are their lives in one respect.

The original seed of a tree and its root, as well as the seeds contained in its fruit and final outcome, all manifest a sort of life, no (Peacehan the tree itself; indeed, they bear within themselves laws of life more subtle than those of the tree. Similarly, the seeds and roots left by last autumn, before the present spring, as well as the seeds and roots that will be letate Gsubsequent springs after this spring has departed - they all bear the manifestations of life, just like this spring, and are subject to the laws of life. In juator o same way, all the branches and twigs of the cosmic tree each have a past and a future. They have a chain consisting of past and future stages and circumstances. The multiple existences and stages of each species and each member of ous inpecies, existing in Divine knowledge, forms a chain of being in God's knowledge, and both its external existence, and its existence in God's knowledge, is a manifestation of universal life that draws all the aspects of its lifnd to these meaningful and vital Tablets of Divine Determining.

The fact that the World of Spirits -which is one form of the World of the Unseen- is full of the essence of life, the matter of life and the spirits, wwonderre the substances and essence of life, demands and requires of a certainty that past and future -which are another form of the World of the Unseen and its second segment- should also receive the manifestation ifest e.

In addition, the perfect order, the meaningful circumstances and vital fruits and stages inherent in the existence of a thing within God's knowledge, also demonstrate the manifestation of a sort of life. Such a manifestation of liffairnech is the light emitted by the sun of eternal life, cannot be limited to this manifest world, this present time, this external existence. On the contrary, each world receives the manifestation of tho is ght in accordance with its capacity, and the cosmos together with all its worlds is alive and illumined through it. Otherwise, as the misguided imagine,tness th a temporary and apparent life, each world would be a vast and terrible corpse, a dark ruin.

One broad aspect of the pillar of faith in Divine Determining and Decree is, then, understory yeaough the mystery of life and is established by it. Just as the life and vitality of the Manifest World and existent, visible objects be do noapparent from their orderliness and the consequences of their existence, so too past and future creatures -regarded as belonging to the World of the Unseen- have an immaterial exist. "Usend sort of life, and a spiritual presence in God's knowledge. The trace of this life and presence is made manifest and known by means of the Tathe faf Divine Determining and Decree and through all the stages and circumstances of their external lives and existences.

Third Part of the Addendum

Aow forion related to the resurrection of the dead:

The frequently repeated verse, It will be naught but a single cry,>{[*]: Qur'an, 36:29,49,53; 38:15; 54:31.} and the verse, The command of the Hour be ilbe like the glance of the eye,>{[*]: Qur'an, 16:77.} show that the resurrection of the dead and Great Gathering will occur instantaneously, in a flash. But man's narrow reason requires some tangible ment oe so that it can conceive of this wondrous, extraordinary, and unparalleled event, and accept it.

At the resurrection there will be the return of spirits to their bodies,e, numevivification of the bodies, and the remaking of the bodies. It consists of three matters.

An example for the return of spirits to their bodies is the mustering, at a loud bugle call, of the members of a wed. Ansciplined army after they have dispersed to rest. Yes, the Sur of the Angel Israfil is no less powerful than an army bugle. The spirits, too, who, while in post-eternity, reply with "Yes, we accept" to the question t and not your Sustainer?", {[*]: Qur'an, 7:172.} which comes from pre-eternity, are infinitely more subjugated, disciplined, and obedient than the soldiers of an army. Thesitiesieth Word has demonstated with decisive proofs that not only spirits, but all particles, form a Divine army and are its soldiers under command.

SECOND MATTERl be cAn example for the revivification of bodies is the springing to life in an instant of the hundred thousand electric lights of a large cityind, wfestival night, switched on from one centre. It would be possible to light up in the same way a hundred million lamps scattered over the face of the earth from one centre. Since through the tray!" * and instruction in regularity and order it has received from its Creator, a creature of Almighty God like electricity -a servant and candleholder in His guest-house- possesses t chemiality, surely the resurrection of the dead could occur in the twinkling of an eye within the bounds of the regular laws of Divine wisdom whiin thiusands of luminous servants represent, like electricity.

An example for the remaking of bodies instantaneously is the perfect remaking within a few days of all the trees ndousn spring, which are far more numerous than all humanity, together with all their leaves, in exactly the same way as those of the previous spring; and f eveninging into being, again like those of previous springs, all the blossoms, fruits and leaves of the trees with the speed of lightning; and the sudden awakening of the unparisoble numbers of seeds, grains, and roots, which are the source of the spring, and their unfolding and being raised to life; and reflecting the meaning of "resurrection after death," the sudden raising to life at a command of the uof His skeleton-like corpses of the trees; and the reanimation of the innumerable members of all species of small animals; and the revivification of all the sorts of flyins desects, particularly those which, continually cleaning their faces, eyes, and wings, remind us of our ablutions and cleanliness, and caress our faces -the resurrection and remaking of all the members of this tribe within a few days every with g before our very eyes together with all the other species, despite being greater in number than all mankind since the time of Adam, provides not one example of the remakhem as all human bodies at the resurrection, but thousands.

Yes, since this world is the realm of wisdom and the hereafter the realm of power, numerous Divine Names like All-Wise, Arranger, Disposer, and Nurture of hd dominical wisdom, require that the creation of things in this world is gradual and in the course of time. In the hereafter, however, power and mercy will be manifested more tha the iom, and there being no need for matter, time, and waiting, things will be made instantaneously. Alluding to the fact that things which are made here in a day oidual year will be made in the hereafter in an instant or a flash, the Qur'an of Miraculous Exposition states:

The command of the Hour will be like the glancthat bhe eye, or briefer.>{[*]: Qur'an, 16:77.}

If you want to be as certain about the occurrence of the resurrection of the dead as you are about the arrival of next spring, study the Tenth and Twenty-Ninth Words carefully, which are aboutmp of and you will see! If you do not then believe that it will occur as you believe the coming of spring, come and stick your finger in my eye!

The death of the world and Doo, and The sudden collision with this globe, our guest-house, at a dominical command, of a planet or comet, could wipe out this dwelling-place of ours. Like the destruction in a minute of a palace theort ofing of which had taken ten years.

Fourth Part of the Addendum

He said: "Who shall give life to decaying bones?" Say: "He shall gind whim life who first gave them life, and He is All-Knowing concerning all creation.>" {[*]: Qur'an, 36:78.}

As was illustrated in the third comparison in theg that Truth of the Tenth Word, some personage may one day summon together before your eyes a great army. If someone were then to say, "that personage is able to call together the troops in his army, who had disperch pla take rest, and assemble them again in battalions," and you were to say, "I don't believe it," you know well how lunatic would be your denial. So too, an All-Powerful and All-Knowing Being Who out of nothing recorded and put in place,cy frothe command of, "Be!", and it is,>all the particles and subtle aspects of the bodies of all animals and other animate beings, as if they were an army with the utmost orderliness and wise equilibrium, annt, bucreates each century, or rather each spring, the hundreds of thousands of different species and groups of animate beings that populate the face of the earth, each like an army - such a Being canand ror together, with one blow on the trump of Israfil, all the fundamental particles and original components that enjoy mutual acquaintance ts and joint submission to the order of the body that corresponds to a battalion. Were you to say, "how can this be?" or consider it unlikely, it would be idiotic lu eye t It sometimes happens in the Qur'an that, in order to impress upon the heart the wondrous deeds He will perform in the hereafter and to prepare well-nnd for acceptance of them, God Almighty mentions the wondrous deeds He performs in this world as a kind of preparation. Alternatively, He may sometimes mention the wondrous deeds He will perform in the future the ae hereafter in such a fashion that we are convinced of them by analogy with the similar deeds we observe in this world. One example is furnished by the verse,

Has not man seen that We created him from a drop of sper of li And then he becomes an open disputer.>{[*]: Qur'an, 16:4.}

and the remaining verses of the same sura. The All-Wise Qur'an thus proves the question of resparticion in seven or eight different forms.

It first directs man's attention to his own origins. It says "you see how you advanced from a drop of sperm to a drop of blood, from a drop of blood to a formless lump oth lovh, and from a formless lump of flesh to human form. How, then, can you deny your second creation? It is just the same as the first, or even easier of accomplishment for God." God Almighty also refers to k, theeat bounties He has bestowed on man with phrases such as:

He Who made fire for you from the green tree>{[*]: Qur'an, 36:80.}

and says to man: y of tthe Being Who thus bestowed bounty upon you leave you to your own devices, in such fashion that you enter the grave to sleep without rising again?" He also hints at the following: "You see r behaad trees come to life and grow green again. Refusing to regard as a parallel the reanimation of your bones, that resemble dry wood, you dismiss the whole matter as improbable. Now is it at all possible that the One Who createsern yoeavens and earth should not be empowered over the life and death of man, the fruit of heaven and earth? Do you imagine that He would make fruitless and vain the tree of creation that He has moulded with wisdom ie wisdits parts, by abandoning the supreme result of that tree?"

The Qur'an says further: "The Being That will restore you to life at resurrection is such that the whole cosmos is like an obehey arsoldier of His. It bows its head submissively whenever it hears the command,

"Be!", and it is.>{[*]: Qur'an, 2:117.}

To create a spring is easier for Him than the creation of a flower. To create the whole of the an

Thealm is as easy for His power as creating a fly. None may belittlingly challenge His power by saying to Him:

Who will give life to the bones?>{[*]: Qur'will y:78.}

Then, from the verse,

Glory be to Him in Whose hand lies the sovereignty of all things,>{[*]: Qur'an, 36:83.}

we see that the index of all things is in His hand, the key to all thinr in tin His possession; He rotates night and day, winter and summer, with as much ease as if He were turning the pages of a book. He is an All-Powerful, Glorious Being Who closes the door on this world and Morit on the hereafter as if they were two stations. This being the case, as the result of the mentioned evidences,

To Him you shall return,>{[*]: Qur'an, 10:56.}

that is, He will bring you back to life frorstood graves, take you to the plain of resurrection, and judge you in His majestic presence.

Now these verses prepare the mind and make ready the heart to accept the reality of resurrection, for they have demonstrated parallels to reghs oftion in worldly processes. Sometimes it also happens that He mentions the deeds He will perform in the hereafter in such a way as to draw attention to their worldly parallels, so that no room should iaturet for doubt and denial. Examples are the Suras introduced by these verses:

When the sun is rolled up,>{[*]: Qur'an, 81:1.}

When the heavens are torn asunder.>{[*]: Qur'an, 82:1.}

In these Suras, God n partty mentions resurrection and the vast revolutions and dominical deeds that shall take place at that time, in such a fashion that man thinks of their worldly parallels that he has seen in autumn and spring, and then, wstainee in his heart, easily accepts what the intellect would otherwise refuse. Even to indicate the general meaning of the three suras just mentioned would take very long. Let us, then, take simply one word as a spationn of the whole. With the words,

When the pages are spread out,>{[*]: Qur'an, 81:10.}

God Almighty expresses the following: "Upon resurr light, everyone's deeds will be revealed on a written page. This appears to be very strange, and totally beyond the reach of reason. But as the Sura indicates, just as the resurrrchest of the spring is a parallel to other matters, so too the 'spreading out of pages' has a very clear parallel. Every fruit-bearing tree, every flowering plant has its deeds, actions and functions. It perforthis aertain kind of worship, depending on the fashion in which it glorifies God through the manifestations of His Names. Now all of its deeds and the record of its life are inscribed in all the seeds that are to emerge next spring in another plwho pesoil. With the tongue of shape and form, the seeds make eloquent mention of the origins of those deeds, and spread out the page of deeds together with branch, twig, leaf,, concr and fruit. He Who says: "When the pages are spread out">is the same Being That performs, before our eyes, these wise, preserving, nurturing and subtle acts.

Compare other matters with this by aited f, and deduce the truth if you have the capacity. Let us aid you with the following. The verse, When the sun is folded up,>refers to a brilliant to betude and hints at its parallel:

God Almighty has cast aside the curtains of non-being, the ether

and the heavens to bring forth from His treasury of mercy and show to the world ses lil-like lamp illumining the world - the sun. After closing the world, He will wrap that jewel again in His veils and remove it.

The suge is be depicted as an official entrusted with the task of distributing the commodity of light over the globe, and causing it and darkness to succeed each other. Every evening the official is ordered to gather up the light. It may sometim" and pen also that his trade may be slackened when he is hidden by the veil of a cloud. At other times it may be that the moon will also form a veil, and hinder his task. Now just as that official has his goods and ledgers gathered r. Eve inspection, so too he will one day be relieved of his duties. Even if there be no cause for his dismissal, there are two dark spots on ur'an,n -now small, but liable to grow- that one day will grow to the point that the sun will take back, by dominical command, the light it now wraps around the head of the eart of al wrap it around its own head. It will then be told: "Come, your task on earth is now complete. Go to Hell, and burn there those who have , 27:2pped you and thus mocked with faithlessness an obedient servant like you." With its own dark and scarred face, it will read out the decree, "When the sun is rolled up."

Fifth Part of thf the ndum

The hundred and twenty-four thousand prophets {[*]:Musnad, v.266; Tabrizi, Mishkat al-Masabih, iii, 122; Ibn Qayyim al-Jawzi, Zad al-Ma this hqiq, al-Arnavut), i, 43-4.} , who are according to explicit prophetic tradition the choice part of humanity, have unanimously and with one card: reported, partly on the basis of direct vision and partly on the basis of absolute certainty, that the hereafter exists and that all beings will be taken tdescenhereaftre as the Creator has firmly promised.

Similarly, the one hundred and twenty-four million saints who confirm the reports of the prophets through unveiling and witnessing, give testimony to the existencn whilhe hereafter in the form of certain knowledge, and also bear testimony to the existence of the hereafter. All the Names of the All-Wise Maker of the cosmos also necessitate the existence of anthe waal realm through the manifestations they display in this world.

The existence of the hereafter is furthermore necessitated by the infinite Eternal Power, the unlimited and exact Everlasting Wisdom, that revives every spring the coructios dead trees scattered all over the earth with the command of 'Be!', and it is,thus making of them manifestations of "resurrection after death," and that resurrects three hundration?usand different species of the various groups of plant and nations of animals, as hundreds of thousands of specimens of the supreme resurrection.

The existence of the hereafter is also are byitated by an Eternal Mercy and Permanent Grace that sustains in wondrous and solicitous fashion all animate beings that stand in need of nurture, and that display each spring, in the owest st of periods, infinite different varieties of adornment and beauty. Finally, there is the self-evident proof and indication given by the intense, unshakeable, and permanent love of eternity, yearning for immortality he innpe of permanence that are lodged in man, the most beloved creation of the Maker of the cosmos, and whose concern with all the beings in the cosmos is the greatest.

e, whi the foregoing so firmly prove that after this transient world there will be an eternal world, a hereafter, a realm of felicity, that we are compelled to accept the existence of a hereafter as indisputs in ts we accept the existence of this world.

{(*): It can be realized from this comparison how easy it is to make a positive affirmation and how difficult to make a denial and negation. If, for example, sometne should say, "there exists somewhere on this earth a wondrous garden containing canned milk," and someone else should say, "there is not," the affirmer need only point to the place of that garden or show some of its fruits in order to pro Ruler claim. The denier, by contrast, will have to inspect and display the whole world in order to justify his negation. So too the testimony on of veracious witnesses will be enough to establish the existence of Paradise, quite apart from the hundreds of thousands of traces, fruits have ndications demonstrated by those who assert its existence. Those who deny it must examine, explore and sift the infinite cosmos and infinite time before they can prove their denial and demonstrate the non-existence of Paradise. Sto a dged brothers of mine, understand how firm is belief in the hereafter.}

One of the most important lessons taught us by the All-Wise Qur'an, is, then, belief in thlace oafter. This belief is so firm and contains within itself so powerful a hope and a consolation that if a person be assailed by old age hundred thousandfold, the consolation derived from this belif the l be fully enough. Saying, "Praise be to God for the perfection of belief,">we old people should rejoice in old age.

The r creath Word

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

By the sun and its glorious splendour; * By the moon as it follows it; * By the day as it shows [the rather glory; * By the night as it conceals it; * By the firmament and its wonderful structure; * By the earth and its wide expanse; * By the soul and thds. Onr and proportion given it.>{[*]: Qur'an, 91:1-7.}

Brother! If you want to understand a little about the talisman of the wisdom of the world and the riddle of mans and ation and the mystery of the reality of the prescribed prayers, then consider this short comparison together with my own soul.

One time there was a king. As wealth he had nablishs treasuries containing diamonds and emeralds and jewels of every kind. Besides these he had other, hidden, wondrous treasuries. By way ofd intenment he had consummate skill in strange arts, and encompassing knowledge of innumerable wondrous sciences, and great erudition in endless be unhes of abstruse learning. Now, like every possessor of beauty and perfection wants to see and display his own beauty and perfection, that glorious king wanted to open up an exhibition and set out displays within it in order to make maniften wid display in the view of the people the majesty of his rule, his glittering wealth, the wonders of his art, and the marvels of his knowledge, and so that he could behold his beauty and perfection in two respects:od ande First Respect:>so that he himself could behold them with his own discerning eye.

The Other:>so that he could look through the view of others.

With this purpose in mind, the king started to construct a vast and majmportapalace. He divided it into magnificent apartments and dwellings, and decorated it with every sort of jewel from his treasuries, and with his own hand so full of art adorned it with the finest and most beae Qur' works. He ordered it with the subtlest of the arts of his wisdom, and decked it out with the miraculous works of his knowledge. Then after completing it, he set up in the palace broad tables containing the most delicist the every kind of food

and every sort of bounty. He specified an appropriate table for each group. He set out such a munificent and artful banquet that it was as though the boundless priceless bounties he spread out had come iHE SECistence through the works of a hundred subtle arts. Then he invited his people and subjects from all the regions of his lands to feast and behold the spectacle.

Later the king appointed adient me Commander (PBUH) as teacher, to make known the purposes of the palace and the meanings of its contents; to describe its Maker and its contents to the people, make known the secrets of the palace's embellishments, teach what the arts withine or hre pointing to, and to explain what the well-set jewels were, and the harmonious embroideries; and to explain to those who entered the palace the way in which they indicated the perfections and arts ofeld toalace's owner, and to inform them of the correct conduct in beholding them, and to explain the official ceremonies as the king, who did not appear, wished them to be. The teacher and instructor had an assistant in each area nite m palace, while he himself remained in the largest apartment among his students, making the following announcement to all the spectators. He told them:

"O people! By making thne or ace and displaying these things our lord, who is the king of the palace, wants to make himself known to you. You therefore should recognize Him and try to get to know Him. And with these adornments He wants to make Himself loved by you. Alsoettinghows His love for you through these bounties that you see, so you should love Him too by obeying Him. And through these bounties and gifts which are to be seenectionows His compassion and kindness for you, so you should show your respect for Him by offering thanks. And through these works of His perfection He wants to display His transcendent beauty to you, so you should show your s thatess to see Him and gain His regard. And through placing a particular stamp and special seal and an inimitable signet on every one of these adorned works of art that you see, He wants to show that everything iattainicular to Him, and is the work of His own hand, and that He is single and unique and independent and removed. You therefore should recognize that He is single and alone, and without peer or like or match, and accept that He is ss pettHe spoke further fitting words to the spectators like these concerning the King and this station. Then the people who had entered the palace separated intoelief roups.

Since these people had self-knowledge, were intelligent, and their hearts were in the right place, when they looked at the whe fac inside the palace, they declared: "There are great matters afoot here!" They understood that it was not in vain or some trifling plaything. They were curious, and while wondering: "I wonder what the talisman to this is and what it contains,"featedsuddenly heard the speech the Master and Instructor was giving, and they realized that the keys to all the mysteries were with

him. So they approached him and said: "Peace be upon you, O Master! By rights, a truthful and exact instructoration you is necessary for a magnificent palace such as this. Please tell us what our Lord has made known to you!" First of all the Master repeated the speech to them. They listened carefully, anold wipting it, profited greatly. They acted as the King wished. And because the King was pleased at their becoming conduct and manners, he invited them to another special, elevated, ineffable palace. And hurposeowed it on them in a way worthy of such a munificent king, and fitting for such obedient subjects, and suitable for such well-mannered guests, a: Shahropriate to such an elevated palace. He made them permanently happy.

As for the Second Group,

because their minds were corrupted and their hearts extinguished, when they entered the palace, they were defeated by their evil-comammad g souls and took notice of nothing apart from the delicious foods; they closed their eyes to all the virtues and stopped up their ears to the guidance of the Master (PBUH) and the warnings of his students. They stuffed themselves like animalsr thissank into sleep. They quaffed elixirs which had been prepared for certain other matters and were not to have been consumed. Then they became drunk and started shouting so much they greatly upset the other spectatingins- as. They were ill-mannered in the face of the Glorious Maker's rules. So the soldiers of the palace's owner arrested them, and cast them into a prison appropriate to such unmannerly people.

O friend who is listening to has vstory with me! Of course you have understood that the Glorious Creator built this palace for the above-mentioned aims. The achievement of these aims is dependent on two things:

The existence of the Master (PBUH) whom we saw equipose speech we heard. Because if it was not for him, all these aims would be in vain. For if an incomprehensible book has no author, it consists only of meaningless paps merc The Second

is the people listening the Master's words and accepting them. That is to say, the Master's existence is the cause of the palace's existence, and the people's listening to him is the cause of the continuation of the palace's exiis pow. In which case it can be said that if it was not for the Master (PBUH), the Glorious King would not have built the palace. And again it may be said that when the people do not heed the Master's (PBUH) instructions, the s and will of a certainty be transformed and changed.

Friend! The story ends here. If you have understood the meaning of the comparison, come and behold its reality.

The palace is this world. Its roof is the heavens illumina

Bth smiling stars, and its floor, the face of the earth adorned from east to west with multifarious flowers. As for the King, he is the Most Holy One, the Pre-Eternal and Post-Eternal Monarch, Whom all thingshich ye seven heavens and the

earth glorify and extol, each with its particular tongue. He is a king so powerful He created the heavens and earth in six days, then abided on the Throne. Oneh artiwer and Majesty, Who, alternating night and day like two threads, one white and one black, writes His signs of the page of the universe; One to Whose command the sun, moon, and stars are subjugated. The apartments of the palace are the eig whichthousand worlds, each of which has been set in order and decorated in a fashion suitable to it. The strange arts you saw in the palace are the miracles of Divine power you see in this world, and the foods yove it there allude to the wonderful fruits of Divine mercy in this world, especially in summer, and above all in the gardens of Barla. The stove and kitchen there is the earth here, which has fire in its heart, and tsult oe of the earth. While the jewels of the hidden treasuries you saw in the comparison are the similitudes of the manifestations of the sacred Divine Names. And the embroideries there, and the signs of the embroideries, are tyour hl-ordered and finely worked beings and the harmonious impresses of the pen of power which adorn this world and point to the Names of the All-Powerful One of Glory.

As for the Master, he is our Master Muhammad (Peace and blessings be upon hiheir vs assistants are the prophets (Peace be upon them), and his students, the saints and purified scholars. The ruler's servants in the palace indicate the angels (Peace be upon them) in thiscompar. And the guests invited to the banquet to spectate in the comparison are the jinn and mankind in this guest-house of the world, and the animalsat feaare the servants of mankind. As for the two groups, one of them here consists of the people of belief, who are the students of the All-Wise Qur'an, the interpreter of the verses and signs of the bookng to e universe. The other group are the people of unbelief and rebellion, who follow Satan and their evil-commanding souls; deaf and dumb, like animals, or even lower, they for and agroup of the misguided, who recognize the life of this world only.

These are the felicitous and the good, who listened to the Master, 'tly thesessor of Two Wings.' He is both the worshipping servant of God; in regard to worship he describes his Sustainer so that he is like the envoy of his community at the Court of Almighty God. And he is alsod othe Messenger; with regard to Messengership he conveys his Sustainer's decrees to men and the jinn by means of the Qur'an.

This happy community heeded the Messenger and listened to the Qur'an. They saw themselves invested with the p the rbed prayers, which are the index of all the varieties of worship, and numerous subtle duties within elevated stations. Indeed, they saw in in co the duties and stations which the prayers point to with their various formulas and actions. It was like this:

Since they observed the Divine works, and in the form of a transaction in the absence of thee one n concerned, saw themselves in the station

of observing the wonders of the sovereignty of dominicality, they performed the duty of extolling and glorifying God, declarinst as d is Most Great!>"

Through being seen in the station of herald of His brilliant and wonderful works, which are the manifestations of the sacred Divine Names, exclaimingd millry be to God!> All praise be to God!>", they performed the duty of hallowing and praising God.

In the station of perceiving and understanding with their inner and outer senses the bounties stored up in the treasuries offire-fe mercy, they started to carry out the duty of thanks and praise.

In the station of weighing up with the scales of their spirials acaculties the jewels in the treasuries of the Divine Names, they began the duty of praise and declaring God to be free of all fault.

In the station of studying tha montainer's missives, written with the pen of power on the plan of Divine Determining, they began the duty of contemplation and appreciation.

With beholding the subtle, delicate, fine beauties in the creation of things and in the art in beings, in the station of declaring God to be free of all defect, they took up the duty oility and yearning for their All-Glorious Creator, their All-Beauteous Maker. That is to say, after looking at the universe and works and performing the duties in the above-menined t stations through transactions in the object of worship's absence, they rose to the degree of also beholding the transactions and acts of the All-Wise Maker, whereby, in the form of a transaction in thnites ence of the person concerned, they responded with knowledge and wonder in the face of the All-Glorious Creator's making Himself known to conscious beings through the miracles of His art, and declared: "Glory be unto You! How can we tru wantew you? What makes You known are the miracles of the works of Your art!"

Then, they responded with love and passion to that Most Merciful One's making Himself loved through the beautiful fruits of His mer of thou alone do we worship> and from You alone do we seek help!>", they declared.

Then they responded with thanks and praise to the True of a er's showing His mercy and compassion through His sweet bounties, and exclaimed: "Glory be unto You! All praise is Yours! How can we thank You of th Your due? You are utterly worthy of thanks! For all Your bounties spread through all the universe hymn Your praises and thanks through the clear tongues of their beings. All Your bounties lis part in the market of the world and scattered over the face of the earth proclaim Your praises and extol You. Through testifying to Your munificence and generosity, all the well-ordered and well-proportioned fruitgardenour mercy and bounty offer You thanks before the gazes of Your creatures."

Then they responded, saying: "God is Most Great!>" before the manifestation of Divine beauty, glory, perfection, and majer occu the mirrors of beings, ever changing on the face of the universe; they bowed reverently in their impotence, and prostrated in humility wi be upe and wonder.

Then announcing their poverty and need, they responded with supplication and beseeching to the Possessor of Absolute Riches' displaying the abundance of His wealth and breadth of e dwelrcy, and declared: "From You alone do we seek help!"

Then they responded appreciatively to the All-Glorious Maker's displaying the subtleties and wonders of His anti the Lt in the exhibition of creatures, exclaiming: "What wonders God has willed!" Observing and applauding them, they declared, "How beautifully they have been made! What blessings God has bestowed!" Holding everyone wi creat they said in wonder: "Come! Look at these! Hasten to the prayers and to prosperity!"

And they responded with submission and obedience to the Monarch of Pre-Eternity and Post-Eternity's proclamation of the sovereignty of and tominicality in every corner of the universe and the manifestation of His unity. Declaring: "We hear and we obey!", they affirmed His u- all Then, before the manifestation of the Godhead of that Sustainer of All the Worlds, they responded with worship and humble veneration, which consists nning claiming their poverty within need, and with the prescribed prayers, which are the summary of worship. Thus, through performing their various duties of worship in the mighty moe the nown as the abode of this world, they carried out the obligations and duties of their lives, and assumed 'the finest of forms.' They ascended to a rank abo'ad(ta creatures by which, through the auspiciousness of belief and assurance and 'the Trust,' they became trustworthy Vicegerents of God on the Earth. And after this field of trial and place ofpresernation, their Munificent Sustainer invited them to eternal happiness in recompense for their belief, and to the Abode of Peace in reward for their adhering to His religion of Islam. There, He bestowed on them out of His mercy bounoaded o dazzling that no eye has seen them, nor ear heard them, nor have they occurred to the heart of man {[*]: See, page 88, footnote 22.} - and so He does bestow these on them, and He gave them eternity and everlasting life. For the desiselessmirror-bearing lovers of an eternal, abiding beauty who gaze upon it will certainly not perish, but will go to eternity. The final state of the Qur'an's studentsHow beus. May Almighty God include us among them, Amen!

As for the other group, the sinners and the wicked, when they entered the palace of this world at the age of discretion, they responded with unbelief to

all the evidences of ike a unity, and with ingratitude towards all the bounties, and by accusing all creatures of being valueless, insulted them in an unbelieving manner. And since they dividued and denied all the manifestations of the Divine Names, they committed a boundless crime in a short time and became deserving of endless punis aband For the capital of life and the human faculties were given to man for the duties mentioned above.

O my senseless soul and foolish friend! Do you suppose your life's duty is restricted to following the good the sccording to the requisites of civilization, and, if you will excuse the expression, to gratifying the physical appetites? Do you suppos sign sole aim of the delicate and subtle senses, the sensitive faculties and members, the well-ordered limbs and systems, the inquisitive feelings and senses included in the machine of your life is restricted jinnatisfying the low desires of the base soul in this fleeting life? God forbid! There are two main aims in their creation and inclusion in your essential being:

The First consists of making known to you all the varieties of tselesse Bestower's bounties, and causing you to offer Him thanks. You should be aware of this, and offer Him thanks and worship.

The Second is closeke known to you by means of your faculties all the sorts of the manifestations of the sacred Divine Names manifested in the world and to cause you to experience them. And you, by recognizing them through experieh is tthem, should come to believe in them.

Thus, man develops and is perfected through the achievement of these two basic aims. Through them, man becomes a true human being.

Look thnerousthe meaning of the following comparison, and see that the human faculties were not given in order to gain worldly life like an animal.

For example, someone gave one of his servants twenty gold piecestionlling him to have a suit of clothes made out of a particular cloth. The servant went and got himself a fine suit out of the highest grade of the cloth, and put it on. Then he saw that his employer had given another of his servants a thousanfor th pieces, and putting in the servant's pocket a piece of paper with some things written on it, had sent him to conclude some business. Now, anyone with any sense would know that the capital was not for g.

T a suit of clothes, for, since the first servant had bought a suit of the finest cloth with twenty gold pieces, the thousand gold pieces werity anainly not to be spent on that. Since the second servant had not read the paper in his pocket, and looking at the first servant, had given all the money to a shopkeeper for a suit of clothes, and then received the very l corrugrade of cloth and a suit fifty times worse that his friend's, his employer was bound to reprimand him severely for his utter stupidity, and punish hiaway tily.

O my soul and my friend! Come to your senses! Do not spend the capital

and potentialities of your life on pleasures of the flesh and this fleeting life like an animal, or even lower. Otherwise, although you are fifty times superves! Tth regard to capital than the highest animal, you will fall fifty times lower than the lowest.

O my heedless soul! If you want to understand to a degree both the aim of your li attai its nature, and the form of your life, and the true meaning of your life, and its perfect happiness, then look! The summary of the aims of your life consists of nine matters:

The First is thiss the To weigh up on the scales of the senses put in your being the bounties stored up in the treasuries of Divine mercy, and to offer universal thanks.

To open with the keys of the faculties placed in your nature the hidive aneasuries of the sacred Divine Names.

To consciously display and make known through your life in the view of the creatures in this exhibition of the world the wondrous arts and subtle manifestatiof theich the Divine Names have attached to you.

To proclaim your worship to the Court of the Creator's dominicality verbally and through t God'sgue of your disposition.

Like on ceremonial occasions a soldier wears all the decorations he has received from his king, anundingugh appearing before the him, displays the marks of his favour towards him, this is to consciously adorn yourself in the jewels of the subtle senses which the manifestations of the Divine Names havreasonn you, and to appear in the observant view of the Pre-Eternal Witness.

To consciously observe the salutations of living beings to their Creator, knownthe fae manifestations of life, and their glorifications of their Maker, known as the signs of life, and their worship of the Bestower of Life, known as the aims of life, and by reflecting on them to see them, and through testifying to them to dt coul them.

Through taking as units of measurement the small samples of attributes like the partial knowledge, power, and will given to your life, it is to knith though those measures the absolute attributes and sacred qualities of the All-Glorious Creator. For example, since, through your partial power, knowledge, and will, yous withmade your house in well-ordered fashion, you should know that the Maker of the palace of the world is its Disposer, and Powerful, Knowing, and Wise to the degree it is greater than your house.ns to e Eighth:

To understand the words concerning the Creator's unity and Maker's dominicality uttered by each of the beings in the world in its particular tongue.

To understand through your impotence and weaknd a syour poverty and need, the degrees of the Divine power and dominical riches. Just as the pleasure and degrees and varieties of food are understood through the degrees of hunger and the sorts of need, so you should understand the deghtenedf the infinite Divine power and riches through your infinite impotence and poverty. The aims of your life, then, briefly, are matters like these. Now cons, its he nature of your life; its summary is this:

It is an index of wonders pertaining to the Divine Names; a scale for measuring the Divine attributes; a balance of the worlds within the universe; a lisief."

he mighty world; a map of the cosmos; a summary of the vast book of the universe; a bunch of keys with which to open the hidden treasuries of Di, sincower; and a most excellent pattern of the perfections scattered over beings and attached to time. The nature of your life consists of matters like these.

Now, the form of your life and the manner of its duty isseen i your life is an inscribed word, a wisdom-displaying word written by the pen of power. Seen and heard, it points to the Divine Names. The form of your life consists of matters like these.

Now the true mean of ro your life is this: its acting as a mirror to the manifestation of Divine oneness and the manifestation of the Eternally Besought One. That is to say, through a comprehensiveness as though being mach pint of focus for all the Divine Names manifested in the world, it is its being a mirror to the Single and Eternally Besought One.

Now, as for the perfection of your le themt is to perceive the lights of the Pre-Eternal Sun which are depicted in the mirror of your life, and to love them. It is to display ardour f flesm as a conscious being. It is to pass beyond yourself with love of Him. It is to establish the reflection of His light in the centre of your heart. It is due to this mystery that the Hadith Qudsi was uttered, which is expressed by thow to owing lines, and will raise you to the highest of the high:

The heavens and the earth contain me not;

Yet, how strange! I am contained in the hearts of believers.>{[*]: See, al-'Ajluni, Kashf al-Khafa, ii, 165; Ghazzali, the Ul-'Ulum al-Din, iii, 14.}

And so, my soul! Since your life is turned towards such elevated aims and gathers together such priceless treasuries, is it at all worthy of reason and fairness that youy to Gd spend it on temporary gratification of the instinctual soul and fleeting worldly pleasures, and waste it? If you do not want to fritter away your life, ponder over the oded win this Sura of the Qur'an, which allude to the above comparison and truths, and act accordingly:

By the sun and its [glorious] splendour; * By tred frn as it follows it; *

By the day as it shows up [the sun's] glory; * By the night as it conceals it; * By the firmament and its [wonderful] structure; * By the earth and its [wide] expanse; * By the soulrs undhe order and proportion given it; * And its enlightenment to its wrong and its right. * Truly he succeeds that purifies it, * And he fails that corrupts it.>{[*]: Qur'an, 91:1-10.}

O God, grant blessings and peace teach oSun of the Skies of Messengership, the Moon of the Constellation of Prophethood, and to his Family and Companions, the stars of guidance, and grant mercy observand to all believing men and all believing women. Amen. Amen. Amen.

The Twelfth Word

{[*]: Qur'a, and 69.}

[This Word consists of a brief comparison between the sacred wisdom of the All-Wise Qur'an and the wisdom of philosophy and science, and a concise summary of the instrucson fond training which Qur'anic wisdom gives to man in his personal life and social life, and an indication of the Qur'an's superiority to other Divine words, and tothe dipeech. There are Four Principles in this Word.]

FIRST PRINCIPLE

Look through the telescope of the following story which is in the form of a comparison,water,ee the differences between Qur'anic wisdom and that of philosophy and science:

One time, a renowned Ruler who was both religious and a fine it issman wanted to write the All-Wise Qur'an in a script worthy of the sacredness in its meaning and the miraculousness in its words, so that its marvel-displaying statureg clot be arrayed in wondrous apparel. The artist-King therefore wrote the Qur'an in a truly wonderful fashion. He used all his precious jewexting its writing. In order to indicate the great variety of its truths, he wrote some of its embodied letters in diamonds and emeralds, and some in rubies and agate, and other sorts in brilliants ]} whiral, while others he inscribed with silver and gold. He adorned and decorated it in such a way that everyone, those who knew how to read and those who did not, were full of admiration and astonishment when they beson ort. Especially in the view of the people of truth, since the outer beauty was an indication of the brilliant beauty and striking adornment in its meaning,nence,came a truly precious antique.

Then the Ruler showed the artistically wrought and bejewelled Qur'an to a European philosopher and to a Muslim scholar. In order to test them and for rIs it he commanded them: "Each of you write a work about the wisdom and purposes of this!" First the philosopher, then the scholar composed a book about it. However, the philosophernot dek discussed only the decorations of the letters and their relationships and conditions, and the properties of the jewels, and described thehe twodid not touch on their meaning at all, for the European had no knowledge of the Arabic script. He did not even know that the embellished Qur'an was a book, a writm?

ece, expressing a meaning. He rather looked on it as an ornamented antique. He did not know any Arabic, but he was a very good engineer, and he described things very aptly, and he was a skilfulnstrucst, and an ingenious jeweller. So this man wrote his work according to those crafts.

As for the Muslim scholar, when he looked at the Qur'an, he understood that it was the Perspicuous Booand co All-Wise Qur'an. This truth-loving person neither attached importance to the external adornments, nor busied himself with the ornamented letters. He became preoccupied with something that was a million times higher, more eelf.

d, more subtle, more noble, more beneficial, and more comprehensive than the matters with which the other man had busied himself. For discussing the sacred truths and lights of the mysteries bebecomethe veil of the decorations, he wrote a truly fine commentary. Then the two of them took their works and presented them to the Illustrious Ruler. The Ruler first took the philosopn revowork. He looked at it and saw that the self-centred and nature-worshipping man had worked very hard, but had written nothing of true wisdom. He had understood nothing of itsur'an,ng. Indeed, he had confused it and been disrespectful towards it, and ill-mannered even. For supposing that source of truths, the Qur'an, to be meaningless decoration, he had insulted it as bed, minlueless in regard to meaning. So the Wise Ruler hit him over the head with his work and expelled him from his presence.

Then he looked at the work of the other, the trndeed,ving, scrupulous scholar, and saw that it was an extremely fine and beneficial commentary, a most wise composition full of guidance. "Congratulaing th May God bless you!", he said. Thus, wisdom is this and they call those who possess it knowledgeable and wise. As for the other man, he was a craftsman who had exceeded his mark. Then in reward for complholar's work, he commanded that in return for each letter ten gold pieces should be given him from his inexhaustible treasury.

If you have understood the comparison, now look and see the reality:

Thesh a Sented Qur'an is this artistically fashioned universe, and the Ruler is the Pre-Eternal All-Wise One. As for the two men, one -the European- represents philosophy and its phse truhers, and the other, the Qur'an

and its students. Yes, the All-Wise Qur'an is a most elevated expounder, a most eloquent translator of the Mighty Qur'an of the Universe. Yes, it is the Criterion which inessedts man and the jinn concerning the signs of creation inscribed by the pen of power on the pages of the universe and on the leaves of time. Iting ofds beings, each of which is a meaningful letter, as bearing the meaning of another, that is, it looks at them on account of their Maker. It says, "shouldautifully they have been made! How exquisitely they point to their Maker's beauty!", thus showing the universe's true beauty. But the philosophy they call natural philosophy or science has plunged into the decorations of the ercy ws of beings and into their relationships, and has become bewildered; it has confused the way of reality. While the letters of this mighty book should be looked at as bearing the meaning of another, that is, on account of God, they have nn.

Ie this; they have looked at beings as signifying themselves. That is, they have looked at beings on account of beings, and have discussed them in that way. Instead of saying, "How beautifully they have been made," they say "How b Oft Ful they are," and have made them ugly. In doing this they have insulted the universe, and made it complain about them. Indeed, philosophy without religion is a sophistry divorced from reality aone whinsult to the universe.

SECOND PRINCIPLE

A comparison between the moral training the wisdom of the All-Wise Qur'an gives to personal life and what philosophy and science teach:

The sincere student of philosonsient a pharaoh, but he is a contemptible pharaoh who worships the basest thing for the sake of benefit; he recognizes everything from which he can profit as his 'Lord'. And that irrel follo student is obstinate and refractory, but he is wretched together with his obstinacy and accepts endless abasement for the sake of one pleasure. And he is abject together with his recalcitrance and shows his abasement by kissing the d genuf satanic individuals for the sake of some base benefit. And that irreligious student is conceited and domineering, but since he can find no point of support in his hf the he is an utterly impotent blustering tyrant. And that student is a self-centered seeker of benefit whose aim and endeavour is to gratify his animal appetites; a crafty egotist who seeks his personal interestry andin certain nationalist interests.

However, the sincere student of Qur'anic wisdom is a servant, but he does not stoop to worship even the greatest of creatures; he is an esteemed slave who does not take a supreme benefit l yielaradise as the aim of his worship. And its student is humble; he is righteous and mild, yet outside the limits of his Maker's leave, he would not voluntarily lower and abase himself before anything other than his Maker. And he is d art,nd in want, and he knows his weakness and poverty, but he is self-sufficient due to the

wealth which his All-Generous Lord has stored up for him in the hereafter, and he is strong since he reliesn a tis Master's infinite power. And he acts and strives only for God's sake, for God's pleasure, and for virtue.

Thus, the training the two give may be understood from the comparison of the two stun wisd

THIRD PRINCIPLE

The training philosophy and science and Qur'anic wisdom give to human social life is this:

Philosophy accept thisrce' as its point of support in the life of society. It considers its aim to be 'benefits'. The principle of its life it recognizes to be 'conflict'. It holds the bond between communities ter is racialism and negative nationalism'. Its fruits are 'gratifying the appetites of the soul and increasing human needs'. However, the mark ofake me is 'aggression'. The mark of benefit -since they are insufficient for every desire- is 'jostling and tussling'. While the mark of conflict is 'strife'. And the mark of racialism -since it is nourished by devouring others- is 'aggressionike yois for these reasons that it has negated the happiness of mankind.

As for the Qur'anic wisdom, its point of support is 'truth' insteions oforce. It takes 'virtue and God's pleasure' as its aims in place of benefits. It takes the principle of 'mutual assistance' as the principle of life in place of the principle of conflict. And it takes 'thit has of religion, class, and country' to be the ties bonding communities. Its aim is to form a barrier against the lusts of the soul, urge the spirit to sublime matters, sa effecthe high emotions, and urging man to the human perfections, make him a true human being. And the mark of 'the truth' is accord. The mark of viation s 'solidarity'. The mark of mutual assistance is 'hastening to assist one another'. The mark of religion is 'brotherhood' and 'attraction'. And the mark of reining in and tethering the soul anstableing the spirit free and urging it towards perfections is 'happiness in this world and the next'.

FOURTH PRINCIPLE

If you want to understand the Qur'an's superiority among all the Divine scripming, and its supremacy over all speech and writings, then consider the following two comparisons:

A king has two forms of speech, two forms of address. Oinite to speak on his private telephone with a common subject concerning some minor matter, some private need. The other, under the title of sublime sovereignty, supreme vicegerent, and way brsal rulership, is to speak with an envoy or high official for the purpose of making known and promulgating his commands, to make an utterance through an elevated decree proclaiming his majesty.

One man holds the mirror he is holding up to the sun. He receives light containing the seven colours according to the capacity of the mirror. He becomes connected to the sun through that relationrty anonverses with it, and if he directs the light-filled mirror towards his dark house or his garden covered by a roof, he will benefit, not in relation to the sun's valuNow is in accordance with the capacity of the mirror. Another man, however, opens up broad windows out of his house or out of the roof over his garden. He opens up ways to the sun in the sky. He converses with te thispetual light of the actual sun and speaks with it, and says in gratitude through the tongue of his disposition: "O you beauty of the world who gilds the face of the earth with your light and makesand woaces of the flowers smile! O beauty of the skies, fine sun! You have furnished my little house and garden with light and heat the same as you have them." Whereas the man with the mirror cannot say that. The reflec the and works of the sun under that restriction are limited; they are in accordance with the restriction. Look at the Qur'an through the telescope of these two comparisons and see its miraculousness and unders greatts sacredness.

The Qur'an says: "If all the trees on the land were to become pens and all the seas ink, and if they were to write the words of Almighty God, they would never come to the end of them." Now, the reason the Qur'an has bee imagin the highest rank among the infinite words of God is this: the Qur'an has come from the Greatest Divine Name and from the greatest level of every Name. It is God's Word in respeclevateis being Sustainer of All the Worlds; it is His decree through His title of God of All Beings; an address in regard to His being Creator of the Heavens and the Earth; a speech in regard to absolute dominicality; a pre-eternal addres may bccount of universal Divine sovereignty; a note-book of the favours of the Most Merciful One from the point of view of His all-embracing, comprehensive mercy; a Paradction of communications at the beginnings of which are sometimes ciphers related to the sublime majesty of the Godhead; a wisdom-scattering holy scripture which, descending from the reaches of the Greates The , looks to and inspects the all-comprehensive domain of the Supreme Throne. It is for these reasons that the title of Word of God has been given with complete worthiness to the Qur'an.

In respect to the other Divine Words, ! We sre speech which has become evident through a particular regard, a minor title, through the partial manifestation of a particular Name; through a particular dominicaverse,special sovereignty, a private mercy. Their degrees vary in regard to particularity and universality. Most inspiration is of this sort, but its degrees vary greatly. For example, the most particular and simple is the inspiratiohould he animals. Then there is the inspiration of the ordinary people; then the inspiration of ordinary angels; then the inspiration of the saints, then the inspiration of the

higher angels. Thus, it is s twenis reason that a saint who offers supplications directly without means by the telephone of the heart says: "My heart tells me news of my Sustainer." He does nval a , "It tells me of the Sustainer of All the Worlds." And he says: "My heart is the mirror, the throne, of my Sustainer." He does not say, "It is the tnd oneof the Sustainer of All the Worlds." For he can manifest the address to the extent of its capacity and to the degree nearly seventy thousand veils have been raised. Thus, however much higher and more elevated is tit, toree of a king promulgated in respect of his supreme sovereignty than the insignificant speech of a common man, and however much more abundantly the effulgence of the sun in the sky may be benef'an, 4rom than the manifestation of its reflection in the mirror, and however greater is its superiority, to that degree the Qur'an of Mighty Stature is superior to all other speech and all other books.

After the Qur'an of Pohe second level, the Holy Books and Revealed Scriptures have superiority according to their degree. They have their share from the mystery of that superiority. If all the fine words of all men and jinn which do not issue from the Qur'an wereoothne gathered together, they still could not attain to the sacred rank of the Qur'an and imitate it. If you want to understand a little of how the Qur'an comes from the Greatuse ovme and from the greatest level of every Name, consider the universal, elevated statements of Ayat al-Kursi>and the following verses:

And with Him are the keys of the Unseen.>{[*]: Qur'an, 6:59.}

ously od! Lord of All Dominion.>{[*]: Qur'an, 3:26.}

He draws the night as a veil over day, each seeking the other in rapid succession; He created the sun, the moon, and the stars, [all] subject t Who bcommand.>{[*]: Qur'an, 7:54.}

O Earth, swallow up your water! And O Sky, withhold your rain!>{[*]: Qur'an, 11:44}

The heavens and the earth and all within them extol and glorify Him.>{[*]: Qur'an, 17:44.}

or puncreation of you all and the resurrection of you all is but like that of a single soul.>{[*]: Qur'an, 31:28.}

We did indeed offer the Trust to the heavens, and the earththe unthe mountains.>{[*]: Qur'an, 33:72.}

The Day that We roll up the heavens like a scroll rolled up for books [completed].>{[*]: Quls the21:104.}

No just estimate have they made of God, such as is due to Him: on the Day of Judgement the whole of the earth will be but His handful.>{[*]: Qur'an, 39:67.}

Had We sent down this Qur'an on a mountain, ypring,ld indeed have seen it humble itself and cleave asunder for fear of God.>{[*]: Qur'an, 59:21.}

And study the Suras which begin al-Hamduland di>or Tusabbihu,>and see the rays of this mighty mystery. Look too at the openings of the Alif. Lam. Mim.>'s, the Alif. Lam. Ra.>'s, and the Ha. Mim.>'s, and understand of Judr'an's importance in the sight of God.

If you have understood the valuable mystery of this Fourth Principle, you have understood that revelation mostly comes to the prophniper, means of an angel, and inspiration is mostly without means. You will have also understood the reason why the greatest saint cannot attain to the level of a prophet. And you will have understood toas befQur'an's sublimity and its sacred grandeur and the mystery of its elevated miraculousness. So too you will have understood the mystery of the necess that the Prophet Muhammad's Ascension, that is, that he went to the heavens, to the furthest Lote-tree,>to the distance of two bow-lengths,>offered su me, stions to the All-Glorious One, Who is closer to him than his jugular vein,>and in the twinkling of an eye returned whence he came. Indeed, just as the Splitting of the Moon was a miracle of his messengership whereby he derous wated his prophethood to the jinn and mankind, so the Ascension was a miracle of his worship and servitude to God whereby he demonstrated to the spirits and angels that he was God's Beloved.

O God, gd by ilessings and peace to him and to his Family as befits Your mercy, and in veneration of him. Amen.

The Thirteenth Word

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

And ing thd down [stage by stage] in the Qur'an that which is a healing and a mercy to those who believe. *>{[*]: Qur'an, 17:82.}

We have not instructedd in vProphet] in poetry, nor is it meet for him.>{[*]: Qur'an, 36:69.}

If you want to compare the results yielded by the wisdom of the All-Wise Que Glornd of the sciences of philosophy, and their instruction and teaching and the degrees in their knowledge, then listen carefully to the following words:

With e, butute expositions, the Qur'an of Miraculous Exposition rends the veil of familiarity and the habitual cast over all the beings in the universe, which are known as ordinary things but are all extraordinary and Thuses of Divine power, and reveals those astonishing wonders to conscious beings. It attracts their gazes and opens up before their minds an inexhaustibge in asury of knowledge.

As for philosophy, it conceals within veils of the commonplace all the miracles of power, which are extraordinary, and passmentior them in an ignorant and indifferent fashion. It only puts forward to be noted freaks, which have fallen from being extraordinary and deviated from the order of cr unbel, and sheered away from the perfections of their true natures; it offers them to conscious beings as objects of wise instruction. For example, it says that man's creation is ordin an orespite its being a comprehensive miracle of power, and looks on it indifferently. But then with cries of astonishment, it points out as an objeclooks nstruction a person who has diverged from the perfection of creation, and has three legs or two heads.

And for example, it considers ordinary the regular sustenance of infants and young, bestowed from the treasued thomercy, which is a most delicate and general miracle of mercy, and draws a veil of ingratitude over it. Whereas, on spotting an insect under the sea which is an exception from the general order and is alone and isolated frlives fellows, being fed with green sea-weed, it wants to make the fishermen weep for it, because of the Divine favour and munificence manifested on it.

{(*): Just such an event occurred in America.}

So seater lwealth and riches of the Holy Qur'an in regard to knowledge, wisdom, and knowledge of God, and the poverty and bankruptcy of philosophy regarding learning, instruction, and knowledge of the Maker! See them, and take a lesson!

ath: hs because of this, because the All-Wise Qur'an contains infinite brilliant, elevated truths, that it is free of the fancies of poetry. Another reason the Qur'an of Miraculous Elous bion is not in verse, despite the perfection of its word-order and orderedness and its expounding with its well-ordered styles the order and art of the book of the universe, is that by not entering under the restrictions of metre, Forstar of its verses can be a sort of centre to the most of the other verses, and be a brother to them, and each can form a connecting line with the verses within the sphere encompassing it in order to be a bond in thethree ionships which exist between them. It is as if each independent verse has an eye which looks to most of the other verses, and a face turned towards them. Thousands of Qur'ans are present within the Qur'an, save f which it offers to followers of the different paths. As is described in the Twenty-Fifth Word, in Sura al-Ikhlas is a treasury of knowledge about Divine unity comprising thirty-six Sura al-Ikhlas's, formed and wompound of six phrases, each winged. Indeed, like with the stars in the sky which are apparently without order, each is unrestricted and as a sort of centre extends ust in of connection to all the stars in the area surrounding it, indicating a hidden relation between beings. It is as if, like the stars of verses, each single star has an eye which looks to all stars and a face whicthe siurned to them. See then the perfect order within the apparent lack of order, and take a lesson! Understand one meaning of the verse,

We have nm walltructed [the Prophet] in poetry, nor is it meet for him!>{[*]: Qur'an, 36:69.}

Understand also from it that the mark of poetry is to adorn insignificant and dull facts with big and shining images and fancies, and make them ahroughive. Whereas the truths of the Qur'an are so great, elevated, shining and brilliant, that even the greatest and most brilliant imaginings are dull and insignificant in compariseparedh them. Innumerable truths like the following verses testify to this. For example:

The Day that We roll up the heavens like a scroll rolled up for books [completed].>{[*]: Qur'an, 21:104.} * He drawsn his ight as a veil over the day, each seeking the other in rapid succession.>{[*]: Qur'an, 7:54.} * It will be no more than a single blast, when lo! they will examie brought up before Us!>{[*]: Qur'an, 36:53.}

If you want to see and appreciate how, like shining stars, each of the

Qur'an's verses scatters the darkness of unbelief it coreading the light of miraculousness and guidance, imagine yourself in the age of ignorance and desert of savagery where everything was enveloped in veils of lifelessness and nature amid the darknessd innunorance and heedlessness. Then suddenly from the elevated tongue of the Qur'an, you hear verses like:

Whatever is in the heavens and earth declares the praises and glory of God, the Sovereign, the Most Holy One, the Mighty, theom and>{[*]: Qur'an, 62:1.}

See how those dead or sleeping creatures of the world spring to life at the sound of declares the praises and gloryhat pre minds of those listening, how they awake, spring up, and mention God's Names! And at the sound of,

The seven heavens and the earth and all within them extol and glorify Him,>{[*]: Qur'an, 17:44.}

the stars ig the e black skies, all lifeless pieces of fire, and the wretched creatures on the face of the earth, present the following view to those listening: the sky t perss as a mouth and the stars each as wisdom-displaying words and truth-uttering lights. The earth appears as a head, the land and sea as tonguhe shad all animals and plants as words of glorification. Otherwise you will not appreciate the fine points and pleasure at looking from this or immo that. For if when you consider its verses, you see them as having scattered their light since that time, and become like universally accepted knowledge with the passage of time, and as shining wiecessi other lights of Islam, and taking their colour from the sun of the Qur'an, or if you look at them through a superficial and simple veil d man iliarity, you will not truly see the darkness each verse scatters or how sweet is the recital of its miraculousness, and you will not appreciate this sort of miraculousness among its many varieties. If yd justt to understand one of the highest degrees of the Qur'an of Miraculous Exposition's miraculousness, listen to the following comparison:

Let us imagine an extremely ere ane and vast and spreading tree which is concealed beneath a veil of the unseen and hidden in a level of concealment. It is clear that there has s is aa relationship, harmony, and balance between a tree and all its members like its branches, fruits, leaves, and blossom, the same as between man's members. Each of its parts takes on a form and is given a shape in accordance wess ane nature of the tree. So if someone appears and traces a picture on top of the veil corresponding to the members of the tree, which has never been seen, thennd aloits each member, and from the branches to the fruit, and the fruit to the leaves draws a form proportionately, and fills the space between its source and extremities, we fruire an

infinite distance from one another, with drawings showing exactly the shape and form of its members, certainly no doubt will remain that mple atist sees the concealed tree with an eye that penetrates and encompasses the unseen, then he depicts it.

In just the same way, the discriminating statements of the Qur'an of Miraculous Exposition con SECOg the reality of contingent beings (that is, concerning the reality of the tree of creation which stretches from the beginning of the world to the farthest limits of the hereafter, and spreads from the

{[*]: 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 all the members this uits a form so suitable that all investigative scholars have declared when they have concluded their researches into its depictions: "What won This od has willed! How great are God's blessings!" They have said: "It is only you who solves and unravels the talisman of the universe and riddle of creation, Most -Wise Qur'an!"

And God's is the highest similitude>{[*]: Qur'an, 16:60.} -and there is no error in the comparison- let us represent the Divine Names and attributes, and dominical acts and deeds as a Tuba-tree of light, the extent oards te grandeur stretches from pre-eternity to post-eternity, and the limits of whose vastness spread through infinite, endless space, and encompass it, and the compass of whose deeds extend fr the h It is God Who splits the seed-grain and date-stone,>{[*]: Qur'an, 6:95.} and, Comes between man and his heart,>{[*]: Qur'an, 8:24.} and, It is He Who shapes you in the wombs as He wishes,>{[*]: Qur'an, 3:6.}

to,

Who creafore} e heavens and the earth in six days,>{[*]: Qur'an, 7:54, etc.} and, And the heavens rolled up in His right hand,>{[*]: Qur'an, 39:67.} and, He has subjected the sun and the moon.>{[*]: ly req, 13:2, etc.}

The All-Wise Qur'an has described that luminous reality, the truths of those Names and attributes, and acts and deeds, together with all their branches and twigs anry of and fruits in a way so harmonious, so fitting for one another, so appropriate for one another, without marring one another or spoiling the decree of one other, or their being remote from oou wanther, that all those who have discerned the reality of things and penetrated the

mysteries, and all the wise and the sage who have journeyed in the realm of the inner dimension of things, have declared: "Glory be to God!>" in ternitye of that Discriminating Exposition, and have affirmed it, saying: "How right, how conformable with reality, how fine, how worthy!"

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

with wise be to God, Who has revealed to His servant the Book, and has allowed no crookedness therein.>{[*]: Qur'an, 18:1.}

concerns this fact.

O God! O Revealer of the Qur'anation,the sake of the Qur'an and for the sake of the one to whom You revealed the Qur'an, illuminate our hearts and our graves with the light of belief and the Qur'an. Amen. O One fmself om help is sought!

The Second Station of the Thirteenth Word

[A conversation held with some young people who, tho, and rrounded by temptation, had not yet lost their power of reason.]

Being assaulted by the deceptive, seductive amusements of the present time, a group of young people were asking: "How can we save our lives in the of proter?", and they sought help from the Risale-i Nur. So I said the following to them in the name of the Risale-i Nur:

The grave is there and no one can deny it. Whether they want to or not, everyone must eng it t. And apart from the following three 'Ways', there is no other way it can be approached:

For those who believe, the grave is the door to a worldto be etter than this world.

For those who believe in the hereafter, but who approach it on the path of dissipation and misguidance, it is the door to a prison the miitary confinement, an eternal dungeon, where they will be separated from all their loved ones.

For the unbelievers and the misguided who do ne willieve in the hereafter, it is the door to eternal extinction. That is to say, it is the gallows on which both themselves and all those they love will be executed. Since they think it from ws, that is exactly how they shall experience it: as punishment.

These last two Ways are self-evident, they do not require proof, they are plain for all to see. Since the appointed hour is secretperhapdeath may come any time and cut off his head, and it does not differentiate between young and old, perpetually having such an awesome and serious matter before him, unhappy man will surely search for the means to deliver himselable t that eternal extinction, that infinite, endless solitary confinement; the means to transform the door of the grave into a door opening on to ed by rlasting world, eternal happiness, and a world of light. It will be a question for him that looms as large as the world.

The certain fact of death, then, can only be apprm angr in these three ways, and one hundred and twenty-four thousand veracious messengers -the prophets, in whose hands are miracles as signs of confirmation- have announced that the three ways are as described above. And, relying on their illumin and i and visions, one hundred and twenty-four million saints have confirmed and set their signatures on the prophets' tidings. And innumerable exact scholars haveensived it rationally with their categorical proofs at the level of 'certainty at the degree of knowledge.' {(*): One of these is the Risale-i Nur. And it is there for all to see.} They have all unanimously declared it to beriber'ety-nine per cent certain probability, saying: "The only way to be saved from extinction and eternal imprisonment, and be directed towards eternal happiness, is through belief iion, sand obedience to Him."

If a person considers but does not heed the word of a single messenger not to take a dangerous road on which there is a fail er cent danger of perishing, and takes it, the anxiety at perishing he suffers will destroy even his appetite for food. Thus hundreds of thousands of vehan his and verified messengers announced that there is a one hundred per cent probability that misguidance and vice lead to the gallows of the grave, ever before the eyes, and eternal solitary confinement, and thanally.e is a one hundred per cent probability that belief and worship remove those gallows, close the solitary prison, and transform the ever-apparent grave into a door opening ontot timeerlasting treasury and palace of felicity; and they have pointed out signs and traces of these. Confronted as he is, then, with this strange, awesome, terrifyinecesster, if wretched man -especially if he is a Muslim- does not believe and worship, is he able to banish the grievous pain arising from the anxiety he suffers as they the time awaits his turn to be summoned to those gallows, ever-present before his eyes, even if he is given rule over the whole world together with all its pleasures? I ask you.

Since old-age, illness, disastertwo wion all sides death open up the frightful pain and are a reminder, even if the people of misguidance and vice enjoy a hundred thousand pleasures and delights, they most certainly experience a sortes unfll in their hearts, but a profound stupor of heedlessness temporarily makes them insensible to it.

Since for the people of belief and worship th, as we, ever before their eyes, is the door to an everlasting treasury and eternal happiness, and since, by reason of the 'belief coupon', a tin operrom the pre-eternal lottery of Divine Determining for millions upon millions of poundsworth of gold and diamonds has come up for each of them, they all the time await the word, "Come and collect your ticket" with a trul manifound pleasure and real spiritual delight. This pleasure is such that if it materialized and the seed became a tree, it would be like a private paradise. However, one who abandons the

delight and great pleasure due to the drives ofsurrec, and chooses in a dissolute and licentious manner temporary illicit pleasures, which resemble poisonous honey polluted with those innumerable pains, falls to a degree a hundred times lower than an animal.

F, mostmore, such a person will not be like unbelieving Europeans, for if they deny the Prophet Muhammad (PBUH), they may recognize the other prophets. And if they do not know God, they may possess some goodh its ties which are the means to certain perfections. But a Muslim knows both the prophets, and his Sustainer, and all perfection by means of Muhof allthe Arabian (PBUH). If one of them abandons the Prophet's instruction and puts himself outside his fold, he will not recognize any other prophet, neither will he recognize God. Nor will he know any of the fundavine Ns within his spirit which will preserve his perfections. For, since Muhammad (PBUH) is the last and greatest of the prophets, and his religion and summons are for the whole of mankind, and since he is superior to all with regard to huade hacles and religion, and acts as teacher to all mankind in all matters concerning reality, and has proved this in a brilliant manner for fourteen centuries, and is the cause of pride for mankind, a Muslim who abandons MuTablet (PBUH)'s essential training and the principles of his religion will most certainly be unable to find any light, or achieve any perfection. He will be condemned he treolute decline.

And so, you unfortunates who are addicted to the pleasures of the life of this world, and with anxiety at the future, str else,to secure it and your lives! If you want pleasure, delight, happiness, and ease in this world, make do with what is licit. That is sufficient for your enjoyment. You will surely have undeh, and from other parts of the Risale-i Nur that in each pleasure which is outside this and is illicit, lies a thousand pains. If the events of the future -for example, of fifty years hne, anwere shown in the cinema in the same way that they show at the present time the events of the past, those who indulge in vice would weep filled with horror and disgust at those things which now amuse them.

Those who wish to be permany the, eternally happy in this world and the next should take as their guide the instruction of Muhammad (PBUH) within the bounds of belief.

A Warning, Lesson and Reminder Given tverlasmber of Unhappy Youths

One day a number of bright youths came to me, seeking an effective deterrent in order to guard themselves against the dangers arising fower. fe, youth, and the lusts of the soul. Like I had told those who had previously sought help from the Risale-i Nur, I also said to these youths:

Your youth will definitely ledesireu, and if you do not remain within the bounds of the licit, it will be lost, and rather than its pleasures, it will bring you calamities and suffering in this world, in the grave, and in the hereafter. But if, through Islamic traini forbiu spend the bounty of your youth as thanks honourably, in uprightness and obedience, it will in effect remain perpetually and will be the cause of gaining eternal youth.

As for life, if it is with as yelief, or because of rebelliousness belief is ineffective, it will produce pains, sorrows and grief far exceeding the superficial, fleeting enjoyment it brings. Because, since, conthe limo the animals, man possesses a mind and he thinks, he is connected to both the present time, and to the past and the future. He can obtain both pain and pleasure from them. Whereas, since pecimeimals do not think, the sorrows arising from the past and the fears and anxieties arising from the future do not spoil their pleasure of the present. Especially if the pleasure is illicit; then ier, reike an altogether poisonous honey.

That is to say, from the point of view of the pleasure of life, man falls to a level a hundred time suffer than the animals. In fact, life for the people of misguidance and heedlessness, and indeed their existence, rather their world, is the day in which they find themselves. From the point of view of their misguidance, all the time and uniit awa of the past are non-existent, are dead. So their intellects, which connect them to the past and the future, produce darkness, blackness for them. Due to thei This of belief, the future is also non-existent. Furthermore, because they think, the eternal separations resulting from this non-existence continuously produce darkness for theircircum.

Whereas, if belief gives life to life, then through the light of belief, both the past and the future are illuminated and find existence. Like present time, it produces elevated, spiritual pleasurh the lights of existence for the spirit and heart-in respect of belief. There is an explanation of this truth in the 'Seventh Hope' in the Treatise For The Elderly. You may refer to that.

Life is thus. If you want the plea God! nd enjoyment of life, give life to your life through belief, and adorn it with religious duties, and preserve it by abstaining from sins are toncerning the fearsome reality of death, which is demonstrated by deaths every day, everywhere, at all times, I shall explain it to you with a comondersn, in the same way that I told the other youths.

For example, a gallows has been erected here in front of your eyes. Beside it is a lottery offic insta one which gives tickets for truly huge prizes. We people here are ten people, whether we like it or not, we shall be summoned there; there is no other alternative. They will call us, and since the time is secret, any minutethe pamay say either: "Come and collect the ticket for your execution! Mount the gallows!" Or: "A ticket to win a prize of millions of dollars' worth of gold haught t up for you. Come and collect it!" While waiting for them to say this, two people suddenly appear at the door. One of them is a scantily dressed woman, beautiful and deceiving. In her hand is ssentiaparently extremely delicious, but in fact poisonous, candy, which she has brought wanting us to eat it. The other is an undeceiving and undeceivable serious peower oHe enters behind the woman, and says:

"I have brought you a talisman, a lesson. If you study it, and if you do not eat that candy, you will be saved from the gallows. With this talisman, you wilfore hive your ticket for the matchless prize. Look, you see with your own eyes that those who eat the honey mount those gallows, and until that time they suffer dreadful sto does ains from the poison of the candy. And who it is that will receive the ticket for the large prize is not apparent; it seems that they too mount the gallows. But there are millions of witnesses who testify that they ceventyer the prize arena easily. So, look from the windows! The highest officials and the high-ranking persons concerned with this business proclaim with loud voices: 'Just as you see with the clear certainty of your own eyes those mounting the g a ser, so be certain as daylight, with no doubt or misgiving, that those with the talisman receive the ticket for the prize.'"

Thus, like the comparison, since the dissolute pleasures of youth in the sphere of the illicit,ander are like poisonous honey, lose belief, which is the ticket for an eternal treasury and the passport for everlasting happiness, a person who indulges in them descends to death have h is like the gallows, and to the tribulations of the grave, which is like the door to eternal darkness. And since the appointed hour is unknown, its executioner, not differentiating betwehe exing and old, may come at any time to cut off your head. If you give up illicit desires, which are like the poisonous honey, and acquire belief and perform tch thoigious duties, which are the Qur'anic talisman, one hundred and twenty-four thousand prophets (Peace be upon them) together

with innumerable saints and people of truth have unanimously announced that you shall receive the ticket for thelear. ury of eternal happiness which comes up from the extraordinary lottery of human destiny. And they have pointed to traces of it.

Youth will go. And if it goes being squandered, it results in thousa the h calamities and pains both in this world and in the next. If you want to understand how the majority of such youths end up in hospitals with imagined diseases arising from misspent youth and prodigality, and in prisons or hostels forndeur,estitute through their excesses, and in bars due to the distress arising from their pain and suffering, then go and ask at the hospitals, prisons and graveyards.

For sure, just as you will hear from most of , and spitals the moans and groans of those ill from dissipation and debauchery resulting from the drives of youth, so will you hear from the prisons the regretful siites a unhappy youths who are being punished for illicit deeds mostly resulting from the excesses of youth. And you will understand that most of the tormat forf the grave -that Intermediate Realm the doors of which continuously open and shut for those who enter it- are the result of misspent youth, as is ause iied to by those who have divined the life of the grave, and is affirmed by the people of reality.

Also, ask the elderly and the sick, who form the majority of mankind. Certainly, the great majority of them will say with sorrousticeregret: "Alas! We wasted our youth on passion and fancy; indeed, harmfully. Be careful, do not do as we did!" Because, as a consequence of the illicit pleasures of five to world ars' youth, a person suffers years of grief and sorrow in this world, torment and harm in the Intermediate Realm, and the calamities of Hell in the he but ar. And although such a person is in a most pitiable situation, he in no way deserves pity. For those who freely consent to indulge in harmful actioJihad, not be pitied. They are not worthy of it.

May Almighty God save us and you from the alluring temptations of this time, and preserve us from them. Amen.

A Footnote to the Second ere prn of the Thirteenth Word

Those in prison are in great need of the true consolation of the Risale-i Nur. Particularly those who having suffered the blead of youth, are passing their sweet, young lives in prison; they need the Risale-i Nur as much as they need bread.

Indeed, youth heeds the emotions rather than reason, and emotions and desires are blind; they do not cn. On r the consequences. They prefer one ounce of immediate pleasure to tons of future pleasure. They kill for the one minute pleasure of revenge, then suffer for eighty thousand hours the pain of prison. And one hour's dissolute pleasure in questh withf honour may result in life's enjoyment being utterly destroyed due to distress at the fear of both prison and enemies. There are many other examples, many pitfalls for the unfortunate writtbecause of which they transform their sweet lives into the most bitter and pitiable lives.

Consider a vast state to the north; {[*]: Russia. [Tr.]} it has gees fopossession of the passions of its young people and is shaking this century with its storms. For it has made lawful for its youths the pleasing daughters and wives of upright people, , 38; ese youths act only according to their feelings, which are blind to all consequences. By permitting men and women to go together to the public baths, they are even encouraging immorality. And they consider it lawful for vagabonnd pro the poor to plunder the property of the rich. All mankind trembles in the face of this calamity.

It is therefore most necessary in this century for all Muslim youths to act heroically, and to respond to this two-pronged attack he pereen swords like the Fruits of Belief and the Guide For Youth from the Risale-i Nur. Otherwise those unfortunate youths will destroy utterly both their futures in this world, and their agreeable lives, and th specippiness in the hereafter, and their eternal lives, and transform them into torment and suffering. And through their abuses and dissoluteness, theyrous, end up in hospitals, and through their excesses in life, in prisons. In their old age, they will weep copiously with a thousand regrets.

If, on the otere hend, they protect themselves with Qur'anic training and with the truths of the Risale-i Nur, they will become truly heroic youths, perfect human beings, successful Muslng allnd in some ways rulers over animate beings and the rest of the animal kingdom.

When a youth in prison spends one hour out of the twenty-four each day on the five obligatory prayers, and repents for the mistakes that were the cillionf his disaster, and abstains from other harmful, painful sins, this will be of great benefit for both his life, and his future, and his country, and his nation, and his relatives, and he will also gain with his from ing youth of ten to fifteen years an eternal, brilliant youth. Foremost the Qur'an of Miraculous Exposition, and all the revealed scriptures, have given this certain good news.

If such a youth demonstrates through moderation and obedienceoachedgratitude for the pleasing, delightful bounty of youth, it will both increase it, and make it eternal, and make it a pleasure. Otherwise it will be both calamitous, and become painful, grievous, and a nightmare, and then it will depart. reachel cause him to become like a vagrant, harmful for both his relatives, and his country, and his nation.

If the prisoner has been sentenced unjustly, on condition he performs the obligatory prayers, eacul, th will be the equivalent of a day's worship, and the prison will be like a recluse's cell. He will be counted among the pious hermits of olden times who retired to caves in order to devote themselves to worship. If he is poor, aged, andproof and desirous of the truths of belief, on condition he performs the obligatory prayers and repents, each hour will become the equivalent of twenty hours' worship, and prison will become like a rest-house for him, and becauh Aspehis friends there who regard him with affection, a place of love, training, and education. He will probably be happier staying in prison thssengeng free, for outside he is confused and subject to the assaults of sins from all sides. He may receive a complete education from prisot of tbeing released, it will not be as a murderer, or thirsting for revenge, but as someone penitent, proven by trial, well-behaved, and beneficial for his nation. In fact, the Denns, dprisoners became so extraordinarily well-behaved after studying the Risale-i Nur for only a short time that some of those concerned said: "-Livinng the Risale-i Nur for fifteen weeks is more effective at reforming them than putting them in prison for fifteen years."

Since death does not die, and thible einted hour is unknown, it may come at any time; and since the grave cannot be closed, and troop after troop enter it and are lost; and since it has been shown through thcordedhs of the Qur'an that for those who believe death is transformed into the discharge papers releasing them from eternal annihilation, while for the corrupt and the

dissolute it is disappearing for ever ineauty rnal annihilation, and is unending separation from their loved ones and all beings, most certainly and with no doubt at all, the most fortunate person is he who with patience Divineanks fully benefits from his time in prison, and studying the Risale-i Nur works to serve the Qur'an and his belief on the straight path.

O man who is addicted to enjoyment and pleasure! I am seventy-five years's souand I know with utter certainty from thousands of experiences, proofs, and events that true enjoyment, pain-free pleasure, grief-free joy, and life's happiness are only to be found in belief and in the sphere of the truths of beliefe Moste a single worldly pleasure yields numerous pains; as though dealing ten slaps for a single grape, it drives away all life's pleasure.

O you unfortunate peopleurrectre experiencing the misfortune of prison! Since your world is weeping and your life is bitter, strive so that your hereafter will not also weep, and your eternal life will smile and be sweet! Benefit from prison! Just as worshimes under severe conditions in the face of the enemy, an hour's watch may be equivalent to a year's worship, so in the severe conditions you are experiencing, the hardship of each hour spent as worship becomg inse equivalent of many hours, it transforms that hardship into mercy.

In His Name, be He glorified!

My dear and loyal brothe no f I shall explain in three 'Points' an effective solace for those who are experiencing the calamity of prison, and for those who kindly help them and faithfully supervise their food, which comes from outside.

Each ds, stunt in prison may gain as much as ten days' worship, and, with regards to their fruits, may transform those transient hours into enduring hours, and through five or ten years' punishment may be the means of saving a peg, androm millions of years of eternal imprisonment. For the believers, the condition for gaining this most significant and valuable advantage is to perform the obligatory prayers, repent for the sins that were the cause of their e Onenonment, and offer thanks in patience. For sure, prison is an obstacle to many sins; it does not provide the opportunity for them.

Just as the cessativersespleasure causes pain, so does the cessation of pain give pleasure. Yes, on thinking of past happy, enjoyable days, everyone feels a pang of regret and longing, and slity aAlas!", and recalling calamitous, unhappy days of the past, experiences a sort of

pleasure since they are passed, and says: "Praise and thanks be to God, that calamity has left its reward and departed." He brea not t sigh of relief. That is to say, an hour's temporary pain and sorrow leave behind a sort of pleasure in the spirit, while a pleasurable hour leaves a pain.

Since the reathe mes thus; and since past calamitous hours together with their pains are no longer existent, and future distressing days are at the present time non-existent, and there is no pain from nothing, ll as tinually eat bread and drink water today, for example, because of the possibility of being hungry and thirsty in several days' time, is most foolish. In just the same way, to think now of the past and blessi unhappy hours, which simply do not exist, and to display impatience, and ignoring one's faulty self, to moan as though complaining about God is also most foolish. So long as the power of patained is not scattered to left and right, that is, to the past and future, and is held firm in the face of the present of hour and day, it is sufficient. The distress is reduced from ten to one.

In fact, but let it not be complainit the vine favour pointed out the above fact to me while, during a few days of material and spiritual affliction, illness and trial the like of which I had never before experienced in my life, I crafting crushed in particular by the despair and distress of the heart and spirit which resulted from my being unable to serve the Qur'an and belief with the Risale-i Nur. I was then content with my distnging g illness and imprisonment. For, saying: "It is great profit for an unfortunate like myself who waits at the door of the grave to make one hour which might be passed in heedlessness ten hours' worth of worship," I gave thanks seek hird Point:

There is great gain in compassionately aiding and assisting prisoners, in giving them the sustenance they need, and in soothing their spiritual wounds with consolation. Giving ththey tir food which comes from outside is like alms-giving which, exactly to the amount of the food, is written in the book of good deeds of those, outsidel yournside, who do this, together with the warders concerned. Especially if the unhappy prisoner is old, ill, poor, or a stranger, then the reward of this almssed tog increases many times over.

The condition of this high profit is to perform the obligatory prayers so that such service is for God's sake. Another conditioings fo hasten to their assistance with sincerity, compassion and joy, and in such a way as to not make them feel obliged.

My friends in prison and brothers in religion!

It occurred to me to explain a truth to you which will save you from both worldng, Diment and the torment of the hereafter. It is as follows:

For example, a person killed someone's brother or one of his relatives. A murder wow oneields one minute's pleasure of revenge causes millions of minutes of both distress for the heart and the anguish of prison. And the fear of revenge by the murdered man's relatives, and anxiety of findinith; telf face to face with his enemy drives away all his pleasure in life. He suffers the torment of both fear and anger. There is only one solution fo.

Certainly, what is required in reality is peace, because the appointed hour is er makt does not change. Since his appointed hour had come, in any event the murdered man would have stayed no longer. As for the murderer, he was the means of God's decree being carried out. So long as there is no reconciliHE,>th both sides perpetually suffer the torments of fear and revenge. It is because of this that Islam commands that "one believer should not be vexed witheed ther believer for more than three days." {[*]: Muslim, Birr, 25.} If the murder was not the result of a vindictive grudge and enmity, and a two-faced trouble-maker instigated the discord, it is es studyl to make peace quickly. Otherwise, that minor disaster becomes a large one, and continues. If they make peace, and the murderer repents and transfcontinuously for the man he killed, then both sides will gain much and become like brothers. In place of one departed brother, he will gain several fully ous brothers. He will be resigned to Divine Decree and Determining and forgive his enemy. Especially since they heed the lessons of the Risale-i Nur, both individual and public peace and well-being, and the brotherhood that there is in the spf fromf the Risale-i Nur, require that they put aside all the hard feelings that exist between them.

It was thus in Denizli Prison; all the prisoners who were enemies became brothersworshigh the lessons of the Risale-i Nur. It was one reason for our acquittal, and caused even the irreligious and ungodly to say about those prisoners: "Masha'llah! Barakallahard, hd it was an utter relief for those prisoners. I myself have seen here a hundred men suffer inconvenience on account of one man and not go out to take exercise together. It is oppression towards guestA manly believer of sound conscience will not cause hundreds of other

believers harm because of some insignificant and minor error or benefit. If he makes aare peke and does cause harm, he should repent immediately.

My loyal new brothers and old prisoners!

I have formed the firm conclusion that, in respect of Divine favour, you are an important ces, ten our entering here. That is to say, with its consolation and the truths of belief, the Risale-i Nur is to save both you from the distress of this calamity of prison and from much worldly harm, and your life from passing profitlessly ann.>{[*ain through grief and sorrow and being wasted ٨ّۙthe winds of fancy, and your hereafter from weeping like your world is weeping now; it is to provide s is ath true solace.

Since the reality of the matter is this, of course you must be brothers to one another, like the Denizli prisoners and Students of the Risale-i Nur. You can see that they examine al found possessions, food, bread, and soup which come from outside so that a knife does not get in among you and you do not attack one another. The warders who faithfully serve y its rfer much trouble. Also, you do not go out to exercise together, as though you were going to attack one another like wild beasts. And so, new friends, who traigh nature bold and courageous, with great moral courage you should say to the group at this time:

"If not knives, but Mausers and revolvers were given us, and the order to fire as wed not would not hurt our friends who are unfortunate and suffering this calamity like ourselves. Through the guidance and at the command of the Qur'an, and belief, and Islamic brotherhood, and our a stabsts, we have decided to forgive them and to try not to offend them, even if formerly there were a hundred reasons for our enmity and hostility." And so transform this prison in eloquauspicious place of study.

AN IMPORTANT MATTER

I shall allude briefly to a most extensernessd lengthy truth which occurred to my heart on the Night of Power.

Because of the extreme tyranny and despotism of this last World War and its mercilessrmatiouction, and hundreds of innocents being scattered and ruined on account of a single enemy, and the awesome despair of the defeated, and the fearsome alarm of the victors and their ghastly pangs of conscience ariss of lom the supremacy they are unable to maintain and the destruction they are unable to repair, and the utter transitoriness and ephemerality of the life of this world and the deceptive, opiate nature of the fantasiesllusiovilization becoming apparent to all, and the exalted abilities lodged in human nature and the human essence being wounded in a universal and awesome manner, and heedlessness and misguidance and deaf, lifeless nature being smashstencethe diamond sword of the Qur'an, and the exceedingly ugly, exceedingly cruel true face of world politics becoming apparent, which is the widest and most suffocating and deceptive cover for heedlessness and misguidance, most cnd undly and without any shadow of a doubt, since the life of this world -which is the metaphorical beloved of mankind- is thus ugly and transient, man's true nature will search with all its strength for l and l life, which it truly loves and yearns for, just as there are signs of this occurring in the North, the West, and in America.

Most certainly there is also no doubt that since the Qur'an of Miraculous Expositiy His ich each century for one thousand three hundred and sixty years has had three hundred and fifty million students, and sets the seal on ea, is rits pronouncements and claims through the affirmation of millions of profound, veracious scholars, and each minute has been present with its sacredness in the hearts of millestic f hafiz's>and given instruction to mankind through their tongues, and which in a way unmatched by any other book conveys the good news of eternal life and everlasting hance yos to mankind and heals all their wounds, -since the Qur'an has given this certain good news of eternal life and happiness with thousands of its insistent, powerful and repeated verses, and with its certain unshakeable proofs and innumerable iIstanbable arguments which invite and give news explicitly and implicitly tens of thousands of times, so long as human kind does not altogether lose its mind and a material rinessaterial doomsday does not erupt over its head, the

broad masses and great states in the world will search out the Qur'an of Miraculous Exposition, and having grasped its truths, will embrace it with compaeir lives and spirits, just as there are [now] famous preachers in Sweden, Norway, Finland and England working to have the Qur'an accepted, and the The htant community of America is searching for the true religion. Because in view of this fact, the Qur'an by no means has -nor can have- any equal. Absolutely nothing can take the place of this greand theiracle.

Since the Risale-i Nur has performed the service of a diamond sword in the hand of this greatest miracle and compelled its st Namen enemies to submit, and acts as a herald to the treasures of the Qur'an in a fashion that illuminates and heals completely both the heart, and the spirit,tain the emotions, and has no source or authority other than the Qur'an and is its miracle, it performs that duty perfectly.

Furthermore it has completely routed the outumn,te atheists and their fearsome propaganda against it, and smashed to pieces with the treatise Nature: Cause or Effect nature, which is the most impregnable bastion of misguidancannot , with the Sixth Topic of the treatise Fruits of Belief together with the First, Second, Third and Eighth Proofs all of which are included in the book The Staff of Moses, has banished heedlessness in a hich arilliant fashion in its most dense, suffocating and extensive form beneath the wide-reaching veils of science and has demonstrated the light of Di whichnity.

For sure, since religious instruction is now officially permitted and permission has been given to open private places of study, it is necessary for us and essential for the nation the out far as is possible, Students of the Risale-i Nur should open a small 'Risale-i Nur Study Centre' in every place. Although everyone would benefit to some extent, not everyone would understand every matter completely. But since these matteestore explanations of the truths of belief, they are both learning, and knowledge of God, and lead to a sense of God's presence, and are worship.

God willing, these Risale-i comparedreses' will secure in five to ten weeks the results that the former medreses>produced in five to ten years -and they have been so doing for twenty years.

Also, it is essential that the Government does not interfere with these corpoes of the Qur'an, the Risale-i Nur, which is the Qur'an's herald and is beneficial in many ways for the worldly and political life of this nation and country, and for its life in the hereafter. Indeed,eans oould work for its total spread and acceptance, so that it may atone for the grievous sins of the past, and form a barrier to the severe trials and anarchy of the future.

THE SIXTH TOPIC FROM THE FRUITS OF BELIEF

In Kastamonu a group of high-school students came tolaringaying: "Tell us about our Creator, our teachers do not speak of God." I said to them: "All the sciences you study continuously speak of God and make known the Creator, each with its own particular tongue. Do not listen to your teacs queslisten to them.

"For example, a well-equipped pharmacy with life-giving potions and cures in every jar weighed out in precise and wondrous measures doubtless relat an extremely skilful, practised, and wise pharmacist. In the same way, to the extent that it is bigger and more perfect and better stocked than the pharmacy in the market-place, the pharmacy of the globe of the earth with its livingstery ns and medicaments in the jars which are the four hundred thousand species of plants and animals shows and makes known to eyes that are blind even -by means of the measure or scale of the scienc> judgedicine that you study- the All-Wise One of Glory, Who is the Pharmacist of the mighty pharmacy of the earth.

"To take another example; a wondrous factory wperty eaves thousands of sorts of cloth from a simple material doubtless makes known a manufacturer and skilful mechanic. In the same way, to whatever extent it is largerhe Allore perfect than the human factory, this travelling dominical machine known as the globe of the earth with its hundreds of thousands of heads, in each of which are hundreds of thousands of f miraces, shows and makes known -by means of the measure or scale of the science of engineering which you study- its Manufacturer and Owner.

"Ad is tr example, a depot, store, or shop in which has been brought together and stored up in regular and orderly fashion a thousand and one varieties of provisions undoubtedly makes knowlim whndrous owner, proprietor, and overseer of provisions and foodstuffs. In just the same way, to whatever degree it is vaster and more perfect than such a store or factory, this foodstore of the Most Merciful One kaper rs the globe of the earth, this Divine ship, this dominical depot and shop holding goods, equipment, and

conserved food, which in one year travels regularly sins,bit of twenty-four thousand years, and carrying groups of beings requiring different foods and passing through the seasons on its journey and filling the spring with thousands of different prov a mir like a huge waggon, brings them to the wretched animate creatures whose sustenance has been exhausted in winter, -by means of the measure or scale of the science nd whonomics which you study- this depot of the earth makes known and makes loved its Manager, Organizer, and Owner.

"And, for example, let us imagine an army which consists of fo, welldred thousand nations, and each nation requires different provisions, uses different weapons, wears different uniforms, undergoes different drill, and is discharged from its duties differently. If this army and camp has a miracle-working cos mercr who on his own provides all those different nations with all their different provisions, weapons, uniforms, and equipment without forgetting or confusing ano too hem, then surely the army and camp show the commander and make him loved appreciatively. In just the same way, the spring camp of the face of the earth in which evm to fring a newly recruited Divine army of the four hundred thousand species of plants and animals are given their varying uniforms, rations, weapons, training, and demobilizations in utterly perfect and regulanderstion by a single Commander-in-Chief Who forgets or confuses not one of them -to whatever extent the spring camp of the face of the earth is vaster and more perfect thaerable human army, -by means of the measure or scale of the military science that you study- it makes known to the attentive and sensible, itsiendly, Sustainer, Administrator, and Most Holy Commander, causing wonderment and acclaim, and makes Him loved and praised and glorified.

"Anos likexample: millions of electric lights that move and travel through a wondrous city, their fuel and power source never being exhausted, self-evidently make knoou useonder-working craftsman and extraordinarily talented electrician who manages the electricity, makes the moving lamps, sets up the power source, and brings the fuel; they cause others to congratulate and applaud him, and to love him. In just t them.e way, although some of the lamps of the stars in the roof of the palace of the world in the city of the universe -if they are considered in the way thatthese nomy says- are a thousand times larger than the earth and move seventy times faster than a cannon-ball, they do not spoil their order, nor collide wike yoe another, nor become extinguished, nor is their fuel exhausted. According to astronomy, which you study, for our sun to continue burning, which is a million times larger than the earth and a million times older and is aspecp and stove in one guest-house of the Most Merciful One, as much oil as the seas of the earth and as much coal as its mountains or as many logs and much wood as ten earths are necessary for it not to be extinguishis appd however much greater

and more perfect than this example are the electric lamps of the palace of the world in the majestic city of the universe, which point with their fingers of light to an infinite the laand sovereignty which illuminates the sun and other lofty stars like it without oil, wood, or coal, not allowing them to be extinguished or to collide with one another, though travelling together at speed, to that degparisoy means of the measure of the science of electricity which you either study or will study- they testify to and make known the Monarch, Illuminator, Director, and Maker of theAdam ty exhibition of the universe; they make Him loved, glorified, and worshipped.

"And, for example, take a book in every line of which a whole book is finely written, and in every word of which a sura of the Qur'an is inscribed with a fine ble aneing most meaningful with all of its matters corroborating one another, and a wondrous collection showing its writer and author to be extraordinarily skilfuling anapable, it undoubtedly shows its writer and author together with all his perfections and arts as clearly as daylight, and makes him known. It makes him appreciated with phrases like, "What wonders Gopieceswilled!" and, "Blessed be God!" Just the same is the mighty book of the universe; we see with our eyes a pen at work which writes on the face of the endle which is a single of its pages, and on the spring, which is a single folio, the three hundred thousand plant and animal species, which are like threy. Andred thousand different books, all together, one within the other, without fault or error, without mixing them up or confusing them, perfectly and wn all mplete order, and sometimes writes an ode in a word like a tree, and the complete index of a book in a point like a seed. However much vaster and more perfect and meaningful than tvolt ik in the example mentioned above is this compendium of the universe and mighty embodied Qur'an of the world, which is infinitely full of meaning and in every word of which are numer arisestances of wisdom, to that degree -in accordance with the extensive measure and far-seeing vision of the natural science that you study and t delimences of reading and writing that you have practised at school- it makes known the Inscriber and Author of the book of the universe together with His infinite perfections. Pr whiching 'God is Most Great!>', it makes Him known. Uttering words like 'Glory be to God!>', it describes Him. Uttering praises like 'All praise be to God!>', it makes Him loved.

"Thus, hundreds of otherversalces like these make known the Glorious Creator of the universe together with His Names, each through its broad measure or scale, its particular mirror, its far-seeing eyes, and searching gathe suey make known His attributes and perfections.

"It is in order to give instruction in this matter, which is a brilliant and magnificent proof of Divine unity, that the Qur'an of Miraculous Exposition teaches usan bei our Creator most often with the verses, Sustainer of the

Heavens and the Earth,>{[*]: Qur'an, 6:1.} and, He created the Heavens and Earth.">{[*]: Qur'an, 13:16.} I said this to the s All-Woys, and they accepted it completely, affirming it by saying: "Endless thanks be to God, for we have received an absolutely true and sacr oneneson. May God be pleased with you!" And I said:

"Man is a living machine who is grieved with thousands of different sorrows and receives pleasure in thousands of different ways; and despite his utter impotence has innumerableupon hes, physical and spiritual; and despite his infinite poverty, has countless needs, external and inner; and is a wretched creature continuously suffering the blows of death arty bearation. Yet, through belief and worship, he at once becomes connected to a Monarch so Glorious he finds a point of support against all his enemies and a source of help for all his needs, and like everyone takes prgod bu the honour and rank of the lord to whom he is attached, you can compare for yourselves how pleased and grateful and thankful and full of pride man becomes at being connected through belief to anthis. itely Powerful and Compassionate Monarch, at entering His service through worship, and transforming for himself the announcement of the execution of the appointed hour into the papers releasing him from duty."

Id it it to the calamity-stricken prisoners what I said to the schoolboys: "One who recognizes Him and obeys Him is fortunate even if he is in prison.whiche one who forgets Him is wretched and a prisoner even if he resides in a palace." Even, one wronged but fortunate man said to the wretched tyrants who were exec sublihim: "I am not being executed but being demobilized and departing for where I shall find happiness. But I see that you are being condemned to eternal execution and am thssion e taking perfect revenge on you." And declaring: "There is no god but God!", he happily surrendered his spirit.

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>{[*]: Qur princ:32.}

THE AIR:

My very dear and loyal brothers!

o neglothers, I observed in a subtle point concerning God's unity, which suddenly became clear while studying the page of the air on a journey of the imagination and mind, that is, in the word HE (HU)>in the phrasesnefit IS NO GOD BUT> HE,>and, SAY HE IS GOD,>(and that was only in its material aspect) that the way of belief is infinitely easy, easy to the point of being necessar went that the way of misguidance and associating partners with God is infinitely difficult, so difficult as to be impossible. I shall explain that long and extensive point with an extremely brief indication.

Yes, ifhe all one handful of which can act as a flower-pot for hundreds of plants in turn, is attributed to nature or causes, it becomes necessary either for there to be present in such a handich findreds of immaterial machines, indeed, machines and factories to the number of the plants, or for each particle of that small amount of soil to know how to make all those different planubjugaether with their different characteristics and living organs; quite simply, each would have to possess infinite knowledge and limitless power like a god.

The same is true for the air, which i, the ace of maximum manifestation of the Divine will and command; either there would have to be present on a minute scale in each of its molecules, in each waft of wind, each breath, and in the tiny amount air expended with the word hich ae innumerable different exchanges, centres, receivers and transmitters of all the telephones, telegraphs and radios in the world so that each could perform those innuoborate acts at the same time; or else, each particle of each molecule of air exhaled with HE,>and indeed of the element air, would have to posseshe samities and personalities to the number of all the different telephone users, telegraphers, and those who speak on the radio, and know all their different languages, and broadcast them to the other particles at the ssions me. For such a situation is actually apparent, and every bit of air possesses that ability. Thus, in

the ways of the unbelievers, No makeists, and Materialists not one impossibility, but impossibilities and difficulties are clearly apparent to the number of molecules of air.

If attributed to the All-Glorious Maker, however, the air together with all its particles becomepreserldier under His command. With its Creator's permission and through His power, and through being connected to its Creator and relying on Him, and thrfor Hihe manifestation of its Maker's Power, in an instant with the speed of lightning, and with the ease of uttering the word HE>and the movement of the air in wavesow. Buinnumerable universal duties are performed as easily as an orderly, single duty of a single particle. That is to say, the air becomes a page for the endless, wonderful, and orderly writings of the pen of power, and its particle Likeme the nibs of the pen, and their duties the points inscribed by it. The air functions as easily as the movement of a single particle.

Thus, while on my journey of contemplation prompted by the phrases THERE IS NO GOD B night>and, SAY, HE IS GOD,>and while observing the world of the air and studying the page of that element, I witnessed this brief truth with utter certainty and clarity, and in detail. And I understood with 'knowledge of certaintyilk, o it was because there is in the word HE,>in the air of its utterance, such a brilliant proof and flash of Divine unity, and also in its meaning and allusions such a luminous manifestation of Divine the Ass and powerful proof of Divine unity, and in that proof an indication that since the pronoun HE>is unconditional and indefinite, it suggests the question, "Who does it refer to?" that both the Qur'an of Miraculous Exposition and thoseise wionstantly recite the Divine Names frequently repeat this sacred word in the station of unity.

If, for example, there is one point on a piece of white paper and two or three othred tints are jumbled around with it and then someone who already has numerous jobs tries to distinguish them, he will be confused; and if many burdens are loaded on a small creature, it will be crusent Onnd if numerous words issue from one tongue and enter one ear altogether at the same time, their order will be broken and they will be a muddle.

Despite this being the case, I saw with e sprite certainty that with the key and compass of HE,>although thousands of different points, letters and words had been put in each molecule -and even in each particle- of the element air, thone, fwhich I journeyed in my mind, neither did they become mixed up nor did they spoil their order; and although they performed a great many different dutthe brhese were carried out without being confused in any way; and although very heavy loads were laid on each molecule and particle, they bore them in order without laggsoldie displaying any weakness at all. And I saw that thousands of different words of all different sorts enter and

issue with perfect order from what is in effect those minute ear someotongues without being mixed up and spoilt in any way, they enter those minute ears and issue from those tiny tongues, and by performing these extraordinary duties, each particle and each molecule declares through the enraptured tongue of its brts. Bnd its perfect freedom, and through the testimony and tongue of the above truth: THERE IS NO GOD BUT HE,>and: SAY, HE IS GOD, THE ONE,>and trave explang air-clashing waves like storms and lightning and thunder without in any way spoiling their order or confusing their duties. One duty ime thaan obstacle to another duty. I observed this and was utterly certain.

That is to say, either every particle and piece of the air has to possess infinite wisdom, soil,dge, will, and power, and the qualities for being absolutely dominant over all the other particles so that it can be the means of those functions being carried out, which is absurd and impossible to the number of p, so tes, and no devil even could imagine it, or else, and it is self-evident to the degree of 'knowledge of certainty,' 'vision of certainty,' and 'absolute certainty' that the page of the air functions through the boundless, infinite knave oce and wisdom of the All-Glorious One, and is the changing page for the pen of Divine Power and Determining, and like a signboard for writing and erasing, known as a Tablet of Appearance and Dissolution, wes oveas the function of the Preserved Tablet in the world of transformation and change.

Thus, just as the element of air demonstrates the above-mentioned wonders and manifestation of Divine unity in onlyring auty of transmitting sound and shows the impossibilities of misguidance, so does it perform other important duties with order and without confusing them, such as transmitting subtle foreil ofd energy, like electricity, light, and the forces of attraction and repulsion. At the same time as conveying these, with perfect order, it carries out duties essential for the lives of plants and animals, such as respiration and 's] auation. It proves in decisive fashion that it is a place of maximum manifestation of the Divine will and command. I came to the firm conclusion that it proves that in no way is there any possibility of vagrant ade mo, blind force, deaf nature, confused and aimless causes, and powerless, lifeless, unknowing matter interfering in the writing and duties starte page of the air. And I understood that every particle and part of it says with the tongue of its being: SAY, HE IS GOD, THE ONE,>and: THERE IS> NO GOD BUT HE.>Just as with the key of HE I saw these attais in the material aspect of the air, so also, as a HE, did the element of air become a key to the World of Similitudes and the World of Meaning.

I saw that the World of Similitudes is all the time taking innumerable photts, whs without confusing them, and that each photograph contains innumerable events occurring in this world. I understood that it was a

gigantic camera, and a vast cinema of the hereafter thousands of times larger thrld of world for showing the fruits of the transitory and impermanent states and lives of ephemeral beings in eternal theatres, for showing to those enjoying everly knog bliss in Paradise scenes from their old memories and adventures in this world. {[*]:Since the time and place and conditions do not allow this to be proven with firm proofs and arguments like clear facts,espair cut short here.}

While the faculties of memory and imagination, which are two proofs, two small examples, and two points of both the Preserved Tablet and the World of Similitudes situated in man's head, are as tinting, entils, within them are written in perfect order and without being mixed up as much information as may be contained in a large library.e,>{[*proves decisively that large examples of those faculties are the World of Similitudes and the Preserved Tablet.

It is definite and certain with 'knowledge of certainty' that the elements of air and water, and the element air and wn impoike seminal fluid in particular, are far superior to the element of earth, and are written with more wisdom and will, and with the pen of Divine Determining aa simper, and that it is completely impossible for chance, blind force, deaf nature, and lifeless and aimless causes to interfere in them, and that they are a page of the pen of Power and the wous asof the All-Wise One of Glory.

The Fourteenth Word

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

Alif. Lam. Ra. [This is] a Book with verses fundamental [of established meaning]. Fted th explained in detail, from One All-Wise and Well-Acquainted [with all things].>{[*]: Qur'an, 11:1.}

[In order to ascend to some of the elevated truths of the All-Wise Qur'an, and of Hadiths, which are the true expounder of the Qur'aed orishall point out a number of comparisons of those truths which are like steps to assist hearts deficient in submission and obedience, and shall explain in the Concto be an object lesson and a mystery concerning Divine favour. Since from among those truths, comparisons of the Resurrection and the Day of Judgement have been mentioned in the Tenth Word, and its Ninth Truth iake oficular, there is no need to repeat them. Here we shall mention only five 'Matters' as examples of the other truths.]

THE FIRST:

For example, in order to induce certainty re thathe verse,

He created the heavens and the earth in six days,>{[*]: Qur'an, 7:54.}

and the elevated truth it alludes to through the Qur'anic days, which consist of a long period of time like ve bees a thousand or fifty thousand years, that man's world and that of the animals will last six days, we draw attention to the travelling worlds, transient universes, and passing cosmoses which the Glorious Maker creates every day, every year, eof Godentury, each of which is like a day. It is as though these worlds are all guests like man. At the All-Glorious One's command, each season the world is fillparall emptied.

THE SECOND:

For example, the verses,

Nor anything fresh or dry but is [inscribed] in a Record Clear.>{[*]: Qur'an, 6:59.} *

And of all things have We taken account in a Clear Book.>{[*]: Q gathe 36:12.} * From Whom is not hidden the least little atom in the heavens or on earth; nor is there anything less than that, or greater, but it is in the Record Clear.>{[*]: Qur'an, 34:3.}

In order he rigconvinced of the elevated truth which these verses state, that, "All things together with all their states are recorded before they come into existeransiehen they come into existence, and after they have departed; and they are being recorded," we point out to be observed the All-Glorious Insc repeas including and preserving in immaterial fashion in the seeds and roots of the innumerable well-ordered creatures which He changes every season on the page of the earth, and particularly in the scy. "Y the indexes of their beings, life-histories, and principles according to which they act; and when they die His inscribing in immaterial fashion with the same pen of Divine Determining those indexes, life-histories anare obciples in the simple seeds in their fruits; and every passing spring even His preserving them -whether fresh or dry- in perfect order in seeds like dry chips of woom the bones, limited and tiny. It is as if each spring is attached like a flower to the face of the earth in extremely orderly and balanced fashion by the hand of One All-Beautiful and All-Glorious, then plucked from it; eachise onaced on it, then removed. While the reality is this, one of the strangest forms of man's misguidance is that he calls this natural wri{[*]: this inscribing full of art, this passive pattern of wisdom which is an index of dominical art and only a reflection and manifestation of the Presesing oablet, 'nature', and considers it to be the source and active and effective. Can there be any comparison between the ground and the Pleiades? Can there be any comparisry parween reality and the views of the heedless?

THE THIRD:

For example, in order to ascend to the truth which the Bringer of Sure News described concerning the Bearers of the Throne, the eign, appointed to the earth and the skies, and other sorts of angels, stating that they glorify God with forty thousand heads, and with the forty thousand tongues in each head, and in forty thousand ways with each tongue, clife or the following carefully. Through verses like,

The seven heavens and the earth and all within them glorify and extol Him.>{[*]: Qur'an, 17:44.} * It was We Who made the hills declare in unison with him Our praises.>{[*]: Qur'an, 38:18.} *, and d indeed offer the Trust to the heavens and the earth and the mountains,>{[*]: Qur'an, 33:72.}

the All-Glorious One expresses clearly that even th the etest and most

universal of beings demonstrate that they glorify Him in accordance with their universality and in a way appropriate to their vastness. And it appears to be thus. Just as the words of glorification of thsoar, ens, which are an ocean glorifying God, are the suns, moons, and stars, so the words of praise of the earth, a flying thing praising and glorifying, are the animals, plants and trees. That is to say, just as the trees and stars all perform the rular forms of glorification, so does the earth and every part of the earth, and all the mountains and valleys, and the land and the sea, and the srary t of the firmament and the constellations in the heavens all perform universal forms of glorification. The earth, which possesses these thousands of heads containing thousands of tongues, certainly has an an severpointed to it who translates and displays in the World of Similitudes the flowers of glorification and fruits of praise it performs with each, and who represents and proc closethem in the World of Spirits.

Indeed, if numerous things take on the form of a collectivity, a collective personality comes into being. If such a collectivity fuses and becomes a unity, it will have a collective personalityns may sort of spirit which will represent it, and an appointed angel who will perform its duty of glorification. As an example, consider the plane-tree in front of my room here, a mighty word of the mouth of Barla and thse recue of this mountain: see how many hundreds of tongues of smaller branches there are on the three heads of the three main branches of its trunk. Stubecameefully how many hundreds of words of well-ordered and balanced fruits it has, and how many hundreds of letters of well-proportioned winged seeds; just as you hear and see how does ntly it praises and glorifies the All-Glorious Maker, the Owner of the command of "Be!" and it is,>so too the angel appointed to it represents its glorifie that with numerous tongues in the World of Meaning. Wisdom necessitates that it is so.

THE FOURTH:

For example, consider the elevated truth expressed by verses like:

Indeed, His commaot wann He wills a thing, is, "Be!", and it is.>{[*]: Qur'an, 36:82.} * And the decision of the Hour is as the twinkling of an eye.>{[*]: Qur'an, 16:77.} * And We are closer to him tr and s jugular vein.>{[*]: Qur'an, 50:16.} * The angels ascend to Him in a day the measure of which is fifty thousand years,>{[*]: Qur'an, 70:4.}

whic and ihat the Absolutely Powerful One creates things with such ease and speed, with such facility and lack of trouble, that it appears and isowledgstood that He creates with a mere command. Also, although the All-

Powerful Maker is infinitely close to beings, they are infinitely dising orrom him. Furthermore, despite His infinite might and glory, attaching importance to them, He also sets in order the most insignificant and lowly matters, and does not deny them the beauty oess ofart. Thus, the perfect order within absolute ease observed in beings testifies to the existence of this Qur'anic truth. The following comparisond fromstrates its meaning and wisdom. For example, And God's is the highest similitude,>the duties the sun displays through the dominical command and Divine subjugation, which is like a dense mirror to the Diight iame of Light among the All-Glorious Maker's Most Beautiful Names, brings this truth closer to the understanding. It is as follows:

Although through its elevated As fothe sun is infinitely close to all transparent and shining things, indeed, is closer to them than their own selves, and although it has an effect dings.m in numerous ways like through its manifestation, its image, and power of disposal, those transparent objects are thousands of years distant fris thu they can in no way have an effect on it, they cannot claim to be close to it. Also, the sun's being as though present and seeing in all transparent particles, and wherever its light enters even, is understood through the sun's refe to tn and its image being apparent in accordance with the particles' capacities and colours. Furthermore, the sun's comprehensiveness and penetration increase to the vast extent of its luminosity. It bodiecause of the greatness of its luminosity that the tiniest things cannot hide or escape from it. This means that through the mystery of luminosity its immense vas firstdoes not exclude even insignificant and tiny things; on the contrary, it takes them within the sphere of its comprehension. Moreover, if to suppose the impossible we were to imagine the sun acted with will in the tasks and manifestations its

Thys, with Divine permission it would function with such ease and speed and breadth in everything from particles and droplets and the surface of the sea to the planets, that it would be supposed that it performed these mighty disposals thronly h mere command. A particle and a planet would be equal before its command. The effulgence it would bestow on the surface of the sea, it would bestow also with perfect order on a particle in accordance with the particle's capacity.e animus, we see that the sun, which is a luminous bubble in the seas of the skies and a small and dense mirror to the manifestation of the Absolutely Powerful One's Name of Light, observedly displays examples of the threereasuriples of this truth. So we surely believe with complete certainty as though witnessing it that the All-Glorious One, Who is the Light of Light, the Illuminator of Light, the Determiner of Light, and in comparison to Whose knowledge Whileower the sun's light and heat is like earth, is all-present and all-seeing and infinitely close to all things with His knowledge and power, and that things are utterly distant from Him, and that He ds of Y81

things with such ease and facility that it is understood He creates with the ease and speed of a mere command, and that nothing at all, great or small, particular or universal, can escape from the sphere of Hhe reser, and that His magnificence encompasses all things. And this has to be believed.

THE FIFTH:

While the limits of the vastness of the Monarch of Pre-Eternity and Post-Eternity's dominicality and the treme

Tess of His Godhead stretch from,

No just estimate have they made of God, such as is due to Him: on the Day of Judgement the whole of the earth will be but His handful, and the heavens will be rolled up in His rny speand>{[*]: Qur'an, 39:67.}

to,

And know that God comes between man and his heart,>{[*]: Qur'an, 8:24.}

and from,

God is the Creator of All Things, and He is the Guardian and Disposer of all affairs>{[*]: Qur'an, 39:62.they c [God] knows what they hide as well as what they disclose,>{[*]: Qur'an, 2:77, etc.}

and from,

[Who] created the heavens and the earth>{[*]: Qur'an, 7:54, etc.}

to,

God has crders Gyou and what you do,>{[*]: Qur'an, 37:96.}

and from,

God has willed this! There is no power but with God>{[*]: Qur'an, 18:39.}

to,

But you will not, except as God wills,>{[*]: Qur'an, 76:30.}

what is the th twoe of His stern complaints and severe and awesome threats in the Qur'an against the sons of Adam, so impotent and infinitely weak and utterly poor and endlessly needy signspossess only partial will and have no power to create? In what way is it conformable, and how is it appropriate? In order to be convinced of this profound and elevated truth, consider the following two comparisons:

First Compari shoul For example, there was a royal garden in which were innumerable fruit-bearing and flowering things. Many servants were

appointed to attend to it. The duty of one of the servants was only to open the Qur'a canal so that the water could spread throughout the garden and be benefited from. But the servant was lazy and did not open the canal, so harm came to the growth of the gassitieor else it dried up. All the other servants had the right to complain, not about the Creator's dominical art and the Sultan's royal supionateon and the obedient service of the light, air, and earth, but about that foolish servant, for their duties were all made fruitless, or else harm came to them.

ppinesample, if, through abandoning his minor duty on a mighty royal ship, a common man causes harm to come to the results of the duties of all the others employed on the ship, and some of them even are made to come to nothed leshe ship's owner will complain bitterly about him in the name of all the others. And the one at fault cannot say: "I'm just an ordinary person. I don't deserve this severity because of my unimportant omission." For a single instan photonon-existence results in innumerable such instances, whereas existence yields results in accordance with itself. For although the existence proofthing is dependent on the existence of all the conditions and causes, its non-existence, its removal, occurs with the removal of a single condition and results from the non-ex the ge of a single particular. It is because of this that 'destruction is much easier than repair' has become like a universally accepted principle. Since thmay bes of unbelief and misguidance, and rebellion and sin are denial and rejection, they are an abandoning and non-acceptance. However positive and possessing of existence they appear superficially, in reality they are remos requd non-existence. In which case they are a contagious crime. Just as they cause harm to the results of the acts of other beings, so they draw a veil over the manifestation of the beauties of the Divine Names.

The Monarch of Beings, WhHim maght it is to make these innumerable complaints, therefore utters awesome complaints about rebellious man in the name of those beings. And to do so is perfect wisdom. Rebellious man is certainly deservin shallis severe and awesome threats; without doubt he deserves them.

Conclusion

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

And w before the goods of this world but the goods of deception?>{[*]: Qur'an, 3:185.}

O my wretched soul sunk in heedlessness, which sees this life as sweet, has forgotten the hereafter, anone.

s only this world! Do you know what you resemble? An ostrich! It sees the hunter, but cannot fly, so sticks it head in the sand so the hunter will not see it. Its bulky body remains in the og One!nd the hunter sees it. Only, its eyes are closed in the sand and it cannot see him. O my soul, consider the following comparison, and see it!

Restricting one's view to this world transforms a great pleasure into a grievous paive the example, there are two men in this village, that is, in Barla. Ninety-nine out of a hundred of the friends of one of them have gone to detailul, where they are living in fine fashion. Only one has remained here, and he too will go there. For this reason, the man longs for Istanbul and thinks of it; he wants to join his friends. When he is told to go there, he is overjoyed aasing s happily. As for the second man, ninety-nine of his friends have departed from here. But some have perished, and some have been put in places where they neither see nor are seen.e Qur'agines that they have departed and disappeared in utter misery. This wretched man becomes friendly with a single guest in place of all of them, and wants to find consolation. Through him he wants to forget his grievous pain of snote iion.

O my soul! Foremost God's Beloved, and all your friends, are beyond the grave. The one or two who remain will also depart for there. So do not be frightened of death, anxious at the grave, and avert hich wead. Look manfully at the grave, and listen to what it seeks. Laugh in death's face like a man, and see what it wants. Beware, do not be heedless and resemble the second man.

it witsoul! Do not say, "The times have changed, this age is different, everyone is plunged into this world and worships this life. Everyone is drunk with the struggle for livelihood." For death does not change. Separation is not

transformedunded permanence and does not become different. Man's impotence and poverty do not change, they increase. Man's journey is not cut, it becomes faster.

Also, do not say, "I am like everyone else." For everyone befriends you only as far as the gra:

d the consolation of being together with everyone else in disaster has no meaning beyond the grave. And do not suppose yourself to be free and independent. For ty, th look at this guest-house of the world with the eye of wisdom, you will see that nothing at all is without order and without purpose. How can you remain outside the order and be without purpose? Events in the world liket of iquakes are not the playthings of chance. For example, you see that the extremely well-ordered and finely embroidered shirts, one over the other and one within the other, which are clotheall thhe earth from the species of animals and plants, are adorned and decked out from top to bottom with purposes and instances of wisdom, and you know that the earth revolves and is turned like an ecstatic Mevlevi in perfect ster, within most exalted aims. How is it then, as an atheist published, they suppose the death-tainted events of the earth, like the earthquake, {(*): This was written in connection with the Izmir earthquake.} whed andsembles the earth's shaking off itself the weight of certain forms of heedlessness of which it disapproves from mankind, and especially from the believers, to be witte of urpose and the result of chance? How is it that they show the grievous losses of all those stricken to be without recompense and to have gone for nothing, and cast them into a fearsome despair? Teller e both making a great error and perpetrating a great wrong. Indeed, such events occur at the command of One All-Wise and All-Compassionate, in order to transform the transien flasherty of the believers into the equivalent of alms, and make it permanent. And they are atonement for their sins arising from ingratitude for bounties. Just ase cont will come when this subjugated earth will see the works of man, which are the adornment of its face, to be tainted by the attributing of partners to God anible tto be the cause of thanks, and it will find them ugly. At the Creator's command, it will wipe them off its entire face and cleanse it. At God's command, it will pour those who attribute partners to God into Hell, and say to those who offer Earth, "Come and enter Paradise!"

The Addendum to the Fourteenth Word

In the Name of God, the Merciful, the Compassionate

When the earth is shaken to its [utmost] convulsion, * And the earth throws up its burdens [appeneithin], * And man cries [distressed] "What is the matter with it?" * On that Day will it declare its tidings. * For that your Sustainer will have great it inspiration.>{[*]: Qur'an, 99:1-5.}

This Sura states definitely that in its movements and earthquakes the earth shakes at a command, on receiving revelation and inspiration. And sometimes it trember of [Prompted by an inspiration, the answers occurred to me to six or seven minor questions related to the current earthquakes, importantly from the pplicaof view of their meaning. Although on several occasions I intended to write them in detail, permission was not given, so they have been written briefly and in short.]

First Question:

More distressing th and t material disaster of the present severe earthquake are its immaterial aspects; the fear and despair at further earthquakes is destroying the nightly rest n! Onlt of the people in most areas. What is the reason for this terrible torment?

It has been said that the drunken, licentious songs, some of which were pher haed by girls, being broadcast rapturously by means of the radio during the tarawih prayers of the month of Ramazan in every corner of this blessed centre of Islam resulted in the torment of this fear.

Second Question heaveWhy aren't these heavenly blows dealt at the unbelievers in their countries? Why are they visited on the unhappy Muslims?

Justare toe requital for big mistakes and crimes is postponed and made in big centres, and the requital for small crimes is made quickly in small centres, as a consequence of an important instance of wisdom, the recompense of the greaublesort of the unbelievers' crimes is

postponed and made in big centres, and the requital for small crimes is made quickly in small centres, as a consequence of at of Hrtant instance of wisdom, the recompense of the greater part of the unbelievers' crimes is postponed to the Last Judgement, while the punishment for the believers' faults is insaw a given in this world.

{(*): Furthermore, in abandoning an abrogated and corrupted religion, people like the Russians do not incur Divine wrath to the extent of those who betray a true and eternal religion which may not be abof thed. Thus, the earth leaves them at present, and displays its anger towards those here.}

Third Question:

What is the reason for this disaster, which athingsfrom the wrongdoing of a few individuals, occurring to a degree generally throughout the country?

The general disaster results from the wrongdoing of the majority: most people in effect participate in the actom it,f those tyrannical individuals by supporting them either actively or morally or in some connection.

Fourth Question:

Since this disaster of an earthquake results from wrongdoing and is atonement for sins, why are tn. Forocent and those not at fault struck by it? How does Divine justice permit this?

Since this matter concerns the mystery of Divine Determining,u saw fer you to the Risale-i Nur and here only say this:

And fear tumult or oppression, which affects not in particular [only] those of you who do wrong.>{[*]: Qur'an, on a }

That is, beware of the calamity or disaster which when it occurs is not restricted to wrongdoers but strikes the innocent as well.

The meaning of the above verse is as follhe meahis world is a field of trial and examination, and a place of striving where man is accountable for his actions. Accountability and examination require that raciouy remains veiled so that through competition and striving the Abu Bakr's may rise to the highest of the high and the Abu Jahl's may enter among the lowest of the ld firm the innocent remained untouched by such disasters, the Abu Jahl's would submit just like the Abu Bakr's, and the door of spiritual and moral progress through striving would bepheresd and the mystery of accountability spoiled.

Since Divine wisdom requires that oppressed and oppressor are together afflicted by disaven bewhat then is the share of the wretched oppressed of Divine mercy and justice?

It was said in reply to this question: for them there is a manifestation of mled. Aithin the wrath and anger in the disaster. For just as the transient property of the innocent becomes like alms and gains permanence, the relatively little and temporary difficulty and torment is a form of martyrdom for them

which also g worldor their transient lives a permanent life. The earthquake earns for them a huge, perpetual profit, so for them is an instance of Divine mercy within the wrath.

Fifth Questio as is Why does the One Who is All-Just and All-Compassionate, All-Powerful and All-Wise, not give particular punishments for particular wrongs, but inflicts a mighty eife, i? How is this in keeping with the beauty of His mercy and His all-encompassing power?

The All-Powerful One of Glory gives numerous duties to each element and through each duty causes them to pque ar numerous different results. If one result of one of an element's duties is ugly, evil, or calamitous, the other good results make this result good also. If the element, which is angry at man, is prevented from that duty so that tng in gle ugly result will not occur, then instances of good to the number of the good results will be abandoned, and so since not doing a necessary good is evil,of thences of evil will be perpetrated to the number of the instances of good. A single evil not occurring would be extremely ugly, contrary to wisdom, contrary to reality, and a fault. And power, wisdand ch reality are free of fault. Since certain errors constitute rebellion comprehensive enough to make the earth and elements angry, and are insulting aggression against the rights on healrous creatures, for sure, in order to demonstrate the extraordinary ugliness of such a crime, the command being given to a mighty elem chast "reprimand them" among its other general duties, is perfect wisdom and justice, and for the oppressed, perfect mercy.

Sixth Question:

The neglectful and heedless put it about that the earthquake resulted from a fault in the rockot dona inside the earth, and look upon it as quite simply a chance event, natural, and without purpose. They do not see the non-material causes and results, so that they can come to their senses. Does 'mahich a on which they base their views, have some reality?

It has no reality other than misguidance for the following reason. Take the fly out of all the species on the earth, which each year is clothed in ous ofanges more than fifty million finely embroidered well-ordered shirts: the intention, will, purpose, and wisdom manifested on the wing of a single fly, which is only one organ owhen shundreds of one individual fly out of the countless numbers of all flies on the face of the earth, the fact that it is not neglected or left to its own devices, shows that the significant acts and states of the huge globe is rul earth, which is the cradle, mother, place of recourse, and protector of innumerable conscious beings -no aspect of it whether particular or universal- can be outside the Divine will, choice, and purpose. However,they a required by His wisdom, the Possessor of absolute power makes apparent causes a veil to His disposals. When He wills an earthquake, and sometimes He does, He commands the

movement of the strata and ighis nuthem. Even if it results from this movement or a fault in the strata, it is still at the Divine command and in accordance with His wisdom; the tnot occur in any other way.

For example, one man shot another with a rifle. If the man who fired the shot is entirely disregarded, and only the gunpowder in the bullet igniting is taken into considerhat we the rights of the wretched victim would be completely violated, and it would be the epitome of foolishness. In just the same way, to forget the dominical command concerning the earth, which is a docile official of the All-Powerf:

of Glory, rather, a ship or an aeroplane of His: "Explode a bomb inside the earth prepared through wisdom and will in order to arouse the heedless and n extrbellious;" to forget this and to deviate into 'nature', is the very peak of stupidity.

In order to defend their way and counter the awakening of the believers and hinder them, the people uggle guidance and the atheists display an obduracy so strange and a stupidity so peculiar that it makes a person regret his humanity. For example, in order to make men give up their n. His and wrongful rebellion which recently has to a degree taken on a general form, and to arouse mankind and make it forego this awesome revolt and recognize the universe's Sovereign, Whom it does not want to the hoize, the Creator of the heavens and the earth -not on account of a particular title but as Sustainer and Ruler of the whole universe and all the worlds and through a widespread and general manifestatiut of oughout the universe in the universal sphere of His dominicality- has struck mankind in the face with awesome and widespread calamities like earthquakes, storms, and world wars through the universal elements coming to angerStaff ugh water, the air, and electricity, which are matchless and constant- and has demonstrated through them in most clear fashion His wisdom, power, justice, and self-subsistence. Although thd throthe case, certain brainless satans in human form respond to these universal dominical signs and divine reprimands with a foolish obstinacisdom ing:

"It's nature. It's the explosion of some strata under the earth and just chance. It's the sun's heat clashing with electricity, which h to lod in America and brought all machinery to a standstill for five hours, and also caused the atmosphere in Kastamonu Province to turn red and take on the appearance of a conflagration." They utter meaningless nonsense like ot sayDue to a boundless ignorance resulting from misguidance and an ugly obduracy arising from aggressive atheism, they do not know that causes are only each a pretext and a veil. A small seed taking the place of a village full of factories and loomentalweave and produce the members of a pine-tree as large as a mountain shows this. By saying, "The tree emerged from the seed," they in effect deny the thousand miracles displayed in the pine tree, and put forwarding frber of apparent causes. They reduce to nothing a

huge dominical act worked through the Creator's will and wisdom. Sometimes they attach a scientific name to a most profound, unknowable, ad glorortant truth which has purposes in a thousand respects, as though through the name it has been understood. Whereas it is merely made commonplamic scd without purpose, wisdom, or meaning.

So, come and see the innumerable degrees of stupidity and foolishness! They attach a name to a truth so profound and broad and unknown iassiond be completely understood only if it and its purposes and instances of wisdom were described in a hundred pages. As though it was something obvious d on tay: "It is this." For example, "It is some substance in the sun clashing with electricity." Furthermore, they ascribe a particular and intentional dominical event to he int the natural laws, which are each the titles of universal and all-encompassing will and universal sovereignty, and are known as 'Divine laws.' And by doing this they sever its connection with Divine will and choice, then refer it to chanMost N nature. They display an ignorance more profound than Abu Jahl. It is a rebellious foolishness like attributing the victorious battle of an individual soldier or a battalion to military regulations and discipline, and cutting its conrofitsn with the commander, king, government, and purposeful action.

Similarly, if a wonder-working craftsman produces a hundred okkas>{[*]: 1 Okka = approx. 2.8 lbs. or 1,300 grams.} of various foodstuffs and a hundred yards of varyinverseshs from a chip of wood the size of fingernail, like the creation of a fruitbearing tree from a seed, and someone points to the chip of wood and declares that these things have come into being out of it 'naturally' and 'through chance of pducing to nothing the craftsman's wondrous arts and skills, what utter lunacy it would be. It is exactly the same as that....

Seventh Question:

What should.

Tderstood from this event of the earth's happening to the Muslim people of this country and being aimed at them? And why are the areas of Erzincan and Izmir affected most?

As is indicated by many signs, like thnd wort occurring during a hard winter in the dark of night in severely cold weather, and its restriction to a region where due respect is not paid to the month of Ramadan, and the dicatiuakes continuing mildly in order to arouse the neglectful -it suggests the earthquakes are aimed at and look to the believers and are shaking the earth in order to warn them to perform the prayers and their supplications, and the eit andtself is shaking. There are two reasons for places like unfortunate Erzincan being shaken more than other places:

Since its faults are few, their purification has been expedited.

The Snd thi

Since there is the opportunity in places like that of strong

and loyal defenders of the faith and protectors of Islam being defeated set, iegree or entirely and atheists establishing an effective centre of activity, it is possible that punishment has been visited on them first. None knows the Unseen save God.

Al worldy be unto You, we have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

The Fifteenth Word

In the Name of God, the Merciful, the Compther eate.

And We have adorned the lowest heaven with lamps, and We have made them missiles to drive away the evil ones.>{[*]: Qur'an, 67:5}

Oh, modern-educated Sir whose brain has shrunk throughe' saiing the soulless matters of astronomy, whose mind can see no further than the tip of his nose, and who cannot squeeze the mighty mystery of the above verse into his constricted brain! The heaven of the verse may be reaarth iy a stairway of Seven Steps. Come, let us climb them together!

FIRST STEP:

Truth and wisdom require that the heavens have inhabitants appropriathears hem as the earth has. According to the Shari'a, those various beings are called angels and spirit beings. Reality requires it to be thus, for despite its small size and insignificance, the earth being filsical th living and conscious beings, then emptied from time to time and once again repopulated suggests, indeed makes it clear, that the heavens too, in which are magnificent constellations and aro the adorned palaces, should be filled with conscious and percipient creatures. Like men and jinn, those creatures are spectators of the palace of the universe, the observers of the book of creation, and the heralds of the sovereigniar todominicality. For the universe is arrayed and embellished with innumerable adornments, decorations, and ornaments, and self-evidently requires the thoughtful ga a dis those who will appreciate it and wonder at it. Certainly, beauty requires a lover and sustenance is given to the hungry. However, man and jinn are able to perform only a millionth of this endless duorld, is grand viewing, this extensive worship. That is to say, endless sorts of angels and spirit beings are necessary to perform these endless duties and diverse worship.

As is indicated by certain narrations and thd aimsom in the order of the universe, some kinds of travelling bodies, from planets to drops of water, are the mounts of one kind of angel. It may be said that they mount them with

God's permission and tourtion oaze upon the manifest world. It also may be said that one type of animal bodies, from the birds of Paradise called "The Green Birds" {[*]: Muslim, Imara, 121; Tirmidhi, Tafsir Sura, iii, 19; Ibn Maja, Jana'iz, 4; Jihad, 16; Darimi, hould 18; Musnad, vi, 386} in a Hadith, to flies, are the aircraft for a sort of spirit being. They enter them at God's command, travel around the physical universe, observing the we arees of creation through the windows of the senses of the animals' bodies.

The Creator, Who continuously creates subtle life and luminous percipient bes a purom dense earth and turbid water, surely also creates conscious beings suitable for spirit and life, from those seas of light and even from the oceans of darkness. And He creates them inhundre abundance. The existence of angels and spirit beings has been proved with the certainty of two plus two equals four in my treatise entitled Nokta>(Point), and in the Twenty-Ninth Word. If you wish, yt prop refer to them.

SECOND STEP:

The earth and the heavens are connected to one another like two countries under a single governmentcome fe are important relations and transactions between them. Things necessary for the earth like light, heat, blessings, and mercy in the form of rain come from thons, a that is, they are sent. According to the consensus of the revealed religions, which are founded on revelation, and the agreement of all thoscome funcover the mysteries of the universe, relying on what they have witnessed, the angels and spirit beings descend to the earth from the skies. From this it may be understood through a surmise so certain it can And h be felt that for the inhabitants of the earth there is a way to ascend to the heavens.

Indeed, everyone's mind, imagination, and gaze perpetually rise to the skies. So too, having discarded all heaviness do the spirits of the prophets anm

ts rise there with God's permission, and having stripped off their bodies, the spirits of the dead. Since those who become light and subtle rise to the heavens, for sure, one sort of the inhabitants of the e that nd the air who are clothed in what resembles a body and are light and subtle like spirits may rise there.

THIRD STEP:

The silence and tranquillity of the heavens, and their ted inand regularity, and vastness and luminosity, show that their inhabitants are not like those of the earth; they are obedient, they do whatever they are commanded. Because the country is vast there is nothing to caermit ercrowding and disputes. Their natures are pure, they are innocent, their stations are fixed.

On the earth, opposites come together, evils are mixg and h good, and disputes start between them. For this reason, conflict and suffering are born. And from them examination and competition are set. And from them progress and retrogression occur. The wisdom in these factclude s follows:

Man is the fruit of the tree of creation, its furthest part. It is well-known that the fruit of something is its most distant, most comprehensive, most delicate, and most important part. Therefore, since man, who is the fruige tomhe universe, is a most comprehensive, most wonderful, most powerless, most weak, and most subtle miracle of power, the earth, which is his cradle and dwelling-place, is the heart and centre of the whole universe as regards meaning anty of despite being physically small and insignificant in relation to the heavens; it is the exposition and exhibition-place of all the miracles of art;transihe display and point of focus of all the manifestations of the Divine Names; the place of assembly and reflection of unending dominicalw esseity; the means and market of boundless Divine creativity, whose liberality is especially evident in the numerous small species of plants and animals; the place, in a small measure, of samples of the artefacts to be foun in mihe truly vast worlds of the hereafter; the speedily operating workshop for eternal textiles; the fast-changing place of imitation of e. The ting panoramas; the narrow, temporary field and tillage rapidly raising the seeds for never-ending gardens.

Thus, it is because of this immaterial greatness of the earth, {(*): Despite its small size, the globe e orde earth may be thought of as equal to the heavens, for it may be said that "a constant spring is greater than a lake with no inlet." And, althouggregatle of grain the size of a mountain apparently seems to be thousands of times larger than a measure, since it has all passed through the measure and been transferred to ngs onr place, the measure may be seen as in balance with the grain. It is exactly the same with the globe of the earth; God Almighty has created it as a place for exhibiting His art, a place wherehe Moureativity is concentrated, as a pivot of His wisdom, a place for the manifestation of His power, a garden of His mercy, a field for His Pers!

e, the measure for uncountable universes and worlds of creatures, and like a spring flowing into the seas of the past and the World of the Unseen. Think of all those renewed worlds whose shirts woven of beings are changed eve one pr, layer upon layer, in hundreds of thousands of different forms, how they fill the earth many times and being emptied into the past are pouure, tto the World of the Unseen; consider those numerous shirts of the earth. That is, suppose all the past to be present, and then comparerythinth the somewhat monotonous and plain heavens: you will see that even if the earth does not weigh more than the heavens, it does not weigh less, either. Thus, le, thy understand the meaning of, Sustainer of the Heavens and the Earth.} and its importance in regard to art, that the All-Wise Qur'an puts it on a par witconducheavens, although it is like a tiny fruit of a huge tree. It places it in one pan of a pair of scales and the whole of the rest of the universe in the other. It repeatedly says,

Sustainer of Signseavens and the Earth.

Furthermore, the speedy, constant change and transformation of the earth, which arises from the instances of wisdom mentioned above, requires that its inhabitants undergoout ofe in accordance with it. And, it is because this limited earth manifests unlimited miracles of power that according to their creation and unlike other animate beings man'satural limit or restriction has been

placed on the faculties and powers of man and jinn, who are its most important inhabitants. Azes ofsult of this they have manifested endless progress and endless retrogression. A great field of trial and examination has opened, from the prophets and the saints to the nimrods and the devil the mce this is so, of course, with their boundless evil, the pharaoh-like devils will throw stones at the heavens and its inhabitants.

FOURTH STEP:

The All-Glorious One, Who is the Sustainer, Controller, and Creerial f all the worlds, has numerous principles and rules, and very many appellations, titles, and most Beautiful Names, which are all different. Whichever Name and title necessitated sending angels to the ranks of the Prophets lowe)'s Companions in order to do battle against unbelievers also required that there should be battle between angels and devils, and contest between the good inhabit, his f the heavens and the evil inhabitants of the earth. The All-Powerful One of Glory, Who holds within the grasp of His power the breathing-in and breathing-out of the unbelievthe beoes not wipe them out with a single command, a single trumpet-blast. With His title of universal Sustainer and Names of All-Wise and Controller, He inaugurates a field of examination and contest.

If the your gison is not mistaken, we see that a king has numerous different titles and names in respect of the different areas of his rule. For example, in the judicature he is known by the name of Wise t thei in the army as Commander-in-Chief, in the office of the Shaykh al-Islam as Khalifa, and in the civil service as Sultan. His obedient subjects call him Gracious Sovereign, whilen a siebellious call him All-Compelling Ruler. You may think of further examples.

Thus, it sometimes happens that such an exalted king, whose subjects are all within his power, does nms a cue the command to execute an impotent and contemptible rebel; he sends him to court under his name of Wise Judge. Also, he knows a both capaGod and honest official who is worthy of being favoured, but he does not favour him with his particular knowledge by private telephone. Instead, under his displa relating to the majesty of sovereignty and expedients of government, he opens a field of competition in order to make public how deserving from fficial is of reward, and he gives the command to his minister and invites the people to watch. He has organized a welcoming ceremony, adornes a result of a grand, elevated trial and examination, favours him in a distinguished assembly; he proclaims his worthiness. You can think of further examples in the same way.

Thus, And God's is the highest similitude,>the Monarch Secon-Eternity and Post-Eternity has numerous Most Beautiful Names. Through the manifestations of His glory and appearances of His beauty, He has many attributes and titles. The Name, title, and attri His chich necessitate the existence of light and darkness, summer and winter, and Paradise and Hell, require

also numerous general laws like the law of generation, those of competition and mutual assistance, and the making general to a de THERElso of the law of contest. From the contest of inspirations and satanic whisperings around the heart to the contest between angels and devils on ts againds of the heavens, they require that law to be all-embracing.

FIFTH STEP:

Since there is coming and going from the earth to the heavens, and there is descent and ascent from the heavens to s suchrth and important necessities for the earth are sent from there; and since good spirits rise to the heavens, for sure, imitating the good spirits, evil spirits will also attempt to ascend to the realm of the heavens. For they are light andas thoe in regard to their beings. However, they will doubtless be repulsed and expelled, for by nature they are evil and inauspicious. Moreover, there will doubtless be a sign, an indication, in the Manifest Wompanio this important exchange, this contest outside the realm of materiality. For the wisdom of the sovereignty of dominicality requires that it should placencome n and leave an indication of these significant disposals in the Unseen for man in particular, whose most important duty is observation, witnessing, supervision, and recogn as a herald; in the same way that it has made rain an indication of the endless miracles of spring, and made apparent causes signs of the wonders of Divine art. It thus summons the people of the Manifest Realm to witness them; that , it attracts the attentive gazes of all the inhabitants of the heavens and the earth to that wondrous exhibition. That is, it shows the vast heavens to be a castle or city arrayed with towers on which sentries are posted, so that they maye fourct on the majesty of dominicality.

Since wisdom requires that there should be an announcement for this elevated contest, there is surely an indication of it. But -other than shooting stars- no eear ofppropriate to this announcement is apparent among the events of the atmosphere and heavens; there is nothing more appropriate than this. For it may be unmandinod clearly how suitable for the repulsion of devils are these stellar events, which resemble missiles and signal rockets fired from the sturdy bastions oent! Dring castles. And there is no other known purpose, wisdom, and aim, no other purpose appropriate to these occurrences other than these. Othe memorrrences are not like this. Furthermore, this purpose of them has been well-known since the time of Adam, and has been witnessed by the people of reality.

SIXTH STEP:

Since man and not are capable of infinite evil and exertion, they are infinitely obdurate and rebellious. It is because of this that the Holy Qur'an restrains them from rebellion and insubordination with an eloquence so miraculous, styles s whichated and clear, comparisons and stories so exalted and evident that they cause the universe to tremble. For example,

observe carefully the awels.(*)arning, fearsome threat, and severe restraining in the verses:

O you assembly of jinn and men! If you can pass beyond the regions of the heavens and the earth, pass beyond them! [But] you cannot pass beyond them, save by [Gode, comthority. * Then which of the favours of your Sustainer will you deny? * On you will be sent a flame of fire, and smoke; no succour will you have,>{[*]: Qur'an, 55:33-5.}

which hathe vemeaning of "O man and jinn! If you are not going to obey my commands, come on, pass beyond the bounds of My realms if you are able!" With miraculousrees oence, it smashes the excessively conceited obstinacy of man and jinn. It proclaims their impotence, and shows just how powerless and wretched they are in relrogateto the immense grandeur of the sovereignty of dominicality. It is as though it says with that verse, and the verse,

And We have made them missiles to drive n withhe evil ones:>{[*]: Qur'an, 67:5.}

"O man and jinn, proud and obstinate within your baseness, and obdurate and refractory within your weakness aant soerty! How are you so bold as to oppose with your rebellion the commands of a Monarch so Glorious that the stars, moons, and suns obey His commands like soldiers under orders? Through your defiance you contest an All-Wise One of Gingdomho has obedient soldiers so awesome that, if to suppose the impossible your devils could withstand them, they would drive them off with cannon-balls the size of mountains. And with your ingratitude, you retion, n the realm of a Lord of Glory Who has servants and troops so fearsome, it is not insignificant impotent creatures like you, if you were each infihe resemies the size of mountains or the earth, they would be able to hurl stars, flaming projectiles, and molten metal the size of mountains or the earth at you, and rout you. And you break a umber at is such that those bound by it could if necessary strike your earth in your face, and rain down on you stars like cannon-balls the size of your globe."

Yes, in the Heare are certain important 'concentrations of forces' which arise not from the enemies' strength, but from reasons like the displaying of majesty and exhibiting the enemy's wickedness. Then sometimes it mobilizethe sunst the littlest and weakest thing, the largest and most powerful causes, in order to show its perfect order, infinite justice, vast knowledge, and power of wisdoluteld holds them above it; but does not make them fall upon it or aggress against it. For example, look at this verse,

But if you uphold each other against him, truly God is hiart weector, and Gabriel, and all the righteous among the believers, and furthermore, the angels, will back him up.>{[*]: Qur'an, 66:4.}

How respectful it is concerning the Prophet (PBUH), and how compassionate towards the rights of his wi His lhis important concentration of forces is only to express compassionately its tremendous respect for the Prophet and the importance of the complaints of two weak beings and the observance of their rights.

SEVENTH STEP:

istenc angels and fish, there are also numerous different varieties of stars. Some are extremely small, and some are extremely large. Everything that shineer, anhe sky even is called a star. Thus, one sort of star the Glorious Creator and Beauteous Maker created are like the embossed decorations on the face of the delicate heavens, and the she and fruits of that tree, and the praising and extolling fishes of its seas. Others He made the places of excursion and thousands of dwelling-places for the angels. Andattracort of small star He made the means for driving off devils. Thus, these shooting stars fired to repulse satans may have three meanings:

They are a sign and indication that the law of contest is also in force in the vastest sphere.

There are vigilant guards and obedient inhabitants in the heavens. The shooting stars are a proclamation and indicati I sht there are Divine forces found there who are displeased at the rebellion of evil dwellers on the earth, and their eavesdropping on them.

It is the rejection and repulsion with shooti to prrs like missiles and signal rockets of spying satans, which are the execrable representatives of the filth of the earth, from the portals of the heavens, so that they do not soil the pure and clean and thwould ling-place of the pure, the skies; to prevent them spying on account of evil spirits, and to scare off mannerless spies.

And so, Astronomer Sir, who relies on the torch in his head like a fire-fly and shuts his eyes to the sntainethe Qur'an! Open your eyes, put aside the torch in your head, and see within the light of miraculousness as bright as daylight the meaning of the verse at the nmentsing! Take one star of truth from the heavens of that verse, cast it at the satan in your head, and drive away your own devil! And we must do the same. Together we should say,

O my Sustainer! I seek refuge with you from the sugge heres of the Evil Ones.>{[*]: Qur'an, 23:97.}

And God's is the eloquent proof and the decisive wisdom.

All glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>e of tQur'an, 2:32.}

The Addendum to the Fifteenth Word

In the Name astro, the Merciful, the Compassionate.

And if a suggestion from Satan assails your mind, seek refuge with God; for He is All-Hearing and All-Knowing.>{[*]self tan, 7:200.}

This First Topic defeats in argument the Devil, silences the rebellious, and strikes them dumb by refuting in the most hat Hemanner a fearsome and cunning stratagem of the Devil, which is to be 'unbiased'. It concerns an event part of which I described in summary form ten years ago in my work entitled Leme'atrate is as follows:

Eleven years before this treatise was written in the month of Ramadan, I was listening to the Qur'an being recited in Beyazit Mosque in Istanbul. Suddenly, although I could not see anyone, I seemed to hear an unearthly and gwhich captured all my attention. I listened with my imagination, and realized that it was saying to me:

"You consider the Qur'an to be extremely elevated and brilliant. Be unbiased for a minute and a cateer it again. That is, suppose it to be man's word. I wonder whether you would still see the same qualities and beauty in it?"

In truth, I was deceived by the voice; I thought of the Qur'an as being written by man. And just as Beyazitmisguie is plunged into darkness when the electric switch is turned off, I observed that with that thought the brilliant lights of the Qur'an began to be extinguished. At mind oint I understood that it was the Devil who was speaking to me. He was drawing me towards the abyss.

I sought help from the Qur'an and a light was at once imparted to my heart giving me firm strengthn:

he defence. I began to argue back at the Devil, saying:

"O Satan! Unbiased thinking is to take a position between two sides. Whereas what both you and your disciples from among men call unbiased thinking is to take the partruit oe opposing side; it is not impartiality, it is temporary unbelief. Because, to consider the Qur'an to be man's word and to judge it as such is to take the part of the opposing side; it is to favour something baalisma and invalid. It is not being unbiased, it is being biased towards falsehood."

The Devil replied: "Well, in that case, say it is neither God's Word nor man's word. Th. Ther it as between the two." To which I rejoined:

"That is not possible either. For if there is a disputed property for which there are two claimants, and the claimants are close both to one another and to the property, the pr to th will then either be given to someone other than them, or will be put somewhere accessible so that whoever proves ownership can take it. If the two claimants arele thapart with one in the East and one in the West, then according to the rule, it will remain with the one who has possession of it, as it is not possible for it to be left somewhere between them.

"Thus, the Qur'an is a valuable propertyk, Hubhowever distant man's word is from God's, the two sides in question are that far apart; indeed, they are infinitely far from one another. It is not possible for the Qur'an to be left between the two sides, which are as far apaorld athe Pleiades and the ground. For they are opposites like existence and non-existence or the two magnetic poles; there can be no point between them. In wurtherase, for the Qur'an, the one who possesses it is God's side. It will be accepted as being in His possession, and the proofs of ownership will be regarded in that way. Should the opposing side refute all the arguments proving iht he e God's Word, it may claim ownership of it, otherwise it may not. God forbid! What hand can pull out the nails fastening that vast jewel to the Sublime Throne of God, riveted as it is with thousands of activin proofs, and break its supporting pillars, causing it to fall?"

"And so, inspite of you, O Satan!, the just and the fair-minded reason in this equitable and rightful manner. They increase their bSixthlin the Qur'an through even the slightest evidences. While according to the way shown by you and your disciples, if just once it is supposed to be man's word and that mighty jewel fastened to the Di.

Throne is cast to the ground, a proof with the strength of all the nails and the firmness of many proofs becomes necessary in order to raise it from the ground and fasten it once more to the Throne, ase of be saved from the darkness of unbelief and reach the lights of belief. But because it is extremely difficult to do this, due to your wiles, many people are losing their faithmy dulis time by imagining themselves to be making unbiased judgements."

The Devil turned and said: "The Qur'an resembles man's word. It is

e sky,imilar to the way men converse. That means it is man's word. If it was God's Word, it would be appropriate to Him and would be altogether out of the ordinary. Just as His art does not resemble man's ao are also should His Word not resemble man's word."

I replied: "It may be understood as follows: apart from his miracles and special attributes, the Prophet#98

hemad (PBUH) was a human being in all his actions, conduct, and behaviour. He submitted to and complied with the Divine laws and commands manifested in creation. He too suffered from the cold, experienced pain, and so o turne deeds and attributes were not all made out of the ordinary so that he could be the leader of his community through his actions, its guide through his and frt, and instruct it through all his behaviour. If he had been out of the ordinary in all his conduct, he could not himself have been the leader in every respect,iful, otal guide of everyone, the 'Mercy to All the Worlds' through all his attributes.

"In just the same way, the All-Wise Qur'an is the leader to the aware and the conscious, the guide of jinn and men, the teacher of thosows ofining to perfection, and instructor of those seeking reality. It is of necessity and of a certainty, therefore, in the same form as man's conversation and style. Forno waynd jinn take their supplications from it and learn their prayers from it; they express their concerns in its language, and learn from it the rules of social behaviour, and so on. Everyone has recourse to it. If, therefore, it had been in the ite inf the Divine speech which the Prophet Moses (Peace be upon him) heard on Mount Sinai, man could not have borne listening to it and hearing it, nor made it the point of referrewardnd recourse. Moses (Peace be upon him), one of the five greatest prophets, could only endure to hear a few words. He said:

"'Is Your speech thus?' God replied: 'I ting she power of all tongues.'"

Next, the Devil said: "Many people speak of matters similar to those in the Qur'an in the name of religion. Is it not possibhe hugerefore, that a human being did such a thing and made up the Qur'an in the name of religion?"

Through the light of the Qur'an I replied as follows:

"Firstly: Out of love of relig O Gomeone who is religious may say, 'The truth is thus, the reality of the matter is this. Almighty God commands that.' But he would not make God speak to suit himself. Trembling at the verse,

Who, thenhteen more wrong than one who utters a lie concerning God?, {[*]: Qur'an, 39:32.}

he would not overstep his mark to an infinite degree, imiat is od, and speak on His behalf.

"Secondly: It is in no way possible for a human being to be successful in doing such a thing on his own, in fact, it is completely impossible. Inf suchals

who resemble one another may imitate one another, those of the same kind may take on one another's forms, those who are close to ominousther in rank or status may imitate one another and temporarily deceive people, but they cannot do so for ever. For in any event, the falseness and artificiality in thei mightviour will show up their imposture to the observant, and their deception will not last. If the one who is attempting to imitate another under fain theetences is quite unlike them, for example, if an uneducated man wants to imitate in learning a genius like Ibn-i Sina, or a shepherd assume the position of a king, of course egoti will not deceive anyone at all, they will only make fools of themselves. Everything they do will proclaim, 'This is an impostor.'

"Thus, to suppose -God forbid!, a hundred thousand times- the Qur'an to be man's word is utterly imposnt cre no rational being can accept it as possible, to do so is a delirium like imagining to be possible something that is self-evidently impossible like a fire-fly being seen by astronomenderfua real star for a thousand years; or a fly appearing to observers in the true form of a peacock for a year; or a bogus common private posing as a fatant tofty field marshal, taking over his position and remaining in it for a long period without giving away his deception; or like a slandering, unbelieving liar affecting the manner and at Beion of the most truthful, trustworthy, upright believer throughout his life and being completely unruffled before even the most observant while concealing his fraud from them.

"In just the same way, if the Qur'an is suppertaino be man's word, then it has to be supposed, God forbid, that that Perspicuous Book, which is considered to be clearly a most brilliant stoes

#1ther, a sun of perfections perpetually scattering the lights of truth in the heavens of the world of Islam, is like a fire-fly, a spurious sham made up by a counterfeiting human. And those who are closest to it and stuine. Fmost carefully do not realize this, and consider it to be a perpetual, exalted star and source of truth. Together with this being impossible a hundred times over, even if you went a hundspreadmes further in your diabolical machinations, O Satan, you could not make such an assertion, you could not deceive anyone of sound reaso theiry sometimes you trick people by making them look from a great distance, thus making the star appear as small as a fire-fly.

"Thirdly: Also, if the Qur'an is imagined to be man's word, it necessitateke a s the hidden reality of a criterion of truth and falsehood, which is miraculous in its exposition, and through the testimony of its fruits, results, and effects, is about with the most spiritual and life-giving, the most truthful and happiness-bringing, the most comprehensive and exalted qualities in the world of mankind, is, Godlars -d, the fabrication of a single unaided and unlearned man's mind; and that the great geniuses and brilliant scholars who observed that being clounkennnd studied him meticulously at no time

saw any trace of counterfeit or pretence in him and always found him serious, genuine, and sincere.

"This is completely impossible, an idea so nonsensical as to shame the Devil anch: f, like dreaming up an utterly impossible situation. For it entails supposing one who throughout his life demonstrated and taught trust, belief, confidence, sincerity, seriousness, an mattegrity through all his conduct, words, and actions, and raised eminently truthful and sincere followers, and was accepted to possess the highest and most brilliant and elevated virtues to be the most untrustworthy, insincere, ande mostieving. Because in this question there is no point between the two.

"If, to suppose the impossible, the Qur'an was not the Word of God, it would fall as though from the Divine Throne to the ground, it would not r subjesomewhere between. While being the meeting-point of truths, it would become the source of superstition and myth. And if, God forbid, the one who proclaimed that wonderful decree was not God's Messenger, it would necessitate his e roadding from the highest of the high to the lowest of the low, and from the degree of being the source of accomplishments and perfections to the level of being a mine of trickery and intrigue; he could not remain between tand fo. For one who lies and fabricates in God's name falls to the very lowest of degrees.

"However impossible it is to permanently see a flyo God peacock, and to all the time see the peacocks's attributes in the fly, this matter is that impossible. Only someone lacking all intelligence could imagine it to be possible.

"Fourthly: Also, if the Qur'an is imagined to bendubit word, it necessitates fancying that the Qur'an, which is a sacred commander of the community of Muhammad, mankind's largest and most powerful army, is -God forbid- a powerless, valueless, baseless foinity Whereas, self-evidently, through its powerful laws, sound principles, and penetrating commands, it has equipped that huge army both materially, and morally and spiritually, has given it an order and regularity a that osed a discipline on it that are such as to conquer both this world and the next, and has instructed the minds, trained the hearts, conquered the spirits, purified the consciences, and employed and utilized the limbs and members of individuds frocording to the degree of each. To imagine it to be a counterfeit necessitates accepting a hundredfold impossibility.

"This impossibility entails the further complete impossibility of supposiimportt one who, through his deliberate conduct throughout his life taught mankind Almighty God's laws, and through his honest behaviour instructe old, in the principles of truth, and through his sincere and reasonable words showed and established the straight way of moderation and happiness, and as all his life testifies, felt great fthe Ar Divine punishment and knew God

better than anyone else and made Him known, and in splendid fashion has for one thousand three hundred and fifty years cem theed a fifth of mankind and half the globe, and through his qualities of renown is in truth the means of pride of mankind, indeed, of the universe, God estric a hundred thousand times, neither feared God, nor knew Him, nor held back from lying, nor had any self-respect. Because in this matter there is no point between the two. For if, to mportae the impossible, the Qur'an is not the Word of God, if it falls from the Divine Throne to the ground, it cannot remain somewhere in between the two. Indeed, it then has to be accepted as the proe: "Alof the very worst of liars. And as for this, O Satan, even if you were a hundred times more satanic, you could not deceive any mind that was not unsound, nor persuadt, astheart that was not corrupted."

The Devil retorted: "How should I not deceive them? I have deceived most of mankind and their foremost thinkers into denying the Qur'an and Muhammad."

resurplied: "Firstly: When seen from a great distance, the greatest thing appears the same as the smallest. A star may even appear as a candle.

"Secondly: Also, at I seen both as secondary and superficially, something which is completely impossible may appear to be possible.

"One time an old man as watching the sky in order to see the new moon ame tiadan when a white hair fell on his eye. Imagining it to be the moon, he announced: 'I have seen the new moon.' Now, it is impossible that the white hair should have been the moon, but because his intf nume was to look for just the moon and the hair was by the way and secondary, he paid it no attention and thought that impossibility was possible.

"Thirdly: Also, non-acceptance is one th they d denial is something quite different. Non-acceptance is indifference, a closing of the eyes to something, an ignorant absence of judgement. Many completely impossible things may be concealed within it, and the mind de of tt concern itself with them. As for denial, it is not non-acceptance, but an acceptance of non-existence; it is a judgement. The mind is compelled to work. So a devil like you takes hold of the mind of a person, then leads it to denial. Anthe miwing the false as truth and the impossible as possible through satanic wiles like heedlessness, misguidance, fallacious reasoning, obstinacy, falsif youments, pride, deception, and habit, you make those unfortunate creatures in human form swallow unbelief and denial, although they comprise innumerable impossibilities.

"Fourthly: Alsohave the Qur'an is supposed to be the word of man, it necessitates imagining to be its opposite a book which has self-evidently guided the purified, veracious saints and spirOne, tpoles, who shine like stars in the heavens of the world of mankind, has continuously instructed every level of the people of perfection in truth and justice, veracicies o fidelity,

faith and trustworthiness, and has ensured the happiness of the two worlds through the truths of the pillars of belief and the principles of the pillars of Islsun's]d through the testimony of these achievements is of necessity veracious, and pure, genuine truth, and absolutely right, and most serious - it n as thtates imagining, God forbid, that this Book comprises the opposites of these qualities, effects, and lights. And that, regarding it as a c-eternion of fabrications and lies, it is a frenzy of unbelief that would shame even the Sophists and the devils, and cause them to tremble.

"And t a lampossibility necessitates the further most ugly and abhorrent impossibility that One who, according to the testimony of the religion and Shari'a of Islam which he proclaimed, and the unanimous indications His Na extraordinary fear of God and pure and sincere worship which he demonstrated throughout his life, and as necessitated by the good moral qualities unanimof thewitnessed in him, and according to the affirmation of the people of truth and perfection whom he reared, was the most believing, the most steadfast, tht is w trustworthy, and the most truthful, was -God forbid, and again, God forbid- without belief, that he was most untrustworthy, did not fear God, nor shrink from lying. To imagine this necessitates imagining tndlesst loathsome form of impossibility and perpetrating the most iniquitous and vicious sort of misguidance.

"In Short: As is stated in the Eighteenth Sign oereof Nineteenth Letter, the common people, whose understanding of the Qur'an is gained by listening to it, say, 'Were the Qur'an to be compared with all the books I have listened to and the other bo would the world, it would not resemble any of them; it is not of the same sort as them nor or the same degree.' The Qur'an, then, is of a degreese Namr above all of them or below all of them. To be below them is impossible, and no enemy nor the Devil even could accept it. In which case, the Qur'an is above all other books, and is thereforeably aacle. In just the same way, we say according to the categorical proof called 'residue', taken from the sciences of method and logic:

"O Satan and O disciples of Satan!t everur'an is either the Word of God come from the Supreme Throne of God and His Greatest Name, or, God forbid, and again, God forbid, it is a human forgery fabricated on earth by someone without belief who neither fearng the nor knew Him. In the face of the above proofs, O Satan, you can neither say that, nor could you have said it, nor will you be able to say it in the futears oherefore, the Qur'an is the Word of the Creator of the universe. Because there is no point between the two; it is impossible and precluded that there should be. Just as we have proved in the most clear and decisive manner; and you hance, wn it and heard it.

"In the same way, Muhammad (Peace and blessings be upon him) is either God's Messenger and the highest of the prophets and the most superior

of creatures, or, God forbid, he has to be imag in tho be someone without belief having fallen to the lowest of the low because he lied concerning God, and did not know God, and did not believe in His punishment. {(*): Relying on the fact that the Qle of mentions the blasphemies and obscenities of the unbelievers, in order to refute them, trembling, I too have been compelled to use these expressions in the form of impossibilities in order to demWe sente the total impossibility and complete worthlessness of the blasphemous ideas of the people of misguidance.} And as for this, O Devil, neither you nor the philosophers is a tope and hypocrites of Asia on whom you rely could say it, nor could you say it in the past, neither shall you be able to say it in the future, for there is no one in the world who would listen to m oute accept it. It is because of this that the most corrupting of those philosophers and the most lacking in conscience of the hypocrites, eveno innut that 'Muhammad the Arabian (PBUH) was very clever, and was most moral and upright.'

"Since this matter is restricted to these two sides, and the second one is impossible and no one at all claims it to be true, and since we have proved wi!," anisive arguments that there is no point between them, for sure and of necessity, in spite of you and your party, Muhammad the Arabian (Peace and blessings be upon him) was God's Messenger, and the highest of the prophetsmanifehe best of all creatures."

Upon him be blessings and peace to the number of angels and jinn and men.

A SECOND, SMALL OBJECTION OF SATAN

Not a word does he utter but there is a sentinel by him, ready [to ath wot]. * And the stupor of death will bring the truth [before his eyes]: "This was the thing you were trying to escape!" * And the Trumpet shall be blown: that will be the Day wh tear-warning [had been given]. * And there will come forth every soul: with each will be [an angel] to drive, and [an angel] to bear witness. * "You were heedless of this; now have We removed your veil. And sharp is your sight this Dhe bou And his companion will say: "Here is [his record] ready with me!" * "Throw, throw into Hell every contumacious rejecter!">{[*]: Qur'an, 50:18-24.}

One time while reading thts florses from Sura Qaf, the Devil said to me: "You consider the most important aspects of the Qur'an's eloquence to lie in its clarity and fluency of style. But in this verse it jumps from one subject to another. It jumps from death agonies to tllest urrection of the dead, from the blowing of the trumpet to the Last Judgement, and from that to the entry into Hell of the unbelievers. What fluency of style remains with this extraordinary switching about? In most places in the Qur'an Wise.rings together subjects that bear little relation to each other like this. Where is its eloquence and smoothness with such discontinuity?"

I answered as follows:

"After its eloquence, one of the most asha, ant elements of the miraculousness of the Qur'an of Miraculous Exposition is its conciseness. Conciseness is one of the strongest and most important elements of the Qur'an's miraculousness. Instanl are this miraculous conciseness of the Qur'an are so numerous and beautiful that exacting scholars are left in wonder at it. For example:

Then the word went forth: "O earth! swallow up your order and O sky! withhold [your rain]!" And the water abated, and matter was ended. The ark rested on Mount Judi, and the word went forth: "Away with those who do wrong!">{[*]ow impan, 11:44.}

"It describes the Great Flood and its consequences so concisely and miraculously in a few short sentences that it has caused many scholars of rhetoricnd rulostrate before its eloquence. And, for example:

The Thamud rejected [their prophet] through their inordinate wrongdoing. * Behold, the most wicked man among them was deputed [for impiety]. * But the apostle of God said to them:and whs a she-camel of God. And [bar her not from] having her drink!" * Then they rejected him, and they hamstrung her. So their Lord, on account of their crime, obliterated their traces and madad of equal [in destruction, high and low]! * And for Him is no fear of its consequences.>{[*]: Qur'an, 91:11-15.}

"In these few short sentences and with a miraculousness within the conciseness, fluency, and clarity, and in a way that does nod insil the understanding, the Qur'an relates the strange and momentous events concerning the Thamud people, together with the consequences and their calamitous end. And for example:

And remember Zun-Nun, when he departed in wre Suste imagined that We had no power over him. But he cried through the depths of darkness: "There is no god but You; glory be unto You; I was that p among the wrongdoers.">{[*]: Qur'an, 21:87.}

"Here, many sentences have be 'rolled up' between the words 'that We had no power over him' and 'but he cried out in the depths of the darkness,' but these omitted sentences neither spoil the uce, ananding, nor mar the fluency of the style. It mentions the most important elements in the story of Jonah (Peace be upon him), and refers the rest to the intelligence.

"And for example, in Sura Yusuf, the seven or eightamity,nces between the words "Send me">and "Joseph, O man of truth!">{[*]: Qur'an, 12:45-6.} have been skipped in conciseness. It neither impairs the understanding, nor mars the sm His Mss of the style. There are a great many instances of this sort of miraculous conciseness in the Qur'an, and they are very beautiful indeed.

"However, the conciseness of the verses from Sura Qaf are particularly woless tl and miraculous. For they each point out the truly dreadful future of the unbelievers when each endless day will last fifty thousand years, and the grievous, dire things that will etern to them in the awesome revolutions of the future. It conveys the mind over them like lightning, presenting that long, long period of time to the mind's eye as a single present page. Referring the events which a#200

s mentioned to the imagination, it describes them with a most elevated fluency and smoothness of style.

When the Qur'an is read, listen to that h attention, and hold your peace: that you may receive mercy.>{[*]: Qur'an, 7:204.}

"And now if you have anything to say, O Satan, say it!"

Satan replied: "I cannot oppose what you say, nor defend myself. But there are manyower ash people who listen to me; and many devils in human form who assist me; and many pharaohs among philosophers who learn things from me which flatter their egos, and prny posthe publication of works like yours. Therefore I shall not lay down my arms before you."

The Sixteenth Word

{[*]: Qur'an, 36:82-3.}

[This Word wasants oen to afford insight and understanding to my blind soul by pointing out four Rays from the light of the above verse - to dispel the darkness and afford me certainty.]

FIRST RAY

O my ignornds oful! You say, "The Oneness of the Divine Essence together with the universality of the Divine acts, the Unity of Almighty God's person together with His unassisted comprehensive dominicality, His Singleness together with His unshared aln is tacing disposal, His being beyond space and yet present everywhere, His infinite exaltedness together with being close to all things, and His being One and yet Himself holding all matters in His hand, are among the truths of the Qur'an. Yet thh the an is All-Wise, and that which is Wise does not impose on the reason things which are unreasonable. And the reason sees an apparent contradiction between these things. I would like an explanation of them which wise Crpel the reason to submit."

The Answer:>Since that is the way it is and you want to be certain and reassured, relying on the effulgence of the Qur'an, we say: the Diviteen ie of Light has solved many of my difficulties. God willing, it will solve this one too. Choosing the way of comparison, which brings clarity to He shnd and luminosity to the heart, like Imam-i Rabbani, we say:

I am neither the night nor a lover of the night;

I am a servant of the Sun; it is of the Sun thous topeak.

Since comparison is a most brilliant mirror to the Qur'an's miraculousness, we too shall look at this mystery by means of a comparison. It is as folloputed 10

A single person may gain universality by means of various mirrors. While being a single individual, he becomes like a universal possessing general qualitiese veilexample, while the sun is a single individual, by means of transparent objects, it becomes so universal it fills the face of the earth with its images and reflections. IAnd ye has as many manifestations as the number of droplets and shining motes. Although the sun's heat, light, and the seven colours in its light comprehend, encompass, and embrace all the things which confront them, all tran;>{[*]t things also hold in the pupils of their eyes the sun's heat, and its light and seven colours, together with its image. And they make a throne for them in their hearts. That is to say, with regard to Unity, led inn encompasses all the things which confront it, while with regard to Oneness, the sun is present together with many of its attributes in everything through a sort ofe, so estation of its essence. Since we have passed from the comparison to a discussion of representation, we shall indicate three of the many sorts of representation which will be a means to understanding this matter.

ine Nais the reflection of dense, physical objects. These reflections are both other than the thing reflected; they are not the same, and they are dead, without life. They possess no quality ottion wan their apparent identity. For example, if you enter a store full of mirrors, one Said will become thousands of Said's, but the only line, ione is you, all the others are dead. They possess none of the characteristics of life.

This is the reflection of physical luminous objects. This reflection is not the same as the thing reflected, but neither is it other thanng stat does not hold the luminous object's nature, but it possesses most of its characteristics, and may be considered as living. For example, the sun entered the world and displayedibitioeflection in all mirrors. Present in each of the reflections are light and the seven colours in light, which are like the sun's qualities. Let us suppose the sun posge of consciousness, and its heat was pure power; its light, pure knowledge; and its seven colours, the seven attributes: the single sun would be present in all mirrors at one moment,t of tould be able to make each a throne for itself and a sort of telephone. One mirror would not be an obstacle to another. It would be able to meet with all of us by means of our mirrors. While we are distant from it, it woith on closer to us than ourselves.

The Third: This is the reflection of luminous spirits. This reflection is both living, and the same as the spirits. But since it appears in relation to the capacity of the mirrors, itf creanot hold completely the spirit's essence and nature. For example, at the moment the Angel Gabriel (Peace be upon him) is in the presence of the Prophet in the form of Dihya, he is prostratin his b his magnificent wings in the Divine Presence before the Sublime Throne. And at the same moment he is present in innumerable places, and is relaying

the Divine commanking. e task is not an obstacle to another. Thus, it is through this mystery that the Prophet Muhammad (Peace and blessings be upon him), whose essence is light and nature, luminous, in this world hears at the same time all th form dictions recited for him by all his community, and at the resurrection will meet with all the purified at the same time. One will not be an obstacle to another. In fact, some of the saints who have acquired a is is egree of luminosity and are called 'substitutes' (abdal)>have been observed in many places at the same time, and the same person has performed numerous differenough a at the same time.

Indeed, just as things like glass and water act as mirrors to physical objects, so the air and ether, and certain beings of the World of Similitudes it as ke mirrors to spirit beings; they become like means of transport and conveyance of the speed of lightning and imagination. The spirit beings travel ind gold pure mirrors and subtle dwellings with speed of imagination. They enter thousands of places at the same time. Despite being restricted particulars, through the myalanceof luminosity impotent and subjugated creatures like the sun and semi-luminous beings restricted by matter like spirit beings may be present in numerous places while being in one place, thus becoming like absolute universals, and with a limiten and r of choice being able to perform many matters simultaneously.

Thus, what thing may hide itself from address of Oneness which is within theces ofestation of the attributes and acts of the Most Pure and Holy One through His universal will, absolute power, and all-encompassing knowledge? The Mhers; ly One, Who is far beyond and exalted above matter; free and exempt from any restriction or limitation and the darkness of density; of the sacred lights of Whose Names all these lights and luminous beings are buthe pie shadows; and of Whose beauty all existence and all life and the World of Spirits and the World of Similitudes are semi-transparent mirrors; Whosd circibutes are all-encompassing and Whose qualities, universal? What matter could be difficult for Him? What thing can be concealed from Him? What individual can be distant from Him? What person can draw closeine pom without acquiring universality?

Although by means of its unrestricted light and immaterial reflection, the sun is closer to you than the pupil of your eye, since you are restricted, you tions,uly distant from it. In order to draw close to it, you have to transcend numerous restrictions and pass over many universal degrees. Simply, in effect you have to expand to the size of the earth and risnd insar as the moon, then you may be able to approach directly to a degree the sun's essential level, and meet with it without veil. In jussses asame way, the Glorious One of Beauty and Beauteous One of Perfection is infinitely close to you, and you are infinitely distant from Him. If your heart has strength, and your mind, eminence, try to put the points in the estatiison into practice...

SECOND RAY

O my senseless soul! You say that verses like,

Indeed, His command when He wills a thing is, "Be!", and it is,>ough tQur'an, 36:82.}

and,

It will be no more than a single blast, when lo! they will all be brought up before Us!>{[*]: Qur'an, 36:53.}

show that the existence of things is instantaneous and merely through a commandtreasuthat verses like,

[Such is] the artistry of God, Who disposes of all things in perfect order,>{[*]: Qur'an, 27:88.}

and,

Who has created everything in the best way>{[*]: Qur'an, 32:7.}

showhe samexistence of things is gradual, through a vast power within knowledge, and a fine art within wisdom. What is the point of agreement between them?

There is no contradiction. Some are like the former, like primary creation. And some are like the latter, like the repetition of creation...

The infinite order and extreme skill, fine art, and perfect creation together with the ease, speed, multiplicity, and extensiveness which Interserved in beings testify decisively to the existence of the truths of these two sorts of verses. Since this is so, proving it to be true outsid He sh and making that the point of discussion, is unnecessary. It should rather be asked: "What is the wisdom in them? What is their meaning and purpose?" Thus, we shall point to this wisdom with an analogy in the form of a comparison.ltiplir example, a craftsman like a tailor creates something artistic with much difficulty and employing many skills, and makes a model for it. Then he can make others similar to it quickly and without difficulty. Sometimes, even, it becomes sois innthey are as though made at a command, and they acquire a powerful order in that way; like a clock, they function and work as though at the touch of a command.

In just the same way, after making this palace oawe, cworld and all its contents originally, the All-Wise Maker and All-Knowing Inscriber gave everything, particular and universal, the whole and the price fa specified measure

and proportion through an ordering of Divine Determining, like a model. So, look! Making every century a model, the Pre-Eternal Inscriber clothes them with bejes refu new worlds through the miracles of His power. And making every year a scale, He sews skilfully fashioned new universes through the wonlity if His mercy according to their stature. And making every day a line, He writes the decorated, constantly renewed beings in them through the subtleties of His wisdom.

Furthermore, jaspect that Absolutely Powerful One makes each century, each year, and each day a model, so He makes the face of the earth, and the mountains and plains, gardens and orchards, and trees d by t model. He continuously sets up new universes on the earth and creates new worlds. He removes one world and replaces it with another, well-ordered world. Season after season He displays the miracles of His power and gifts showis mercy in all the gardens and orchards. He writes them all as wisdom-displaying books, establishes them as kitchens of His mercy, and clothes them in ever-renewed garments full gh the. Every spring He arrays all trees in raiments of brocade and adorns them with fresh jewels like pearls. He fills their hands with the star-like gifts of His mercy.

Thus, the One Who performs these mattow thrth infinitely fine art and perfect order and changes with infinite wisdom, bounty, and perfection of power and art the travelling worlds which follow on one after the other and are attached to the string of time, is certainly All-Powerrayersd All-Wise. He is All-Seeing and All-Knowing to an infinite degree. Chance cannot interfere in His works. He is the All-Glorious One Who decrees,

Indeed, His command when He wills a thing is, "Be!", antrate s,>{[*]: Qur'an, 36:82.}

and,

And the decision of the Hour is as the twinkling of an eye, or even closer,>{[*]: Qur'an, 16:77.}

and both proclaims the perfection of His power, and that in relation to His power the resurrectiod, theGreat Gathering are most easy and free of trouble. Since His creational command comprises power and will, and all things are entirely subjugated and obedient to His command, and He creates with no difficulty or hindrance, in order to eoks in the absolute ease in His creating, the Qur'an of Miraculous Exposition decrees that He does this through a mere command.

To Conclude: Some pollin proclaim the extremely fine art and infinite perfection of wisdom in beings, especially at the start of their creation. While others describe the extreme ease and speed and infinite obedience and lack of difficulty in the recreation and retuof twothings in particular.

THIRD RAY

O my soul full of doubts and evil suggestions and exceeding its bounds! You say that verses like,

There is not a moving thiand hit He has grasp of its forelock,>{[*]: Qur'an, 11:56.}

and,

In Whose hand is the dominion of all things,>{[*]: Qur'an, 36:83.}

and,

And We are closer to him than his jugular vein,>{[*]: Qur'an, 50:16.}

shot ever God is infinitely close to us. And yet, the verses,

And to Him shall you return.>{[*]: Qur'an, 36:83.}

and,

The angels ascend to Him in a day the measure of which is fifty thousand years,> into Qur'an, 70:4.}

and, the Hadith which says: "God is beyond seventy thousand veils," {[*]: al-Ghazali, Ihya 'Ulum al-Din, i, 101; Musnad, iv, 401, 405.} and truths like the Prophet's Ascension show tancy; are infinitely distant from Him. I would like an explanation which will bring this profound mystery closer to the understanding.,

Then listen to the following:

At the end of the Fir of th we said that although with regard to its unrestricted light and immaterial reflection, the sun is closer to you than the pupil of your eye, which is the window of your spirit and its mirror, since you are restricted and imprrings in materiality, you are extremely distant from it. You can make contact with it only through some of its reflections and shadows, and meet with it through a sort of its minor and particuing conifestations, and draw close to its colours, which are like a category of attribute, and to its rays and manifestations, which are like a class of its names. If you want to ap power the sun's essential level and meet with the sun's essence directly in person, then you have to transcend very many restrictions and traverse very many levels of universality. rson. , after abstracting yourself from materiality, becoming enlarged to the extent of the earth, expanding in the spirit like the air, rising as far as the moon and resembling the full-moon, ons of dn can you claim to meet with it in person without veil and to draw close to it to any degree.

In just the same way, the All-Glorious One of Perfectiotoo no Peerless One of Beauty, the Necessarily Existent One, the Giver of Existence to All

Beings, the Eternal Sun, the Monarch of Pre-Eternt as ad Post-Eternity, is closer to you than yourself. Yet you are infinitely distant from Him. If you have the power, put the fine points in the comparison intnored tice...

For example, And God's is the highest similitude,>among many names, a king's name of 'Commander' appears in many spheres, one within the other. It has a manifestation and appearance in spheres extthe Qu and narrow, universal and particular, from the universal sphere of Commander-in-Chief, to those of Field Marshal and General, then those of captainof Godorporal. Now, in his military duties, a private soldier holds as his authority the minor point of commandership manifest in the rank of corporal; he is in touch with and connected to the Commander-in-Chief thamp ofthis minor manifestation of his name. If he wishes to get in touch with him through his essential name and meet with him through that title, he will have to rise from the corporalship to the universaing?", of Commander-in-Chief. That is to say, the king is extremely close to the soldier through his name, decree, law and knowledge, his telephone and regulations, and if he is luncing like a saint who is an abdal,>with his presence in person. Nothing at all can be an obstacle or obstruction for him. Whereas the soldier is extremely distant. Thousands of degrery sprm obstructions, and thousands of veils intervene. But sometimes the king is compassionate, and contrary to his practice, receives a soldier into his presence and favours him with hisnd dis.

In just the same way, although the All-Glorious One, the Lord of the command of, "Be!", and it is, for Whom the suns and stars are like His soldiebirds er orders, is closer to all things than they themselves, all things are infinitely distant from Him. If you want to enter the presence of His grandeur without veil, you have to pass through sy find thousands of veils of darkness and light, that is, material and physical veils and the veils of the Divine Names and attributes, rise througe appothousands of particular and universal degrees of manifestation of each Name, pass on through the most elevated levels of His attributes, and ascend as far as the Sublime Throne, which manifests His Greatest actingand if you are not the object of favour and attraction, work and journey spiritually for thousands of years. For example, if you want to draw close to Him through Hhereafe of Creator, you have to have a relationship through the particularities of your own Creator, then in regard to the Creator of all mankind, then through the title of Crgets of all living creatures, then through the Name of Creator of all beings. Otherwise you will remain in shadow and only find a minor manifestation.

A REMINDER:tationecause of his impotence, the king in the comparison put means like Field Marshal and General in the degrees of his names. But the Absolutely Powerful One, in Whose hand is the dominion of all things, has no need of intermediaries. togetmediaries are only apparent; a veil to His dignity and grandeur. They are heralds and observers of the sovereignty of His dominicality within worship, awe, impotence, and want. They are not His assistants, and com manbe partners in the sovereignty of His dominicality.

FOURTH RAY

O my lazy soul! Like the soldier in the previous comparison was received into the royal presence aith thre favour, the reality of the five daily prayers, which are like a sort of Ascension, are a being received into the presence of the All-Glorious One of Beauty, the Beauteous One of Glory, Who is the True Object of Worship, as an instancsion oure mercy. Declaring "God is Most Great!",>it is to traverse the two worlds either in fact, or in the imagination, or by intention, be divested of the restrictions of m will lity, pass to a universal degree of worship or a shadow or form of universality, and being honoured with a sort of presence, it is to manifest the address of "You alone do we worship!">(everyone accordinopens is own capacity); it is a most elevated attainment. The repetition of "God is Most Great! God is Most Great!">in the actions of the prayers indicates rising through the degrees of spiritual progreh. Likd ascending from minor particulars to universal spheres, and is a concise title of the perfections of Divine sublimity which are beyond our knowledge. It is as if each "God is Ms is ieat!">indicates traversing a step in the Ascension. To attain to a shadow or a ray of this reality of the prayers either in fact, or by intention, or with the imagination, is a great happinOne in The frequent declaring of "God is Most Great!">during the Hajj is for the above reason. For the blessed Hajj is worship at a universal level for everyone. Just as on a special day like a festiled, hsoldier goes to the king's celebrations like a General in the sphere of General, and receives his favours, in the same way, a Hajji, no matter how lowly, is turned towards his Sustainer undracter title Mighty Sustainer of every region of the earth, like a saint who has traversed all the degrees. He is honoured with universal worship. For sent tohe universal degrees of dominicality opened with the key of the Hajj, and the horizons of the tremendousness of Godhead which are visible to his ee gravough its telescope, and the spheres of worship which gradually unfold to his heart and imagination through its observances, and the heat, wonder, awe, and drto con dominicality caused by the levels of sublimity and last stage of manifestation, can only be quieted by "God is Most Great! God is Most Great!",>and those observed or imagined unfolded degrees can only be proclaime It it. After the Hajj, this meaning is found in various exalted and universal degrees in the Festival ('Eid) Prayers, the prayers for rain, and thoof theited at solar and lunar eclipses, and in prayers performed as a congregation. Thus, the importance of the marks and observances of Islam, also even if of the category of Sunna, lies in this throu.

Glory be unto the One Who has placed His treasuries between the>Kaf and the>Nun.

So glory be unto Him in Whose hand is the dominion

of all things, and mmand will you all be brought back.>{[*]: Qur'an, 36:83.}

Glory be unto You, we have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.>{[*]: I ren, 2:32.}

O our Sustainer! Do not take us to task if we forget or unwittingly do wrong!>{[*]: Qur'an, 2:286.} * O our Sustainer! Let not our hearts deviate after You have guided us, and grant us Mern thatm Your presence, for You are the Granter of bounties without measure.>{[*]: Qur'an, 3:8.}

And grant blessings and peace to Your Most Noble Messenger, the manifester of Your Greatest Name, and to histhe liy, and Companions, and brothers, and followers. Amen. O Most Merciful of the Merciful!

A Short Addendum

The All-Powerful and All-Knowing One, the All-Wise Maker, shows His pwitnesnd His wisdom and that chance can in no way interfere in His works through the system and order His rules and practices in the universe demonstrate in the form :88.}

s. So too, through exceptions to the laws, the wonders of His practices, superficial changes, differences in individual characteristics, an changges in the times of appearance and descent, He shows His volition, will, choice, that He is the Agent with choice, and that He is under no restrictions whatsoever. Thus, rending the veil ten yotony, and proclaiming that everything is in need of Him every moment for everything in every way and is obedient to His dominicality, He dispels heedlessness, and turns the gazes of man and sting rom causes to the Producer of Causes. The statements of the Qur'an look to this principle.

For example, in most places some fruit-bearing trees produce fruit one year, that is, it is given to their hannd sepm the treasury of mercy, and they

offer it. Then the following year while all apparent causes are present, they do not take it and offer it; that is, they do not produce fruit. Also, for example, contrary to other necesappear, the times rain falls are so changeable that it has been included among 'the Five Hidden Things.' {[*]: Bukhari, ii, 41; ix, 142; Ibn Hibban, i, 144.} For the most important position in existence is that of life and mercyrationrain is the source of life and pure mercy. Thus, the water of life and rain of mercy does not enter under a monotonous law, which is a veil and leads to heedlessness, rather, the All-Glorious One, Who is possiMerciful and All-Compassionate, and the Bestower of Bounties and Giver of Life, holds it in His hand directly, without veil, so that the doors of supplication and thanks will all the time be left open. And, for example, the giving far atenance and determining of particular features are works of special favour, and their occurring in unexpected ways shows in excellent fashion the will and choice of th all bainer. You may make further comparisons with other Divine acts, like the disposals of the air and weather and the subjugation of the clouds.

The Seventeenth Word

In the Ntogeth God, the Merciful, the Compassionate.

That which is on earth We have made as a glittering show for the earth, in order that We may test them, as to which of them are best in conduct * Verily whe the on earth We shall make but as dust and dry soil.>{[*]: Qur'an, 18:7-8.} * What is the life of this world but play and amusement?>{[*]: Qur'an, 6:32.}

[This Word consists of two elevated Stations, acenes brilliant Addendum.]

The All-Compassionate Creator, the Munificent Provider, the All-Wise Maker made this world in the form of a festival and celebration for the World of Spirits and spirit beings. Adornint; hewith the wondrous embroideries of all His Names, He clothes each spirit, great or small, elevated or lowly, in a body decked out with seces ansuitable to it and appropriate for benefiting from the innumerable, various good things and bounties in the festival; He gives each a corporeal being and sends it to the spectacle once. And He divi{[*]: e festival, which is most extensive in regard to both time and space, into centuries, years, seasons, and even days and their parts, and makes them all exalted festivals in the form of parades for all the groups of His creaturesle thaspirits and for His plant and vegetable artefacts. Especially the face of the earth in spring and summer, it is a series of festivals for the groups of small beings so glittering ind apps the gazes of the spirit beings and angels and the dwellers of the heavens in the high levels of the world. For those who think and contemplate it is a place for reflection so wonderful, the mind is pr in ass to describe it. But in the face of the manifestations of the Divine Names of Most Merciful and Giver of Life in this Divine feast and dominical f؟ival, the Names of Subduer ies analer of Death appear with death and separation. And this is apparently unconformable with the all-embracing mercy of,

My Mercy encompasses all things.>{[*]: Qur'an, 7:156.}

However, in reality thene is several ways in which it is conformable, and one of these is as follows:

After each group of beings has completed its turn in the parade and theher thdesired results have been obtained from it, in a compassionate way the Most Generous Maker and Compassionate Creator makes most of them feel wea Twent and disgust with the world, and bestows on them a desire for rest and a longing to migrate to another world. And when they are to be discharged from their dutiet whicife, He awakens in their spirits a compelling desire for their original home.

Moreover, it is not far from the infinite mercy of the Most Merciful that just as Heh impows the rank of martyrdom on a soldier who perishes on account of his duty while fighting, and rewards a sheep slaughtered as a sacrifice by giving it an eternalracle real existence in the hereafter and the rank of being a mount for its owner on the Bridge of Sirat {[*]: Ibn Hajar, Talkhis al-Khabir, iv, 138; Suyuti, Jam' al-Jawami', No: 3017.} le an araq, so too with other animals and beings with spirits who perish while performing the dominical duties peculiar to their natures and in obeying the Divine commands, and who suffer sames, distress, - it is not unlikely that there should be for them in the inexhaustible treasuries of His mercy a sort of spiritual reward and kind of wage suitable to their capacities, and that they His P not be unduly troubled at departing this world, indeed, that they should be pleased. None knows the Unseen save God.

However, although man, the noblest of beings with spirof mead the one who benefits most from the festivals with regard to both quality and quantity, is captivated by the world and absorbed in it, as a work of mercy, the Most Merciful induces in him a state of mind whereby he feels disgust at pen. Brld and a longing to travel to the eternal realm. A person whose humanity is not plunged in misguidance profits from that state of mind, and departs with a tranquil heart. Now, by way of example, we shall explai good. of the aspects which produce that state of mind.

By showing with the season of old age the stamp of transience and decline on the beautiful and inviting things of this world, and theirion tor meaning, it makes a person feel disgust at the world and causes him to seek a permanent beloved in place of the transient.

Since ninety-nine per cent ofo why he friends to whom a person is attached have departed this world and settled in another, impelled by his heart-felt love, it bestows on him a longing for the place they have gone to, anto exes him meet death and the appointed hour with joy.

By means of certain things, it makes a person realize the infinite weakness and impotence in man, aampleserstand how heavy are the burdens of life and responsibilities of living, and awakens in him a serious wish for rest and a sincere desire to go to another world.

Te grea the light of belief, it shows to the heart of a believer that death is not execution, but a change of abode; that the grave is not the mouth of a dark well, but the door to light-filled worlds; and that for

-I saw in science a thousand ailments.

Pleasure became pure pain; -I saw existence to be compounded non-existence.

If you say the Beloved, I found him; -Alas! On separation I suffered grievous pain.

all itsnifester, the world is like a prison in relation to the hereafter. To be released from the prison of this world and enter the gardens of Paradise, and pass from the troublesome turmoil of bodily life to the world of rest and the arena where spirits nd Thaand to slip free from the vexatious noise of creatures and go to the presence of the Most Merciful is a journey, indeed, a happiness, to be desired with a thousand lives.

By informing a person who great the Qur'an about the knowledge of reality it contains, and through the light of reality the world's true nature, it makes him realize that love for the world and attachment to it are quite meaninglehout pat is, it says the following to man, and proves it:

"The world is a book of the Eternally Besought One. Its letters and words point not to themselves but to the essence, attributes and Names of another. In which case, learn its talksng and grasp it, but ignore its decorations, then go!

"The world is also a tillage; sow and reap your crop, and preserve it. Throw away the chaff, and give it no importance!...

"The world is also a cofused on of mirrors which continuously pass on one after the other; so know the One Who is manifest in them, see His lights, understand the manifestations of the lar mawhich appear in them and love the One they signify. Cease your attachment for the fragments of glass which are doomed to be broken and perish!...

"The world is also a travelling place of trade. So do your ? Whatce and come; do not chase in vain the caravans which flee from you and pay you no attention. Do not weary yourself for nothing!...

"The world is also a temporary exhibition. So look at it a Your e lessons. Pay attention, not to its apparent, ugly face, but to its hidden, beautiful face which looks to the Eternal All-Beauteous One. Go for a pleasant and beneficial promenade, then return, and dched bweep like a silly child at the disappearance of scenes displaying fine views and showing beautiful things, and do not be anxious!...

"They, say is also a guest-house. So eat and drink within the limits permitted by the Generous Host Who made it, and offer thanks. Act and behave withul, Mo bounds of His law. Then leave it without looking behind you, and go. Do not interfere in it in a delirious or officious manner. Do not busy yourself for nothing with things which part from you and do not concern you. Do not attach yourface oo passing things and drown!.."

This Fifth Aspect shows the secrets in the world's inner face through apparent truths like these, and greatly lightens the parting from it. Indeedtions!hose who are aware it makes parting desirable for them, and shows that there is a trace of mercy in everything and every aspect of it. The Qur'an indicates these Five Aspects, and its verses point to other particular aspects.

Woe to thame prion who has no share of these five Aspects!

The Second Station of the Seventeenth Word

{(*): The pieces in this Second Station resemble poetry, but they are not poetry. They were not put into verse intentionally. They rather took on th virtum to a degree due to the perfect order of the truths they express.}

A FRUIT OF THE BLACK MULBERRY

{(*): I won't exclaim: "Alas!", and flee.}

{(*): I'll hear the Call of Israfil on the dawn of the Resurrection, and declaring, "God is Most Great!", shall rise up. I won't hold back from the Great Gathering and Congress of Prayers.}

A SUPPLICATION WHICH OCCURRED TO ME IN PERSIAN

O my Sustainer! Heedlessly not trusting in You but in my own power and will, I cast an eye over 'the six aspects' searching for a cure for my ills. Alas, I could find no cure for them, and I understood it was being said toost heAre your ills not sufficient as cure for you?"

In heedlessness I looked to past time on my right to find solace, but I saw that yesterday appeared to be my father's grave and past time as the huhe worb of all my forbears. It filled me with horror rather than consolation.(*)

(*) Belief shows that horrific vast grave to be a familiar and enlightened meeting and a gathering of friends.

Then I looked to the futuwith kthe left, but again I could find no cure. For tomorrow appeared as my grave and the future as the vast tomb of my contemporaries and the forthcoming generations; it afforded not a feeling of familiarity,his plne of fright.(*)

(*) Belief and the peace of belief shows that terrible huge grave to be a feast of the Most Merciful in delightful palaces of bliss.

Since no good appea a letom the left either, I looked at the present day, and I saw that it resembled a bier; it was bearing my desperately struggling corpse.(*)

(*) Belief shows the bier to be a pies, tf trade and a glittering guest-house.

Thus, I could find no cure from this aspect either, so I raised my head and looked at the top of the tree of my life. But I saw that its single fruit was my corpf the was looking down on me from the tree-top.(*)

(*) Belief shows the tree's fruit to be not the corpse, but the worn out home of my spirit, which will manifest eternal life and is destined for everlasting happiness, from which it has deparir sim order to travel among the stars.

Despairing of that aspect too, I lowered my head. I looked and saw that the dust of my bones underfoot had mixed with the dust of my first creation. It afforded no cure, but added further pain to my ile foll

(*) Belief shows the dust to be the door leading to mercy and a curtain before the halls of Paradise.

I turned away from that too and looked behind me, where I saw a transient world without foundatioof artlving and departing in the valleys of nothingness and the darkness of non-existence. It was no salve for my ills, it rather added the poison of horror and fright.(*)

(*) Belief importthe world revolving in darkness to consist of missives of the Eternally Besought One and pages of Divine inscriptions, which, having completed their duties and expressed their meanings,t is aleft their results in existence in their place.

Since I could see no good in that either, I switched my gaze to before me. I saw that the door of the grave stood open ason:

end of my road. The highway leading to eternity beyond it, struck my gaze from afar.(*)

(*) Since belief shows the door of the grave to open onto the world of light and the of t to lead to eternal happiness, it was both a salve for my ills, and a cure.

Thus, rather than receiving consolation and a feeling of familiarity, I felt g to torror and fear at these six aspects. And apart from the faculty of will I had nothing in my hand with which to withstand them and act in the face of them.(*)

(*) Belief gives a document for ra sing on an infinite power in place of the power of choice, which is like the smallest indivisible particle; indeed, belief itself is a document.

But the human weapon called the faculty of will both lacf the er and its range is short. And it is inaccurate. It cannot create, and apart from 'acquiring,' can do nothing.(*)

(*) Belief causes the faculty of will to be employed int spoi name, and makes it sufficient before everything it may face. Like when a soldier employs his insignificant strength on account of the state, he can perform olute thousands of times greater than his own strength...

It can neither penetrate the past nor discern the future, and in regard to my hopes and fears concerning these, was of no benefit.(*)

(*) Belief takes its reins fr, and hand of the animal body and hands them over to the heart and the spirit, and may therefore penetrate the past and the future. For the sphere of life of colleeart and spirit is broad.

The arena of the faculty of will is brief present time and the passing present instant.

Thus, despite all my needs and weakness, want and poverty, and my wretched state induced by the horror forceterrors arising from the six aspects, clearly written on the page of my being by the pen of power, and included in my nature, were desires stretching to eternity and hopes spreading through eternity.

Indeed, whatever there is in the wnizli there are samples of it in my being. I am connected to everything. It is for them that I am caused to work.

The sphere of need stretches as far as the eye can see.

In fact, wherever the imaging tha goes, the sphere of need extends that far. There is need there too. Whatever man lacks, he is in need of. That

which he does not have, he needs. And what he lacks is es were.

But then the extent of his power extends only as far as his short arm reaches. That means my want and needs are as great as the world. Whereas my capital is as infinitesimal as an indivisible particle.

So, of what useto abse faculty of will, worth twopence in relation to my needs which encompass the world and can only be obtained for millions of liras? They cannot be bought with it, and cannot flowained by it. In which case, one has to search for another solution.

The solution is this: to forego one's own will and leave matters to the Divine will; to give up one's own power and strength, and seeking refuge in this grer and strength of Almighty God, to adhere to true reliance on Him.

"O my Sustainer! Since the way to be saved is this, I forego my own will in Your way, and I give up myand, asm. Then Your grace may take me by the hand out of compassion for my impotence and weakness, and Your mercy may take pity on my need and indigence and be a support for me, and open its door fotates

Yes, whoever finds the boundless sea of mercy, surely does not rely on his own mirage-like will and choice, which is like a mirage; he does noty as lon mercy and have recourse to his will.

Alas! We have been deceived. We supposed the life of this world to be constant, and so have lost everything. Yes, this passing life ist the sleep; it passes like a dream. This frail life flies like the wind, and departs.

Arrogant man, who relies on himself and supposes he will live fotheir , is doomed to die. He passes swiftly. The world, too, man's house, tumbles into the darkness of non-existence. Hopes do not last, while pains endure in the spirit.

Since the reality is this, come, my ne of ed soul, which yearns for life, is enamoured of the world and afflicted with endless hopes and pains! Awake and come to your senses! As the examplly relies on its own miniscule light and remains in the boundless darkness of the night, and since it does not rely on itself, the honey-bee finds the sun of daytime, and observes all its friends, the floweed frelded with the sunlight; if you rely on yourself and your being and your ego, you will resemble the fire-fly. Whereas if you sacrifice your transient being in the way of the Creator Who gag and to you, you will find an unending light of existence. So sacrifice it! For your being is a trust given to you for safekeeping.

Moreover, it is His property, and it is He Who bestowed it. So do not scorn it, sacrificerninunhesitatingly. Sacrifice it so that it will be made permanent. For negation of a negation is an affirmation. That is, if non-being is neter tere is being. If non-being is negated, existence comes into being.

The All-Generous Creator buys His own property from you, and gives you the high price of Paradise in return. Also, He looks after that property well for you, and increhe touts value. And He will return it to you in both enduring and perfect form. O my soul! Do not delay! Do this trade which is profitable in five respects, and be saved from five losses; mad Who ivefold profit all at once!

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

But when it set, he said: "I love not those that set." {[*]: Qur'an, 6:76.}

It made me weep, see horse I love not those that set,>which was uttered by Abraham (Peace be upon him), and announces the universe's passing and death.

The eyes of my heart wept at it, pouring out bitterrejectdrops. Each tear-drop was sorely sad as the eyes of my heart wept. The verse causes others to weep, and as though weeps itself. The folloof Godines in Persian are my tear-drops, they are a sort of commentary of some words present within the Divine Word of God's Wise One, the Prophet Muhammad.

A beloved who is hidden through settinnd povot beautiful, for those doomed to decline cannot be truly beautiful. They may not loved with the heart, which is created for eternal love and is the mirror of the Eternally Besought One, and should not be loved with it.ith codesired one who is doomed to be lost on setting; such a one is not worthy of the heart's attachment, the mind's preoccupation. He may not be the object of desires. He is not worthy of being regretted with the sorrow and grief thatm). Hiws. So why should the heart worship such a one and be bound to him?

One sought who is lost in ephemerality; I do not want such a one. For I am ephemeral, I do not want heeds o is thus. What should I do?

A worshipped one who is buried in death; I shall not call him, I shall not seek refuge with him. For I am infinitely needy and impotent. One who is impotent can find no cure for my boundless ills. He can form, no salve on my eternal wounds. How can one who cannot save himself from death be an object of worship?

Indeed, the reason, which is obsessed with externals, cries out despairingly atand dig the deaths of the things it worships in the universe, and the spirit, which seeks for an eternal beloved, utters the cry: I love not those that set.

I do not want separation, I do not desire separation, I cannot abideorder ation...

Meetings followed immediately by separation are not worth sorrow and grief, they are not worthy of being longed for. For just as the passing of pleasure is pain, imagining the pase hundf pleasure is also a pain. The works of all the metaphorical lovers, that is, the works of poetry on love, are all cries at the pain arising from imagining this passing. If you were to constrain the tion, of all the works of poetry, from each would flow these grievous cries.

Thus, it is due to the pain and tribulations of those meetings stained with transitoriness, those sorrowful, metaphorical loves, that my heart weeps and cries throu infin weeping of, I love not those that set.

If you want permanence in this transitory world, permanence comes from transitoriness. Find transience with regard to your uintesommanding soul so that you may be enduring.

Divest yourself of bad morals, the basis of the worship of this world. Be transitory! Sacrifice ilate oods and property in the way of the True Beloved. See the ends of beings, which point to non-existence, for the way leading to permanence in this world starts from transitoriness.

The human mind, whichne intes into causes, is bewildered at the upheavals of the passing of the world, and laments despairingly. While the conscience, which desires true existence,ndlesss the connection with metaphorical beloveds and transient beings through crying like Abraham, I love not those that set,>and it binds itself to the Truly Existent O, of td Eternal Beloved.

O my ignorant soul! Know that the world and its beings are certainly ephemeral, but you may find a way leading to permanence in each ephemeral thing, and may see two flasho the o mysteries, of the manifestations of the Undying Beloved's Beauty.

Yes, it is within the bounty that the bestowal is to be seen and om,

vour of the Most Merciful perceived. If you pass from bounty to bestowal, you will find the Bestower. Also, each work of the Eternally Besought One makes known the All-Glorious Maker's Names like a missive. If you pass from of wocoration to the meaning, you will find the One signified by way of His Names. Since you can find the kernel, the essence, of these ephemeral beings, obtain it. Then without pity you can throw away thei a sigingless shells and externals onto the flood of ephemerality.

Among beings there is no work which is not a most meaningful embodied word and does not cause to be read numerous of the Glorious Maker's Names. Since beings are words, words of power, read their meanings and place them in your heart. Fearlessly cast words without meaning onto the winds of transience. Do not concven thurself looking behind them, needlessly occupying yourself.

Since the chain of thought of the worldly mind, which worships externals anich are capital consists of 'objective' knowledge, leads to nothingness and non-existence, it cries out despairingly in its bewilderment and frustration. It seeks a true path levateg to reality. Since the spirit has withdrawn from 'those that set' and the ephemeral, and the heart has given up its metaphorical beloveds, and the conscience too has turned its face from transitory beings, you ationsy wretched soul, attract the assistance of I love not those that set, like Abraham, and be saved.

See how well Mawlana Jami expressed it, whose nature was kneaded wfrom fve and who was intoxicated with the cup of love:

Yaki khwah(1) Yaki khwan(2) Yaki ju(3) Yaki bin(4) Yaki dan(5) Yaki gu(6)

{(*): Only this line is Mawlana Jami's}

That is,

1. Want onls a pl the rest are not worth wanting.

2. Call One; the others will not come to your assistance.

3. Seek One; the rest are not worth it.

4of lawOne; the others are not seen all the time; they hide themselves behind the veil of ephemerality.

5. Know One; knowledge other than that which assists knowledge of Him is without benefit.

6. Say One; words not concerning and ey be considered meaningless.

Yes, Jami, you spoke the truth absolutely. The True Beloved, the True Sought One, the True Desired One, the True Object of Worship is He ay, and.

For, in a mighty circle for the mentioning of the Divine Names, this world together with all its beings and their different tongues and various songs dectoo, w There is no god but God;>together they testify to Divine unity. And binding the wound caused by I love not those that set,>point to an Undying Beloved in place of all thf worsphorical beloveds, attachment to whom has been severed.

[About twenty-five years ago on Yûsha Tepesi (Mount Joshua) above the Istanbul Bosphorus, at a time I had decided to give up the world, a nand ofof important friends came to me in order to call me back to the world and my former position. I told them to leave me till the following morning so that I could seek guidanc, at tt morning the following two Tables were imparted to my heart. They resemble poetry, but they are not. I have not changed them for the sake of that blessed memory, and they have been kept as they occurred to me. They were added to thendividy-Third Word, and now have been included here on account of their 'station'.]

Don't call me to the world; -I came, and saw it was transitory.

Heedlessness was a veil; -I saw the light of truth was concealed.

All the beings in existence, -I saw w underhemeral, harmful.

If you say, being, I dressed in it; -Alas! It was non-being; I suffered much!

If you say, life, I tasted it; -I saw it was torment upon torment.

The mind became pure torture; -I saw permanence to be tribulatio men s Life became pure whim; -I saw attainment to be pure loss.

Deeds became pure hypocrisy; -I saw hopes to be pure pain.

Union becty conrting itself; -I saw the cure to be the ill.

These lights became darkness; -I saw these friends to be orphans.

These voices became announcements of death; -I saw the living to be dead.

Knowledge was transformed into f

Then the heedlessness passed, -And I saw the light of truth clearly.

Existence became the prthe wo God; -See, life is the mirror of God.

The mind became the key to treasuries. -See, transience is the door to permanence.

The spark of perfection died, -But, behold the Sun of Beauty!

Sepas appr became true union; -See, pain is pure pleasure.

Life became pure action; -See, eternity is pure life.

Darkness became the container of light; -See, there is true life in death.

All things became familiar; -SeQur'an sounds are the mentioning of God.

All the atoms in existence -See, each recites God's praises and extols Him.

I found poverty to be a treasury ofould vh; -See, in impotence is perfect strength.

If you find God, -See, all things are yours.

If you are the slave of the Owner of All Things, -See, His property is youre from If you are arrogant and claim to own yourself, -See, it is trial and tribulation without end;

Experience its boundless torment; -See, it is a calamity most crushing.

If you are a true slave of God, -See, it is a limitless pleasure a this e.

Taste its uncountable rewards, -Experience its infinite happiness...

[Twenty-five years ago in Ramadan after thinconsrnoon Prayer, I read Shaykh 'Abd al-Qadir Geylani's composition in verse about the Most Beautiful Names. I felt a desire to write a supplication with the Divine Names, its ct that time only this much was written. I wanted to write a supplication similar to that of my holy master, but, alas! I have no ability to write poetry and it remained deficient. Neverth earth the supplication was added to the Thirty-Third Letter of the Thirty-Third Word, known as the Thirty-Three Windows, then was included here on account of its 'station'.]

He is the Endusultedne

The Wise Judge of affairs, we are under His decree;

He is the Just Arbiter; His are the heavens and the earth.

The One Knowing of the secrets and hidden matters in His dominions;

He is the All-Powerful, Self-Subsistent; Hpossiball from the Throne to the ground.

The Perceiver of the fine points and embroideries in His art;

He is the Creator, the Loving One; His is the beauty and the splendour.

The Glorious One Whosed so, butes are reflected in the mirrors in His creation;

He is the Lord, the Most Holy; His is the might and the grandeur.

The Originator of creatures; we form the embroideries of His art;

He is the Constant, the Enduring One; Provi the dominion and eternity.

The Munificent Bestower of gifts; we are the caravan of His guests;

He is the Provider, the Sufficer;uded is the praise and laudation.

The Beauteous Granter of gifts; We are the weavings of His knowledge;

He is the Creator, the Faithful; His is the munificence, the giving.

Thepparenr of plaints and supplications in His creation;

He is the Merciful, the Healer; His are the thanks and the praise.

The Pardoner of the faults and sins of His servants;

He is the a parorgiving, the Compassionate; His is forgiveness and acceptance.

O my soul! Together with my heart, weep and cry, and say:

I am ephemeral; I do not want one such as that.

I am as thent; I do not want one such as that.

I have surrendered my spirit to Most Merciful; I do not want another.

I want one, but I want an eternal friendengers am a mere speck, but I want an eternal sun.

I am nothing, but nothing, yet I want these beings, all of them.

A FRUIT w that PINE, CEDAR, JUNIPER, AND BLACK CYPRESS TREES IN THE UPLANDS OF BARLA

"Everyone has hastened to gaze at You and Your Beauty; they are acting coyly before Your Beauty."

My he is thpt as follows, expressing their instructive meanings. The meaning of the verses in Persian written at Tepelice in the mountains of Barla about the fruit of the pine, cedar, juf good and black cypress trees is this:

Living creatures have appeared from everywhere on the face of the earth, Your art, to gaze on You.

From above and below they emerge like heralds, and call out.

scienerald-like trees take pleasure at the beauty of Your embroideries, and they dance.

They are filled with joy at the perfection of Your art, and utter most beautiful sounds.

It is as if the sweetness of ermaneown voices fills them with joy too, and makes them perform a delicate melody.

In response the trees have started dancing and are seeking ecstasy.

It is through these works of Divine mercy that all the livingone ofures receive instruction in the glorification and prayer particular to each.

After receiving instruction, on high rocks the trees raise their heads to the Divine Throne.

Each, like Shahbaz Qalandar, {(*)t therbaz Qalandar was a famous hero who through the guidance of Shaykh Geylani took refuge at the Divine Court and rose to the degree of sainthood.} streNur 'Mout a hundred hands to the Court of God, and assumes an imposing position of worship.

They make their small tassel-like twigs and branches dance, so both they and those that watch them express their fine plee firsand elevated delight.

They give voice as though touching the most sensitive strings and veins of the veils of love: "Ah! It is He!"

From it a meaning such as this comes to mind: they recall bog of t weeping caused by the pain of the fading of metaphorical loves, and a profoundly sorrowful moaning.

They make heard the melancholy are iof all lovers parted from their beloveds, like Sultan Mahmud.

They seem to have a duty of making the dead hear the pre-eternal songs and sorrowful voices, who no longer hear worldly voices and words.

The spirit understands from this for heings respond with glorification to the manifestation of the Glorious Maker's Names; they perform a graceful chant.

The heart reads the mystery of Divine unity from these trees, each like an embodied sign, from the e, whicd word-order of this miraculousness. That is, there is so wonderful an order, art, and wisdom in the manner of their creation, that if all the causes in existence had the power to act and choose, and they gathegh thegether, they could not imitate them.

The soul, on seeing them, sees the whole earth as revolving in a clamorous tumult of separation, and seeks enduring pleasure. It receives the meaning: "You will find it in abandoning worship of this woreach a The mind discovers from the chanting animals and trees and the vociferous plants and air, a most meaningful order of creation, embroidery of wisdom, and treaear thf secrets.

The desirous soul receives such pleasure from the murmuring air and whispering leaves that it forgets all metaphorical pleasures, and at aweh abandoning these, which endow it with life, wants to die in the pleasure of reality.

The imagination sees that appointed angels have entered these trees like bodies, frience se branches hang many flutes. It is as though an Eternal Monarch has clothed the angels in the trees for a splendid parade accompanied with the sounds of a thousand flutng reaus the trees show themselves to be not lifeless, unconscious bodies, but highly conscious and meaningful.

The flutes are pure and powerful as though issuing from a heavenly, exalted oent tora. The mind does not hear from them the sorrowful plaints of separation, that foremost Mawlana Jalaluddin Rumi and all lovers hear, but dominical praise and laudation and grateful thanks offered to the Most Merciful w far he Ever-Living, the Self-Subsistent.

Since the trees have all become bodies, their leaves have become tongues. At the touching of the breeze each recites over and over agntioneIt is He! It is He!" With the benedictions of their lives they proclaim their Maker to be Ever-Living and Self-Subsistent.

With the tongue of disposition they continuously declare "O God!", and seek the necessities of their the efrom Him, from the treasury of mercy. And through the tongue of their manifesting life from top to bottom, they recite His Name of "O Living One!"

O Ever-Livinhung wSelf-Subsistent One! Through the Names of Ever-Living and Self-Subsistent, endow the heart of this wretched one with life, and bestow sound direction on his confused mind. Amen.

[One time at nbutes;n a high spot on Çamdagi>(the Pine Mountain) near Barla I was looking at the face of the heavens when the following lines suddenly occurred to me. With the imagination I heard the speaking of the stars through thame ofue of disposition, and that is how the lines were written. Since I do not know the rules of versification, they were not written accordingly, but as they occurred to me.ollectiece is taken from the Fourth Letter, and the last part of the First Stopping Place of the Thirty-Second Word.]

Then listen to the stars, listen to theiuntlesonious address!

See what wisdom has emblazed on the decree of its light!

Altogether they start to speak with the tongue of truth,

They address the majesty of the All-Powerful Oto cloGlory's sovereignty:

We are each of us light-scattering proofs of the existence of our Maker;

We are witnesses both to His Unity andhousanower;

We are subtle miracles gilding the face of the skies

For the angels to make excursions on;

We are the innumerable attentive eyes of the heavens

That watch the earth, that study Paradisuths c): That is, since innumerable miracles of power are exhibited on the face of the earth, which is the seedbed and tillage for Paradise, the angels in the world of the heavens gaze on those miracles, those marvels. And like the angels, the stalothedich are like the eyes of the heavenly bodies, gaze on the finely fashioned creatures on the earth, and in so doing look at the world of Paradise. At the same time they look on both the eugh thnd Paradise; they observe those fleeting wonders in an enduring form in Paradise. That is to say, there, there are prospects of both worlds.}

We are the innumfe and exquisite fruits that the hand of wisdom of the Beauteous One of Glory has fastened

To the celestial portion of the tree of creation, to all the branches of the Milky Way;

For the inhabitants of the and cs, we are each of us a travelling mosque, a spinning house, a lofty home,

Each is an illumining lamp, a mighty ship, an aeroplane;

We are each of us a miracle of prity af the All-Powerful One of Perfection, The All-Wise One of Glory;

Each a wonder of His creative art, a rarity of His wisdom, a marvel of His creation, a world of light;

o a Nudemonstrated to mankind innumerable proofs, we made them hear with these innumerable tongues of ours;

But their accursed unseeing, unbelieving eyes did not see our faces, they did not hear our he dec and we are signs that speak the truth;

Our stamp is one; our seal is one; we are mastered by our Sustainer;

We glorify Him through our subjugation;

We recite His Names; we are each of us inentlyasy, a member of the mighty circle of the Milky Way.

The Eighteenth Word

FIRST POINT

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

Think not that those who exult inis dirthey have thus contrived, and who love to be praised for what they have not done - think not that they will escape suffering: for grievous suffering doe an evt them.>{[*]: Qur'an, 3:188.}

O my foolish soul, charmed at glory, enamoured of fame, addicted to praise, and without equal in egotism! If it is a just claim that thed usure of the fig and its thousands of fruits is its tiny seed, and that all the grapes in their hundred bunches hanging from a dry branch of the vine are produced through the skill of the branch, and that those who benefit from them sho even aise and esteem the branch and the seed, then perhaps you have the right to be proud and conceited about the bounties with which you are loaded. But in fact you deserve to be constantly chided, because you are not like the seed and the brr fashsince you have the faculty of will, you reduce the value of those bounties through your pride. Through your conceit, you destroy them; through your ingratitude, you nullify them; through claiming them as youre nor you lay hands on them unlawfully. Your duty is not to glory in your deeds, but to offer thanks. What is fit for you is not fame, but humility. Your rd the s not praise, it is repentance and to seek forgiveness. Your perfection lies not in self-centredness, but in recognizing God.

Yes, you in my body resemble 'nature' in tlaims ld. Both of you were created to receive good and be the thing to which evil is referred. That is to say, you are not the agent and source, but the recipient and passive. You have only nalogyect, and that is being the cause of evil because you did not accept as you should have done a good arising from absolute good. Also you

were both created as vt deseso that things that are apparently ugly, whose beauty is not obvious, would be attributed to you, and you would be means of the Most Holy Divine Essence being acknowledge actse of defect. But you have taken on a form entirely contrary to the duty of your natures. Although out of your incapacity you have transformed good into evil, you as though act as partners to your Creator. That means one whohrib>aips himself and worships nature is extremely foolish and perpetrates a great wrong.

And do not say: "I am a place of manifestation, and one who manifests beauty becomes beautiful." For since you have not assimher it it, you are not a place of manifestation but a place of passage.

And do not say: "Among people I was chosen. These fruits, these fine works, are shown through me. That means I have some merit." No! God forbid! Rather they weer poien to you first because you are more bankrupt, needy, and sad than everyone else!

{(*): Truly, I was extremely pleased at the New Said silencing his soul to this extent in this dispute, and said, A thousand brae, and

SECOND POINT

This Point elucidates one meaning of the verse:

Who has created everything in the best way,>{[*]: Qur'an, 32:7.}

and is as follows:

In everything, even the things which appeaals ane the most ugly, there is an aspect of true beauty. Yes, everything in the universe, every event, is either in itself beautiful, which is called 'essential beauty,' or it it isutiful in regard to its results, which is called 'relative beauty.' There are certain events which are apparently ugly and confused, but beneath tered iparent veil, there are most shining instances of beauty and order.

Beneath the veil of stormy rains and muddy soil in the season of spring are hidden the smiles of innumerable beautiful flowers and well-ordered plants. And behind thtion ts of the harsh destruction and mournful separations of autumn is the discharge from the duties of their lives of the amiable small animals, the friends of the coy flowers, so as to preserve them from the blows and torments of winter eventshe sadh are manifestations of Divine might and glory, and under the veil of which the way is paved for the new and beautiful spring.

Beneath the veil of events like storms, earthquas relynd plague, is the unfolding of numerous hidden immaterial flowers. The seeds of many potentialities which have not developed sprout and grow beautiful on account o youthts which are apparently ugly. As though general upheavals and universal

change are all immaterial rain. But because man is both enamoured of the apparent and is self-centered, he considers onlye goodxternals and pronounces them ugly. Since he is self-centred, he reasons according to the result which looks to himself and judges it to be ugly. Whereas, if, of their aims one looks to man, thousaOF THEok to their Maker's Names.

For example, man reckons to be harmful and meaningless thorned plants and trees, which are among the great miracles of the Creator's power. Whereas they are the well-equipped heroes of the gra O Allnd trees. And for example, hawks harrying sparrows is apparently incompatible with mercy, but through this harrying, the sparrow's abilitimb andold. And for example, he considers the snow to be very cold and uninviting, but under that chilly, unpleasing veil there are aims so warm and results so sweet they defy description. Also childe man is self-centred and worships the apparent and therefore judges everything according to the face that looks to him, he supposes to contrary to good manners many things that , and rfectly polite and correct. For example, in man's view, the discussion of his sexual organ is shameful. But this veil of shame is in the face which looks to man. Whereas the faces that look to creation, art, and its aims and purposes are is itwhich if considered with the eye of wisdom, are perfectly correct. Shame does not touch them at all.

Thus, certain expressions of the All-Wise Qur'an, the source of politeness and right conduct,vo's!}n accordance with these faces and veils. Beneath the apparent faces of creatures and events which seem to us to be ugly, are extremely fine, wise art and beautiful faces looking to their creation, which look to their Makerenerosoo there are numerous beautiful veils which conceal their wisdom, and moreover, great numbers of apparent instances of disorder and confusion which are most regular sacred writing.

THIRD POINT uch aw you do love God, follow me; God will love you.>{[*]: Qur'an, 3:31.}

Since in the universe there is observedly beauty of art, and this is certain, it necessitates with a certainty as definite as actually witrcy ofg it the Messengership of Muhammad (PBUH). For the beauty of art and finely ornamented forms of these beautiful creatures shows that their Fatter',r possesses a significant will to make beautiful and powerful desire to adorn. And this will and desire shows that the Maker possesses an elevated love and sac meaniclination towards the perfections of the art He displays in His creatures. And this love and inclination require to be most turned towards and concentrated on man, the most enlightened and perfect ionsideual among beings. And man is the conscious fruit of the tree of creation. And the fruit

comprehensive and furthest part, the part with the most general view and universal consciousness. And tne Nam with the most comprehensive view and universal consciousness should be the most elevated and brilliant individual, who will meet with and be addressed by that Beauteous Maker; who will expend his universal consciousness and comprehensive king antirely on the worship of his Maker, the appreciation of His art, and offering thanks for His bounties.

Now, two signboards, two spheres appear. One is a magnificent all s-ordered sphere of dominicality and exquisitely fashioned, bejewelled signboard of art. The other is an enlightened and illumined sphereo seekrship and broad and comprehensive signboard of thought and reflection, admiration, thanks, and belief. This second sphere acts with all its strength in the name of the first sphere.

Thus, it wilof thalearly understood how closely connected with the Maker is the leader of the second sphere, which serves all the Maker's art-cherishing aims, and how beloved and acceptable he is in His eyes.

Is it at all reasonable to accept that the munif creatFashioner of these fine creatures, Who so loves His art and even takes into consideration all the tastes of the mouth, would remain in, admient towards His most beautiful creature, who, in a clamour of admiration and appreciation which makes the Throne and earth reverberate and in a litany of thanks andecondlation which brings to ecstasy the land and the sea, is worshipfully turned towards Him? Would He not speak with him and want to make him His Messenger and wish his commendable conduct to pass to others? It is possible thatheir ould not speak with him and not make him His Messenger... By no means!

Verily, the religion before God is Islam.>{[*]: Qur'an, 3:19.}

Muhammad is the Messenger of God.>{[*]: Qur'an, 48:29.}

The Nineteenth Word

I could not praise Muhammad with my words; rather, my words were made praiseworthy by Muhammad.

Yes, this Word is beautining but what makes it so is the most beautiful of all things, the attributes and qualities of Muhammad (PBUH).

Also being the Fourteenth Flash, this Word consists of fourteen 'Droplets.'

FIRST DROPLETalmosthere are three great and universal things which make known to us our Sustainer. One is the book of the universe, a jot of whose testimony we have heard from the thirteen Flashes together with the Thirteenth Woilatedthe Risale-i Nur. Another is the Seal of the Prophets (Peace and blessings be upon him), the supreme sign of the book of the universe. The other is }

to,

r'an of Mighty Stature. Now we must become acquainted with the Seal of the Prophets (PBUH), who is the second and articulate proof, and must o be ' to him.

Yes, consider the collective personality of this proof: the face of the earth has become his mosque, Mecca, his mihrab,>and Medina, his pulpit. Our Prophet how de and blessings be upon him), this clear proof, is leader of all the believers, preacher to all mankind, the chief of all the prophets, lord of all the saints, the leader of a circle for the remembrance ofnd graomprising all the prophets and saints. He is a luminous tree whose living roots are all the prophets, and fresh fruits are all the saints; whose claims all the prophets relying on their miracles and all the saintten yeing on their wonder-working confirm and corroborate. For he declares and claims: "There is no god but God!" And all on left and right, that is, those luminous reciters of God's Names lined up in the past and the future, repeat l Glorme words, and through their consensus in effect declare: "You speak the truth and what you say is right!" What false idea has the power able tdle in a claim which is thus affirmed and corroborated by thousands?

SECOND DROPLET

Just as that luminous proof of Divine unity is affirmed by the unanimity and consensus of those two withe wio do hundreds of indications in the revealed scriptures, like the Torah and Bible, {(*): In his Risale-i Hamidiye, Husayn Jisri extracted one hundred and four manifndications from those scriptures. If this many have remained after the texts have become corrupted, there were surely many explicit mentions be subjuand the thousands of signs that appeared before the beginning of his mission, and the well-known news given by the voices from the Unseen and the unanimous testimony of the soothsayers, the indications of the thousands of his miracle The p the Splitting of the Moon, and the justice of Shari'a all confirm and corroborate him. So too, in his person, his laudable morals, which were at the summie tieserfection; and in his duties, his complete confidence and elevated qualities, which were of the highest excellence, and his extraordinary fear of God, worship, seriousness, and fortitude, which demonstrated the stra wellof his belief, and his total certainty and his complete steadfastness, - these all show as clearly as the sun how utterly faithful he was to his cause.

THIRD DROPLET

If endid sh, come! Let us go to Arabian Peninsula, to the Era of Bliss! In our imaginations we shall see him at his duties and visit him. Look! We see a person distinguished by his fine character and beautiful form. In his hand is a miracut.

ook and on his tongue, a truthful address; he is delivering a pre-eternal sermon to all mankind, indeed, to man, jinn, and the angels, and to all beings. He solves and expounds the strar, raiddle of the mystery of the world's creation; he discovers and solves the abstruse talisman which is the mystery of the universe; and he provides convincing and satisfying answers to the three awesome and difficult quand Des that are asked of all beings and have always bewildered and occupied minds: "Where do you come from? What are you doing here? What is your destinressin"

FOURTH DROPLET

See! He spreads such a Light of truth that if you look at the universe as being outside the luminous sphere of his truth and guidance, you see it to be like a place of general mouritual and beings strangers to one another and hostile, and inanimate beings to be like ghastly corpses and living creatures like orphans weeping at the blows of death and separation. Now look! Through the Ligf his spreads, that place of universal mourning has been transformed into a place where God's Names and praises are recited in joy and ecstasy. The forinuoushostile beings have become friends and brothers. While the dumb, dead inanimate creatures have all become familiar officials and docile se have . And the weeping, complaining orphans are seen to be

either reciting God's Names and praises or offering thanks at being released from their duties.

FIFTH DROPLET

, to t through his Light, the motion and movement of the universe, and its variations, changes and transformations cease being meaningless, futile, and the playthings of chance; they rise to being dominical missives, pages inscor thewith the signs of creation, mirrors to the Divine Names, and the world itself becomes a book of the Eternally Besought One's wisdom. Man's boundless weakness and impotence make him inferior to all other animals and his intelligence,t of tstrument for conveying grief, sorrow, and sadness, makes him more wretched, yet when he is illumined with that Light, he rises above all animals and all creatures. Through entxposit his illuminated impotence, poverty, and intelligence make him a petted monarch; due to his complaints, he becomes a spoiled vicegerent of the earth. That is to say, if it was notall this Light, the universe and man, and all things, would be nothing. Yes, certainly such a person is necessary in such a wondrous universe; otherwise the universe aning thaments would not be in existence.

SIXTH DROPLET

Thus, that Being brings and announces the good news of eternal happiness; he is the discoverer and proclaimer of s glorinite mercy, the herald and observer of the beauties of the sovereignty of dominicality, and the discloser and displayer of the treasures of the Divine Names. If you regard him in that way, that is in regard to his beiets arorshipful servant of God, you will see him to be the model of love, the exemplar of mercy, the glory of mankind, and the most luminous fruit of the tree of creation. While if you look in this way, that is, in regard to his Me of hership, you see him to be the proof of God, the lamp of truth, the sun of guidance, and the means to happiness. And look! His Light has lighted up from east to west like dazzling lightning, and half the earth and a fifth of thkind has accepted the gift of his guidance and preserved it like life itself. So how is it that our evil-commanding souls and satans do not accept with all its degrees, the basis of all such a Being claimed, that is, There is noing ofut God?

SEVENTH DROPLET

Now, consider how, eradicating in no time at all their evil, savage customs and habits to which they were fanatically attached, he decked out the various wild, unyielding peoples othe ea broad peninsula with all the finest virtues, and made them teachers of all the world and masters to the civilized nations. See, it was not an outward domination, he conquered and subjugated their minds, spirits, hearts, an qualis. He became the beloved of hearts, the teacher of minds, the trainer of souls, the ruler of spirits.

EIGHTH DROPLET

You know that a small habit like cigarette smoking among a sms. Sintion can be removed permanently only by a powerful ruler with great effort. But look! This Being removed numerous ingrained habits from intractable, fanatical large nations with slight outed. Itower and little effort in a short period of time, and in their place he so established exalted qualities that they became as firm as if they had mingled with their very blood. He achieved very many extraordinary feats like this. Thus, ng, yosent the Arabian Peninsula as a challenge to those who refuse to see the testimony of the blessed age of the Prophet. Let them each take a hundred philosophers, go there, and strive for a hundred years; would they be able to carry out in thars as one hundredth of what he achieved in a year?

NINTH DROPLET

Also, you know that an insignificant man of small standing among a small community in a dis it shmatter of small importance cannot tell a small but shameful lie brazen-faced and without fear without displaying anxiety or disquiet enough to inform the eneil thet his side of his deception. Now look at that Being; although he undertook a tremendous task which required an official of great autho livesnd great standing and a situation of great security, can any contradiction at all be found in the words he uttered among a community of great size in the face of great hostFor exconcerning a great cause and matters of great significance, with great ease and freedom, without fear, hesitation, diffidence, or anxiety, with pure sincerity, great seriousness, and in an intense, elevated manner that angered hil receies? Is it at all possible that any trickery should have been involved? God forbid! It is naught but Revelation inspired.>{[*]: Qur'an, 53:4.} The truth does not deceive, and one ngs berceives the truth is not deceived. His way, which is truth, is free of deception. How could a fancy appear to one who sees the truth to be the truth, and deceive him?

TENTH DROPLET

Now, look! What curiosity-arousing, wing ltive, necessary, and awesome truths he shows, what matters he proves!

You know that what impels man most is curiosity. Even, if it was to be said to you: "If you give half of your life and property, someone will come from tmost bn and Jupiter and tell you all about them. He will also tell you the truth about your future and what will happen to you," you would be bound to give them if you have any curiosity at all. Whereas ths enemng tells of a Monarch Who is such that in His realm, the Moon flies round a moth like a fly, and the moth, the earth, flutters round a lamp, and their id, the sun, is merely one lamp among thousands in one guest-house out of thousands of that Monarch.

Also, he speaks truly of a world so wondrous and a revolution so momentous that if the earth was a bomb and exploded bestoould not be all that strange. Look! Listen to Suras like,/+When the sun is folded up;>{[*]: Qur'an, 81:1.} * When the sky is cleft asundereings : Qur'an, 82:1.} * [The Day] of Noise and Clamour;>{[*]: Qur'an, 101:1.} which he recites.

Also, he speaks truly about a future in comparison with which the future in this world is like a tiny mirage. And he tells most serio Him;of a happiness in comparison with which all worldly happiness is but a fleeting flash of lightning in relation to an eternal sun.

ELEVENTH DROPLET

For sure, wonders await us under the apparent vely empthe universe which is thus strange and perplexing. So one thus wonderful and extraordinary, a displayer of marvels, is necessary to tell of its wonders. It is apparent from that Being's conduct that he has seen them, and sees them, and says thvine phas seen them. And he instructs us most soundly concerning what the God of the heavens and the earth, Who nurtures us with His bounties, wants and desires of us. Everyone should therefore leave eveed by g and run to and heed this Being who teaches numerous other necessary and curiosity-arousing truths like these, so how is it that most people are give and blind, and mad even, so that they do not see this truth, and they do not listen to it and understand it?

TWELFTH DROPLET

Thus, just as this Being is an articulate proof and true evidence at the degosed t the veracity of the unity of the Creator of beings, so is he a decisive proof and clear evidence for the resurrection of the dead and eternal happiness. Yes, with his guidance he is the reaness, r eternal happiness coming about and is the means of attaining it; so too through his prayers and supplications, he is the cause of its existence and reason for its creation. We repeat here this mystery, which is mehe disd in the Tenth Word, due to its 'station'.

See! This Being prays with a prayer so supreme that it is as if the Arabian Peninsula and the earth itself performs the pray eitherough his sublime prayer, and offers entreaties. See, he also entreats in a congregation so vast that it is as if all the luminous and perfected members of mankind from the time of earthqill our age and until the end of time, are following him and saying "Amen" to his supplications. And see! He is beseeching for a need so universal that not only the dwellers of the earth, but also those of the heavens,opertyll beings, join in his prayer, declaring: "Yes! O our Sustainer!

Grant it to us! We too want it!" And he supplicates with such want, so sorrowfully, in such a myste, yearning, and beseeching fashion that he brings the whole cosmos to tears, leading them to join in his prayer.

And see! The purpose and aim of his prayer is such it raises man anon by world, and all creatures, from the lowest of the low, from inferiority, worthlessness, and uselessness to the highest of the high; that is to having value, permathe po and exalted duties. And see! He seeks and pleads for help and mercy in a manner so elevated and sweet, it is as if he makes all beings and the heaiving nd the earth hear, and bringing them to ecstasy, to exclaim: "Amen, O our God! Amen!" And see! He seeks his needs from One so Powerful, Hearing, and Munificent, One so Knf a va Seeing, and Compassionate, that He sees and hears the most secret need of the most hidden living being and its entreaties, accepts theun of has mercy on it. For He gives what is asked for, if only through the tongue of disposition. And He gives it in so Wise, Seeing, and Compassionate a form that it leaves no doubt that that nurturinis mirregulation is particular to the All-Hearing and All-Seeing One, the Most Generous and Most Compassionate One.

THIRTEENTH DROPLET

What does he want, this pride of the hhammadace, who taking behind him all the eminent of mankind, stands on top of the world, and raising up his hand, is praying? What is this unique being, who is truly the glory of the cosmos, seeking? Listen! He is seeking eternal happiness. He isends tg for eternal life, and to meet with God. He wants Paradise. And he wants all the Sacred Divine Names, which display their beauty and decrees in the mirrors of beings. Even, if it were not for reasons for the fulfilment of th wateruntless requests, like mercy, grace, wisdom, and justice, a single of that Being's prayers would have been sufficient for the construction of Paradisehe maycreation of which is as easy for Divine power as the creation of the spring. Yes, just as his Messengership was the reason for the opening of this place of examination and trial, sw we shis worship and servitude to God were the reason for the opening of the next world.

Would the perfect order observed in the universe, which has caused scholars and the intellige heav pronounce: "It is not possible for there to be anything better than what exists;" and the faultless beauty of art within mercy, the incomparable thatty of dominicality, - would these permit the ugliness, the cruelty, the lack of order of its hearing and responding to the least significant, the least important desires and voices, and its considering unimporse sughe most important, the most necessary wishes, and its not hearing them or understanding them, and not carrying them out? God forbid! A hundred thousand times, God forbid! Such a beauty woul the wpermit such an ugliness; it would not become ugly.

And so, my imaginary friend! That is enough for now, we must return. For if we remain a hundred years in this age in s uponabian Peninsula, we still would only completely comprehend one hundredth of the marvels of that Being's duties and the wonders he carried out,ight ie would never tire of watching him.

Now, come! We shall look at the centuries, which will turn above us. See how each has opened like a flower through the effulgence it has received from thanks toof Guidance! They have produced millions of enlightened fruits like Abu Hanifa, Shafi'i, Abu Bayazid Bistami, Shah Geylani, Shah Naqshband, Imam Ghazzali, and Imam Rabbani. But postponing the details of our observations to aousand time, we must recite some benedictions for that displayer of miracles and bringer of guidance, which mention a number of his certain miracles:

E, it w peace and blessings be upon our master Muhammad, to the number of the good deeds of his community, to whom was revealed the All-Wise Criterion of Truth and Falsehood, from One Most Mercifactorist Compassionate, from the Sublime Throne; whose Messengership was foretold by the Torah and Bible, and told of by wondrous signs, the voices of jinn, saints of man, and soothsayers; at whose indication the moon sp toolsur master Muhammad! Peace and blessings be upon him thousands and thousands of times, to the number of the breaths of his community; at whose beckoning came the tree, on whose prayer rain swiftly fell; and whom the cloud shaded from the heat; ims, atisfied a hundred men with his food; from between whose fingers three times flowed water like the Spring of Kawthar; and to whom God made speak the lizrself,he gazelle, the wolf, the torso, the arm, the camel, the mountain, the rock, and the clod; the one who made the Ascension and whose eye did not waver; our master and intercessor, Muhammad! Peace and blessings be upon him thousandis palthousands of times, to the number of the letters of the Qur'an formed in the words, represented with the permission of the Most Merciful in the mirrooffer the airwaves, at the reciting of all the Qur'an's words by all reciters from when it was first revealed to the end of time. And grant us forgiveness and have mercy on us, O God, for each of those blessings. Amen.>, and have described the Evidences for the Prophethood of Muhammad (PBUH) which I have here indicated briefly in a Turkish treatise called Suaât-i Mârifeti'n Nebi>and in the Nineteenth Letter (The Miracles of Muhammad). And there they dpects of the All-Wise Qur'an's miraculousness have been mentioned briefly. Again, in a Turkish treatise called Lemeât>and in the Twenty-Fifth Word (The Miraculousness of the Qur'an) I have explained concisely forty ways in which the Qur'an iountieracle, and indicated forty aspects of its miraculousness. And of those

forty aspects, only the eloquence in the word-order, I have written in forty p god bn an Arabic commentary called, Isharat al-I'jaz.>If you have the need, you may refer to those three works.]

FOURTEENTH DROPLET

The All-Wise Qur'an, the treasury of miracles and supreme miracle, proers the Prophethood of Muhammad (PBUH) together with Divine unity so decisively that it leaves no need for further proof. And we shall give its definition and indicate one or two flashes of its miraculousness which have been tonsidese of criticism.

The All-Wise Qur'an, which makes known to us our Sustainer, is thus: it is the pre-eternal translator of the great book of the universe; the discloser of the treas, I exf the Divine Names concealed in the pages of the earth and the heavens; the key to the truths hidden beneath these lines of events; the treasury of the favours of the Most Merciful and pre-eternal addresses, which ot, thorth from the World of the Unseen beyond the veil of this Manifest World; the sun, foundation, and plan of the spiritual world of Islam, and the map of the worlds of the hereafter; the distinct expounder, lucid exposition, articulate But, and clear translator of the Divine Essence, attributes, and deeds; the instructor, true wisdom, guide, and leader of the world of humanity; it is both a book of wisdom and law, and a book of prayer areatorship, and a book of command and summons, and a book of invocation and Divine knowledge - it is book for all spiritual needs; and it is a sacred library offering booko anotopriate to the ways of all the saints and veracious, the purified and the scholars, whose ways and paths are all different.

Consider the flashes of miraculousness in its repetitions, whh to te imagined to be a fault: since the Qur'an is both a book of invocation, and a book of prayer, and a book of summons, the repetition in it is desirable, indeed, it is essential and most eloquent. It is not as the faulty imagt Sun or the mark of invocation is illumination through repetition. The mark of prayer is strengthening through repetition. The mark of commandg God'ummons is confirmation through repetition. Moreover, everyone is not capable of always reading the whole Qur'an, but is mostly able to read one Sura. Therefore, since the most important purposes of the Qur'an are inclntentsn most of the longer Suras, each is like a small Qur'an. That is to say, so that no one should be deprived, certain of its aims like Divine unity, the resurrection of the dead, and the story of Moses, have been repeated. Also, marineodily needs, spiritual needs are various. Man is need of some of them every breath; like the body needs air, the spirit needs the word Hu>(He). Some he is inlastinof every hour, like "In the Name of God." And so on. That means the repetition of verses arises from the repetition of need. It makes the

repetition in order to point out the need and awaken and incite it,ich iso arouse desire and appetite.

Also, the Qur'an is a founder; it is the basis of the Clear Religion, and the foundation of the world of Islam. It changed and asocial life, and is the answer to the repeated questions of its various classes. Repetition is necessary for a founder in order to establish things. Repetition is necessary to corroborate them. Con as ision and repetition are necessary to strengthen them.

Also, it speaks of such mighty matters and minute truths that numerous repetitions are necessary in different forms in order to est it." them in everyone's hearts. Nevertheless, they are apparently repetitions, but in reality every verse has numerous meanings, numerous benefits, and many aspects and levels. In eaisionsce they are mentioned with a different meaning, for different benefits and purposes.

Also, the Qur'an's being unspecific and concise in certain matterisplayo with cosmos is a flash of miraculousness for the purpose of guidance. It cannot be the target of criticism and is not a fault, like some atheistshigh dne.

If you ask:"

Why does the All-Wise Qur'an not speak of beings in the same way as philosophy and science? It leaves some matters in brief form, and some it speaks of in a simple and superficial wayOne this easy in the general view, does not wound general feelings, and does not weary or tax the minds of ordinary people. Why is this?"

Philosophy has strayed from the path of truth, that's whypossib, of course you have understood from past Words and what they teach that the All-Wise Qur'an speaks of the universe in order to make known the Divine Essence, attributes, and Names. That is, it explain Ihya'meanings of the book of the universe to make known its Creator. That means it looks at beings, not for themselves, but for their Creator. Also, it addresses everyone. But philosophy and science look at bes thefor themselves, and address scientists in particular. In which case, since the All-Wise Qur'an makes beings evidences and proofs, the evidence has to be superficial so that it will be quickly understood in the general vor thend since the Qur'an of Guidance addresses all classes of men, the ordinary people, which form the most numerous class, want guidance which is concise with unnecessary things beings vague, and which brings subtle it

#2 close with comparisons, and which does not change things which in their superficial view are obvious into an unnecessary or even harmful form, lest it causes the it beall into error.

For example, it says about the sun: "The sun is a revolving lamp or lantern." For it does not speak of the sun for itself and its nature, but because it is a sort of mainspring of an order and centre of a system, and ord destr system are mirrors of the Maker's skill. It says:

The sun runs its course.>{[*]: Qur'an, 36:38.}

that is, the sun revolves. Through calling to mind the orderly disposals of Divle trewer in the revolutions of winter and summer, and day and night with the phrase, The sun revolves, it makes understood the Maker's tremendousness. Thus, whatever the reality of this revolving, it does not affect the order, which iss sugg and observed, and which is the purpose. It also says,

And set the sun as a lamp.>{[*]: Qur'an, 71:16.}

Through depicting through the word lamp the world in the form of a palace, and the things within it as decorations, nthey sties, and provisions prepared for man and living beings, and inferring that the sun is also a subjugated candleholder, it makes known the mercy and bestowal of the Creator. Now look and see wharding foolish and prattling philosophy says:

"The sun is a vast burning liquid mass. It causes the planets which have been flung off from it to revolve around it. Its mass is such-and-such. It is this, it is that." It does not afford the spiritg lifeatisfaction and fulfilment of true knowledge, just a terrible dread and fearful wonder. It does not speak of it as the Qur'an does. You may understand from this the value of the matters of philosophy, whosves thde is hollow and outside, ostentatious. So do not be deceived by its glittering exterior and be disrespectful towards the most miraculous expositions of the Qur'an!

O God! Make the Qur'affort ing for us, the writer of this and his peers, from all ills, and a companion to us and to them in our lives and after our deaths, and in this world, and in the grave, and at the Last Judgement an intercee bestand on the Bridge a light, and from the Fire a screen and shield, and in Paradise a friend, and in all good deeds a guide and leader, through Your grace and munificence and beneficence and mercy, O Most Munificent of the Munificent and Mosts. I bful of the Merciful! Amen.>

O God! Grant blessings and peace to the one to whom the All-Wise Qur'an, the Distinguisher between Truth and Falsehood, was re-vealed, and to tness,s Family and Companions. Amen. Amen.

[NOTE: The Six Drops of the Fourteenth Droplet in the Arabic Risale-i Nur, and especially the Six Points of the Fourth Drop, explain fifteen of the approximately forty sorts of te attr-Wise Qur'an's miraculousness. Deeming those to be sufficient, we have limited the discussion here. If you wish, refer to them, and you will find a treasury of miracles...]

The Twentieth Word

First Station

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

And when We told the angels: Prostrate before Adam, the part trated, except Iblis.>{[*]: Qur'an, 2:34.} * God commands that you sacrifice a cow.>{[*]: Qur'an, 2:67.} * And yet after all this your hearts hardened and became like rocks or even harder.>{[*]: Qu the w2:74.}

One day while reading this verses, three points were imparted to me from the effulgence of the Qur'an against the promptings of Satan. His suggestions took this form:

He said: "You say the Qur'an is f lovecle, and of infinite eloquence, and that it is guidance for everyone at all times. So what is the meaning in its persistently repeating in historical form certain minor events like the following: how is it appropriate to form on an insignificant event like the slaughtering of a cow as though it was something significant, and even naming that important Sura, The Cow? Also the event of 'prostrating bwhose Adam;' it occurred in the realm of the Unseen and cannot be understood rationally. It may be submitted to and accepted with certainty only after a strong belief has been attained. Whereas the Qur'an instrch dayhose who use their reasons; in many places it says: So will you not think?, and refers what it says to the reason. Also, how is it guidance to show certain natural conditions of rocks to be iss; evnt which are the results of chance?"

The Points with which I was inspired took this form:

FIRST POINT:

In the All-Wise Qur'an are numerous minor events behiit is ch are concealed universal principles, and which are shown as the tips of general laws. For example,

He taught Adam the Names, all of them. {[*]: Qur'an, 2:31.}

This is the 'teaching of the Names,' which was a miracle of Adam beforhe folangels because of his ability to be God's vicegerent on earth, and was a minor event. But it forms the tip of a universal principle which is as follows: it was the tn towag, due to man's comprehensive disposition, of countless sciences, and numerous all-embracing branches of knowledge about the universe, and extensive learning about the Creator's attributes and qualities, wing, tfforded man superiority over not only the angels but also the heavens and earth and mountains in the question of the bearing of the Supreme Trust. And like the Qur'an sthe shthat through his comprehensive disposition, man is God's spiritual vicegerent on earth, so the minor event in the Unseen of the angels prostrating before Adam and Satan not prostrating is the tip of a broa makesuniversal observed principle; these hint at a extensive truth which is as follows:

Through mentioning the angels' obedience and submission before the person of Adam, and Satan's pride and refusal, the Qur'an makes understoodsessedmost of the physical beings in the universe and their representatives and appointed beings are subjugated to man, and that man's senses are predisposed and amenable to benefiting from all offact t And pointing out what a fearsome enemy and serious obstacle in the path of man's progress are evil matter and its representatives and evil inhabitants, which corrupt man's nature and drive him down wrong paths, the Qur'an of Ninthlous Exposition, while speaking of a minor matter with Adam (Peace be upon him), converses in elevated fashion with the whole universe and all mankind.

briefeND POINT:

Although the Land of Egypt is a part of the Greater Sahara Desert, through the blessing of the Nile, it has become like an extremely fertile arable field. Such a blessed heavenly place being found adjacent to in thellish Sahara has made its agriculture highly sought after by its people and has so fixed it in their characters that for them it has become sacred, and the cow and the bull, the means of agriculture, have also become sacred, and even objeund th worship. The people of Egypt of that time considered the cow and bull to be so holy they worshipped them. Thus, it is understood from the question of 'tharts, ' that the Children of Israel of that time, who grew up in Egypt, had come to have a share of that custom.

Thus, the All-Wise Qur'an makes understood through the sacrific

A cow that through his messengership, Moses excised and destroyed the concept of cow-worship, which had become a part of that nation's character and worked in their very ncommer.

Thus, through this minor incident, it expounds with an elevated miraculousness a universal principle which is essential instructionconsidsdom for everyone at all times.

Making an analogy with this, you may understand that certain minor

incidents in the Qur'an which are mentioned in the form of historical events, are the tips of universal principles. Even, in Lemeâwas bethe section on the Miraculousness of the Qur'an, taking the seven sentences of the Story of Moses, which is mentioned and repeated in many Suras, we haves to dined how each part of those particular sentences comprises an important universal principle. If you wish, you may refer to that treatise.

THIRD POINT:

Divinet, after all this your hearts hardened and became like rocks, or even harder: for, behold, there are rocks from which streams gush forth; and, behold, there are some from which, when they are cleft, water issues; and there are sohe caut fall down for awe of God. And God is not unmindful of what you do.>{[*]: Qur'an, 2:74.}

While reading the above verse, the Whisperer said: "What meaning is there in discussing and explaining globeugh they were the most important and significant of matters, certain natural states of rocks which are commonplace and everyone knows about? How is it fittis is nd what need is there?"

In the face of this suggestion, the following point was imparted to me from the effulgence of the Qur'an:

Yes, it is fitting and there is need for it. And it is so fieing aand there is a meaning so significant and truth so enormous and necessary that only through the Qur'an's miraculous conciseness and guiding grace has it been simplified to a degree, and summarized. Yesns to iseness, one foundation of the Qur'an's miraculousness, and guiding grace and fitting instruction, which are one light of its guidance, require thaich cahe face of ordinary people, who form the majority of those whom the Qur'an addresses, universal truths and profound and general principles are shown in familiar and particular forms, and that, due to thenses, ple minds, only the tips of vast truths are shown, and in a simple form, and, moreover, that the Divine disposals, which are wondrous and extraordinary beneath the ve,' re the commonplace and under the earth, are shown briefly. Thus, it is due to this mystery that the All-Wise Qur'an says the following witngs, sabove verse:

O Children of Israel and Sons of Adam! What has happened to you that your hearts have become harder and more lifeless than stond just do you not see that those extremely hard, lifeless, huge rocks formed in vast strata under the earth are so obedient and subjugated before theh is te commands and so soft and tractable under the dominical works that to whatever degree the Divine disposals occur without resistance in the formation of trees in the air, orderly water channels and veins, like the circulatio We lood in veins, occur with the same ease and order and with perfect wisdom in those hard,

deaf rocks under the earth. {(*): Yes, it is only fitting that the Qrt andshould explain the three important duties of the rock strata, the foundation stone of the majestic travelling palace known as the earth, which are eshows ed to it by the All-Glorious Creator.

Their First Duty: Just as earth acts as a mother to plants and raises them through dominical power, so through Divthis bwer, the rocks act as a nurse to the earth and raise it.

Their Second Duty: They serve the orderly circulation of waters in the body of the earth, like the circulation of the blood.

Their Third Duty: This is to act as treasurer to thstrangng and continuous flow with regular balance of the springs and rivers, sources and streams. Indeed, the evidences of Divine unity which the rocks make flow with all their strength in mouthfuls in the form of the water of life, they write and sreasone over the face of the earth.} And like the way the branches of trees and plants spread in the air with ease encountering no obstacles, the delicate veinsroduceots spread with the same ease in the rocks under the earth. The Qur'an indicates this and teaches an extensive truth with the verse, and thus by allusion says to etellowing to the hard-hearted:

O Children of Israel and Sons of Adam! What sort of heart do you bear within your weakness and impotence so that with its hardness it resists the command of sucring Oe? Whereas how perfectly and obediently the huge strata of hard rocks carry out their delicate duties in the darkness before His commands. They display no disobedience. Indeed, those rocks act as treasurers for the water of life anurse or means of life of all the living creatures above the earth, and are the means for their division and distribution. They do this with such wisdom anay, inice that they are soft like wax or air in the hand of power of the All-Wise One of Glory; offering no resistance, they prostrate before His mighty pg is nFor just like well-ordered creatures and wise and gracious Divine disposals occur on top of the earth, which we observe, the same occur beneath it. Indeed, Divine wisdom and favour are manifest there in a m:

ndrous and strange way in regard to wisdom and order. See how like wax those hard, unfeeling mighty rocks display a softness towards the creational commands, and how they offer no resit acts or hardness to the delicate waters, the fine roots, and silken veins, which are Divine officials. As though like a lover, the rock's heart melts at tisdom ch of those delicate, beautiful things, and becomes earth in their path.

And, through,

And, behold, there are some that fall down for awe of God,

the Qur'an shows the tip ory of st truth which is like this: like in the event of 'Moses asking for the vision of God' and the famous mountain crumbling at the Divine manifestation and the rocks being scattered, through the manifesnlights of Divine glory in the form of earthquakes and the mountains shaking, most of which are like great monoliths formed of solidified liquid, and certain other geological occurrences - through sdeeds esome manifestations

of glory, the rocks fall from the high summits of the mountains and are broken up. Some of these crumble and being transformed into earth, become the source of plants. Others remain as rocks, on hilling down to the valleys and plains, are scattered. They serve many purposes in the works of the earth's inhabitants; by being utilized in their houses for example, and prostrating in submissionSee whe Divine wisdom and power for certain hidden instances of wisdom and benefits, they take on the form of being at the command of the principles of Divine wisdom. The evidence that their leaving their high places out of of solhoosing lower places in humble fashion, and being the means of those significant benefits, and that they are neither futile, nor acting of their own accord, nor are objects of chance, but that within tthe veorder, through the wise disposals of One All-Wise and All-Powerful they are within a wise order not apparent to the superficial eye -the evidence for Thirtre the purposes and benefits attached to the rocks, and the perfect order and fine art of the shirts adorned and embossed with the jewels of fruits and flowers with which the body of the mountains down which they roll aike Buthed. These testify in a decisive fashion which cannot be doubted.

Thus, you have seen how valuable these three parts of the verse are from the point of view of wisdom. Now see the Qur'an's subtle manner of exposition and miraculous elut faie. See how it shows through the three famous and observed events in the three parts of the verse, the tips of the above-mentioned extensive and ih the nt truths, and through recalling three further events, which are a warning lesson, it offers subtle guidance; its restrains in a way that cannot be resisted.

For example, inthem fecond part of the verse, it says:

And, behold, there are some from which, when they are cleft, water issues;

By alluding through this sentence to the rock which split with perfect eagerness under the d. Jusof Moses (Peace be upon him) and poured forth twelve streams from twelve sources, it imparts the following meaning: O Children of Israel! Great rocks become soft and crumble before a single mithem. of Moses (PUH). They shed tears in floods, pouring forth out of either awe or joy. How is it you are so unfair you are obstinate in the face of all Moses' miracles, and not weeping, your eyes are lifeless and with earts, hard?

And in the third part, it says:

And, behold, there are some that fall down for awe of God.

Through calling to mind with this part the famous event of tnacy.

e mountain crumbling and being scattered out of awe at the manifestation of Divine glory, which occurred on Mount Sinai at the supplications of Moses (Peace be upon him), and the rocks rolling down all round out again in awe,and th58

teaches this meaning: O people of Moses (PUH)! How is it you do not fear God when the mountains which are composed of rocks are crushed and scattered out of awe of Him? Although er or ow that Moses climbed Mount Sinai above you in order to receive the Covenant, and that on his seeking the vision of God, the mountain crumbled, and you saw it, how is it you are so bold you do not tremble out of fear ve his, and you make your hearts hard and unfeeling?

And, in the first part, it says:

For, behold, there are rocks from which streams gush forth;

Through recalling withforbidpart rivers like the blessed Nile and the Tigris and Euphrates, which gush up out of mountains, the Qur'an makes understood the miraculous fashion rocks receive the creational commands and are sbute wted to them. It infers the following meaning to vigilant hearts: it is certainly not possible that the mountains could be the actual source of such mighty rivers. For let us suppose the water was cut completely and the moun exalteach became a conical reservoir, they would only persist a few months before losing the balance to the swift and abundant flow of those large rivers. And the rain, which penetrates only about a metre into the earth, would not be sufficient inify thor that high expenditure. This means that the springs of these rivers are not something ordinary and natural arising from chance, but that the All-Glorious Creator makes them fl for tth from an unseen treasury in truly marvellous fashion.

Thus, alluding to this mystery and stating this meaning, it is narrated in a Hadith: "Each of those three rivered. An drop from Paradise which continuously issues forth from Paradise, as a result of which they are sources of abundance." {[*]: Muslim, iv, 21283, No: 2839; Musnad, ii, 289, 440.} And in another it is said: "The source of these o, o arivers is from Paradise." {[*]: Muslim, Janna, 26; Bukhari, ii, 134; Tabrizi, Mishkat al-Masabih, No: 5628.} The truth of these narrations is this: since physical causes are not capable of producing their abundanpacity, their sources must be in an unseen world and must arise from a treasury of mercy; the equilibrium between their incomings and outgoings is maintained in this way.

Thus, through inferring this meaning,hem.

#ll-Wise Qur'an gives the following instruction: O Children of Israel and Sons of Adam! With your hardness of heart, unfeelingness, and heedlessness you disobey and close beholyes to the commands and light of knowledge of the Pre-Eternal Sun, One so Glorious that He makes flow forth from the mouths of common, lifeless rocks mighty rivers like the blessed Nile, which transforms Egypt intothere adise and produces witnesses to His unity for the universe's heart and earth's mind as eloquent as the force, appearance, and abundant flow of those mighty rivers, and makes them flof artthe hearts and minds of jinn and men.

How is it that while some unfeeling, lifeless rocks manifest the miracles of His power in such wondrous fashion, {(*): The blessed Nile rises in tondersntains of the Moon, the main stream of the River Tigris in a cave in the district of Müküs in the province of Van, and the main branch of the Euphd soul in the foothills of a mountain in the region of Diyadin. It is established by science that the origins of mountains are rocks solidified from liquid matter. One of the Prophet (PBUH)'sufferifications, Glory be to the One Who spread out the earth on solidified liquid is decisive evidence that the original creation of the earth was as follows: some liquid matter solidified at the Divine command and y atte rock. With Divine leave, the rock became earth. The word Earth (arz) in the glorification, means earth (soil). That is to say, the liquid showsr was too soft to support anything, and the rock was too hard to be benefited from. Therefore, the All-Wise and Compassionate One spread the earth over the rock and made it the place of habitation for living beings.}e worsng the All-Glorious Creator as the sunlight shows the sun, you are blind before the light of His knowledge, and do not see it?

So see what eloquence has been c to se on these three truths, and note carefully the eloquent guidance. What hardness of heart can withstand without melting the heat of this eloquent guidance?

If you have understood this from arth aginning to here, behold one flash of the All-Wise Qur'an's miraculous guidance, and offer thanks to Almighty God!

Glory be unto to You! We have no knowledge save thawho sah You have taught us; indeed, You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

O God! Grant us understanding of the mysteries of the Qur'an as You lovees hims pleasing to You, and grant us success in the service of it. Amen. Through Your Mercy, O Most Merciful of the Merciful!

O God! Grant blessingwelledpeace to the one to whom the All-Wise Qur'an was revealed, and to all his Family and Companions.

The Second Station of the Twentieth Word

Note carefully the two questions and answers at the end.

In the Name of God, the Mercif the ie Compassionate.

Nor anything fresh or dry, but is in a Record Clear.>{[*]: Qur'an, 6:59.}

Fourteen years ago (and now thirty years have passed) in my Qur'anic commentary called Isharat al-I'jaz>(Signs of Miraculousness),ur'an te a discussion in Arabic about one of the mysteries of this verse. Now two of my brothers whose wishes are important in my view have asked for an explanation of that discussion in Turkish. And so, reesurreon Almighty God's assistance, and on the effulgence of the Qur'an, I say this:

According to one interpretation, the Clear Book or Record consists of the Qur'an. The above verse states tha one sything, fresh or dry, is found within it, is that so? Yes, everything is found in it, but everyone cannot see this, for all the things it contains are found at different levels. Sometimes the seeds, sometimes to whoslei, sometimes the summaries, sometimes the principles, sometimes the signs, are found either explicitly, or implicitly, or allusively, or vaguely, or as a reminder. One of these is expressed according to need, in a manner suitten pio the purposes of the Qur'an and in connection with the requirements of the position. For instance:

Things like the aeroplane, electricity, railways, and the telegraph have come into existor anis wonders of science and technology as the result of man's progress in science and industry. Surely the All-Wise Qur'an, which addresses all mankind, does not neglect Eleven Indeed, it has not neglected them; it indicates them in two 'Ways'.

The First: In the form of the miracles of the Prophets...

The Second is this: it indicates them in the form of certain historical eventsuth aninstance:

Woe to the makers of the pit [of fire] * Fire supplied [abundantly] with fuel * Behold! They sat over against [the fire] * And they witnessed [all] that they were doing against the believers * And they ill-treated ng speor no other reason than that they believed in God, the Mighty, the One to Whom all Praise is due.>{[*]: Qur'an, 85:4-8.}

Likewise,

In the lpen, aark * And We have created for them similar [vessels] on which they ride>{[*]: Qur'an, 36:41-2.}

{(*): This sentence indicates that the railway has taken the World of Islam prisoner. The unbelievers deong a Islam with it.}

Just as verses like these point to the railway, so the following verse alludes to electricity, as well as pointing to numerous other lights and mysteries:

God is the Light of te Sustvens and the earth. The parable of His Light is as if there were a niche, and within it a lamp; the lamp enclosed in glass: the glass as it were a brilliant star. Lit from a blessed tree, an olive, need schof the east nor of the west, whose oil is well-nigh luminous, though the fire scarce touched it: Light upon Light!>{(*): The sentence, whose oil is stand igh luminous, though the fire scarce touched it: Light upon Light! illuminates that allusion.} God guides whom He wills to His Light.>{[*]: Qur'an, 24:35.}

Since numerous people h examicupied themselves with this second sort, and they are in need of much care and elucidation, and since they are many, for now we shall content ourselves with these verses that allude to the railway and electricity,n's rehall not open that door.

As for The First Sort, it indicates them in the form of the Miracles of the Prophets. And we shall mention some , his se by way of example.

The All-Wise Qur'an sends the Prophets to man's communities as leaders and vanguards of spiritual and moral progress. Similarly it gives all of them a number of wonders and makes them the masters prays remen in regard to mankind's material progress, and commands men to follow them absolutely. Thus, just as by speaking of the spiritual and moral perfections of the Prophets, it is encouraging people to benefit from them, soan even discussing their miracles it is inferring encouragement to achieve similar things and to imitate them. It may even be said that like spire placand moral attainments, material attainments and wonders were first given to mankind as a gift by the hand of miracles. Thus, what first gave man the gift of the ship, which was a miracle of uman rPeace be upon him), and

the clock, a miracle of Joseph (Peace be upon him), was the hand of miracles. It is a subtle indication to this truth that most craftsmen have a Prophet as the patron spreadir craft. For example, seamen have Noah (PUH), watchmakers have Joseph (PUH), tailors have Idris (PUH), and so on.

Indeed, investigative scholars and the sciencelarly,etoric are in agreement that all the Qur'an's verses contain numerous aspects of guidance and instruction. The verses of the miracles of the Prophets, whichome aphe most brilliant of the Qur'an of Miraculous Exposition's verses, are not therefore mere historical stories, but comprise numerous meanings and sorts of guidance. Yes, in mentioning the Prophets' miracles, it is tracing thetains limit of man's science and industry. It is pointing the finger at his furthest aims. It is specifying his final goals. And by striking the hand of encouragement on man's back, it is urging him forward towt. Alshem. Just as the past is the store of the seeds of the future and mirror to its attributes, so the future is the arable field of the past and the mirror to its states. Now we shall explain only a few s His d of that most extensive source as examples:

For example, the verse:

To Solomon [We made] the wind [obedient]: its early morning [stride] was a month's [journey], and its evening [stride] was s, atth's [journey],>{[*]: Qur'an, 34:12.}

which describes one of Solomon's (Peace be upon him) miracles, the subjugating of the air. This says: "Solomon traversed the distance of two months in one day by flying through the air." It is thud chanesting that the road is open for man to cover such a distance in the air. In which case, O man! since the road is open to you, reach this level! And in meaning Almighty God is sayingne anogh the tongue of this verse: "O man! I mounted one of my servants on the air because he gave up the desires of his soul. If you too give up laziness,like P comes from the soul, and benefit thoroughly from certain of my laws in the cosmos, you too may mount it..."

And the verse,

So We said: "Strike the rock with your staff." Then helple forth therefrom twelve springs,>{[*]: Qur'an, 2:60.}

which explains a miracle of Moses (Peace be upon him). This verse indicates that the treasuries of mercy concealed under the earthtubbore profited from with simple tools. Even from places hard as rock, the water of life may be attracted with a staff. Thus, through this meaning the verse says to man: "You may find the subtlest effulgence of mercy, than's ir of life, with a staff. In which case, come on, work and find it!" And in meaning Almighty

God says through the verse's allusive tongue: "O man! I put in the hand of one of my servants whof lifted in Me a staff that draws the water of life from wherever he wishes, if you too rely of the laws of My mercy, you may obtain an implement resembling it or close to it. So, come on and do so!" And one of the mos'. It rtant contributions to man's progress was the creation of an implement that causes water to flow forth from most of the places it is struck. This verse traces farther goectiond limits, and ends beyond that, just as the previous verse specified final points far ahead of today's aeroplanes.

And for example,

rom liall heal the blind and the leper and I shall quicken the dead, by God's leave,>{[*]: Qur'an, 3:49.}

which concerns a miracle of Jesus (Peace be upon him). Just as the Qur'an explicitly urges man to follow Jesus' (Peace be the bim) high morals, so it allusively encourages him towards the elevated art and dominical medicine of which Jesus was the master. The verse indicates the following: "Remedies may be found for even the most chronic ills. In whf His se, O man!, O calamity-afflicted sons of Adam! Don't despair! Whatever the ill, its cure is possible. Search for it and you will find it. It is even possible to give a temporary tinlusionlife to death." And in meaning Almighty God is saying through the figurative tongue of this verse: "O man! I gave two gifts to one of My servants who abandoned the world for Me. One was the remedy for spiritual illribed the other the cure for physical sicknesses. Moribund hearts were raised to life through the light of guidance, and sick people who were as though dead found health through his breath and cure. You too maer the the cure for every ill in the pharmacy of My wisdom. Work to find it! If you seek, you will certainly find." Thus, this verse traces tountieit which is far ahead of man's present progress in medicine. It hints at it, and urges him towards it.

And for example, the verses:

And We made the iron soft for him>{[*]: Qur'an, 34:10.} * And We gave him wisdom and sound and sement in speech and decision,>{[*]: Qur'an, 38:20.}

which are about David (Peace be upon him), and,

And We made a font of molten copper to flowrn of im,>{[*]: Qur'an, 34:12.}

which is about Solomon (Peace be upon him). These indicate that the softening of iron is one of the greatest of Divine bounties, through which is shown thebly hee of one of the greatest Prophets. Indeed, softening iron, that is,

making it soft like dough, and smelting copper, and finding minerals and extracting them is the origin and source, and basis andnessination of all man's material industries. Thus, this verse indicates: "A great bounty bestowed on a great Messenger and God's vicegerent on earth in the form of a great miracle was the softening of iron. Making it as soft as nt andand fine as a thread and smelting copper are the basis of most of the general industries." Since wisdom was given to the tongue of one who was both Messenger and vicegerent, that is, to one who was both a spiritual and matof ecoleader, and craft and industry were given to his hand. It is on the one hand explicitly urging men towards the wisdom on his tongue, and on the other is implicitlral juuraging them towards the craft in his hand. Through the allusive tongue of this verse, in meaning Almighty God is saying:

"O Sons of Adam! I gave such wisdom am, an tongue and heart of one of My servants who complied with my commands and obligations that he rendered judgement on everything with the finest distinction and made macounta the truth. And I gave him such art that he could mould iron into any shape in his hand as though it was wax. It was a significant means of power for his vicegerency aemainse. Since it was possible, it was given. It is both important, and you are in much need of it in your social life. If you too obey my commands in creation, that wisdom and craft will be given you too. In the course givene you will reach it and draw close to it." Thus, it is through the softening of iron and smelting of copper that man achieves his greatest progress in industry, and h to itatest power and strength. In the verse, the word qitr is used to describe copper. These verses direct mankind's sight towards this truth, and they sternly warned the peopnatureformer times who did not appreciate their importance, as well as the lazy in modern times...

And, for example, the verse,

Said one who had knowledge of the Book:ll, well bring it to you in the twinkling of an eye!" Then when [Solomon] saw it placed firmly before him...,>{[*]: Qur'an, 27:40.}

which points to the following wondrous event: in order to attract Bilkis' throne to him, one of Solomonand thace be upon him) ministers who was versed in the science of attraction said: "I'll have the throne here before you before you can blink your eyes." The verence- gests then that it is possible to bring either things themselves or their images to one instantaneously from far away, and it is a fact that Almighty God bestowed this ability on Solomon (PBH) in the form of a miracle, to establish hup forocence and justice. For being honoured with rulership as well as his Messengership, Solomon could in this way himself be informed of events in all the regions of his extensive dominions, and see the condition of hiis gloects and hear of their ills. That

means, if man relies on Almighty God, and asks it of Him with the tongue of his innate capacity, like Solomon (PBH) asked for it with the tongue of his chastity, and if he conforms to separaws of wisdom in the universe, the world may become like a town for him. That is to say, while Bilkis' throne was in Yemen, it was instantaneously present in Damascus, or its image wasction it was seen. The images of the men around the throne were also certainly conveyed there, and their voices heard. This therefore indicates splendidly the attraction of images and sounds from long distances, and in effect says:

"O Kings abe theers! If you wish to act with pure justice, endeavour to see and understand the face of the earth in all its details, like Solomon. For, by rising to theuntain of being informed whenever he wishes about every part of his realm, a just ruler and king who cherishes his subjects will avoid inequity, and may ro undeth complete justice." And Almighty God in effect says through the allusive tongue of the verse:

"O Sons of Adam! I bestowed on one of My servants a broad realm, and so that he could act completely justly within it, I allowed His me know personally of all situations and events that occurred there. And since I have given all men the innate capacity to be vicegerent of the earth, I gave them also the ability to see, consider, ande basestand the whole face of the earth in accordance with that ability, for My wisdom requires this. If individuals do not reach that point, men may reach it as a race. And if they do not reach it physically, the sainoy, an reach it in meaning. In which case, you may take advantage of this great bounty. Come on, let's see you do it! On condition you do not neglect your duties of worship, strive to he proorm the face of the earth into a garden every part of which you may see, and the sounds of every corner of which you may hear. Heed the dhat itof the Most Merciful:

It is He Who has made the earth manageable for you, so traverse its tracts and enjoy of the sustenance which He furnishes, but's (PeHim is the Resurrection.>{[*]: Qur'an, 67:15.}

The above-mentioned verse thus alludes to the farthest limit far in the future in th to Hiaction of images and sounds, one of man's finest arts, and hints encouragement.

And, for example, the verses,

And also others bound together in fetters...>{[*]: Qur'an, 38:38.} * And of the evil oto us re some who dived for him, and did other work besides...,>{[*]: Qur'an, 21:82.}

state that Solomon (PBH) subjugated jinns, satans, and evil spirits, and preventing their evil, employed them usefully, and they say: the ji -a vae most important intelligent inhabitants of the earth after man, may serve him.

Contact may be made with them. Devils too may be compelled to give up their enmity and whether they want to or not made to serve. Thus, Almighty Godactingcted them to one of His servants who was obedient to His commands. Through the allusive tongue of the verses, in meaning Almighty God is saying: "O man! I made jis suchevils, and their evil obey one of My servants who obeyed Me. If you too are subjugated to my commands, numerous beings, and even jinns and devils, may be subjugated to you.event hese verses trace the final limits of the calling-up of spirits, and conversing with jinns, like spiritualism, which have been filtered from a blend of art and science and have arisen from man's extraordinary phy and iand spiritual sensitivity. The verses specify the most beneficial form of these and open up the way to them. But it is not to be subjugated to jinns, devils,uman bvil spirits, who sometimes call themselves the spirits of the dead, and to become their playthings, and a laughing-stock, like nowadays, but to subjugate them through the talisman of the Qur'an, and be delivered from their evil.

Other verseation t Solomon (Peace be upon him) which allude to spirits appearing in physical form, and his calling up demons and subjugating them, and other verses besides, such as,

Then We sent to her Our angel, and he appeared best Rayer as man in all respects,>{[*]: Qur'an, 19:17.}

indicate both the calling-up of spirits, and spirit beings assuming physical form. But the calland ab of good spirits alluded to here is not in the manner of 'the cultured,' to be disrespectful to spirits in that utterly serious world and attract them torden, own places and games, but -like one group of the saints like Muhyiddin al-Arabi, who, most seriously and for a serious purpose, met with spirits when they wanted- to be attracted to them and to form a relation with them, and by goi

Ththeir place and drawing close to their world to an extent, to benefit from their spirituality. It is this that the verses allude to, and within the apressen, make it understood that they are encouraging man to achieve it. They trace the furthest limit of occult arts and sciences of this sort, and point ouand, ar best form.

And, for example, the verses about David's (Peace be upon him) miracles:

It was We that made the hills declare in un them.ith him Our praises, at eventide, and at break of day.>{[*]: Qur'an, 38:18.} * O you mountains! Sing you back the Praises of God with him! and you birds! And We re nothe iron soft for him.>{[*]: Qur'an, 34:10.} * We have been taught the speech of birds.>{[*]: Qur'an, 27:16.}

These indicate that Almighty God gave to David's (PBH) praises anher isifications

such strength and a sound so loud and agreeable they brought the mountains to ecstasy, which, each like a huge gramopho the wa man, formed a circle on the horizon around the chief reciter, reciting also the glorifications. Is this possible, I wonder? Is it the truth?

Yes,s the the truth. Every mountain with caves can speak with man in man's language like a parrot. By means of an echo. You say: "All praise be to God!" to the mountain before you, and the mountain will declarnt plal praise be to God!", exactly the same as you. Since Almighty God has given this ability to mountains, it can surely be made to develop, and that seed made to sprout.

Thus, since He gave to David (PBH) the vicegerency of the earthe arguher with his Messengership in exceptional form, He so made the seed of that ability unfold -as a miracle- worthy of his extensive Messengership and magnificent rule that huge mountains followed him like soldieroof ofdents, or followers, and at his command and in his tongue declared the praises and glorifications of the All-Glorious Creator. Whatever David (PBH) said, they repeated. Now at the present time, because the means of communication have mue the ed and developed, a powerful commander could compel his large army dispersed in the mountains to declare: "God is Most Great!", and could make the mountabtle ieak, bringing them to tumult. Since a commander of men can make the mountains speak metaphorically in the tongue of those present in the mo of ths, surely a magnificent commander of Almighty God culd make them speak actually, and recite His praises. In addition, I have explained in previous Words that all mountains have a collective personality or corpoon to dentity, and offer glorifications and worship in a way suitable to each. That is to say, just as through the mystery of echo all mountains recite glorifications in the tongue of men, so too they glorify the All-Glorious Creator in their own Eterniular tongues.

Also, the verses,

And the birds gathered [in assemblies];>{[*]: Qur'an, 38:19.} * We have been taught the speech of birds,>{[*]: Qur'an, 27:16.}

show that Almighty God bestowed e of mid and Solomon (Peace be upon them) knowledge of the tongues of the bird species, and of the tongues of their innate capacities; that isand hohe things for which they would be useful. Yes, since it is the truth and since the face of the earth is a laden table set up by the Most Mercifulhuman nour of man, most of the other animals and birds who benefit from it may be subjugated to man and serve him. Man employs some of the smallest of them, the honey-bee and silk-wormning, through Divine inspiration has opened up a beneficial highway, and by employing

pigeons in various tasks and teaching birds like parrots to speak, he hasloving fine things to the virtues of human civilization. In the same way, if the tongues of innate capacities of other birds and animals were known, order are many species which could be employed in important tasks like their brothers, the domesticated animals. For example, against plagues of locusts: if the tongue of shis qugs was known, who eat and destroy locusts, and their movements could be regulated, what valuable services they could be employed in free of charge.

Thus, this verse traces the furthest limit in subjugating realitand benefiting from them in this way, and in making lifeless beings speak like a telephone or gramophone, and in profiting from birds. It specifies the most distant goal. It points a finger at it in majestic fashion and in a way urges mared inrds it. Through the allusive tongue of these verses, Almighty God is therefore saying in meaning:

"O men! In order to honour his prophethood and the complete justice of hs thate, I subjugated to one of your fellow men who was totally submissive to me, the huge creatures in my dominions, causing them to speak, and I manic rst of my troops and animals his servants. In which case, since I have committed to each of you the Supreme Trust, from which the sky, earth, and mountains shrank, and I have given you the ability to be My vicegerent on earth, you should yiages i Me, the One in Whose hand are the reins of these creatures, so that the creatures in My dominions may yield also to you, and you may obtain in the namest rahe One Who holds them, their reins, and rise to a position worthy of your abilities.

Since the truth is this, rather than listening to the gramophone, playing with pigeons and making them deliver letters, and teaching parrots to speak, yoparticld strive to attain to the most agreeable and elevated amusement. Then the mountains may be huge gramophones for you like David's, and the harmonious recitations of Divine praises may reach your ears from the trees and plants at the ain: "ng of the breeze, and the mountains may show their true nature as wondrous creatures who recite the Divine praises in thousands of tongues, and most birds may be clothed in the form of intimate friends or obedient servants, like Solomon's Hoof PreThen they may entertain you and drive you eagerly towards the perfections and attainments of which you are capable, and not make you fall from the position required by being a human being, like other amusements.n, thend, for example, in the verse,

We said: "O fire! Be cool and [a means of] safety for Abraham,>{[*]: Qur'an, 21:69.}

which is about one of Abraham's (Peace beautif him) miracles, are three subtle indications:

Like other natural causes, fire does not act according to its own wishes and d, sho, blindly, but performs a duty under a command. Thus it did not burn Abraham (Peace be upon him), because it was commanded not to burn hes hap The Second:

There is a degree of heat which burns through its coldness. That is, it has an effect like burning. Through the word, Be cool!,>{(*): One Qur'anic commentary states: If He had not said: Be cool!, it would have burnt him with and ioldness. [See, for example, Ibn Hanbal, al-Zuhd, 101.- Tr.]} Almighty God is saying to the coldness: "Do not burn him with your coldness, the same as your heat!" That is to say, through its coldness, fire at that degree has an and mt like burning. It is both fire and cold. In fact, in natural science there is a degree of fire, the state of 'white heat,' the heat of which does not spread to its surrouns a so It attracts the heat around it to itself and with this cold, freezes surrounding liquids such as water, in effect burning them through its cold. Thus, intense cold is asure gory of fire which burns through its cold. In which case, this intense cold is surely a part of Hell, for it contains all the degrees and sorts of fire.

Just allowsre is an immaterial substance like belief which counters the effects of Hell-fire and affords protection against it, the armour of Islam, so there is a physical substance which protects against the effects of worldly fire. For as ihe difired by the Name of All-Wise, this world is the abode of wisdom, and Almighty God carries out His works under the veil of causes. Therefore, the fire burnt neither Abraham's body, nor his garmentll beiimbued them with a state which resisted fire. Thus, by this allusion, the verse is in effect saying: "O nation of Abraham! Resemble Abraham, so his caour garments may be your armour against fire, your greatest enemy both here and there. Clothe your spirit in belief in God, and it will be your armour against Hell-fire. Moreover, there are certain substances which Almighty God has hid God c the earth for you which will protect you from the evils of fire. Search for them, extract them, and clothe yourselves in them!" Thus, one of man's important discoveries and a step in his progress was his finding a substance whions ore does not burn; and he clothed himself in garments resistant to fire. So see how elevated, subtle, and fine a garment this verse weaves on the loom of Hanifan Musliman, which will not be rent in all eternity.

An and w example, the verse,

And He taught Adam the Names, all of them,>{[*]: Qur'an, 2:31.}

which says: "Adam's (Peace be upon him) greatest miracle in the singlon of the supreme vicegerency was the teaching of the Divine Names." Like the miracles of the other Prophets each allude to a particular human wonder, the miracle of Adam, who was the father of all the Prop I wrond the 'Inauguration of the Office of Prophethood,' points almost explicitly to the final points of all human attainment and progress, and humanity's final goals. Through the tongue of allusion, Almighty God (May Hsupposry be exalted) is saying with this verse:

"O Sons of Adam! Since as a proof of their superiority over the angels in the question of the vicegerency, I taught your forefathers all the Names, you too, sis kingu are his sons and the inheritors of his abilities, should learn all the Names and in your position as holder of the Supreme Trust demonstrate before all creatures your worthiness. For the way is open to you to rise to exalted rank such as hof fam the highest positions over all beings in the universe, and for vast creatures like the earth to be subjected to you. Come on, step forward, adhere to all the Names, and rise! But your forefather was once ient sed by Satan, and temporarily fell to the earth from a position like Paradise. Beware! In your progress, do not follow Satan and from the heavens of Divine wisdom thus fall into the misguidance of 'nature.' Contval anly raising your head and studying carefully My Most Beautiful Names, make your sciences and your progress steps by which to ascend to those heavens. Then you may rise to My dominical Names, which are the realities and sources of your scien wallsd attainments, and you may look to your Sustainer with your hearts through the telescope of the Names."

A SIGNIFICANT POINT AND IMPORTANT MYSTERY

By describing under the title of 'the teaching of the Names' all the lding ments of learning and scientific progress and wonders of technology which man manifests through his comprehensive disposition, this wondrous verse contains the following subtle and elevated allusion: all attainments and perfectittle all learning, all progress, and all sciences, have an elevated reality which is based on one of the Divine Names. On being based on the Name, which is concealed under numerous veils anda jewearious manifestations and different spheres, the sciences and arts and attainments find their perfection and become reality. They are not some incomplete and deficient shadow.

For example, engineering is a science; its reality and final point reaches to Almighty God's Names of All-Just and Determiner, and observes with all their majesty the wise manifestation of those Nameful anhe mirror of engineering.

And, for example, medicine is a science, and also an art; its final point and reality are based on the Absolutely Wise One's Name of Healer,Names hrough observing that Name's compassionate manifestations in the vast

pharmacy of the earth, medicine finds its perfection and becomes he booy.

And, for example, the natural sciences, which discuss the reality of beings; through seeing the regulating, nurturing supreme manifestations of Almighty God's (May His glory be exalted) Name of All-Wise in things, in their benefits and aotallyges, and through attaining to the Name, and being based on It, these sciences may contain true wisdom. Otherwise they are either transformed into superstition, or become nonsense, or open up the way to on thadance like Naturalist philosophy.

There, three examples for you! You may make analogies with these for the other sciences and attaiks pow.

Thus, with this verse, the All-Wise Qur'an strikes the hand of encouragement on man's back, urging him to the highest peaks, the furthest limits, the final degrees, which he is far behind at the present degre finalis progress. It points its fingers at those degrees, saying: "Forward march!" Contenting ourselves for now with these jewels from the sublime treasury of this and th we close this door.

Also, for example, the All-Wise Qur'an, the supreme miracle of Muhammad (Peace and blessings be upon him), the Seal of the Office of Prophethood, in the face of whose claim to Divine Messengership the miracles thousl the former Prophets were like a single confirmatory miracle; the leader of the Prophets and cause of pride of the universe; who manifested in detail with all their degrees all the Names which were taught in brief to Adam (PBH); who, in raisee itis finger, through the manifestation of Divine glory split the moon, and lowering it, through the manifestation of Divine beauty poured water from it like the Spring of Kawthar; and who was verified and corrs abiled by a thousand miracles. {[*]: Bayhaqi, Dala'il al-Nubuwwa, i, 10; Ibn Hajar, Fath al-Bari, vi, 58, 583.} Through numerous clear ver us onke,

Say: If all mankind and the Jinn were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support,>{[*]: Qur'an, 17of thewhich describes the purity of its exposition, the eloquence of its expression, the comprehensiveness of its meanings, and the elevatedness and sweetness of its styles concerning truth and reality, which are ke a fst brilliant of the All-Wise Qur'an's aspects of miraculousness - through verses like these, it directs the gazes of men and jinn to the clearest and most brilliant aspects of this pre-eternal miracle. It provokes all med a rejinn. Arousing the eagerness of its friends and obstinacy of its enemies, it urges them with intense encouragement to imitate and copy eward, resemble it with their words. It also places that miracle before the eyes of creatures in such a way that it is as if the only aim in man coming into this world is to takhis wo miracle as his goal

and guiding principle, and studying it to understand the purpose of his creation, and to proceed towards it.

The miracles of the other Prophets (Peac and spon them) all indicate a wonder of human art or craft, and Adam's (Peace be upon him) miracle indicates in concise form, besides the bases of those crafts,d the ndex of the sciences and branches of knowledge, and of the wonders and perfections, and urges man towards them. As for the Qur'an of Miraculous Exposition, the supreme miracle of Muhammad (PBUH), since it shows in deta, no n reality of the teaching of the Names, it points clearly to the true goal of the sciences and branches of knowledge, which are truth and reality plungell as the perfections, attainments, and happiness of this world and the next. With truly powerful encouragement, it urges man towards them. It encourages and urges in a such way it says:

"O man! Inroud mace of manifestations of dominicality, the elevated purpose of the universe is man's universal worship and submission to God, while his furthest aim is to attain to that worship by means of those sciences and perfections." In stat his his, it hints:

"At the end of time, mankind will spill into science and learning. It will obtain all its strength from science. Power and rule will pass to the handhe plaience."

Also, since the Qur'an of Miraculous Exposition repeatedly puts forward its eloquence and beauty of expression, by allusion it says: "At the end of time, eloquence and beauty of expression, the most brilliant of the sciences and branches of knowledge, will be most sought after in all their varieties. Even, in order to make one another accept thnd theeas and carry out their word, men will find their most effective weapon in eloquent expression, and their most irresistible force in fine oratory."

Most of the Qur'an's verses are keys to a treasury of perfections and gheld ito a store of knowledge.

If you wish, you may reach up to the skies of the Qur'an and the stars of its verses by making the previous twenty Words a stairway of twenty refle. {(*): Indeed, the thirty-three Words, thirty-three Letters, thirty-one Flashes, and thirteen Rays form a stairway of one hundred andlaw thy steps.} Through them you will see what a brilliant sun is the Qur'an! See how it sprinkles a pure light over the Divine truths and the truths of the contingent realm! * * *at a brilliant effulgence it spreads!

Since together with alluding to the wonders of present-day human progress, all the verses about the Prophyou a e also in a style which as though infers and traces their limits in the future; and since it is certain that all the verses point to numerous meanings, iafter it is unanimously

agreed upon, and since there are categorical commands to follow and obey the Prophets, then together with the explicit meanings of the above verses, it may be said ton is ey indicate in allusive fashion the important of man's arts and sciences, and urge him towards them.

TWO IMPORTANT ANSWERS TO TWO IMPORTANT QUESTIONS

THE FIRST

If you say: "The Qur'an was revealed for man, s the udoes it not describe the wonders of civilization explicitly, for they have the greatest importance in his eyes? Why does it suffice with secret signs, concealed allusions, slight indicand whe and slender reminders?"

The Answer: Because the rights of the marvels of human civilization can only claim that much in the Qur'an's discussions. For the Qur'an's basic duty is to teach about the perfections and acts in the 'sphere of domilone..ty' and the duties and circumstances in the 'sphere of worship.' So the rights of human wonders in those two spheres diminish to being only a weak sign and slight indicattor ofor if they were to demand their rights from the 'sphere of dominicality,' they would receive very few.

For example, if man's aeroplane {(*): While writing this serious matter, involuntarily my pen adopted this subtle, though witcationyle. So I left my pen free. I hope that the somewhat unserious style does not mar the seriousness of the subject.} was to say to the Qur'an: "Give me the right to speak and a place in your verses," the planets, earth, and moon, which arigiousaeroplanes of the 'sphere of dominicality,' would reply in the name of the Qur'an: "You take a place in relation to your size." And if man's sub worlds were to ask for a place from the Qur'an's verses, the submarines of that sphere, that is, the earth and stars which swim in the vast ocean of the atmosphhat exd the ether would say: "Your place beside us is so small as to be negligible." And if the brilliant, star-like electric lights were to demand the right to speak and ask to be included in its verses, the attriric lights of that sphere, the shooting stars, lightning, and stars and lamps which adorn the face of the skies, would say: "You may enter its discussions and explanations in relation to your light." If the wonders of civilizaust asere to demand their rights with a view to fineness of art and seek a place from its verses, then a single fly would bid them to be silent, saying: "Your rightsld."

ot equal to even one of my wings! For if all the fine arts and delicate instruments achieved through man's faculty of will were to be gathered together, they could not be as wondrous as the fine art of my delicate members and tiny body." The llecti

Those on whom you call besides God cannot create [even] a fly, if they all met together for the purpose...>{[*]: Qur'an, 22:73.}

bids you to fall silent!"

eat rus for eternal life. The most important and essential matters will be offered to you. But most of you see this fleeting world through a veil of heedlessness, as an eternal abode, coloured and shaped by worldly feelings. So yourout th of worship, the basis of which is love of the truth and thinking of the hereafter, is very small. However, if there are among you respected craftsmen and artists and insionateinventors, who, purely for the benefit of God's servants, serve the general interest and public well-being and betterment of social life, which is a valuable worship, these signs and indications of the Qur'an are surely sufficient for thosng, thitive people, who of course form a minority, in order to encourage their efforts and appreciate their art."

THE ANSWER TO THE SECOND QUESTION

"None om you oubts remains now after these investigations, and I affirm that together with other wonders, in the Qur'an are allusions to and indications of the wonders they lern civilization, indeed, to further advancements. Everything necessary for man's happiness in this world and the next is found within it in relation to its worth. But why does the Qur'an not mention them explicitly so that obstinateporateievers would be compelled to confirm it, and our hearts also would be easy?"

Religion is an examination, a test, proposed by God so that in the arena of c: Qur'tion elevated spirits and base spirits may be distinguished from one another. Just as materials are plunged in the fire so that diamonds and coal, gold and earth, separate out from one another, so too religion is a trial concerniits ha obligations placed on man by God and a driving to competition, which is what this abode of examination consists of. In this way the elevated jewels in the mine of man's abilities becom shallrated out from the dross. Since the Qur'an was revealed in this abode of examination for man to be perfected through trial in the arena of competition, it will surely only allude to the hidden eventcommunhe future pertaining to this world which everyone will see, and will only open the door to the reason to a degree that proves its argument. If it mentioned them explicitly, the

mystery of man's accou arounity would be negated. Simply, it would be as self-evident as writing There is no god but God>clearly in stars on the face of the skies. Then everyone would have to affirm it whether they wanted to or not. There would be no competitior me,d the examination too would go for nothing. A spirit like coal would remain on the same level of a spirit like diamonds.

{(*): Abu Jahl the Accursed and Abu Bakr the True treawould appear to be equal, and the mystery of the examination set by God, lost.}

The All-Wise Qur'an is wise. It affords everything a position in relation to its value. Thuis an thousand three hundred years ago, the Qur'an saw concealed in the darkness of the future, man's hidden fruits and progress, and showed them in a form better than we see and shall see. That means the Qur'an is the Word of One Who sees at the worshinstant all time and all within it.

Thus, one flash of the Qur'an's miraculousness which shines on the face of the miracles of the Prophets.

O God! Gr the o understanding of the mysteries of the Qur'an and success in the service of it at every instant at all times.

Glory be unto You! We have nver anledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

O God! Grant blessings and peace and benedictions and honour to our master and lord Muhammad unite servant and Prophet and Messenger, the Unlettered Prophet, and to his Family and Companions and wives and descendants, and to all the Prophets and Messengers, andor suce angels close to Your Throne, and the saints and the righteous; grant too the most excellent of blessings and the purest peace and the most abundant benedictions, to the number of the SuraUH) hahe Qur'an, and its verses, and words and letters, and its meanings and indications and signs and allusions, and grant us forgiveness, and have m beingn us, and be gracious to us, O God, Our Creator, to the number of those blessings, through Your mercy, O Most Merciful of the Merciful! And all praise be to God, thnd tesainer of All the Worlds. Amen. Amen.

The Twenty-First Word

First Station

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

Fe. Noth Prayers are enjoined on believers at stated times.>{[*]: Qur'an, 4:103.}

One time, a man great in age, physique, and rank said to me: "The prayers are fine, but to perform them every single day five times is excessive. Since theyike th end, it becomes wearying."

A long time after the man said these words, I listened to my soul and I heard it say exactly the same things. I looked at it and saws of hwith the ear of laziness, it was receiving the same lesson from Satan. Then I understood that those words were as though said in the name of all evil-commanding souls, o eloqu they had been prompted. So I said: "Since my soul commands to evil, one who does not reform his own soul cannot reform others. In which cthis h shall begin with my own soul."

I said: O soul! Listen to five 'Warnings' in response to those words which you uttered in compounded ignorance, on the couch of idleness, in the slumber of heedlessness.

FIRST WARNING

O In etched soul! Is your life eternal, I wonder? Have you any incontrovertible document showing that you will live to next year, or even to tomorrow? What causes you boredom is that you fancy you shall live for eg. In ou complain as though you will remain in this world to enjoy yourself for ever. If you had understood that your life is brief and that it is departing fruitlessly, it surely would not cause you boredom, but excitr to eal eagerness and agreeable pleasure to spend one hour out of the twenty-four on a fine, agreeable, easy, and merciful act of service which is a means of gaining the true happiness of eternal life.

#277 testiCOND WARNING

O my stomach-worshipping soul! Every day you eat bread, drink water, and breathe air; do they cause you boredom? They do not, because since the need is repeated, it is not boredom that they causeasure pleasure. In which case, the five daily prayers should not cause you boredom, for they attract the needs of your companions in the house of my body, the sustenance of my have tathe water of life of my spirit, and the air of my subtle faculties. Yes, it is by knocking through supplication on the door of One All-Compassionate and Munuth frt that sustenance and strength may be obtained for a heart afflicted with infinite griefs and sorrows and captivated by infinite pleasures and hopes. he tre is by turning towards the spring of mercy of an Eternal Beloved through the five daily prayers that the water of life may be imbibed by a spirit connected with most beings, which swiftly depart from this transitory world crying out at separate sealnd being most needy for air in the sorrowful, crushing, distressing, transient, dark, and suffocating conditions of this world, it is only through the window of the prayers that a conscious inner sense and luminous subtle faculty can breathe,rguing by its nature desires eternal life and was created for eternity and is a mirror of the Pre-Eternal and Post-Eternal One and is infinitely delicate and subtle.

THIRD WARNING

O my impatient soul! Is it at all sensible to think today aking t hardships of worship, difficulties of the prayers, and troubles of misfortune, and be distressed, and to imagine the future duties of worship, service of the prayers, ans to aows of disaster, and display impatience? In being thus impatient you resemble a foolish commander, who, although the enemy's right flank joined his right es of and became fresh forces for him, sent a significant force to the right flank, and weakened the centre. Then, while there were no enemy soldiers on the left ft. A mhe sent a large force there, and gave them the order to fire. No forces then remained in the centre, and the enemy understood this and attacked it and routed him.

Yes, you resemble this, for the troubles of yesterdayan wittoday been transformed into mercy; the pain has gone while the pleasure remains. The difficulty has been turned into blessings, and the hardship into reward. In which case, you should not feel wearied at it, be Liare a serious effort to continue with a new eagerness and fresh enthusiasm. As for future days, they have not yet arrived, and to think of them now and feel bored and {(*): d is a lunacy like thinking today of future hunger and thirst, and starting to shout and cry out. Since the truth is this, if you are reasonable, you will think of only today in conso mirn with worship, and say: "I am spending one hour of it on an agreeable, pleasant, and elevated act of service, the reward for which is high and wf beinrouble is little." Then your bitter dispiritedness will be transformed into sweet endeavour.

My impatient soul! You are charged with being patient in three respects. One is patience in worship. Another is patience in refraining from sia tree a third is patience in the face of disaster. {[*]: Suyuti, al-Durar al-Muntathira, 46; Suyuti, al-Fath al-Kabir, ii, 200.} If you are intelligent, take as your guide the truth apparent in the comparison in this Third Warning. Say in manly fasssumin"O Most Patient One!", and shoulder the three sorts of patience. If you do not squander on the wrong way the forces of patience Almighty God has given you, they should be enough to withstand everyterpreculty and disaster. So hold out with those forces!

FOURTH WARNING

O my foolish soul! Is this duty of worship without result, and is its recompense little that it causes you weariness? Whe way,if someone was to give you a little money, or to intimidate you, he could make you work till evening, and you would work without slacking. So is it that the prescribed prayers are without result, which iThe Se guest-house of the world are sustenance and wealth for your impotent and weak heart, and in your grave, which will be a certain dwelling-place for you, sustenance and light, and at the Resurrection,easureyou will anyway be judged, a document and patent, and on the Bridge of Sirat, over which you are bound to pass, a light and a mount? Are their recompense little? Someone promises you a present worth d you red liras, and makes you work for a hundred days. You trust the man who may go back on his word and work without slacking. So if One for Whom the breaking of a promise is impossible, promises you recompense like Paradise and a gift like eternathis ainess, and employs you for a very short time in a very agreeable duty, if you do not perform that service, or you act accusingly towards His promise or slight His gift by performing it unwillingly like someone forced to work, or by God's bored, or by working in half-hearted fashion, you will deserve a severe reprimand and awesome punishment. Have you not thought of this? Although you serve without flagging in the heaviest work ition o world out of fear of imprisonment, does the fear of an eternal incarceration like Hell not fill you with enthusiasm for a truly light and agreeable act of service?

FIFTH WARNING

O my world-worshipping soul! Dng to ur slackness in worship and remissness in the prescribed prayers arise from the multiplicity of your worldly occupations, or because you cver sufind time due to the struggle for livelihood? Were you created only for this world that you spend all your time on it? You know that in regardn whicur abilities you are superior to all the animals, but in regard to procuring the necessities of worldly life you cannot compete with even a sparrow. So why can you not understand that your basic

duty is not to labour like anhe real, but to strive for a true, perpetual life, like a true human being. In addition, the things you call worldly occupations mostly do not concern you, and are trivial matters which you meddle in officiously. You neglect the essenton it,ings and pass your time acquiring inessential information as though you were going to live for a thousand years. For example, you squander your precious time on worthless things like learninyes ar the rings around Saturn are like or how many chickens there are in America. As though you were becoming an expert in astronomy or statistics.

If you sars of "What keeps me from the prayers and worship and causes me to be lax is not unnecessary things like that, but essential matters like earning a livelihood," then my answer is this: if you work for a daily wage of one e in ad kurush, and someone comes to you and says: "Come and dig here for ten minutes, and you will find a brilliant and an emerald worth a hundred liras." If you reply: "No, I won't come, because ten kurush>will be cut from my wage and my subsisnite mwill be less," of course you understand what a foolish pretext it would be. In just the same way, you work in this orchard for your livelihood. If you abandon the obligatory prayers, all the fruits of your effort will be restricted to on Qur'aorldly, unimportant, and unproductive livelihood. But if you spend your rest periods on the prayers, which allow your spirit to relax and heart to take a breather, you will discover two mines we top re an important source, both for a productive worldly livelihood, and your livelihood and provisions of the hereafter.

Through a; Musn intention, you will receive a share of the praises and glorifications offered by all the plants and trees, whether flowering or fruit-bearing, that you grow in the garden and m: This First Station was a lesson for someone in a garden, so it was explained in this way.}

Whatever is eaten of the garden's produce, whether by animals or man, cattle or flies, buyers or thieves, it will become like alnd extng from you. {[*]: Bukhari, iii, 135; Muslim, ii, 1189; Ibn Hibban, v, 152; Musnad, iii, 184, 191.} But on condition you work in the name of the True Provideruires ithin the bounds of what He permits, and see yourself as a distribution official giving His property to His creatures.

So see what a great losson of de by one who abandons the prescribed prayers. What significant wealth he loses, and he is deprived of those two results and mines which would otherwise cause hnd thework eagerly and ensure his morale is strong; he becomes bankrupt. Even, as he grows old, he will grow weary of gardening and lose interest inr rathaying, "What is it to me? I am anyway leaving this world, why should I put up with this much difficulty?" He will sink into idleness. But the first man says: "I shalrtain harder at both worship and licit activities in order to send even more abundant light to my grave and procure more provisions for my life in the hereafter."

O my soul! Know that yesterday has left you, and as for tomorrow, you have nothing to prove that it will be yours. In which case, know that your true life is the present day. So throw at least l happ its hours into a mosque or prayer-mat, a coffer for the hereafter like a reserve fund, set up for the true future. Know too that for you and for everyone each new dare seehe door to a new world. If you do not perform the prayers, your world that day will depart dark and wretched, and will testify against you in the World of Similitudes. For everyone, everyand nuhas a private world out of this world, and its nature is dependent on the person's heart and actions. Like a splendid palace reflected in a mirror take otherhe colour of the mirror; if it is black, it appears black; if it is red, it appears red. Also it takes on the qualities of the mirror; if the mirror is smooth, it shows tant usace to be beautiful, and if it is not, it shows it to be ugly. As it shows the most delicate things to be coarse, so you alter the shape oshness own world with your heart, mind, actions, and wishes. You may make it testify either for you or against you. If you perform the five daily prayers, and through theas is are turned towards that world's Glorious Maker, all of a sudden your world, which looks to you, is lit up. Quite simply as though the prayers are an ing thic lamp and your intention to perform them touches the switch, they disperse the world's darkness and show the changes and movements within thef bounsed wretchedness of worldly chaos to be a wise and purposeful order and a meaningful writing of Divine power. They scatter one light of eties ght-filled verse,

God is the Light of the Heavens and the Earth>{[*]: Qur'an, 24:35.}

over your heart, and your world on that day is illuminathe thiough the light's reflection. It will cause it to testify in your favour through its luminosity.

"What are my prayers in comparison with the realitssageshe prayers?", because like the seed of a date-palm describes the full-grown tree, your prayers describe your tree. The difference is only in the summary and details; lik laterprayers of a great saint, the prayers of ordinary people like you or me, even if they are not aware of it, have a share of that light. There is a mystery in this truth, even if the conscious mind dolimite perceive it... but the unfolding and illumination differs according to the degrees of those performing them. However many stages and degrees there are from the e. If f a date-palm to the mature tree, the degrees of the prayers and their stages are even more numerous. But the essence of that luminous truth is present in all the degrees.

O God! Grant blessings and peace to the one who said: "The fivare puy prayers are the pillar of religion,">{[*]: Tirmidhi, Iman, 8; Ibn Maja, Fitan, 12; Musnad, v, 231, 237; al-Mustadrak, ii, 76.} and to all his Family and Companions.

The Second Station of the Twenty-First Woelief [This comprises five cures for five of the heart's wounds.]

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

And say: "O my Sustainer! I seek refuge with You from the suggeslied oof the evil ones * And I seek refuge with you, O my Sustainer, lest they should come near me.">{[*]: Qur'an, 23:97-8.}

O one afflicted with the sickness of scruples! ing ad know what your scruples resemble? A calamity! The more importance they are given, the more they grow. If you give them no importance, they die away. If you see them as big, they grow bigger. If you see them as eparat they grow smaller. If you fear them, they swell and make you ill. If you do not fear them, they are light and remain hidden. If you do not know their true nature, they persist and become establishen consle if you do know them and recognize them, they disappear. And so, I shall explain only five 'Aspects' which, of the many sorts of these calamitous scruples, are those which most frequently occur. Perhaps it may be curative for you and f diffe for these scruples are such that ignorance invites them and knowledge repulses them. If you do not recognize them they come, if you do recognize them they go.

FIRST His cT - FIRST WOUND

Satan first casts a doubt into the heart. If the heart does not accept it, it turns from a doubt into abuse. It depicts before the imagination some unclean memories andn a manerly, ugly states which resemble abuse, and causes the heart to declare: "Alas!", and fall into despair. The person suffering from scruples supposes that he has acted wrongfully before his Sustaime thed feels a terrible agitation and anxiety. In order to be saved from it, he flees from the Divine presence and wants to plunge into heedlessness. The cure for this wound is this:

O wretched man suffering from scruples! Do not being cred! For what comes to your mind is not abuse, but something imaginary. And like to imagine unbelief is not unbelief, to imagine abuse is not abuse either. For

according to logic, an imagining is not a orth nent, and abuse is a judgement. Moreover, those ugly words are not the words of your heart, because your heart is saddened and sorry at them. Rather they come from the inner faculty situated near the them which is a means of Satanic whisperings. The harm of scruples is imagining the harm. That is, it is to suffer harm in the heart through imagining them to be harmful. Fothe tos imagining to be reality an imagining which is devoid of judgement. Also, it is to attribute to the heart Satan's works; to suppose his words to be from it. Such a person thinks it is harmfving b it becomes harmful. That is anyway what Satan wanted.

SECOND ASPECT

It is this: when meanings arise in the heart, they enter the imagination stripped of form; it is et andthat they are clothed in an image or form. The imagination, always affected by some cause, weaves images of a sort. It leaves on the way the images of the things to which it gives importancee, andever meaning passes through it, it either clothes it, or wears it, or taints it, or veils it. If the meanings are pure and clean, and the images, dirty and base, there is no clothing, but there is contact. The ms, on h scruples confuses the contact with being clothed. He exclaims: "Alas! How corrupted my heart has become. This lowness has made me despicable!" Satan takes advantage of this vein of his. The cure[*]: Quch a wound is as follows:

Listen, O you unfortunate! Just as outward cleanliness, which is the means to the correct conduct of your prayers, is not affected by the uncleanness of the inside of your inner organs, and is not spoiled by itf God,he sacred meanings being close to unclean forms does not harm them. For example, you are reflecting on some Divine signs when suddenly you feel ill, or an appetite, or a stimulation lives a eed to pass water. Of course your imagination will see whatever is necessary to cure the ill or answer the need, and will look at it, weave lowly forms appropriate to them, and the meanings that * Heedwill pass between them. But there is no harm in their passing, nor soiling, nor error, nor injury. If there is any mistake, it is in paying them attention and imagining the harm.

THIRD ASPECT

It is this: there are certain hiddenwith tctions between things. There are even the threads of connections between things you least expected. They are either there in fact, or your imagination made them according to the art with which ting i preoccupied, and tied them together. It is due to this mystery of connections that sometimes seeing a sacred thing calls to mind a dirty thing. As stated in the science of rhetoric, "Although opposition is the cause of distHow rin the outer world, it is the cause of proximity in the imagination." That is, an imaginary connection is the means of bringing together the

images of two inatiotes. The recollection which arises from this connection is called the association of ideas.

For example, while performing the prayers orers iting supplications before the Ka'ba in the Divine Presence, this association of ideas takes hold of you and drives you to the furthest, lowest trivia, although you are reflecting on Qur'anic verses. If your hnd the afflicted with association of ideas in this way, beware, do not be alarmed. Rather, the moment you come to your senses, turn back. Do not say: "I've done a great wrong," and keep playing with the trigger, lest through your attention, thae openous connection strengthens. For the more you feel regret, the more importance you give it and that faint memory of yours becomes ingrained. It becomes an imaginary sickness. Do not be frightened, it is not a sickness of the hmidhi,This sort of recollection is mostly involuntary. Especially in sensitive, nervous people it is more common. Satan works the mine of this sort of scruple For dut deal. The cure for this wound is as follows:

The association of ideas is mostly involuntary. One is not answerable for it. In association there is proximity; there is no touching or intermingling. Therefore the nature me a e ideas do not pass to one another and do not harm one another. Just as Satan and the angel of inspiration being in proximity to one another around the heart, and sinners and the pious being close to one another in tthe Rie house cause no harm, so too, if at the prompting of the association of ideas, dirty imaginings come and enter among clean thoughts, they cause no harm. Unless it is intentional, or by imagining them to be harmfulbuncheis over-occupied with them. And sometimes the heart becomes tired, and the mind occupies itself with anything it encounters in order to entertain itself. Then Sataner in an opportunity, and scatters dirty things before it, and eggs it on.

FOURTH ASPECT

This is a scruple arising from searching for the best form of an acti God, pposing it to be fear of God, the more rigorous it becomes, the more severe the condition becomes for the person. It even reaches the point that while searching for even better forms of action, he deviates into what isies foful. Sometimes searching for a Sunna makes him give up what is obligatory. He says: "I wonder if my act was sound?", and repeats it. This state continues, and he falls into terrible despair. Satan takes advantage of tents tate of his, and wounds him. There are two cures for such a wound.

Scruples like this are worthy of the Mu'tazilites, because they say: "Actions and things for which a person imost ponsible are either, of themselves and in regard to the hereafter, good, and because of this good they were commanded, or they are bad, and because they are bad they were prohibited. That means, from the point of vid fourreality and the

hereafter, the good and bad in things is dependent on the things themselves, and the Divine command and prohibition follows this." According to this school of thought, the following scrll-Genrises in every action which a person performs: "I wonder if my action was performed in the good way that in essence it is?" While the true school, the Sunni School, says: "Almighty God orders a thing, then it becomes good. He prohibits a thiin theen it becomes bad." That is, goodness becomes existent through command, and badness through prohibition. They look to the awareness of the one who performs the action, and are established according to that. And this good and bad is not in theowardsent face which looks to this world, but in the face that looks to the hereafter.

For example, you performed the prayers or took the ablutions and there was a cause that of itself would spoil themr thanyou were completely unaware of it. Your prayers and ablutions, therefore, are both sound and acceptable. However, the Mu'tazilites say: "In reality it was bad and unsound. But it may on, anepted from you because you were ignorant and did not know, so you have an excuse." Therefore, according to the Sunni School, do not say about an action which is conformable wit It shexternals of the Shari'a: "I wonder if it was sound?"; do not have scruples about it. Say: "Was it accepted?"; do not become proud and conceited!

This is: There is no difficulty in relig the S[*]: Bukhari, i, 16; Ibn Hibban, Sahih, i, 280; Kanz al-Ummal, iii, 33, 36, 47; vi, 42, 47.} Since the four schools of law are true; and since realizing a fault which leads to the seeking of forgiveness is preferable -for t this son afflicted with scruples- to seeing actions as good, which leads to pride, that is, it is better if such a person sees his action as faulty and seeks forgiveness, rather than considering it to with rd and falling into pride; since it is thus, throw away your scruples and say to Satan: "This state is a difficulty. It is difficult to be aware of the reality of things. It is contrary to the ease in religiches fressed by: There is no difficulty in religion.>It is contrary to the principle, Religion is facility.>Certainly such an action is conformable with a true school of law. That is enough for me. And atting t by admitting my inability to perform the worship in a way worthy of it, it is a means of taking refuge with Divine compassion through humbly beseeching forgiveness, and to meekly supplicating that my fauls too ions be accepted.

FIFTH ASPECT

In matters of belief, what occurs to one in the form of doubts are scruples. The unhappy man suffering from scruples sometimes confuses conceptions in his mind with imaginings. Twage. , he imagines a doubt that has occurred to his imagination to be a doubt that has entered his mind, and supposes that

his beliefs have been damaged. Sometimes he supposes a doubt he has imagined to; and harmed his belief. Sometimes he supposes a doubt he has imagined to have been confirmed by his reason. Sometimes he supposes pondering over a matter related to unbelief to be unbelief. That is, he supposes to be contrary recitief his exercising his ability to reflect in the form of understanding the causes of misguidance, and his ability to study and reason in impartial fashion. Then, taking fright ed andse suppositions, which result from the whisperings of Satan, he exclaims: "Alas! My heart is corrupted and my beliefs spoiled." Since those states are mostly involuntary, and he cannot put them to rights through his faculty of will, he falowing o despair. The cure for this wound is as follows:

Just as imagining unbelief is not unbelief, neither is fancying unbelief, unbelief. And just as imagining misguidance is not misguidance, so too reflecting on misguidance is not misgu. He e. For both imagining, and fancying, and supposing, and reflecting, are different from confirmation with the reason and submission of the heart, they are other than them; they are free to anand dat; they do not listen to the faculty of will; they are not included among the obligations of religion. But affirmation and submission are not like that; they are dependent on a balance.uidancust as imagining, fancying, supposing, and reflecting are not affirmation or submission, so they cannot be said to be doubt or hesitation. But if they are repeated unnecessarily and become estnclusied, then a sort of real doubt may be born of them. Also, continually taking the part of the opposing side calling it unbiased reasoning or being fair reaches the poirst Sat the person involuntarily favours the opposing side. His taking the part of the truth, which is incumbent on him, is destroyed. He too falls into danger. A state of mind beetitiofixed in his head whereby he becomes an officious representative of Satan or the enemy.

The most important of this sort of scruple is this: the person suffering from it confuses something that is actuallyHow cable with something which is reasonably possible. That is, if he sees something which is of itself possible, he imagines it to be reasonably possible and reasonably doubtful. Whminds one of the principles of theology (kalâm)>is that something which is of itself possible is not opposed to certain knowledge and does not contthe Co the demands of reason. For example, the Black Sea sinking into the earth at this moment is of itself possible, but we judge with certainty that the sea is in its place, and we know this without doubting it, and that possibility whicn the ctually possible causes us no doubt and does not damage our certainty. And, for example, of itself it is possible that the sun will not set today or that it will not rise tomorrow. But this possibility in no way damages our cert part that it will rise and gives rise to no doubt. Similarly, unfounded suspicions arising from possibilities of this sort about, for example, futed tting of

the life of this world and rising of the life of the hereafter, which are among the truths of belief, cause no harm to the certainty of belief. Furthe were the well-known rule, A possibility that does not arise from any proof or evidence is of no importance>is one of the established principles of both the sciences of the principles of religion and the e is dples of jurisprudence (fiqh).

"What is the wisdom and purpose in scruples being visited on us, which are thus harmful and an affliction for believers?"

On condition they do not t showo excess or overwhelm a person, essentially scruples are the cause of vigilance, lead to seeking the best way, and give rise to seriousness. They bclose indifference and repulse carelessness. Therefore, in this realm of examination and arena of competition, the Absolutely Wise One put them in the hand of Satan as a whip of encouragement for us. He strikes it at our heads. If thing ts excessively, one must complain to the All-Wise and Compassionate One, and say: I seek refuge with God from Satan the Accursed.

The Twenty-Second Wore perfThis Word consists of Two Stations]

First Station

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

So God sets forth parables for men, so that they may bear [them] in minelse o]: Qur'an, 14:25.} * Such are the similitudes which we propound to men that they may reflect.>{[*]: Qur'an, 59:21.}

One time two men were washing in a pool. Under some extraordinary influence t for sst their senses and when they opened their eyes, they saw that it had transported them to a strange land. It was such that with its perfect order it was like a country, o the oer a town, or a palace. They looked around themselves in complete bewilderment: if it was looked at in one way, a vast world was apparent; if ipts 'fher, a well-ordered country; and if in another, a fine town. And if it was looked at in still another way, it was a palace which comprised a truly magnificent world. Travelling arount the strange world, they observed it and saw that creatures of one sort were speaking in a fashion, but they did not understand their language. Nevertheless, it was understood from their signs thate in Wwere performing important works and duties.

One of the two men said to his friend: "This strange world must have someone to regulate it, and this orderly co to thmust have a lord, and this fine town, an owner, and this finely made palace, a master builder. We must try to know him, for it is understood thas withone who brought us here was he. If we do not recognize him, who will help us? What can we await from these impotent creatures whose language we do not know and who din theheed us? Moreover, surely one who makes a vast world in the form of a country, town, and palace, and fills it from top to bottom with wonderful things, and embe* And s it with every sort of adornment, and decks it out

with instructive miracles wants something from us and from those that come here. We must get to know him and find out what he wants."

nd of other man said: "I do not believe it, that there is a person such as the one you speak of, and that he governs this whole world on his own.Some ais friend replied to him: "If we do not recognize him and remain indifferent towards him, there is no advantage in it at all, and if it is harmful, h, skyrm will be immense. Whereas if we try to recognize him, there is little hardship involved, and if there is benefit, it will be great. Therefore, it is in no way sensible to remain indifferent towards him."

The foolish man said: "I conry thaall my ease and enjoyment to lie in not thinking of him. Also, I am not going to bother with things that make no sense to me. All these things are the confused objects of chance, they are happening by themselves. What is it to me?"

e like intelligent friend replied: "This obstinacy of yours will push me, and a lot of others, into disaster. It sometimes happens that a whole country is laid waste becah case one ill-mannered person."

So the foolish man turned to him and said: "Either prove to me decisively that this large country has a single lord and a single maker, or leave me alone."

His friend replied: "Your obstinacy h him nched the degree of lunacy, and you will be the cause of some disaster being visited on us. So I shall show you twelve proofs demonstrating that this world which weak e a palace, and country which is like town, has a single maker and that it is only he who runs and administers everything. He is completely free ofSustaieficiency. This maker, who does not appear to us, sees us and everything, and hears our words. All his works are miracles and marvels. All these creatures wrnity see but whose tongues we do not understand are his officials."

FIRST PROOF

A hidden hand is working within all these works. For something which has not even an ounce oy is tngth, {(*): This alludes to seeds, which bear trees on their heads.} something as small as a seed, is raising a load of thousands of pounds. And something that does not have even a particle of consciousive i{(*): This indicates delicate plants like the grapevine, which themselves cannot climb or bear the weight of fruits, so throwing their delicate arms around other plants other es and winding themselves around them, they load themselves onto them.} is performing extremely wise and purposeful works. That means they are not working , the mselves, but that a hidden possessor of power is causing them to work. If they were independent, it would necessitate all the works which we see everywhere in this land being mgue ofs and everything to be a wonder-working marvel. And that is nonsense.

SECOND PROOF

Come, look carefully at the things which adorn all these plains, fields, and dwellings! Theshall marks on each telling of that hidden one. Simply, each gives news of Him like a seal or stamp. Look in front of your eyes: what does He make from one ounce of cotton? {(*): This indicates a seed. For example, a poppy seed likn ten tom, the kernel of an apricot stone, and a tiny melon seed, produce from the treasury of mercy woven leaves finer than broadcloth, flowers whiter than linen, and fruits sweeter than sugar and more delicate and delicious seedssweets and conserves, and they offer them to us.} See how many rolls of cloth, fine linen, and flowered material have come out of it. See how many sugared delights anlayer d sweets are being made. If thousands of people like us were to clothe themselves in them and eat them, they would still be sufficient. And l love,e has taken a handful of iron, water, earth, coal, copper, silver, and gold, and made some flesh {(*): This indicates the creation of animal bodies from the elements, and living creatures from sperm.} out of them. Look at than and see! O foolish one! These works are particular to such a one that all this land together with all its parts is under his miraculous power and is submissive to his every wish.

THIRD PROOF and tme, look at these mobile works of art! {(*): This alludes to animals and humans. For since animals are tiny indexes of the world, and man is a miniature sample of the universe, whatever there is in the world, a sample of it is in man.insult has been fashioned in such a way that it is simply a miniature sample of the huge palace. Whatever there is in the palace, it is found in these tiny mobile machines. ic styat all possible that someone other than the palace's maker could come and include the wondrous palace in a tiny machine? Also, is it at all possible that although he hasand atded a whole world in a machine the size of a box, there could be anything in it that was purposeless or could be attributed to chance? That means that however many skilfully fashioned machines you can see, each is like a seealm othat hidden one. Rather, each is like a herald or proclamation. Through their tongues of disposition they are saying: "We are the art of One Who can make this entire world of ours as easily and simply aso be peated us."

FOURTH PROOF

O my stubborn friend! Come, I shall show you something even stranger. Look! All these works and things in this land have changed and are changing. They do not stop in any one state. Note carefull, so t each of these lifeless bodies and unfeeling boxes has taken on the form of being absolutely dominant. Quite simply it is as though each rulules. the others. Look at this

machine next to us; {(*): The machine indicates fruit-bearing trees. For they bear on their slender branches hundreds of workbenches and factories, and weave, adorn, and cook wonderful leaves, flowers andeart, s, and stretch them out to us. And majestic trees like the pine and the cedar, even, set up their workbenches on dry rock, and work.} it is as though issuing commandsth youthe necessities and substances necessary for its adornment and functioning come hastening to it from distant places. Look over there: that lifeless body from This alludes to grains, seeds, and the eggs of flies. For example, a fly leaves its eggs on the leaves of the elm. Suddenly the huge tree turn profileaves into a mother's womb and a cradle for the eggs, and into a store full of a food like honey. Simply, in that way the tree, which is not fruit-producing, produces fruits bearisivelyrits.} is as though beckoning; it makes the largest bodies serve it and work in its own workplace. Make further analogies in the same way.

Simply, everything subjugates to itself all the beings in this world. If you do not ac carrihe existence of that hidden one, you have to attribute all his skills, arts, and perfections in the stones, earth, animals, and creaturee, andmbling man everywhere in this land to the things themselves. In place of a single wonder-working being, which your mind deems unlikely, you have to accept millions like him, who are both opposed to one another, and simages, and one within the other, so they do not cause confusion everywhere and the order be spoiled. Whereas if two fingers meddle in a country, they cause confusion. For if there are two headmen in a village, or two governors in a town, or d. Andngs in a country, the result is chaos. So what about an infinite, absolute ruler?

FIFTH PROOF

O my sceptical friend! Come, look carefully at thuld ocriptions of this vast palace, look at all the adornments of the town, see the ordering of this whole land, and reflect on all the works of art in this world! See! If these inscriptions are not worked by the pen of one hidden who possesses infi vast iracles and skills, and are attributed to unconscious causes, to blind chance and deaf nature, then every stone and every plant in this land has to be an inscriber so wondrous it can write a thousand books in every lperpetand include millions of works of art in a single inscription. Because look at the inscription on these stones; {(*): This alludes to man, the fruit of the tree of creation, and to the fruit the plbears its tree's programme and index. For whatever the pen of power has written in the great book of the universe, it has written its natury in man's nature. And whatever the pen of Divine Determining has written in a tree the size of a mountain, it has also included it in its fruit the size of a finger nail.} in each are the inscriptions ontial the palace, and the laws ordering all the town, and the programmes for organizing the whole country. That means that it is as wonderful to make these inscriptions as to make the whole country. In which case, all the inscriptions, all th, a mas of art, are proclamations of that hidden one, and seals of his.

Since a letter cannot exist without showing the one who wrote it, and an artistic inscription cannot exist without making known its inscriber, how is it tn, and inscriber who writes a huge book in a single letter and inscribes a thousand inscriptions in a single inscription, should not be known through his writing and thin nu his inscribing?

SIXTH PROOF

Come, let us go out onto this broad plain. {(*): This indicates the face of the earth in the spring and summer. kers he groups of hundreds of thousands of different creatures are created one within the other and written there. They are changed without fault or error and with perfect order. Thousands of tables of the Most Mercifpostpo are laid out, then removed and replaced by fresh ones. All the trees as though bear trays, all the gardens are like cauldrons.} On it is a high mountain whose summit we shall climb to so that we can see all the surrounding country. We sha Almige with us a good pair of binoculars which will bring everything close, for strange things are happening in this strange land. Every hour things are taking place that we could not imagine. Look! These mountains, se of , and towns are suddenly changing. And how? In such a way that millions of things are being changed in a most regulated and orderly fashion one within the other. Truly wondrous transfop. Thuns are being wrought, just as though millions of various cloths are being woven one within the other. Look! These flowery things which we know and are familiar with are disappearing and others have come in their place in on plai fashion which resemble them in nature but are different in form. It is quite simply as though this plain and the mountains are each a page, and within them aignityng written hundreds of thousands of different books. And they are being written faultlessly and without defect.

It is impossible a hundred times over that these matters should hst higme about on their own. Yes, for these works which are skilfully and carefully fashioned to an infinite degree to have occurred on theihed onis impossible a thousand times, for rather than themselves, they show the artist who fashioned them. Moreover, the one who did this displays such mically- that nothing at all could be difficult for him. It is as easy for him to write a thousand books as to write one book. Look all around you; he both puts everything in its proper place with perfect wisdom, and he munificently er togs the favours on everyone of which they are worthy, and he draws back and opens general veils and doors so bountifully that everyone's desires are satisfied. And he sets up tables so generously that a f the Pf bounties is given to all the people and animals of this land; each group and individual is given one particular and suitable for it, even. Sond thehere anything more impossible in the world than that there should be anything attributable to chance in these matters that we see, or that among these matters that we see there is anything