Risale-i Nur

purposelessweetnein, or that many hands should be interfering in them, or that their maker should not be capable of everything, or that everything shouhrough be subjugated to him? And so, my friend, find a pretext in the face of these if you can!

SEVENTH PROOF

Come, my friend! Now we shall leave these pa elemear matters and turn our attention to the mutual positions of the parts of this wondrous world in the form of a palace. Look! Universal works are being carrght Ont and general revolutions are occurring in this world with such order that all the rocks, earth, trees, everything in this palace, observe the universal systems of the world, and conform to them as if each was acting with will. Thingsompani are distant hasten to assist one another. Now look, a strange caravan {(*): These are the caravans of plants and trees, which bear the sustenance of all twill hmals.} has appeared, coming from the Unseen. The mounts in it resemble trees, plants, and mountains. Each bears a tray of provisions on its head. And look, they are bringing the provisions for eneratrious animals awaiting them on this side. And see, the mighty electric lamp {(*): The mighty electric lamp indicates the sun.} in that dome both furnishes them with light, and cooks all their food so well that the foods to be cooked rythinch attached to a string {(*): And the string, and the food attached to it, are the slender branches of trees and their delicious fruits.} by an unseen hand and held up befperish. And on this side, see these wretched, weak, powerless little animals; how before their heads are attached two small pumps {(*): And the two small pumps allude to the breastsaid:

others.} full of delicate sustenance, like two springs; it is enough for those powerless creatures to only press their mouths against them.

Just as all the things throughout the world look to onthey

#her, so they help one another. And just as they see one another, so they co-operate with one another. And just as they perfect each other's works, so too they support one another; standing shoulder to shoulder, they work together. Make only gies with this for everything; they are uncountable. Thus, all these things demonstrate as decisively as two plus two equals four that everything is subjugated to the maker of this wondrous palace, that ositio the owner of this strange world. Everything is like a soldier under his command. Everything turns through his strength. Everything acts through his command. Everythi to thset in order through his wisdom. Everything helps the others through his munificence. Everything hastens to the assistance of the others through his compassion, that isr narr are made to hasten to it. Now, my friend, say something in the face of this if you can!

EIGHTH PROOF

Come, my foolish friend who thinks himself reasonable oncerny soul! You do not want to recognize the owner of this magnificent palace! But everything shows him, points to him, testifies to him. How can you deny the testimony of all these things? You hs greeerefore to deny the palace as well, and say: "There is no world, no country." Deny yourself, too, and disappear! Or else come to your senses and listen to me! Now, l glorihere are uniform elements and minerals inside the palace and encompassing the land. {(*): As for the elements and minerals, these indicate the elements of air, water, light, peoplerth, which have numerous well-ordered duties; they hasten to the assistance of all needy beings with dominical leave, enter everywhere and bring help at the Divine command, and raise aur'an, things necessary for life and suckle living creatures, and are the source of the weaving and inscribing of the Divine artefacts, and their progenitors and cradles.} Simply, everything appearing thiev country is made of those elements. That means, whoever those things belong to, everything made of them is also his. Whoever the field belongs to, the crops are his too. And whoever the seraclesngs to, the things within it are also his.

And look, these textiles, these decorated woven materials, are being made out of a single substance. Ibonds elf-evidently the same person who brings the substance, prepares it, and makes it into string. For such a work would not permit the participations, tathers. In which case, all the woven, skilfully made things are particular to him.

And look! Every sort of these woven, manufactured goods is found in everye prepof the country; they have spread with all their fellows, and are being made and woven together and one within the other, in the same way, at the same instant. That means they are the work of the same person and the same act t earth a single command, otherwise their correspondence and conformity at the same instant, in the same fashion, of the same sort, would be impossible. In which case, each of these Islam lly fashioned things is like a proclamation of that hidden one which points to him. As if each sort of flowered material, each ingenious machine, each sweet mouthful, is a stamp of that miracle-displaying person; a stamp of hiss resprk, a decoration; each says through the tongue of disposition: "Whose-ever work of art I am, the boxes and shops where I am found are pinessis property." Each inscription says: "Whoever wove me also wove the roll of cloth of which I am a part." Every sweet mouthful says: "Whoever makes me and cooks me, the cauldron in which I am is also his." And every machine says:ons, wver made me, also makes all those like me who have spread throughout the land, and the one who raises us in every part of it, is also he. That means he is also the country's owner. In which case, whoever the owner of all this countthey l palace is, he may be our owner too."

For example, in order to be the true owner of a single cartridge-belt or

even a button belonging to the government, one also has to own all the factories in which they are made. If a braggingecificular soldier claims otherwise, he will be told: "They are government property." And they will be taken from him, and he will be punished.

Just as theproceents in this country all surround and encompass it, and their owner can only be one who owns the whole country, in the same way, since the wortist eart that are spread throughout it resemble one another and display a single stamp, they show that they are the art of a single person who governs everything.

And so, my a al-F! There is a sign of oneness, a stamp of unity, in this country, that is, this magnificent palace. For while being the same, certain things are all-encompassing. And while being numerous, some display a unity or simies, wi, since they resemble one another and are found everywhere. As for unity, it shows One of Unity. That means that its maker, owner, lord, and fashioner has to be one and ards, me. In addition, look carefully at this: from behind the veil of the unseen a thickish string has appeared. {(*): The thickish string alludes to fruit-bearing trees, the thousands of strings, to their branch-es, and the dia aweso decorations, favours, and gifts, to the varieties of blossoms and fruits.} Now look, thousands of strings have hung down from it. And see the tips of the strings: a diamond, a decoration, a favour, a gift has beise alached to each. Suitable presents are being given to everyone. Do you know what a lunatic action it is not to recognize or thank the one who stretches out from behind the strange veil of the unseen such wondrous faver as nd gifts. Because if you do not recognize him, you will be compelled to say: "These strings are making the diamonds and other gifts on their tips themselves and offering, clea" Then you have to attribute to each string the meaning of a king. Whereas before our eyes an unseen hand is making the strings too, and attaching the gifts to them. That ost aw everything in this palace points to that miracle-displaying one rather than to themselves. If you do not recognize him, through denying them, you fall a hundred times lower than an animal.

NINTH PROOF

Come, my unhind ying friend! You do not recognize this palace's owner, and you do not want to recognize him because you deem his existence unlikely. You deviate into denial because you canoiderymprehend with your narrow brain his wondrous arts and acts. Whereas the true unlikelihood, real difficulties, hardships, and awesome trouble lie in not recognizinmost e For if we recognize him, this whole palace, this world, becomes as easy, as trouble-free as a single thing; it becomes the means to the abundance and plenty around us. If we do not recognize him and he does not exist, of theverything becomes as difficult as this whole palace, because everything is as skilfully

made as the palace. Then neither the abundance nor the plenty would remain. Indeed, not one of these things which we see would pass ultiesone's hand, let alone ours. Look at just the jar of conserve attached to this string. {(*): The jar of conserve indicates the gifts of Divine mercy like melons, water melons, pomegranates, a princonuts, which are the conserves of Divine power, and like tins of milk.} If it had not emerged from his hidden, miracle-displaying kitchen, we could not have bought it for a hundred liras,>although we buy it now for forty para.>{[*]: of th = 1/40th of a kurush; 100 kurush = 1 lira.}

Yes, all unlikelihood, difficulty, trouble, arduousness, indeed, impossibility, lies in not recogin thi him. For a tree is given life from one root, through one law, in one centre, and the formation of thousands of fruits is as easy as one fruit. But if the fruits were tied to different c The and roots, and different laws, each fruit would be as difficult to produce as the tree. And if the equipping of an entire army is in one centre, through one law, and from one factory, as regards quantity it is as easy as equip Were single soldier. While if each soldier is equipped from all different places, then to equip one soldier there would have to be as many factories as for the entire army.

Just like thve pano examples, if, in this well-ordered palace, this fine town, this advanced country, this magnificent world, the creation of all things is attributed to Hisgle being, it becomes so easy, so light, it is the reason for the infinite abundance, availability, and munificence we see. Otherwise everything would become so expensive, so difficult, that make t whole world was given to someone, they could not obtain them.

TENTH PROOF

Come, my friend, who has come a little to his senses! We have been hwould fteen days {(*): Fifteen days indicates the age of fifteen, the age of discretion. (See, Bukhari, iii, 232.)} now. If we do not know the regulations of this world and do not recognize its king, we shall deserve punishment. We hav they xcuse, because for fifteen days, as though given a respite, they did not interfere with us. Of course we have not just been left to our own devithe hee cannot wander around among these delicate, well-balanced, subtle, skilfully made and instructive creatures like an animal and spoil them; they would not permit us to harm them. The penalties of this country's august king are bound to be aness, . You can understand how powerful and majestic he is from the way he orders this huge world as though it was a palace, and makes it revolve li desirachine. He administers this large country like a house, missing nothing. See, like filling a container and emptying it, he continuously fills this palace, this country, this town, with perfect order, and empties it with perf, or osdom. Like spreading out a table then clearing it away, varieties of foods are brought in turn and given to eat in the form of a great

variety of tables {(*): The tables indicate the face of the earth in ven ab, during which hundreds of tables of the Most Merciful emerge fresh and different from the kitchens of mercy. Every garden is a cauldron, every tree, a tray-bearer.} being laid out by an unseen hand in every part of his vast country, that hen being cleared away. The unseen hand clears away one, then brings another in its place. You see this too, and if you use your head, you will understand that within that awesome majestyyou hu infinitely munificent liberality.

And see, just as all these things testify to that unseen one's sovereignty and unity, so too these revolutions and changes which pass on in successihis fae caravans and are opened and closed from behind that true veil, testify to his continuance and permanence. For the causes of things disappear along with them. Whereas the things which we attribute to them, which follmeaninafter them, are repeated. That means those works are not theirs, but the works of one who does not perish. It is understood from the the bubbles on the surface of a river disappearing and the bubbles wh120, 2cceed them sparkling in the same way that what makes them sparkle is a constant and elevated possessor of light. Similarly, the speedy changing of things and the things that follow on after them apoilt;g the same colours shows that they are the manifestations, inscriptions, mirrors, and works of art of one who is perpetual, undying, and single.

ELEVENTH PROOF

Come, my friend! Now I shall show you a decisive proof as powerful as eve inn previous ones. We shall board a boat, {(*): The ship indicates history, and the peninsula, the Era of Bliss or Age of the Prophet (PBUH). Through casting off the dress of this low civilization re nec dark shore, entering the seas of time, boarding the ship of history and alighting at the Arabian Peninsula and Era of Bliss, and visiting the Glory of the World (PBUH) at his duties, we know that he is a proof of Divine Unity so brilliant thae furtlluminates the entire globe and the two faces of the past and the future, and disperses the darkness of unbelief and misguidance.} and sail to a peninsula, far away. For the key to this riddle-filled world will b? Alsoe. Moreover, everyone is looking to that peninsula and awaiting something from it; they are receiving orders from there. See, we are going there. Now we have arrived and have alighted on the peninrecediThere is a vast gathering, a great concourse, as though all the important people of the country have gathered there. Look carefully, this great community has a leader. Come, we shall draw closer; we musteyond e acquainted with him. Look! What brilliant decorations he has, more than a thousand of them. {(*): The thousand decorations are the miracles of Muhling f(PBUH), which according to those who have investigated them, reach nearly a thousand. (Bayhaqi, Dala'il, i, 10.)} How powerfully he speaks! How pleasant is h has bversation! In these two weeks I have learnt a little of what he says. You learn them from me. See, he is speaking of this country's miracle-displaying king. He is saying that the glorious king sent him to us.

#2f the And he is displaying such wonders that they leave no doubt that he is his special envoy. Look carefully, it is not only the creatures on this peninsula that are listening to what he says; he is making the whole country ht down wondrous fashion. For near and far everyone is trying to hear the speech here. It is not only humans that are listening, animals are listening too. Look, even the mountains are listening to the commands he brought so that the gathestirring in their places, and the trees, too, move to the place that he indicates. He brings forth water from wherever he wishes. He even makes his fingers like a Spring of Kawthar, a to yoes to drink from them. Look, at his sign, an important lamp {(*): The important lamp is the moon, which split into two halves at his i so onion. That is, as Mawlana Jami said: "With the pen of his finger, that unlettered one who knew no writing, wrote an alif on the page of the skies and made one forty, two fifties." That is, before it split, the moon resembled mim, ace folue of which is forty; and after splitting it became two crescents, and resembled two nuns, the value of which is fifty.} in the dome of this palace splits into two. That means this country together with all its beings recognizes that he wer shofficial and envoy. They heed and obey him, as though knowing that he is the most eminent and true interpreter of an unseen displayer of miracles, and the herald of his dominicality, the discloser of his talisman, and a trustworthy cause delivering his commands. All those with intelligence around him declare: "Yes, that is right!" about everything he says, and affirm it. Indeed, through submitting to his signs97

ommands, the mountains and trees in this country and the huge light {(*): The huge light is the sun; when it reappeared from the East on t is anth's revolving backwards, Imam 'Ali (May God be pleased with him), who had been unable to perform the prayers since the Prophet (PBUH) was sleeping in his arms, due to this miracle, was rts ofo perform the prayers on time. (See, Qadi Iyad, al-Shifa', i, 240; Suyuti, al-Khasa'is al-Kubra, ii, 342.)} that illuminates it, say: "Yes, yes, eve by thg you say is true!"

My foolish friend! Could there be any contradiction or deception concerning the miracle-displaying king about whom this most luminous, magnificent, and serious being, who r thata thousand decorations particular to the king's own treasury, is speaking with all his strength, confirmed by all the country's notables, and concerning theng to s attributes which he mentions, and the commands which he relays? If there is anything contrary to the truth in these things, it will be necessary to deny this palace, these lamps, this community, both their reality and their exisetical If you can, raise any objections against these; but you will see that they will be smashed by the power of the proof, and flung back at you.

TWELFTH PROOFr Sustome, my brother, who has come to his senses a little! I shall show you a further proof of the strength of all the eleven preceding proofs. See this luminous Decree, {(*): The luminous Decree refers to the Qur'an, and the seal saint to its miraculousness.} which descends from above and which everyone looks

on in rapt attention out of either wonder or veneration. The one with the thousand decorations has stopped by it and is exph the g its meaning to everyone. The styles of the Decree so shine they attract everyone's appreciative gaze, and it speaks of matters so important and serious that everyone is compelled to give ear to them. For it describes all the qualitiu guilts, commands, and attributes of the one who governs this whole land, who made this palace, and exhibits these wonders. Just as there is a mighty stamp on the Decree as a whole, look! there is an inimitablountie on every line and every sentence, and, moreover, the meanings, truths, commands, and instances of wisdom it states are seen to be in a style particular to him, thus bearing the meanan is a stamp.

The Supreme Decree shows the Supreme Being as clearly as the sun, so that anyone who is not blind can see it.

My friend! If you have comee one ur senses, this is enough for now. If you have something to say, say it.

In reply, the obstinate man said: "I can only say this in the face of these proofs of yours: All praise be to God for I have come to believe. And I beliy of a a way bright as the sun and clear as daylight that this country has a single King of Perfection, this world, a Single Glorious Owner, this palace, a Single Beauteous Maker. May God be plepassagith you, for you have saved me from my former obstinacy and foolishness. Each of the proofs you showed was sufficient to demonstrate the truth. But bedied hwith each successive proof, clearer, pleasanter, more agreeable, more luminous, finer levels of knowledge, veils in acquaintanceship, and windows of love were openreason revealed, I waited and listened."

The story in the form of a comparison indicating the mighty truth of Divine unity and belief in God has reached its conclusion. Through the grace of the Most , its ul, the effulgence of the Qur'an, and the light of belief, we shall now set out twelve 'Flashes' and an Introduction from the sun of true Divine unity corresponding to the you:>e proofs in the story.

Success and Guidance are from God alone.

The Second Station of the Twenty-Second Word

God is the Creator of all things, and He is the Guardian and Disposer of all affairs. * To Him belong the keys of the heavens and the earth.>{[*]: Qur'an, 39:62.} ascriblory to Him in Whose hands is the sovereignty of all things, and to Him will you all be brought back.>{[*]: Qur'an, 36:83.} * And there is not a thing but its [sourls intd] treasures [inexhaustible] are with Us; but We only send down thereof in due and ascertainable measures.>{[*]: Qur'an, 15:21.} * There is not a moving creature, but He has grasp of its forelock. Verily it is my Sustainer theflecton a Straight Path.>{[*]: Qur'an, 11:56.}

In my treatise entitled Katre,>which is about belief in God, the principal pole of the pillaupportbelief, I explained in brief the evidence to Almighty God's existence and unity given by all beings through fifty-five tongues. Also, in the treatise Nokta, I mentionequires universal proofs out of the evidences of Almighty God's existence and unity each of which has the strength of a thousand proofs. Moreover, since I have discussed in around twelve ofexpandabic treatises hundreds of decisive proofs demonstrating Almighty God's necessary existence and unity, I shall be content with those and not nothe Dirtake any profound investigations. Only, I shall try to explain in this Twenty-Second Word, twelve 'Flashes' from the sun of belief in God which I have written bd gove in other places in the Risale-i Nur.

FIRST FLASH

The affirmation of Divine unity is of two sorts. For example, if the goods of a rich man arrive in a market or a town, there are two wst of which one

may know they are his. One is briefly and simply, as with ordinary people, which is: "No one apart from him is capable of ownll-Jusis vast amount of goods." But when under the supervision of a common man such as that, much of it may be stolen. Many others may claim ownership of parts of it. The second sort is this: through reading his writing on every packet, recogniz:29.}

s signature on every roll, and seeing his seal on every bill, the man declares: "Everything belongs to that person." Here, everything in effect shows the important man. Similarly, the affirmation of Divine unity is which sorts:

One is the superficial and common affirmation of Divine unity which says: "Almighty God is One, He has no partner or like. erse tniverse is His."

The Second is the true affirmation of Divine unity which, through seeing on everything the stamp of His power, the seal of Hio knownicality, and the inscriptions of His pen, is to open a window directly onto His light from everything and to confirm and believe with almost the certainty of seeing it that everythi>{[*]:rges from the hand of His power and that in no way has He any partner or assistant in His Godhead or in His dominicality or in His sovereignty, and thus to attain to bountt of perpetual awareness of the Divine presence. In this Word, we shall mention rays demonstrating this pure and elevated true affirmation of Divine unity.

A Reminder within the First f all

O heedless worshipper of causes! Causes are a veil; for Divine dignity and grandeur require them to be thus. But that which acts adraws forms matters is the power of the Eternally Besought One; for Divine unity and glory require it to be thus, and necessitate their independence. The officials of the Pre-Eternal Monarch are not executives of the sovehom wey of dominicality, they are the heralds of His sovereignty and the observers and superintendents of His dominicality. Their purpose is to make known the dignity of power and majesty of dominicality, so that po God, ould not be seen to be associated with base and lowly matters. Not like a human king, tainted by impotence and indigence, who therefore takes officials as partners. That is to say, causes have been placed so that the d worki of power may be preserved in the superficial view of the mind. For like the two faces of a mirror, everything has an outer face that looks to this manifest world, which resembles the mirror's coloured face and may reflect variouoint turs and states, and an inner face which looks to its Maker, which resembles the mirror's shining face. In the outer face which looks to the manifest world may be states incompatible with the dignity and perfection of the Eternally Besou onto e's power, so causes have been put to be both the source and the means of those states. But in the inner face, that of reality, which looks to their Creator, everything is transparent and beautiful; it is fitting s ten ower should itself be associated with it. It is not

incompatible with its dignity; therefore, causes are purely apparent and in the inner face of things and in reality have no true ef it wa A further instance of wisdom in apparent causes is this: causes have been put so that unjust complaints and baseless objections should be directed at them and not at the Absolutely Just One. For the faults arise fromct to from their incapacity and lack of ability. A comparison is narrated which is in the form of a subtle example illustrating this mystery:

The Angel Azra'il (Peace be upon him) f fanco Almighty God: "Your servants will complain about me while I am carrying out my duty of taking possession of the spirits of the dying; they will be resentful towards me." So Almighty God said to him through the tongue of wisdom: "I shthe saave the veil of disasters and illnesses between you and my servants so that the complaints will be directed at them, and they will not be indignant at you." {[*]: Suyuti, abers a al-Manthur, v, 173-4.32. Qur'an, 112:1-2.} So see, illnesses are a veil; what are imagined to be the bad things at the appointed hour are attributed to them, and wha'an's in reality the good things in the spirits of the dying being seized are attributed to Azra'il (PBH) and his duty. Azra'il is also a veil; he is a supervisor of that duty and a veil to Divine power so that certain coarmy. ns when spirits are seized which are apparently unkind and are inappropriate to the perfection of mercy be attributed to him.

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

SECOND FLASH

Look at this garden of the xamplese, this orchard of the earth; look carefully at the beautiful face of the heavens gilded with stars! You will see that on all the artefacts spread out and scattered over them are stamps particular to the Creator of All of the, and on all creatures are seals special to the Maker of All Things, and on the levels of being written on the pages of night and day, and summer and winter, all published by the pen of power, are inimrd

For example, of the innumerable stamps, consider thistaineout of many placed on life: "He makes everything out of one thing and makes one thing out of everything." For He makes the innumerable members and systems of animals out of a fluid and also out of simple w all dhich is drunk. Thus, to make one thing everything is surely the work of One possessing Absolute Power. And One Who with perfect order transforms and l particular body numerous substances from the innumerable foods eaten, whether plant or animal, and weaves from them a particular skin, and makes from them

#302f," I rs, is surely One Powerful over All Things and One Knowing of All Things. Indeed, the Creator of Life and Death administers life through His wisdom in this workshop of the world through a law issuing from His command sorts aculous that only one Who holds the whole universe in the grasp of His power could apply that law and enforce it.

Thus, if your mind is not extinguished and your heart not blind, you will understand that what makes one:8.}

with perfect ease and order, and makes everything one thing skilfully with perfect balance and order, is a stamp particular to the Maker of everything and a seal special to the Creator of All Things. For example, if you see that together wi the

#ving a hundred rolls of broadcloth and various other cloths like silk or cambric from a single ounce of cotton, a wonder-worker makes many foods from it like helva and ple Mess, then you see that he takes a handful of iron and stone, honey and butter, water and earth, and makes some fine gold, you would certainly pronounce him to possess unique art, for all the elementth thehe earth are subjugated to his command and all the substances of the earth subject to his word. Indeed, the manifestation of power and wisdom in life is a thousand times more wondrous than this example.

Thus, one stamp on life out of maause i THIRD FLASH

Look at the living creatures revolving in this flowing universe, in these flowing beings! You will see that on each are many seals placed by the Ever-Living and Self-Subsistent One. One of them is this: a living creage encfor example a human being, is quite simply a miniature sample of the universe, a fruit of the tree of creation, and a seed of the world, for he comprises samples of most of the real make beings in the world. It is as if the animate being is a drop filtered from the universe in an extremely fine measure. So to create it and be its Sustainer,benefias to hold the whole universe in the grasp of one's power.

Thus, if your mind is not submerged in delusions you will understand that to make a word of power, for example, a honehe hea a minute index of most things, and to write in one page, for example in man, most of the matters in this book of the universe, and to include in one point, ustainample in a tiny fig seed, the programme of the mighty fig-tree, and to display in a single letter, for example in the human heart, the works of all the Divine Names manifested in the pages of the macrocosm they encompass it, and to make written in the human faculty of memory, which is situated in a place the size of a lentil, writings enough to fill a library, and to in eloquin that tiny faculty a detailed index of all events in the cosmos -to do all things is most certainly a stamp particular to the Creator of All Things, the Glorious Sustainer of the universe.

Thus, if one seal out of ms theominical seals on living beings displays its light and makes read its signs thus, if you were able to see and consider all those seals at once, would you not declare: "Glory be to Him Who is concealed in thicate nsity of His manifestation!"?

FOURTH FLASH

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

For example, from the planets to droplets of waterource,ragments of glass and sparkling snow-flakes, a signature from the sun's image and reflection, a luminous work particular to the sun, is apparent. e, and do not accept the tiny suns apparent in those innumerable things to be the manifestation of the sun's reflection, you have to accept the actual existence of a true, natural sun in every droplan see fragment of glass facing the light, and in every transparent speck before it, thus descending to the depths of lunacy.

In just the same way, there is such a signature on all living beingsa formgard to the giving of life from among the luminous manifestations of the Pre-Eternal Sun, that supposing all causes were gathered togetheruit evad the power to act and possessed will, they still could not imitate that signature. For living beings, all miracles of Divine power, are points of foce, thethe Divine Names, which are like the rays of the Pre-Eternal Sun. If that strange inscription of art, that wondrous ordering of wisdom, that manifestation of the mystery of Oneness on living beings is not ascribed to the Single and Eassently Besought One, it necessitates accepting that concealed within each living creature, and even in a fly or a flower, is an infinite creative power, a knowledssibleompassing all things, an absolute will with which to govern the universe, and even the eternal attributes particular to the Necessarily Existent One, thus falling to the hereafudicrous degree of misguidance and superstition. Quite simply, it necessitates attributing Divinity to each particle of the flower or fly. For a state has been given to those particles, especially if they a life ds, whereby they look to the living being of which they are a part, and take up a position in accordance with its systems and ordering. The particleant iten in a position to look to all members of the species to which its living being belongs, or to fly with wings in order to be planted in a place suitable to t were tinuation of its species and to plant the species' flag. In fact, it holds a position whereby that living being's transactions with all other beings may be continued, and its relations witcisive connected with sustenance. For it is in need of all of them.

Thus, if that particle is not an official of a Possessor of Absolute Power, and if its relation with Him is severed, it has to be ascribedince ie which sees all things and a consciousness which encompasses all things.

If the miniature suns and various colours in droplets of water and fragments of glass are not attributed to the it drireflection and the manifestation of its reflection, one has to accept the existence of innumerable suns in place of the one sun; it necessitates accepting an utterly impossiblewing sstition. In exactly the same way, if everything is not attributed to the Absolutely Powerful One, it necessitates accepting infinite gods instead of the Single God; indeed, gods to the number of particles in existence, es, acalling to the degree of accepting a hundredfold impossibility.

From every particle three windows open up onto the light of unity and necessary existence of the Pre-Eternal Sun:

A soldier has a relation wautifuch of the spheres of the military, that is, with his squad, his company, his battalion, his regiment, his division, and the army, and duties in accordance with those relations, and actions in accordance with the duties and army regore thns. Particles have similar relations.

For example, a lifeless particle in the pupil of your eye has relations with your eye, your head, your body, your powers of reproduction, and attraction and repulsion, with your ves, He d arteries, and motor and sensory nerves, and with the rest of the human race, and it has duties in relation to each. This shows self-evidently to eyes that are not blind that it is the work of t impad charged official of the Pre-Eternal All-Powerful One, and is under his regulation.

All molecules of air may visit all flowers and fruits. They may alner, wer them and work within them. If they are not the subjugated officials of an Absolutely Powerful One Who sees and knows all things, those wandering molecules would have to know all the systems and structures of the fr>and hnd flowers and their art, and the tailoring of the all-different forms which clothe them with its perfect and all-embracing art. Thus those particles all display as clearly as the sun the rays of a l[*]: Qf Divine unity. You may compare light with air, and earth with water.

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

You fill a flower-pot with some earth, which is comoesablof particles and is the means of growth of any flowering or fruit-bearing plant, then put some seeds in it. The same as the seed of animals does not differ, but is a fluid, the seeds of allde thelowering and fruit-bearing plants in the world do not differ from one another. Being composed of

carbon, nitrogen, hydrogen, and oxygen, they ovilizaffer by virtue of the programme of their progenitors, deposited in them through the immaterial writing of the pen of Divine Determining.

Thus, if we put these seeds in turn in the flower-pot, we beliem the though it has occurred that each plant will appear together with its wonderful forms and shapes and parts. If those particles are not officials under the orders of one who knows all the s have and conditions of everything, is capable of giving everything a being suitable to it and everything necessary for it, and to whose power everything is subjugated with utterly facility, w of pparticle of the earth would then have to contain immaterial factories and printing-presses to the number of all the flowering and fruit-bearing plants, so that it could be the source of all those various and different beings whose parts,e separs, and forms are all distant and different from one another. It is otherwise necessary to attribute to all those beings comprehensive knowledge and a power capable of forming them, courst they could be the means of the above.

That is to say, if the connection with Almighty God is severed, it becomes necessary to accept gods to the number of particles of earth, and this is an impossible supersevery compounded a thousand times over. However, when they are officials, it becomes extremely easy. Just as, in his king's name and through his power, a common soldier of a mighty kin you smake a whole country migrate, or join two seas, or take another king prisoner, so at the command of the Monarch of Pre-Eternity and Post-Eternity, a fly did away with Nimrod, and an ant destroy Eternraoh's palace, razing it to the ground, and a fig-seed bears the load of a fig-tree.

Moreover, in all particles are two further truthful witnesses to the Maker's necessary existence and unity. Os harmthat together with their absolute impotence, they all perform most important and various duties. The other is that despite their lifelessness, they all conform to the universal order and systems, thus displaying a tree.rsal consciousness. That is to say, through the tongue of its impotence each particle testifies to the necessary existence of the Absolutely Powerful One, and through its conforming to the order in the world, each builtfies to His unity.

Just as every particle testifies in two ways to His being the Necessarily Existent One of Unity, so too on every living being there are two signs that He is the Single and Eternally heat ght One.

Yes, on all living beings are a seal of Divine oneness and a stamp of 'eternal besoughtedness.' For each displays together in the ASPECr of its being most of the Divine Names, the manifestations of which are apparent in the universe. Quite simply, like a point of focus, each disand eathe manifestation of the Greatest Name of Ever-Living and Self-Subsistent One. Thus, since it

shows a sort of shadow of the oneness of the Divine Essence orld othe veil of the Name of Giver of Life, it bears a stamp of Divine oneness. And since the living being is like a miniature sample of the universe and a fruit of the trform tcreation, it shows a seal of Divine eternal besoughtedness, which conveys altogether with ease to the tiny sphere of its life its needs, which are as many as the universe. That is to say, this shows it has a Sustainer the foregard and favour take the place of all things. Everything in existence cannot take the place of His regard.

Furthermore, this situation shows that its Suo be wr is in need of nothing, nor does anything diminish His treasury, and nor is anything at all difficult for His power. This, then, is a sort of seal of 'eternal besoughtedness.'

Thus, on every living being aret is tl of Divine oneness and stamp of eternal besoughtedness. Yes, through the tongue of its life, every living being recites:

Say, He is God, the One, * The Eternally Besought.>{[*]: Qur'an, 112:1-2.}

In addition entistse two seals are several more important 'windows', but since they have been explained in detail in other places, our discussion here has been brief.

Seeing that each particle in existence at onc Satans up three windows and two openings onto the unity of the Necessarily Existent, and life too opens two doors, you can compare how all the levels of beings from part, and to the sun spread the light of knowledge of the All-Glorious One.

Thus, you can understand from this the degrees of progress in knowledge of God, and the levels of awareness of His prmained.

FIFTH FLASH

If a book is hand-written and in the form of a letter, a single pen is sufficient to write it, while if it is printed, pens, that is, pieces of print, are necessary to the number of the book's letters so teveal can be printed and come into existence. If most of the book is written in an extremely fine script within some of its letters, like Sura Ya. Sin. being written within the letters Ya. Sin.,>then for it to be printed alyour rsmall pieces of print are necessary for those single letters.

Similarly, if you say the book of the universe is the writing of the pen of power of the Eternally Besought One and the missive orship Single and Unique One, you travel a reasonable road so easy as to be necessary. But if you attribute it to nature and causes, you travel a road so difficult as to be impoy that, and so full of superstition and delusion as to be unacceptable. For then there would have to be present in every bit of earth and every drop

of water and every piece of air millions of metal printing-presses and innumerable immaterial I makeies, which could fashion and form the countless numbers of flowering and fruit-bearing plants. Otherwise one has to accept that they possess all-encompassing knowledge and are soover all things so that they could be the true source of those creatures. For every piece of earth, water, and air can be the source of most plants. However, plants, whether flowering or fruit-bearing, are formed in so well-ordered and bnd cocd a fashion, and are so distinctive and different from one another, that a different immate,rial factory or different printing-press would be necessary foificen. That means, if nature ceases being a pattern and becomes the source, it necessitates that everything contains the machines to make everything else. Nature-worship is therefore based on an idea so superstitious that even thowork b subscribe to it are ashamed of it. See the infinitely delirious unreason of the misguided, who suppose themselves to be intelligent, and take a lesson!

All the letters of a book describe t, sayives to the extent of a letter and point to their own existence in one way, while they describe their writer with ten words and show him in many ways. For example: "The one who wrote me has fine hand-writing. His pen is and sand so on." In just the same way, all the letters of the mighty book of the universe point to themselves to the extent of their own size and physical beings, but describe the Names of the Pre-Eternal show iber like odes, and testify to the One they signify and point to His Names with fingers to the number of their attributes. That means that even if one denies both oneself and the universe like the foolish Sophists, one still sof thenot deny the All-Glorious Maker.

SIXTH FLASH

Just as the All-Glorious Creator has placed on the heads of all His beings and on the foreheads of allopposireatures the seals of His oneness, some of which you have seen in the previous Flashes, so in brilliant fashion has He placed many stamps of oneness on aldiscusies and numerous seals of unity on all universals, as well as the various stamps of unity on the world as a whole. Of those many seals and stamps, we shall point out one on the page of the face of the earth in the sprinitable It is like this:

The Pre-Eternal Inscriber's raising to life in the spring and summer at least three hundred thousand species of plants and animals with complete distinction and differentiation and total order and sthrougion amid infinite intermingling and confusion, is a stamp of Divine unity as clear and brilliant as the spring itself. Yes, anyone with an iota of consciousness wiow, sierstand that to create with perfect order while raising to life of the dead earth in the spring, three hundred thousand samples of the resurrectury. T the dead, and to write without fault, error, mistake or deficiency, in most well-balanced, well-proportioned, well-ordered, and perfect fashion the individual

members of three hundred thousand different species one w be dethe other on the face of the earth, is a seal particular to an All-Glorious One, an All-Powerful One of Perfection, an All-Wise One of Beauused issessing infinite power, all-encompassing knowledge, and a will capable of governing the whole universe. The All-Wise Qur'an decrees:

So look to the signs of Gohich wrcy, how He raises to life the earth after its death; He it is Who will raise the dead to life, for He is Powerful over all things.>{[*]: Qur'an, 30:50.}

Yes, 54:1.surely easy for the Creative Power which, within a few days, demonstrates examples of three hundred thousand resurrections in raising the earth to life, to raise men to life. For example, could it be said to a DispYour iof Miracles Who at a sign will remove the mountains of Gelincik and Sübhan: "Are you able to remove from this valley this huge rock which is blocking our path?" Similarly, can it be sopens a way that infers doubt to aî All-Wise and Powerful One, an All-Generous and Compassionate One, Who created the sky and the mountains and the eartso entix days and continuously fills and empties them: "Can you remove from us this layer of earth which was prepared and laid out in eternity and is blocking our way to your banquet? Can yolity, l the earth and let us pass on?"

You observed a seal of Divine unity on the face of the earth in the summertime. Now look! A stamp of unity is clearly obvious on the vast, wise and perspicacious disposals of the spring onf streace of the earth. For that activity is on an absolutely vast scale, and the vastness is together with an absolute speed, and that speed is together n the n absolute munificence, and together with these an absolute order and perfect beauty of art and exquisiteness of creation are apparent. These form a seal which could belong only to one poss and a infinite knowledge and boundless power. Yes, we see that on the earth within an absolute extensiveness are a creation, disposal, and activity which are on an absolutely vast scale. And these are occurring within that the oscope with absolute speed. And together with that speed and vast scope an absolute munificence is apparent in the multiplication of individual beings. And together with that munificence, vast scorth, hd speed, an absolute ease is apparent. And to create the absolute order and exceptional beauty of art to be seen in all species and individuals, and the perfect differentiathe Quithin infinite intermingling, and the valuable works within extreme abundance, and the complete correspondence on an extensive scale, a their artistic marvels with the greatest ease, and to demonstrate a wondrous art and miraculous activity at one moment, everywhere, in the same fashion, in every individual - together with that munificence, et powepeed, and vast scope, is certainly and without doubt the stamp of One Who although He is

nowhere is all-present and all-seeing everywhere. Nothing ire is en from Him, nor is anything difficult for him. Particles and stars are equal in relation to His power.

For example, in a garden of that All-Glorious and Compassionate One's munificence, I counted the bunches hanging from a grapeof theof the thickness of two fingers, which I saw to be like one little pip among the bunches of His miracles: there were one hundred and fifty-five. I counted the grapes in one bskilfuthere were around one hundred and twenty. I thought: if this vine was a tap from which flowed honeyed water and it produced water continuously, it would only just be enough for the ompetis which, in the face of this heat, suckle those hundreds of little pumps of the sherbet of mercy. However, it only occasionally obtains a little moisture. thingne Who does this, then, must surely be powerful over all things. Glory be to Him at Whose art minds are bewildered!

SEVENTH FLASH

Look! With little difficulty you can see the seals of the Single,the foally Besought One on the page of the earth, so raise your head, open your eyes, and look too at the great book of the universe. You will see that on it as a whole a stamp of unity is read out h the is as clear as it is big. For like the components of a factory or members of a palace or town, these beings support one another, stretch out their hands to assist one another, and answer the needs and requests of one another, sayinan, 41re I am, at your service!" Assisting one another, they work together in order. Joining efforts, they serve animate beings. Co-operating and turned a single goal, they obey an All-Wise Disposer. They conform to a rule of mutual assistance whive Godin force from the sun and moon, night and day, and winter and summer, to plants coming to the assistance of hungry and needy animals, and animals hastening to the asst man e of weak, noble men, and even nutritious substances flying to assist delicate, weak infants and fruits, and particles of food passing to the assistance of the cells of the body. They show placedone who is not altogether blind that they are acting through the strength of a single, most generous Nurturer, and at the command of a single most wise Disposer.

Thus, on thance thand this mutual support and assistance, this answering one another's needs, this mutual embracing, this subjugation, this order, testify decisive God! t beings are administered and organized by a single Disposer and are being impelled and directed by a single Nurturer. And on the other hand, this perfect grace within the universal wisdom to be seeing: "nly in the art of things; and the all-embracing mercy which shines within the providence; and the sustenance spread over that mercy and scattered so as to answer the needs of all liherwiseings needy for sustenance; -these form a stamp of Divine unity so brilliant that anyone whose mind is not altogether

extinguished will understand it and anyone who is not altogether blind will see it.

Yes, a veil of wisdom demsustenting intention, consciousness, and will, has covered the whole universe, and upon that veil of wisdom has been spread a veil of grace and favour exhibiting beneficence, adornment, embellliant t, and benevolence; and over that adorned veil of favour a garment of mercy displaying flashes of making known and loved, of bestowal and the granting of gifts has enveloped the universeows wispread over that illuminated veil of universal mercy is a table of general provisions showing kindness and bestowal and benevolence and perfect compassion and fine nurturing and dominicnderfuour.

Yes, all beings from particles to suns, whether individuals or species, or large or small, have been clothed in a magnificent shirt of wisdom embroidered with fruits and aid sea nefits and purposes. And over the wisdom-displaying shirt, a garment of favour embroidered with flowers of grace and beneficence has been cut out in accordance with the stature of things; and over .

rnamented garment of favour, a general table of sustenance has been set up, lit up with flashes of love, bestowal, affection, and the granting of gifts, to which the decorations of mercy haviving, attached, and which, together with bestowing those illuminated and jewel-encrusted decorations, is sufficient for all the groups of living beings on the face of the earth, and meets all their needs. Thus, this matter pointith aln All-Glorious Provider Who is All-Wise, All-Generous, and All-Compassionate, and shows Him as clearly as the sun.

Is that so? Is everything in need of sustenance?

Yes, like individual beings are in need of sustenance and all s. Thucessities to continue their lives, we see that all the beings in the world, and especially living beings, whether universal or particular, wholes or parts, have many desires and needs, material and otherwise, for their existencey to tr lives, and the continuation of their lives. But their wants and needs are for such things that their hands cannot reach the least of them and their power is insufficient for the smallest of them. Yet, we see that all their wishesice toaterial and immaterial sustenance is given to them From where he could not imagine,>{[*]: Qur'an, 65:3.} from unhoped for places, with perfect ordfurthe the appropriate time, in a suitable fashion, with perfect wisdom. And so, does this want and need of creatures and this manner of unseen he, to f assistance not show an All-Wise and Glorious Nurturer, an All-Compassionate Beauteous Disposer?

EIGHTH FLASH

Any sort of seed sown in a field shows that the ut conmust be at the disposal of the seed's owner, and that the seed too is under the disposal of the one who has control of the field. Similarly, the arable field of beings known as the elements and their universality and comprehensiveneor thewell as their sameness and uncomplex nature, and the plants and animals -these fruits of mercy, miracles of power, and words of wisdom known as creatures- anghest r spreading to most places and settling everywhere as well as their being similar and resembling one another, show that they are under the disposal of a single with e-Displaying Maker, and in such a way that it is as if every flower, fruit, and animal is a seal, stamp, and signature of its Maker. Wherever they are found, each says through the tongue of disposition: "Whose-ever seal I am, case,lace I am found is also of his making. Whose-ever stamp I am, this place is a missive of His. Whose-ever signature I am, this land too is of his weaving." That means, to be Sustainer of the leasately ture is particular to the One Who holds all the elements in the grasp of His power. Anyone who is not blind can see that to regulate anshowerrn the simplest animal is particular to the One Who has all beings in the grasp of His dominicality.

Indeed, through the tongue of similarity to other individuals, all individual beings say: "Only one who owns my species can be guidaner. It cannot be otherwise." And through the tongue of spreading over the face of the earth together with other species, each species says: "Only one who owns the whole face of d mirarth can be our owner. It cannot be otherwise." And through the tongue of being bound to the sun and other planets and mutually supportive with the skies, the earth says: "Only one who is owner of the whole universe can be my let fo It cannot be otherwise." Yes, supposing someone was to say to a conscious apple: "You are my work of art." Through the tongue of disposition, the apple would reply: "Be silent! If you are capable of fashioning all the other apples oneveloparth; indeed, if you can have disposal over all my fellows, the other fruit-bearing trees, spread over the earth, and all the gifts of the Most Merciful e We cding from the treasury of mercy in boatloads, then you can claim to be my Sustainer." The apple would say that and aim a slap at that foolish person.

NINTH FLASH

We have pointed out sr and the seals, stamps, and signatures on particulars and parts, universals and wholes, on the world as a whole, and on life, living beings, and raising to life. Now, we shall indhe penone of the countless stamps on species.

Since the countless fruits of a fruit-bearing tree are administered from one centre, in accordance with one law and a singth the of raising, the difficulty, hardship, and expense are transformed into ease. It is so easy the numerous

fruits raised become equal to a single fruit. That means in regard to qhe Prey, multiplicity and numerous centres necessitate the difficulty, expense, and equipment of the whole tree for a single fruit. The difference is only in regard to quality. Like all the factories required for the whole army are necessary tour'an acture all the military equipment necessary for a single soldier. That is to say, if the matter passes from unity to multiplicity, in respect of quantity the difficulties increase to the number of individuals. Thusiliar extraordinary ease to be seen clearly in all species is the result of the ease and facility arising from unity.

The conformity and similarity in basic membed wittween all the individuals of a species, and all the species of a genus, prove that they are the works of a single Maker, because the unity of the pen and onenesat apphe seal requires this. Similarly, the observable absolute ease and lack of difficulty require -indeed, necessitate- that they are the works of One Maker. Otherwise difficulties rising to the degree of impossibilace oould doom the genus and the species to non-existence.

If all things are ascribed to Almighty God, they become an easy as a single thing, while if they are attributed to causes, tditioncome as difficult as everything. Since it is thus, the extraordinary profusion observed in the universe and the boundless abundance before our eyes display a stamp oif they like the sun. If these fruits which we obtain in such plenty were not the property of the Single One of Unity, we would not have a single pom to lite to eat, even if we gave the whole world for it.

TENTH FLASH

Just as life, which displays a manifestation of Divine beauty, is a proof of Divine oneness, and a sort of manifestation of unity, death too, which displays the ; its station of Divine glory, is a proof of Divine unity.

For example, And God's is the highest similitude,>by showing the sun's light and reflection, the bubbles on a wide flowing river which sparkle ses.

# sun and transparent objects which glisten on the face of the earth testify to the sun. On those tribes of bubbles and transparent objects Creatoearing, the continued magnificent manifestation of the sun and the uninterrupted and constant display of its light on the successive groups and tribes of bubbles and transparent objects which follow on afteoppose, testify decisively that the little images of the sun and the lights and flashes which appear and sparkle, flare up and die away, and are channg styd renewed, are the manifestations of an enduring, perpetual, elevated, single Sun whose manifestation is undying. That is to say, just as through their appearance and becoming visible, the lowning droplets demonstrate the sun's existence, so with their disappearance and extinction, they demonstrate its continuation, permanence, and unity.

In exactly the same way, through their and ince and lives these flowing beings testify to the necessary existence and oneness of the Necessarily Existent One, and with their deaths and disappearance, they testif comprhe His pre-eternity, everlastingness, and unity. Yes, the beautiful creatures and fine beings which are renewed and restored within the decline and disappearance that occur through the alterrom th of night and day, winter and summer, and the centuries and ages, surely point to the existence, continuance, and unity of an elevated, eternal possessor of continually manifested beautyidancee the deaths and disappearance of those beings together with their apparent and lowly causes demonstrate that the causes are nothing but a mere veil. This situation proves decisively that these lf." Ethese inscriptions, these manifestations, are the constantly renewed arts, the changing inscriptions, the moving mirrors of an All-Beauteous O one hGlory, all of Whose Names are sacred and beautiful; that they are His seals which follow on one after the other, and His stamps that are change, the wisdom.

The mighty book of the universe both teaches us the creational signs concerning Divine existence and unity, and it testifies to all the ale asstes of perfection, beauty, and glory of that All-Glorious One. And they prove the perfection of the Divine Essence faultlessly and without defect. For it is obvious that perfection in a work poinknow athe perfection of the act which is the source and origin of the work. And the perfection of the act points to the perfection of the name, and the perfection of the name, to the perfection of the lity wute, and perfection of the attribute to the perfection of the essential qualities, and the perfection of the qualities point necessarily and self-evidently to the perfection of the essence possessn bothose qualities.

For example, the perfect inscriptions and adornments of a faultless palace indicate the perfection of a master builder's acts behind them. And the perfection of the acts shows tns as fection of that active master's titles and names, which demonstrate his rank. And the perfection of the names and titles show the perfection of the other attributes qualifying the master buiwith a art. And the perfection of the art and attributes show the perfection of the abilities and essential capacity of that craftsman, which are called the essential qualities. And the perfection of those esseto youqualities and abilities show the perfection of the master's essential nature.

In exactly the same way, the faultless works observed in the world, which manifest the meaning of Do you see any flthe do[*]: Qur'an, 67:3.} this art in the well-ordered beings of the universe, point observedly to the perfect acts of an active possessor of power. And those perfect acts rough clearly to the perfect Names of a Glorious Agent. And that perfection necessarily points to and testifies to the perfect attributes of the Beauteous One signified by the

Names. And certainly those perfect attributes point and tesome oto the perfection of the Perfect One qualified by the attributes. And those perfect qualities point with such absolute certainty to the perfect Essence of ecitate possessing the qualities that they indicate that all the sorts of perfection to be seen in the whole universe are but signs of His perfections, hints of His d mess and allusions to His beauty, and pale, weak shadows in relation to His perfection.

THE ELEVENTH FLASH, WHICH HAS THE STRENGTH OF SUNS

As is defined in the Nineteenth Wupplicur master Muhammad the Trustworthy (Peace and blessings be upon him) is the supreme sign of the mighty Book of the Universe and the Greatest Name of that mighty Qur'an, the seed of the tree of the universe and its most luminous fruit, thearewelf the palace of the world and the radiant moon of the world of Islam, the herald of the sovereignty of Divine dominicality, and the wise discloser it was talisman of the universe, who flies in the levels of reality with the wings of Messengership, which take under their shade all the prophets, and the wings of Islam, which take under their prot and f all the world of Islam; who took behind him all the prophets and messengers, all the saints and veracious ones, all the purified and the scholars, and demonstrated Divine unity with all his strength and opened up the way to Diviny.

ess; has any doubt or suspicion, then, the power to conceal or obscure the belief in God which he demonstrated, or the Divine unity which he proved? Since in the Nineteenth Whe spad Nineteenth Letter we have defined and described briefly and to a small degree in Fourteen Droplets and Nineteen Signs from the water of life of that Clear Proof's knowledge that miracle-displaying Being together wie, fri various miracles, we shall here content ourselves with this indication, and conclude with a benediction for him:

O God! Grant blessings to the one who demonstrated Your necessary existence and unit man'd testified to Your glory and beauty and perfection; the verified and veracious witness, the verifying articulate proof; the lord of the prophets ane manyengers, the bearer of the mystery of their consensus, affirmation, and miracles; the leader of the saints and veracious ones, the holder of the mystery of their accord, verieafterons, and wonder-working; the one with evident miracles, clear marvels, and decisive evidences which corroborated and affirmed him; who displayed exalted purity he ear self, elevated morals in his duty, and lofty qualities in his Shari'a, perfect and free of all contradiction, to whom according to the consensus of the revealed and the Revealer and the onlearnirevealed it to him, dominical revelation

descended; the traveller through the Worlds of the Unseen and of the Inner Dimensions of Things; the observer of spirits, who c impoted with the angels; the sample of the perfections of the universe, in regard to both individuals, and species, and realms of beings; the most luminous of the fruits of the tree of creation; the lamp of truth; the proof ofnt worty; the embodiment of mercy; the exemplification of love; the discloser of the talisman of the universe; the herald of the sovereignty of dominicality; the sign that the elevatedness of his collective personality was before the eyes of to sorld's Creator at the creation of the universe; the possessor of a Shari'a that indicates through the breadth of its principles and strength that it is the order othis eOrderer of the World, drawn up by the Creator of the Universe.

Yes, the One Who ordered the universe with this perfect and total order is He Who ordered this religion with its fine and beautiful o a fewour master, we are the community of the sons of Adam, our guide to belief, we are the community of believers, Muhammad ibn 'Abdullah ibn 'Abd al-Mutallib, Upon him be the most perfect blessings and most com a sorpeace as long as the heavens and earth subsist, for he is the veracious and verified witness who summoned the leaders of witnesses and hasted inucted the branches of mankind throughout the centuries and all the regions of the world in elevated fashion with all his strength, with complete seriousness and utter steadfastness, and with the power of his certainty and perls alselief, testifying:

"I testify that there is no god but God, the One, He has no partner."

THE TWELFTH FLASH, WHICH HAS THE STRENGTH OF SUNS

This them hh Flash of the Twenty-Second Word is such an ocean of truths that all the previous twenty-two Words form only twenty-two drops of it, and it is a source of such lights thathe sevform only twenty-two flashes of that Sun. Yes, all the previous twenty-two Words are flashes of the stars of the verses shining in the skies of the Qur'an; all are single droplets from the river of a verse fl The Sfrom that ocean of discernment distinguishing truth and falsehood; each is but one pearl from a single of its verses, all of which are chests of jewels i been sublime treasury of God's Book. Thus, the Word of God, which is in small part defined in the Fourteenth Droplet of the Nineteenth Word, has been revealed from the Greatest Name, the Sublime

Throne, and the greatest aculoustation of dominicality, and it repeatedly states with all its strength within a breadth and elevatedness that binds pre-eternity to post-eternity and ties the ground to the Divine Throne, and with the certaetratef all its verses: There is no god but God!;>it calls the whole universe to witness and makes it testify. Yes, altogether the world hymns: There is notion, ut God!

If you look at the Qur'an with the eyes of a sound heart, you will see that its six aspects are so brilliant and transparent thathat itrkness, no misguidance, no doubt or suspicion, no trickery could enter it or find a fissure through which to enter and violate its purity. For above it is the stamp of miraculousness; beneath it, proof aneart, ence; behind it, its point of support, pure dominical revelation; before it, the happiness of this world and the next; on its right, questioning the reason and ensuring its confirmation; on e who ft, calling on the conscience to witness and securing its submission; within it is self-evidently the pure guidance of the Most Merciful; its outside observedly consists of the lights of belief; ander wouruits, with all certainty the purified and veracious scholars and saints, who are adorned with all the human perfections and attainments. If you fasten your ear to the breast of that tongue of the Unseen, you ten leear from afar a most familiar and convincing, an infinitely serious and elevated heavenly voice equipped with proof which repeats "There is no god but God.">It states this so certainly it is at the degree of 'absolute certainty'ir natilluminates you with a 'knowledge of certainty' resembling 'vision of certainty.'

Both God's Most Noble Messenger (Peace and blessings be upon him) and the Most Dell its Criterion of Truth and Falsehood were suns. One, the tongue of the Manifest World, pointing with the fingers of Islam and Messengership and confirmed by all the prophets and purified ones supported by a thousanher elcles, demonstrated this truth with all his strength...

And the other, like the tongue of the World of the Unseen, indicating with the fingers of right and guidance under the confirmation oft wanthe creational signs in the universe within forty aspects of miraculousness, demonstrates the same truth with all seriousness. Is that truth then not clearer than the sun and more brilin thethan sunlight?

Oh, obdurate little man sunk in misguidance! {(*): This is addressing someone who was trying to abolish the Qur'an.} How can you oppose these suns with the lamp of your head, dimmer than a fire-fly? as faun you show disdain for them? Are you trying to extinguish them by puffing? Pooh to your denying mind! How can you deny the words and claims which those two tongues of the Manifest and Unseen Worlds speak be goo

name of the Sustainer of all the worlds and Owner of the universe; which they speak on His behalf? Oh, you wretch, lower and more impotent toser wfly! Who are you that you attempt to give the lie to the universe's Glorious Owner?

Conclusion

O friend, whose mind is alert and heart, attentive! If you have understood this Twenty-Second Word from the beginning upall thre, take the Twelve Flashes together in your hand, and finding a lamp of truth as powerful as a thousand electric lamps, adhere to the below-mentioned verses of the Qur'an. Mount the sta grea Divine assistance, ascend to the heavens of truth, rise to the Throne of Divine knowledge. Declare:

I testify that there is no god but You, You are One, You have no partner!>{[*]: Bukhari, i, 214; Ibn Hibban, Sahih, i, 272; iii, 136, 2Some o9.}

And, saying,

I testify that there is no god but God, He is One, He has no partner; His is the dominion and His is the praise; He gives life and gives death, and He is ever-living and dies not; in His hand is all good, and Heese twwerful over all things,>{[*]: Baghawi, Sharh al-Sunna, v, 53, 75, 132; Ibn Hajar, Majma' al-Zawa'id, iv, 86-115: x, 85, 114.}

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

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

O our Sustainer! Do not call us to task if we forget or fall into error. * Our Sustainer! Lay not a burden l-Durrlike that which you laid on those before us; * Our Sustainer! Lay not on us a burden greater than we have the strength to bear. * Blot out our sins. And grant us forgiveness. Have mercy on us. You are our Protector; hain, t against those who stand against faith.>{[*]: Qur'an, 2:286.} *

Our Sustainer! Let not our hearts deviate now after You have guided us, but grant us mercy from Your presence; for You are thenkind'er of bounties without measure. * Our Sustainer! You are He that will gather mankind together against a Day about which there is no doubt; for God never fails in His promise.>{econd ur'an, 3:8-9.}

O God! Grant blessings and peace to the one whom You sent as a Mercy to all the worlds, and to all his Family and Companions. And have mercy of us and have mercy on his community, through Your mercy, O Most Merciful of thrds iniful. Amen.

And the close of their prayer will be: Praise be to God, the Sustainer of All the Worlds!>{[*]: Qur'an, 10:10.}

The Twenty-Third Word

Indeed, We have created man on the most excellent of patterns, * Then sent him down to the lowest of the low, * Except those who believe and do good deeds.>{[*]: Qur'an, 95:4of dom< First Chapter

We shall explain in five 'Points' only five of the virtues of belief out of thousands.

FIRST POINT

Through the light of belief, man rises to the hiresultof the high and acquires a value worthy of Paradise. And through the darkness of unbelief, he descends to the lowest of the low and fallart in position fit for Hell. For belief connects man to the All-Glorious Maker; it is a relation. Thus, man acquires value by virtue of the Din and rt and inscriptions of the dominical Names which become apparent in him through belief. Unbelief severs the relation, and due to that severance the dominical art iem andealed. His value then is only in respect to the matter of his physical being. And since this matter has only a transitory, passing, temporary animal life, its value is virtually nothing. We shall explain this mystery by means of a compariead is For example: among man's arts, the value of the materials used and that of the art are entirely different. Sometimes they are equal, sometimes the material is more valuable, and sometimes it happens that five liras'And be of art is to be found in material like iron worth five kurush.>Sometimes, even, an antique work of art is worth a million while the material of which it is parisoed is not worth five kurush.>If such a work of art is taken to the

antiques market and ascribed to a brilliant and accomplished artist of former times, artanceounced mentioning the artist and that art, it may be sold for a million liras.>{[*]: See, page 295, fn 19.} Whereas if it is taken to the scrap-dealers, the only price received will be for the five kurush's>wity thf iron.

Thus, man is such an antique work of art of Almighty God. He is a most subtle and graceful miracle of His power whom He created to manifest all his Names and their inscriptions, in the form of a miniature specimen of the univers you, the light of belief enters his being, all the meaningful inscriptions on him may be read. As one who believes, he reads them consciously, and through that relation, causes others to read them. That is .

{(*), the dominical art in man becomes apparent through meanings like, "I am the creature and artefact of the All-Glorious Maker. I manifest His mercy and munificence." That is, belief, which consists of being connected tothe evaker, makes apparent all the works of art in man. Man's value is in accordance with that dominical art and by virtue of being a mirror to the Eternally Besought One. In this respect insignificanThat ibecomes God's addressee and a guest of the Sustainer worthy of Paradise superior to all other creatures.

However, should unbelief, which consists of the severance of the relation, enter man's being, thes. Nowthose meaningful inscriptions of the Divine Names are plunged into darkness and become illegible. For if the Maker is forgotten, the spiritual aspects which look to Him will not be comprehended, they will be as though reversed. The majoabbrevf those meaningful sublime arts and elevated inscriptions will be hidden. The remainder, those that may be seen with the eye, will be attributed.>{[*owly causes, nature, and chance, and will become utterly devoid of value. While they are all brilliant diamonds, they become dull pieces of glass. His importance looks only to hit askmal, physical being. And as we said, the aim and fruit of his physical being is only to pass a brief and partial life as the most impotent, needy, and grieving of animals. Then it decays and departs. See how unbelief destroerythian nature, and transforms it from diamonds into coal.

SECOND POINT

Just as belief is a light which illuminates man and makes legible all the missives of the Eternally Besought One inscribed upon him, so too it illuminate it, suniverse, and delivers the past and the future from darkness. I shall explain this mystery with a comparison I saw during a vision, whi that cerns one meaning of the verse:

God is the Protector of those who believe; He leads them out of>darkness into light. {[*]: Qur'an, 2:257.}

It was like this:

I saw in a vision an awesome bridge built between two high mountrolledituated opposite one another. Beneath the bridge was a valley of great depth. I was on the bridge. A dense darkness had enveloped every pone bu the world. I looked to my right and saw a vast grave swathed in an unending dense gloom, that is, I imagined it. I looked to my left and as though saw violent storms and calamities gathering amid terrifying waves oine Dekness. I looked beneath the bridge and imagined I saw a profound abyss. I had a dim torch in the face of this terrifying darkness. I used it and could see a little with its ligh Shortost horrific situation appeared to me. In fact, such awful dragons, lions, and monsters appeared around me and on the bridge in front of me that I exclaimed: "Oh! This torch brings me only trouble!", and I angrily castmany d the ground and broke it. Then on smashing it, the darkness suddenly dispersed as though I had turned on the switch for a huge electric lamp that lit up the whole world. Everywhere was filled with the lamp's light. It showed evee, theg as it was in reality.

I saw that the bridge I had seen was a highway through a plain passing over even ground. The vast grave I had seen on my right I realized consisted from top to bottom of beautiful, verdauty, hdens and gatherings for worship, service, conversation, and the rememberance of God under the direction of luminous men. The precipices and peaks on my left which I had imagined to befter, stuous and stormy I now saw fleetingly to be a vast, lovely, and elevated place of feasting, recreation, and enjoyment behind mountains that were adorned and pleasant. And the discuures I had thought to be terrifying monsters and dragons, I saw were familiar domestic animals like camels, oxen, sheep, and goats. Declaring, "All praise be to God for the light of beliece witrecited the verse,

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

and I awoke from my vision.

Thus, the two mountains the Qthe beginning and end of life; that is, this world and the Intermediate Realm. The bridge was the road of life. To the right was the past, and to the left, the future. As for the small torch, ita modehe human ego, which is egotistical, relies on what it knows, and does not heed the heavenly revelation. The things imagined to be the monsters were the the events and strange creatures of the world.

Thus, one who relies on his ego, wh; all s into the darkness of heedlessness and is afflicted with the blackness of misguidance resembles my first state in the vision, which, like with the pocket-torch and due to deficient and misguided knowledge, saw the past in terse wm a huge grave amid darkness imbued with non-existence. It showed the future to be a stormy and desolate

wasteland governed by coincidence, and events and beings, which are all submir'an oofficials of One All-Wise and All-Compassionate to be monsters. Such a person as though manifests the verse,

And those who reject belief, their protectors are the evil ones; ll to ead them out of light into darkness.>{[*]: Qur'an, 2:257.}

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

ong ths the light of the heavens and the earth.>{[*]: Qur'an, 24:35.}

Then he will see with the eye of the heart that the past is not a vast grave, but where the groups of purified spirits whhe tes century having performed their duties of worship under the leadership of a prophet or saint exclaim, "God is Most Great!" on completiin thethe duties of their lives, and fly to elevated abodes, moving on to the past. He will look to the left, and through the light of belief distinguish in the distance a feasting-place tences Most Merciful set up in palaces of bliss in the gardens of Paradise, beyond the mountainous revolutions of the Intermediate Realm and the hereafter. And he will realize that the storms and earthquakes and tempestuous events are altree iissive officials, and understand that they are the means for instances of wisdom which though apparently harsh are in fact most gentle, like the st levelnd rains of spring. He will even see death to be the introduction to eternal life, and the grave, the door to everlasting happiness. You can deduce further aspects for yourself. Apply the rs the to the comparison!

THIRD POINT

Belief is both light and strength. Yes, one who acquires true belief may challenge the whole universe and be saved from the pressurethousaents in accordance with the strength of his belief. Saying, "I place my trust in God," he travels through the mountainous waves of events in the shipke an fe in complete safety. He entrusts all his burdens to the hand of power of the Absolutely Powerful One, voyages through the world in ease, then takes his rest in the Intermediate Realm. Later he may fly up to Paradise tely oer to enter eternal happiness. Otherwise, if he does not rely on God, rather than flying, the burdens of the world will drag him down to the lowest of the low. That is to say, bels nearcessitates affirmation of Divine unity, affirmation of Divine unity necessitates submission to God, submission to God necessitates reliance on God, and reliance on Giracleessarily leads to happiness in this

world and the next. But do not misunderstand this, reliance on God is not to reject causes altogether; it is rather to know that causes are a veil to the hand of poweld andhave recourse to them. Knowing that attempting causes is a sort of active prayer, it is to seek the effects only from Almighty God, recognize that the resn by tre from Him alone, and to be thankful to Him.

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

One time two men loaded heavy burdens onto both the: Qur'ks and heads, and buying tickets, boarded a large ship. As soon as they boarded it, one of them left his load on the deck, and sitting on it guards, the The other, however, since he was both stupid and arrogant, did not put down his load. When he was told: "Leave that heavy load on the deck and be comfortable," he replied: "No, I won't put it down, it extendget lost. I am strong, I'll guard my property by carrying it on my head and back." He was told again: "This reliable royal ship which is carrying you and us is stronger, it can protect it better than you. You may get giddy and fall into lank, a together with your load. Anyway you will gradually lose your strength, and by degrees those loads will get heavier and your bent back and brainless head will not have th scholr to bear them. And if the Captain sees you in this state, he will either say that you are crazy and expel you from the ship, or he will think you are ungrateful, ac the p our ship and jeering at us, and he will order you to be put into prison. Also you are making a fool of yourself in front of everyone. For the perceptive see that you are displaying weakness through youre of pit, impotence through your pride, and abasement and hypocrisy through your pretence, and have thus made yourself a laughing-stock in the eyes of the people. Everyone's laughing at you." Whely and the unfortunate man came to his senses. He put down his load on the deck and sat on it. He said to the other: "Ah! May God be pleased with you.e reacbeen saved from that difficulty, from prison, and from making a fool of myself."

O man who d٨ٕ٢ not place his trust in God! You too cohe lifyour senses like that man and place your trust in Him, so that you may be delivered from begging before all the universe, trembling before every event, from pride, making a fool of yourself, misery in the hereafter, aty or prison of the pressures of this world...

FOURTH POINT

Belief makes man into man, indeed, it makes man into a king. Since this is so, man's basic duty is belief and supplication. Unbelief makes man into an extremely impo whicheast.

Out of thousands of proofs of this matter, the differences in the ways animals and man come into the world are a clear indication and decisive proseed o24

Yes, these differences show that humanity becomes humanity through belief. For when animals come into the world, they come complete in all points in accordance with their abilities as though having been pand shed in another world; that is, they are sent. They learn all the conditions of their lives, their relationships with the universe, and the lay recelife in either two hours or two days or two months, and become proficient in them. Animals like sparrows and bees acquire in twenty days the power to survive and proficiency in their actions that man only acquires in twenty isons that is, they are inspired with them. This means that the animals' fundamental duty is not to be perfected through learning and progress by acquiring knowledge, nor to seek help and offer supplications through dis and fg their impotence, but in accordance with their abilities to work and act. Their duty is active worship.

As for man, he needs to learn everything wh Besoucomes into the world; he is ignorant, and cannot even learn completely the conditions of life in twenty years. Indeed, he needs to go on learning till the end of his life. Also he is sent to tt fromld in a most weak and impotent form, and can only rise to his feet in one or two years. Only in fifteen years can he distinguish between harm and benefit, and with the help of manf such experience attract things advantageous to him and avoid others that are harmful. This means that man's innate duty is to be perfected through learnlike md to proclaim his worship of God and servitude to Him through supplication. That is to say, it is to know the answers of the questions: "Through whose compassion is my l swift wisely administered in this way? Through whose generosity am I so kindly raised? Through whose graciousness am I so delicately nurtured and ministered to?" It is to beseech and supplicate the Provider of Needs through the ton which impotence and poverty; it is to seek from Him. It is to fly to the high station of worship and servitude to God on the wings of impotence and poverty.

This means that man came to this world to bpparenected by means of knowledge and supplication. In regard to his nature and abilities everything is tied to knowledge. And the foundation, setter light, and spirit of all true knowledge is knowledge of God, and its essence and basis is belief in God.

Furthermore, since man is subject to endless tribulations and afflicted with innumerable enemies despite his boundless impothen prand suffers from endless needs and has innumerable desires despite his boundless poverty, after belief, his fundamental innate duty is supplication. As for supone, aion, it is the basis of worship of God and servitude to Him. In order to secure a desire or wish he cannot obtain, a child will either cry thrown for it, that is, he will supplicate through the tongue of his impotence either actively or verbally, and will be successful in securing it. In the same way, man is like a delicate, petted child in the miracuof living creatures. He has to either weep at the Court of the Most Merciful and Compassionate One through his

weakness and impotence, or sot.>{[ate through his poverty and need, so that the things he wants may be made subject to him, or he may offer thanks for their being made so. Otherwise like a silly child w And ates a fuss over a fly, saying: "With my own strength I subjugate things it is not possible to subjugate and things a thousand times more powerful, and range, them obey me through my own ideas and measures," he displays ingratitude for the bounties. And just as this is contrary to man's innate nature, so he makes himself deserving of severe punishment.

FIFTH POINTo turnelief necessitates supplication as a certain means of securing needs, and both human nature has an intense desire for it, and Almighty God decrees,

Say: My Sustainees orld not concern Himself with you but for your supplication,>{[*]: Qur'an, 25:77.}

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

Call upon Med poss will answer you.>{[*]: Qur'an, 40:60.}

We frequently offer supplications, but they are not accepted. But the verse is general, it states that every supplication is togeered.

To answer is one thing, to accept is something quite different. Every supplication is answered, but its being accepted and exactly what was sougungry ng given is dependent on Almighty God's wisdom. For example, if a sick child calls the doctor, saying: "Doctor! Doctor!", and he replies: "Here I am, what do you want?", and the child says: "Give me that medicine!", the doctor willon pror give him exactly what he asks for or something better and more beneficial for him. Or knowing that medicine is harmful for his illness, he will givehave aothing.

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

Also, supplication is a form of worship and recognitightersman's servitude to God. The fruits of this pertain to the hereafter. The aims pertaining to this world are the times of a particular sort of supplication and worship. For example, the prayers and supplications for rain are a form of worship.

Drought is the time for such worship. Worship and supplications of this sort are not in order to bring rain. If they are performed with that intention alone they are not worthon expcceptance, for they are not sincere worship. Sunset is the time of the evening prayers. And eclipses of the sun and moon are the times of two particular prayers known as salat al-kusuf>and salat al-khusuf.>Ts hidd to say, with the veiling of the two luminous signs of the night and day, God's tremendousness is proclaimed, so Almighty God calls his sef the to a sort of worship at those times. The prayers are not so that the sun and moon will be revealed (whose appearance and how long the eclipses will continue have anyway been reckoned by astronomers).

In just the same way, drought iness

#time for the prayers for rain, and the visitation of calamities and infliction of harmful things the times of certain supplications when man realizes his impotence and through his supplication and entreaty seeks refuge at ls of urt of One Possessing Absolute Power. Even if the calamities are not lifted despite many supplications, it may not be said that they were not accepted. It should ration th said that the time for the supplication is not yet over. If through His graciousness and munificence Almighty God removes the calamity, light upon light, then the timees or hat supplication is over and done with. That is to say, supplication has the meaning of worship and man's acknowledging his servitude to ch is As for worship and servitude to God, it should be purely and sincerely for God's sake. Man should only proclaim his impotence and seek refuge with Him through ain, ccation, he should not interfere in His dominicality. He should leave the taking of measures to Him and rely on His wisdom. He should not accuse His Mercy.

Indeed, what is in reality established by the Qur'an's cleded inses is that just as all beings offer their own particular glorification and worship, so what rises to the Divine Court from all the universe is supplication. Thisr you ther through the tongue of innate ability like the supplication of plants and animals, through they seek forms from the Absolute Bestower anjugateisplay and manifest His Names. Or it is through the tongue of innate need. These are the supplications for all their essential needs -beyond their power to obtaied Phaered by animate beings. Through this tongue, the animate beings seek certain things from the Absolutely Generous One for the continuance of their lives, like a sorch conustenance. Or it is supplication through the tongue of exigency, through which all beings with spirits who find themselves in some plight, Za,>edicament make supplication and seek urgent refuge with an unknown protector; indeed, they turn to the All-Compassionate Sustainer. If there is nothing to prevent it, these three sorts of supplication are always accepted.

The foury to tt of supplication is the most well-known; it is our supplication. This too is of two sorts: one is active and by disposition, and the other,

verbal and with the heart. For examing haaving recourse to causes is an active prayer. To gather together causes is not in order to create the effect, but through the tongue of dispumber n to take up an acceptable position in order to seek the effect from Almighty God. To plough a field is to knock at the door of the treasury of mercy. Since this sort of active supplication is diree perfowards the Absolutely Generous One's Name and title, it is accepted in the great majority of cases.

The second sort is to offer supplication with the tongue and the heart. It is to seek certain wishes which the hand cannot reacprefer most important aspect, the most beautiful aim, the sweetest fruit of this is this: "The one who offers the supplications knows that there is Someone Who hears the wishes of his heart, Whose hand can reach all things, Who can bring about each }

T desires, Who takes pity on his impotence, and answers his poverty."

O impotent, needy man! Do not neglect a means like supplication, which is the key to the treasury of mercy and to an inexhaustible strength.ks of to it! Rise to the highest peaks of humanity! Include in your supplications those of all the universe, like a king! Say, From You alone do we seek help,>{[*]: Qur'an, 1:4.} like a servant and deputin hisesenting all the universe! Be on the Most Excellent Pattern of creation!

Second Chapter

aken t HAPPINESS AND MISERY

[Since man has been created on the most excellent of patterns and has been given most comprehensive abilities, he has been cast into an arena of trial and examination in which he may rise or fall to stationsd:

s, and degrees from the lowest of the low to the highest of the high, from the earth to the Divine Throne, and from minute particles te univsun. He has been sent to this world as a miracle of Divine Power, the result of creation, and a wonder of Divine art before whom have been opened two roads leading either to infinite ascent or infinites of tnt. We shall explain the mystery of this awesome progress and decline of man's in five 'Remarks'.]

FIRST REMARK

Man stands in need of most of the varieties of beings in the universe ving a connected to them. His needs spread through every part of the world, and his desires extend to eternity. Just as he wants a flower, so he wants the spring. Just as he desires a garden, so does he also desire everlasting Paradiave utst as he longs to see a friend, so does he long to see the All-Beauteous One of Glory. Just as in order to visit one he loves who livesne to here else, he is in need for his beloved's door to be opened to him, so too in order to visit the ninety-nine per cent of his friends who have travelled to the intermediate realm ation tbe saved from eternal separation, he needs to seek refuge at the court of an Absolutely Powerful One Who will close the door of this huge world and open the door of the hereaore itwhich is an exhibition of wonders, and remove this world and establish the hereafter in its place.

Thus for man in this position the only True Object of Worship will be Oneed

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

Yes, O man! You have two aspects: one is that of creation, good, acts, and positivity. songs her is the aspect of destruction, non-existence, evil, negativity, and passivity. In regard to the first aspect, you are lower than a bee or sparrow, and weaker than a spider or fly. Whereas in regard to the second aspect, you surpass the mour each, earth, and skies; you take on a burden before which they expressed their impotence and from which they shrank, and you assume a sphere more extensive and vaster than them. For why and create and do good, you are able to do so only to the extent of your own power and strength and to the degree your hand can reach. But when you commit evil and destruction, then your evil overwhelms and your destructi animaeads.

For example, unbelief is an evil, a destruction, an absence of affirmation. But that single evil comprises insulting the whole universe, belittling all the Dimethinames, and abusing all humanity. For these beings have elevated positions and important duties; they are dominical missives, Divine mirrors, ter acvine officials. But unbelief dismisses them from their rank of being mirrors, officials changed with duties, and bearing meanings, and reducffers m to the level of futility and being the playthings of chance. And through the destruction of death and separation, it lowers them to the degree of being swiftly decaying ephemeralpprecir lacking all importance and value, to being nothing. So too through denial it insults the Divine Names, the inscriptions, manifestations, and beauties of which are to be seen through opense universe and in the mirrors of beings. And it casts down to a position more abased and weaker, more powerless and needy than the lowliest transient animal th twelvwho holds the rank of God's vicegerent on earth, known as man. For man is a well-composed ode of wisdom proclaiming the manifestations of the Sacred Divine Names, and a seed-like selfy the nt miracle of Divine power containing all the members of an eternal tree, and who, with assuming the 'Supreme Trust,' rose to being higher than the eartul amo and mountains and gained superiority over the angels. It reduces him to the level of being a common sign-board lacking all meaning, confused, and swiftly decaying.

In regard to destruction and evil, the evil-commanding soul may commit infinite crimes, but concerning creativity and good, its power is

extremely little and partial. Yes, he may destroy a house in one day, while it cannot bee ther in a hundred. However, if the soul gives up egoism and seeks good and existence from Divine assistance, and if it foregoes evil and destruction and relying on the soul, and seeking forgiveness becomes a true slaring tGod's, then it will manifest the meaning of the verse,

God will change their evil into good.>{[*]: Qur'an, 25:70.}

Its infinite capace themr evil will be transformed into an infinite capacity for good. It will acquire the value of the Most Excellent of Patterns and ascend to the highest of the high.

O heedless man! Seeof thrhty God's munificence and generosity! Although it would be justice to record one evil as a thousand and a single good deed as one or not at all, He records a single evil as one, and a single good deed as ten, and sometimes as sevenll theseven hundred, or even sometimes as seven thousand. You will also understand from this Remark that to be sent to Hell, which is so dreadful, is retribution for the deed and pure nd anne, while to be sent to Paradise is pure generosity.

SECOND REMARK

Man has two faces: one, concerning his ego, looks to the life of this world. The other, cthe obing worship and servitude to God, looks to eternal life. In respect to the first face he is a wretched creature whose capital consists only of ough mllowing: of will he has only a partial power of choice like a hair; of power, a weak ability to acquire; of life, a fast dying flame; of a life-span, a fleeting brief spell; and of being, a swiftly decaying small body. Together withations he is one delicate, weak individual out of the innumerable individuals of the numberless varieties of beings dispersed through the leveal'>itthe universe.

In respect of the second face and especially his impotence and poverty, which are turned towards worship, man has truly great breadth and vast importance. For the All-Wise Creator has included in man's nat tempe infinitely vast impotence and boundlessly huge poverty, so that he can be an extensive mirror containing the innumerable manifestations of an All-Powerful and Compassionate One Whose power is infinite, an Alevateerous All-Rich One Whose wealth is boundless.

Indeed, man resembles a seed. This seed has been given significant immaterial members by Divine power and a subtle, valuable programme by Divine Determining, so that it may te loseneath the ground, and emerging from that narrow world, enter the broad world of the air, and asking its Creator with the tongue of its disposition to be to th, find a perfection worthy of

it. If, due to bad temperament, the seed uses the immaterial members given it in attracting certain harmful substances under to whound, in a short time it will rot and decay in that narrow place without benefit. But if the seed conforms to the creational command of,

God is the Splitter of the sence anin and date-stone>{[*]: Qur'an, 6:95.}

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

Similarly, significant members and valuable programmes have been deposited in man's nature by Divine power and determining. If man uses those immaterial members on the desired evidis soul and on minor pleasures under the soil of worldly life in the narrow confines of this earthly world, he will decay and decompose in the midst of difficulties in a ed to life in a constricted place like the rotted seed, and load the responsibility on his unfortunate spirit, then depart from this world.

If, however, he nurtures the seed of his e inscies with the water of Islam and light of belief under the soil of worship and servitude to God, conforms to the commands of the Qur'an, and turns , or tculties towards their true aims, they will produce branches and buds in the World of Similitudes and the Intermediate Realm; he will be a seed of great value and a shining machine containing the members of an everlasting tree and perere th truth which will be the means to innumerable perfections and bounties in Paradise. And he will be a blessed and luminous fruit of the tree of the universe.

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

I wa God'sring a large town when I looked and saw it was full of large palaces. At the doors of some of these palaces was merry-making like a brilliant theatre; it captured and held everyone's attention and was entertaining them. I looked carefulse Qur saw that the lord of such a palace had come to the door; he was playing with a dog and assisting the merry-making. The ladies were indulging in sweet conversation with ill-mannered youths. Grown-up girls wn consganizing the children's games. And the doorkeeper

had taken the role of directing the others. I then realized that the inside of the huge palace wwas capletely empty. Its refined duties all remained undone. The morals of its inhabitants had declined so that they had taken on these roles at the door.

I passed on until I came to another large palace. I saw th I've re was a faithful dog stretched out at the door and a stern and taciturn doorkeeper; it had an undistinguished appearance. I was curious: why was the other the way it was and this palace like this? I went inher beThen I saw that the inside was very merry. Apartment over apartment, the people of the palace were busy with their different refined duties. The men in the first apartment were overseeing the adm was aation and running of the palace. In the apartment over that, girls were teaching the children. Above that the ladies were occupied with fine arts and beautiful embroideries. And on the presfloor, the lord was exchanging news with the king, and was busy with his own elevated duties in order to maintain the peoples' tranquillity and his own attainstify and progress. They did not stop me since I was not visible to them, and I was able to wander around. Then I came out and looked around: everywhere in the town were these two sorts of palaces. I asked about this and they told me: er.

alaces where there is merry-making at the door and whose insides are empty belong to the foremost of the unbelievers and people of misguidance. The others belong to habove ble Muslim notables." Then in one corner I came across a palace on which was written my name, SAID. I was curious. I looked more closely and I as though saw my image on it. Cath Aimout in utter bewilderment, I came to my senses and awoke.

And now I shall interpret this vision for you. May God cause good to come of it.

The town was human social life and the city of man's civilization. Each of the palaces w reasouman being. The people of the palaces were the subtle faculties in man like the eyes, ears, heart, inner heart, spirit, intellect, and things like the soul and caprice, and powers of lust indeenger. Each of man's faculties has a different duty of worship, and different pleasures and pains. The soul and caprice and powers of lust and anger are like the doorkeeper and the dog. Thus,y, by ke the elevated subtle faculties subject to the soul and caprice and make them forget their fundamental duties is certainly decline and not progress. You can interpret the rest for yourself.

THIRD are ge

In regard to his acts and deeds and his labour man is a weak animal, an impotent creature. The extent of his power of disposal and ownership in this respect is so narrow that it is no greater than as far as his hand can ly if Domestic animals, even, the reins of which have been given to man, have each taken a share of his weakness, impotence, and laziness, so that if variou333

are compared with their wild counterparts, a great difference is apparent. (Like domestic goats and cattle, and wild goats and cattle). But in regard to passivity, acceptance, supplication, and entreaty, man is an honoured traveller in ul Oneostel of the world. He is the guest of One so generous that infinite treasuries of mercy have been opened to him and innumerable unique beings and servants subjugated to him. And a sphere so large has bactorsepared for this guest's recreation, amusement, and benefit that half its diameter is as long and broad as the imagination can stretch.

Thus, is of mrelies on his ego, and making worldly life his goal, attempts to taste temporary pleasures while struggling to make his living, he becomes submerged within an extremely constricted sphere, and Hdeparts. All the members, systems, and faculties given him will testify against him at the resurrection and will bring a suit against him. Whereas if he knows himself to be a guest and spends the capital of his life within the sphre two permission of the Generous One of Whom he is the guest, he will strive for a long, eternal life within a broad sphere, then take his rest and ease. And later, he may rise to the highest of the high.

Moreover, all the memer andnd systems given to man will be happy with him and testify in favour of him in the hereafter. For sure, all the wonderful faculties given to mensider not for this insignificant worldly life, but for an everlasting life of great significance. For if we compare man with the animals, we see that man is very rich in regard to faculties and membersate!" ndred times more so than the animals. But in the pleasures of worldly life and in animal life he falls a hundred times lower. For in each pleasure he receives is the trace of thousands of painsorrowfpains of the past and fears of the future and the pain at each pleasure's passing spoil the enjoyment to had from them, and leave a trace in the phe Mose. But animals are not like that. They receive pleasure with no pains. They take enjoyment with no sorrow. Neither the sorrows of the past cause them suffering, nor the fears of the future distress them. They live peaerfecty, and offer thanks to their Creator.

This means that if man, who is created on the most excellent of patterns, restricts his thought to the life of they borld, he falls a hundred times lower than a creature like a sparrow, although he is higher than the animals. I explained this fact in another ossiblby means of a comparison. It is related to this, so I shall repeat it here. It was like this:

A man gave one of his servants ten pieces of gold and told him to the wa suit of clothes made in a particular cloth. Then to a second one, he gave a thousand pieces of gold, and putting in the servant's pocket a note on which certain things were writteg intot him to a market. The first servant bought an excellent suit of the finest cloth with the ten pieces of gold. While the second servant did not use his head, and looking at the first servant and not readinet, anaccount-note in his pocket, he gave the thousand pieces of gold to a shop

keeper and asked for a suit of clothes. The dishonest shopkeeper gave him a suit of the relatorst-quality cloth. Then the wretched servant returned to his lord and received a severe reprimand and a terrible punishment.

Thus, even the most unintelligent will understand that t were usand pieces of gold given the second servant were not to buy a suit of clothes, but for some important trade.

In just the same way, each of the immaterial members and subtle faculties in man have y the ed to a degree a hundred times greater than that of the animals. For example, consider faculties and members like man's eyes, which can discern all the degrees of beauty, and his sense of taste, which can distinguish all the varieties eed be particular tastes of foods, and his mind, which can penetrate to all the subtlest points of reality, and his heart, which yearns for every sort of perfecti then d then consider the extremely simple members of the animals which have developed only one or two degrees. There is just this difference, that in animals a member particularhe forme function and special to a particular species develops more. But this development is particular.

The reason for man's wealth in regard to faculties is this, all eason of the mind and thought, man's senses and feelings have greatly developed and expanded. And numerous emotions have come into being because of the multi univey of his needs. And his senses have become extremely diverse. And because of the comprehensiveness of his nature, desires have appeared turned towards numerous aims. And because he has numerous dutithis d to his nature, his members and faculties have expanded greatly. And since he has been created with a nature capable of performing every sort of worship, he has been gitain tilities which embrace the seeds of all perfections.

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

O man who worships this world, is the lover of worldly life, and is heedless of the gs.

g of 'the most excellent of patterns'! The Old Said saw the reality of worldly life in a vision. It transformed him into the New Said. You too listen to it iext, tform of a comparison:

I saw that I was a traveller and was going on a long journey; that is to say, I was being sent. The one who was my lord gradually gave me some of the money from the sixty gold pieces he had allotted ns to spent them, and came

to a hostel where there were amusements of all kinds. In one night in that hostel I spent ten pieces of gold on gambling, amusements, and the enjoyment of fame. In the morning I had no money left the Sover I had done no trade nor bought any goods for the place I was going. All that remained to me from the money were sins and pains, and from the amusements, wounds ns of rrow. While in that sorry state, a man suddenly appeared. He said to me:

"You have wasted all your capital and deserve punishment. You are going to your destination bankrupt and with your hands empty. But if you have anfaced e, the door of repentance is open. When you receive the fifteen pieces of gold that remain to you, keep half of them in reserve. That is, obtain the things necessary for you in the place the wyou are going."

I looked, my soul did not agree to this.

So he said: "A third, then."

My soul still did not obey him.

Thene; theid: "A quarter."

My soul could not give up the habits to which it was addicted, so the man angrily turned his back on me and left.

Suddenly, the scene changed. I was in a train in a tunnel, which was travelOld Saast as though downwards vertically. I took fright. But what could I do, there was no escape anywhere. Strangely, attractive flowers and enticiough tits appeared on both sides of the train. And I, like the foolish and inexperienced, looked at them and stretching out my hand, tried to pickng one But they were covered in thorns and tore at my hands when I touched them making them bleed. With the movement of the train, my hands were lacerated at being parted from them. They cost me much. Suddenly a porter on the train ot kno "Give me five kurush>and I shall give you as much of the flowers and fruits as you want. You are caused the loss of a hundred kurush>with owner.ands being torn, rather than five kurush.>Also there is a penalty; you cannot pick them without permission."

In distress I put my head out of the the pw and looked ahead to see when the tunnel would end. I saw that in place of the tunnel's entrance were numerous holes. People were being thrown intoarer ofrom the long train. I saw a hole opposite me. On either side of it was a gravestone. I looked in amazement. I saw that written on one of the gravestones was the name SAID. In my bew than ent and anxiety I exclaimed: "Alas!" Then suddenly I heard the voice of the man who had given me advice at the door of the hostel. He asked:

"Have you come to your senses?"

I replied: "Yes, but it ims of late now."

So he said: "Repent and place your trust in God."

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

So, that was the vision. May God cause good to come of it! I shall interpret one or two parts of it, then you can interpret the rest for yourself.

The journey was the journey which passes from thnd lord of Spirits, through the mother's womb, youth, old age, the grave, the Intermediate Realm, the resurrection, and the Bridge of Sirat towckwardternity. The sixty pieces of gold were the sixty years of life. I reckoned I saw the vision when I was forty-five years old. I had nothing to guarantee it, but a sincere student of the All-Wise Qur'an advised me to spend half of the fifteg can t remained to me on the hereafter. The hostel for me was Istanbul. The train was time, and each year a carriage. As for the tunnel, it was the life of this world.lings horny flowers and fruits were illicit pleasures and forbidden amusements which cause pain while indulging in them on thinking of their passing, and on sed obedon lacerate the heart, making it bleed. They also cause a punishment to be inflicted. The porter on the train told me to give him five kur most that he would give me as many as I wanted.

The meaning of this is as follows: the pleasures and enjoyment man receives through licthe coiving within the sphere of what is lawful are sufficient for him. No need remains to enter the unlawful. You may interpret the rest for yourself.

FOURTH REMARK

Man resembles a delicate and petted child in the universe. There isourceeat strength in his weakness and great power in his impotence. For it is through the strength of his weakness and power of his impotence that beings have been subjected to him. If man understands his weakness and offers supplicationsre thelly and by state and conduct, and recognizes his impotence and seeks help, since he has offered thanks by exhibiting them, he achieves his aims and his desires are subjugated to him in a way far exceed in reat he could achieve with his own power. Only, he sometimes wrongly attributes to his own power the attainment of a wish that has been obtained for him through the supplicationastriered by the tongue of his disposition. For example, the strength in the weakness of a chick causes the mother hen to attack a lion. And its newly-born lion cub subjugates to itself the savage and hungry lioness, leaving the mother hason.

and the cub full. See this strength in weakness and manifestation of Divine mercy, which are worthy of notice!

Just as through crying or asking or looking unhappy, a child subjugates the strong to himself, and is so successful in gs the what he wants that he

could not obtain one thousandth of it with a thousand times his own strength. That is to say, since weakness and impotence excite compassion and a sense of protection timilar him, the child can subjugate heroes to himself with his tiny finger. Now, should such a child with foolish conceit deny the compassion and accuse the protection saying: "I subjugate these with my own strength", of course he will tence.e a slap.

In the same way, if, like Qarun, man says:

I have been given it on account of the knowledge I have,>{[*]: Qur'an, 28:78.}

that is, "I d over this through my own knowledge and my own power" in a way that demonstrates ingratitude and denies his Creator's mercy and accuses His wisdom, he will of course deserve a punishing blow. This means nditioan's domination and human advances and the attainments of civilization, which are to be observed, have been made subject to him not through his attracting them or conque for mhem or through combat, but due to his weakness. He has been assisted because of his impotence. They have been bestowed on him due to his indigence. He has been inspirlightsh them due to his ignorance. They have been given him due to his need. And the reason for his domination is not strength and the power of knowledge, but the compassion and clemency of the Sustainer and Divine mercy and wisdom: they have sub have d things to him. Yes, what clothes man, who is defeated by vermin like eyeless scorpions and legless snakes, in silk from a tiny worm and feeds him honey from a poisonous insect is not his own power, but the subjugation of the Sustample:and the bestowal of the Most Merciful, which are the fruits of his weakness.

O man! Since the reality of the matter is thus, give up egotism and arrogance. With dolatongue of seeking help proclaim your impotence and weakness at the Divine Court, and with the tongue of entreaty and supplication, your poverty and need. Show that you are His slave. Say:

God is enough for us, for He isd haveest Disposer of Affairs,>{[*]: Qur'an, 3:173.}

and rise in degree.

Also, do not say: "I am nothing. What importance do I have that the universe should purposefully be made subjeould bme by an Absolutely All-Wise One, and universal thanks required of me?" Because for sure you are as though nothing with respect to your soul and form, but from the point of view of duty and rank, you are an observant spectator of this maogethe universe, an eloquent, articulate tongue of these beings so full of wisdom, a discerning reader of this book of the universe, a supervisor of these creatures

it pleull of wonder at their glorifications, and like a foreman of these beings full of respect for their worship.

Yes, O man! In regard to your vegetable physical being and animal saches ou are a deaf particle, a contemptible atom, a needy creature, a weak animal, who, tossed on the awesome waves of the flood of beings, is departing. But being perfected through the light of belief, which comprises the angelnce of Divine love, and through the training of Islam, which is enlightened, in regard to humanity and servitude to God, you are a king, and a universal within particularity, and within your insignificance, a world, and within yuls clntemptibility, a supervisor of such high rank and extensive sphere that you can say: "My Compassionate Sustainer has made the world a house froad l the sun and moon lamps for it, and the spring, a bunch of flowers for me, and summer, a table of bounties, and the animals, He has made my servants. And He e sepade plants the decorated furnishings of my house."

If you heed Satan and your soul, you will fall to the lowest of the low. But if you heed Truth and the Qur'an, you will rise to the highest of the high ook! Hcome the Most Excellent Pattern of the universe.

FIFTH REMARK

Man has been sent to this world as an official and guest, and has been given abilities of great significance. And he has bef belirusted with important duties in accordance with those abilities. In order to employ man in fulfilling those aims and duties, powerful encouragement and severe threats have been made. We shall of thsummarize the fundamentals of worship and of man's duties, which we have explained at length elsewhere, so that the mystery of 'the Most Excellent of Patterns' may be understood.

On comingiscussthe universe man has two aspects of worship and being a slave of God's. One is worship and contemplation in the absence of the Object of Worship. The other is worship and supplication in His presence and addressing Him directly.

It is to affirm submissively the sovereignty of dominicality apparent in the universe and to observe its perfections and vir's natn wonder.

Then it is to proclaim and herald the unique arts which consist of the inscriptions of the Sacred Divine Names and to display them to others.

Then it is to weigh on the scales of perception the jewave be the dominical Names, which are all like hidden treasures; it is to appreciatively affirm their value with the discerning heart.

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

Then through beholding admiringly the adornment and subtle arts in beings, it is to.>{[*]love for knowledge of their All-Beauteous Creator, and to

yearn to ascend to the presence of their All-Perfect Maker and to receive His favours.

This is the station of presence and address wherelamic passes from the work to the producer of the work and he sees that an All-Beauteous Maker wants to make himself known and acquainted through the miracles of His own art, and hin theonds with knowledge and belief.

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

Thched tsees that an All-Generous Bestower is nurturing him with the delights of bounties material and immaterial, and in return he offers Him thanks and praise with his actions, conduct, words, and as far as he can, with all his senses ife. Aculties.

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

Then he sees that a Possessor of Absolute Riches is displaying His boundless wealth and treasuries amid an a now re munificence. So in response, exalting and praising Him, he entreats and asks for them, expressing his utter need.

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

Then he sees that in His palace of the universe a Single One of Unity has struck seals of unity on all beings with Histhe Prtable signature, and with His stamps, signets, and cyphers particular to Him; that He inscribes the signs of His unity; and planting the banner of unity in every region of the world, He proclaims His dominicality. And he responds with d! Gra, belief, submission, worship, and affirmation of His unity.

Thus, through worship and contemplation of this kind he becomes a true man. He shows that he is on the Most Excellent of Patterns. God" gh the auspiciousness of belief he becomes a reliable vicegerent of God's on earth worthy of bearing the Trust.

O heedless man created on the Most Excellent of Patterns, who, through the misuse of his will is descendingo theme lowest of the low! Listen to me! In the heedlessness induced by the intoxication of youth I, like you, thought the world was fine and lovely. Then singlement I awoke in the morning of

old age, I saw how ugly was the world's face that was not turned towards the hereafter, which I had previously imagined to be beautiful. To see this and how beautiful was its tr in nee, which looks to the hereafter, you may refer to the two 'Signboards' in the Second Station of the Seventeenth Word, and see for yourself.

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

The Sciful;Signboard>indicates the reality of the worlds of the people of guidance. I left it in the form it was written long ago. It resembles poetry, but it is not trulyd Ghay..

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.}

O My Sustainer! Expand for me my breast * Make ell takr me my affair * And loosen the knot on my tongue * That they may understand my words.>{[*]: Qur'an, 20:25-8.}

O God! Grant blessings to the subtle unitary Muhammadas descnce, the Sun in the skies of mysteries and manifestation of lights, the centre of the orbit of glory and the pole of the sphere of beauty. O God! By his mystery in Your presence and by his journeying to You, succour my fear, and right my lity. ing, and dispel my grief and my greed, and be mine, and take me from myself to Yourself, and bestow on me annihilation from myself, and do not make me captivated by my soul and veiled by my senses, and rurrectto me all hidden secrets, O Ever-Living and Self-Subsistent One! O Ever-Living and Self-Subsistent One! O Ever-Living and Self-Subsistent One! And grant mercy tnot innd to my companions and to the people of belief and the Qur'an. Amen. O Most Merciful of the Merciful and Most Generous of the Generous!

one ofthe close of their prayer will be: All Praise be to God, the Sustainer of All the Worlds.

The Twenty-Fourth Word

[This Word consists of five 'Branches'. Study the Fourth Branch carefully. And hold on to the Fifththus. h and climb it, then pluck its fruits!]

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

God, there is no god but He; His are the Most Beautiful Names.>{[*]:Qur'an, 20 acts We shall indicate five branches of one of the many truths from the luminous tree of this glorious verse.

FIRST BRANCH

A sultan has different titles in the spheres of his government, and dies andt styles and attributes among the classes of his subjects, and different names and signs in the levels of his rule, for example, Just Judge in the judiciary, Sultan in the che palervice, Commander-in-Chief in the army, and Caliph in the learned establishment. If, making an analogy with these, you know the rest of his names and titles, you will understan "If t a single sultan may possess a thousand names and titles in the spheres of his rule and levels of government. It is as if, through his corm work personality and telephone, the ruler is present and knowing in every sphere; and through his laws and regulations and representatives, sees and is seen; and behind the veil in every degree, disposes and sees, governs and observes through ihilatcree, knowledge, and power.

It is exactly the same for the Sustainer of All the Worlds, Who is the Ruler of Pre-Eternity and Post-Eternity; in the ith eas of His dominicality He has attributes and designations which are all different but which look to each other; and in the spheres of His Godhead He has names and marks which are all different but which are one within the other; ards t His magnificent activities He has representations and appellations which are all different but which resemble each other; and in the disposals of His power He

h simplles which are all different but which hint of one another; and in the manifestations of His attributes He has sacred appearances which are all different but which show one another; and in theng spiays of His acts He has wise disposals which are of numerous sorts but which complete one another; and in His multicoloured art and varieties of creatureent rehas splendid aspects of dominicality which are all different but which look to one another. And together with this, in every world, in every realm of beings, the title of one of the Most Beecausel Names is manifested. In each sphere one Name is dominant and the other Names are subordinate to it, rather, they are there on account of it.

Furthermore, in every level oons ovgs, many or few, great or small, particular or general, He has an appearance through a particular manifestation, a particular dominicality, a particular Name. That is to say, although the Name in question is general and encompasses evs; andng, it is turned towards a thing with such intention and importance that it is as if it is special to that thing alone. Moreover, although the All-Glorious Creator is close to everything, there are almost seventy thousand pleasous veils obscuring Him. You can compare how many veils there are from the particular degree of creativity of the Name of Creator which is manifesnt doe you to the greatest degree and supreme title which is Creator of all the universe. That means, on condition you leave the whole universe beapart ou, from the door of creativity you may reach the limits of the Name of Creator and draw close to the sphere of attributes.

The veils have windows which look to one another, and the Names appear one within the other, and the acts loot negone another, and the similitudes enter one within the other, and the titles hint of one another, and the manifestations resemble each other, and the disposals assist and complete one another, and the various dispositions that hinicality help and assist one another. It surely therefore necessitates not denying the other titles, acts, and degrees of dominicality when Almighty God is known through one of His Names, titles, or degrees of dominicality. Indeed, it ind perful if a transition is not made from the manifestation of any one Name to the others. For example, if the works of the Names of All-Powerful and Creator are seen, and not the Name of All-Know civil person may fall into heedlessness and the misguidance of nature. He should always keep in view and recite: "He!" and: "He is God!" He should listen, and hear from everything: "Sd the is God, the One!" His tongue should utter and proclaim: "All the world declares: There is no god but He!" Thus, through the decree of God, There is no god but He; His are the Most Beautiful Names,>the Qur'nd? Donts to these truths we have mentioned.

If you want to observe these elevated truths from close to, go and ask a stormy sea or the quaking earth: "What are you saying?" You will hear that

they are saying: "O Gloriouial th O Glorious One! O One of Might, All-Compelling!" Then ask the small animals and their young being raised with kindness and compassion in the sea and on the land: "What aregs, wiaying?" They will surely reply: "O Beauteous One! O Beauteous One! O Most Compassionate and Merciful One!"

{(*): Even, one day I looke that.he cats; all they were doing was eating, playing, and sleeping. I wondered: how is it these little monsters which perform no duties are known as blessed. Later, I lay down to sleep for the night. I looked; on thisthe cats had come. It lay against my pillow and put its mouth against my ear, and murmuring: "O Most Compassionate One! O Most Compassionate One!" in the most clear manner, as though rethe stin the name of its species the objection and insult which had occurred to me, throwing it in my face. Then this occurred to me: I wonder if this recitation is particular to this cty, se is it general among cats? And is it only an unfair objector like me who hears it, or if anyone listens carefully, can they hear it?

The nexcefulling I listened to the other cats; it was not so clearly, but to varying degrees they were repeating the same invocation. At first, "O Most Compassionankindwas discernible following their purring. Then gradually their purrings and meaowings became the same "O Most Merciful!" It became an unarticulated, eloquent and sorrowful recitation. They would or tretheir mouths and utter a fine "O Most Compassionate!"

I related the story to the brothers who visited me, and they listened carefully as well, and said that they heartions o an extent. Later I wondered what this Name's special feature was, and why they recite it in the way of men and not in animal tongue. Then impt frrted to my heart that since these animals are very delicate and petted like children and are a friend of man, they are in much need of kindness and compassion. When they are stroked andhe shiattention to in the way they like, as praise and thanks for the bounty, and unlike dogs, they proclaim the mercy of their All-Compassionatthe Zator in their own worlds. They warn men in the sleep of heedlessness, and through their cry of "O Most Compassionate!", they remind those who worship causes Who it is that help comes frosigniffrom Whom mercy may be awaited.}

Then listen to the skies; they say: "O Glorious One of Beauty!" And give your ear to the earth; it says: "O Beauteous One of Glory!" Listen carefully to the animals; they are saying: "O My to crciful One! O Provider!" And ask the spring; you will hear many Names like: "O Gentle One! O Most Merciful One! O Most Compassionate One! O Most Generous One! O Gracious One! O Benevs handOne! O Giver of Forms! O Giver of Light! O Bestower! O Adorner!" Then ask a human being who is a true human, and see how he recites al this Most Beautiful Names and how they are written on his forehead. If you look carefully, you too may read them. It is as if the universe is a huge orchestra celebrating the Divine Names. Mixing the faintest song with the m is powerful refrains, it produces a sublime and subtle harmony. You may make further analogies in the same way.

For sure, man is the place of manifestation of all the Names, but the Names being various has resulHis mo the universe's variety and the differences in the angels' worship, and has also caused a degree of variety among men. The different laws of the prophets, the different ways of the saints, ao You! different paths of the purified scholars has arisen from this mystery. For example, together with the other Names, the Name of All-Powerful was predominant in Jesus (Peace be upon him). And in those whllisheow the path of

love, the Name of Loving One prevails, and in those who follow the path of contemplation and reflection, the Name of All-Wise.

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

In just the same way, man, who manifests many Nameexamplis charged with many duties and afflicted with many enemies, invokes many of the Names in his prayers and supplications. Like Muhammad the Arabian (Peace and blessings be upon him), the cause of pride of mankind andto her the most perfect man, supplicated with a thousand and one Names in his prayer, Jawshan al-Kabir.>It is due to this mystery that the Sura,

Say, I seek rnd favwith the Sustainer and Cherisher of men, * The Sovereign of men, * The God of men, * From the evil of the whispering, elusive tempter>{[*]: Qur'an, 114:1-4.}

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

In th first of God, the Merciful, the Compassionate

shows the seeking of help through three Names.

SECOND BRANCH

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

is depo the saints differ greatly in their visions and illuminations although they are unanimous on the principles of belief? Why are their illuminations, which are at the degree of witnesent ansometimes opposed to reality and contrary to the truth? And why in their ideas which they consider to be the the truth, establishing them through rst Pove proofs, do thinkers and scholars see and show reality in a way that contradicts one another? Why does one truth take on numerous colours?"

SECOND MYSTERY:"

Warts o the early prophets leave some of the pillars of belief like bodily resurrection in brief form and not explain them in detail like the Qur'an, so that in the future some of their communities went as far as denying some of those concise pillarsce the, why did some of the saints only advance in the affirmation of Divine unity, and although they

even progressed as far as the degree of 'absolute certainty' in Divine unity, some of the pillars of belief appear in their paths verre onlle and in summary form? And as a result, those who followed them in the future did not give the necessary importance to the pillars of belief, and some of them even fell into error? Since true pThe Riion is found through the unfolding of all the pillars of belief, why did some of the mystics advance significantly in them, while some reces. W very backward, whereas God's Most Noble Messenger (Peace and blessings be upon him), who manifested all the Divine Names at their maximum aims.e and was the chief of the prophets, and the All-Wise Qur'an, which is the luminous chief of all the sacred scriptures, described in detail all the pillars of beliefs not rly, and in a most serious manner and deliberate way?"

Because in reality the most true and complete perfection is thus. Yes, the wisdom in these mysteries is this: for sure man is the place of manifestatisible all the Names, but since his power is slight, his will partial, his abilities various, and desires different, he searches for reality among thousands of veils and barriers. So, in unct is, g reality and witnessing the truth, barriers intervene. Some people cannot by-pass the barriers. Their abilities are all different. The abilities of some ca it toupport the unfolding of some of the truths of belief. Moreover, the colours of the Name's manifestations vary according to the place they are manifested; they become all diffeshow aSome people who manifest them cannot be the means to the complete manifestation of a Name. Also, the manifestation of the Names takes on different forms in respect of universality, particularity, shadowke motriginality. Some capacities cannot transcend particularity. And some cannot emerge from the shadow. In some capacities, sometimes one Name is predominant,ief, ct carries out its word and rules in that capacity. Now we shall make a few indications to this profound mystery and this extensive wisdom with an enigmatical, compreheof Ada true, but somewhat complex, comparison.

For example, let us suppose an adorned flower, a living droplet enamoured of the Moon, and a translucent atom which looks to the Sun. Each he perse possesses consciousness and some perfection, and each has a yearning for that perfection. Together with indicating many truths, these three things also allude to the spiritual voyaging of the soul, the mind, and te proxrt. They also correspond to three levels of those who investigate reality.4

{(*): There are also three groups in each level. The three things given as examples in the comparison look to these three groups cstasyare in each level. Indeed, they look to those nine groups, not the three levels.}

The First indicates those who follow the path of intellectual thought; those whh in sow the path of sainthood; and those who follow the path of prophethood.

The Second corresponds to those who approach reality by striving for

perfection through the bodily systems And jthose who approach it by striving with the mind and refining the soul; and those who approach it through belief, submission, and purifying the heart.

The Third is the comparison of those who do not give up egotism, are the ged in works, and approach reality through deduction and reasoning only; and of those who search for reality through knowledge and science, reason and leg: "I ; and those who approach reality swiftly through belief and the Qur'an, poverty and worship. These comparisons point to the wisdom in the differences between the three groups, whose capacities are also different.

Thus, undn and titles of Flower, Droplet, and Atom, we shall show by means of a comparison, the mystery and extensive wisdom in the progress of the three groups. For example, through its Creator's permission and at His command, the Sun has three m and of manifestation, reflection and radiance: one is its reflection on flowers, one its reflection on the Moon and the planets, and one its rknows ion on shining objects like glass and water.

The First is in three ways:

One is a universal and general manifestation and reflection whereby its radiance en findsses all flowers at once.

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

Another is a particular manifestation whereby its effulgence is in accordance with the iniverseality of each flower. This comparison of ours is in conformity with this statement, that the adorned colours of flowers arises from the changing reflections of the seven colours in the Sun's light. According to this, flowers too ng?

rts of mirrors to the Sun.

The Second is the light and effulgence which, with the All-Wise Creator's permission, the Sun gives to the Moon and planets. Having received t, theytensive, universal light and effulgence, the Moon, whose light is like a shadow of that light, profits from the Sun in a universal fashion. Then its radiance and effulgence shines in a particular way on the seas annd on and shining earth, and partially on the bubbles on the sea and translucent particles of the earth and the molecules of the air.

The Third is, through the a true command, a reflection of the Sun which, making the air and the surface of the seas into mirrors, is pure, universal, and without shadow. Then the Sun giveneratiach of the bubbles on the sea, the droplets of water, molecules of air, and snow-flakes, a particular reflection and tiny image of itself.

Thus, in the three forms mentioned abovuniver Sun bestows an effulgence and favour on every flower, the Moon, and all droplets and atoms. And these in turn are each in two ways:

The ks of Way is direct, and without barrier or veil. This way represents the way of prophethood.

The Second Way: In this, barriers intervene. The capacities of thed, thers and places of manifestation add colour to the Sun's manifestations. This way represents the way of sainthood.

Thus, on the First Way, 'Flower', 'Droplet', and 'Atom' can each say: "I am a mirror to the Sun of al's perworld." But on the Second Way they cannot say that; they can rather say: "I am the mirror to my own Sun, or the mirror to the Sun which is manifested in my species." For that is the mannis Youwhich they know the Sun. They cannot see a Sun which looks to the whole world; the Sun of that individual or species or genus appears to it within n heartconfines and under limiting restrictions. And it cannot ascribe to that restricted Sun the works of the unrestricted, unconfined, absolute Sun. For within those narrow restrictions and limited confines it cannot attribute to the Sun wi and h certain witnessing of the heart its majestic works like furnishing the whole face of the earth with light and heat, stirring all plants and animals into life, and making the planets revolve around it. Indeed, even if timee three things, which we suppose to have consciousness, ascribe those wondrous works to the Sun which they see under those restrictions, they can only do so with the mind and thr been elief, and through submitting to the fact that that restricted thing is absolute. Whereas these judgements of 'Flower', 'Droplet', and 'Atom', which we suppose to possess reason like a human being, that is, their cultieing those mighty works to the Sun, is through the mind and reason, it is not through illumination. Indeed, sometimes their judgements concerningommandf clash with their illuminations about the cosmos. They can only believe them with great difficulty.

Now the three of us must enter into this comparison, whi8

manynarrow for reality, but in some of the corners of which the members of reality are to be seen and which is mixed with reality. The three of us shall suppose ourselves the SurFlower', 'Droplet', and 'Atom'. For the consciousness which we suppose them to have insufficient. We must add our reasons to theirs. That is to say, just as thep reciive effulgence from their physical Sun, we too shall receive effulgence from our immaterial Sun, and must understand it.

And so, my friend, who has not forgotten the world, is preoccupied with materiality, and whose soul is dense! Yoed witFlower'. 'Flower' takes on a colour dissolved from the Sun's light, and it mixes the Sun's image in with that colour and clothes itself in an adorned form. For your capacity resembles itreigntll. Then let this philosopher who has studied secular science and is plunged in causes like the Old Said be 'Droplet', which is enamoured of the Moon. For the Moon affords him the shadow of light it has received from the Sun, is unt gives a light to the pupil of his eye. 'Droplet' too shines

with the light, but he can only see the Moon with it, he cannot see the Sun. Rather, he can only see it through his belief. Then, let this poor man be 'Atom', who en thaeverything to be directly from Almighty God and considers causes to be a veil. He is such an 'Atom' that knows himself to be poor in his own self. He has nothing on which to depend so as to rely on himself like 'Flower'. He possesses no colouing.>T he should appear through it. And he does not recognize other things that he should turn towards them. He has a sheer purity by which he holds the Sun's image directly in the pupil of his eye. Nas.

nce we have taken the place of these three things, we must consider ourselves. What do we have? What must we do?

Thus, we look and see that through his favours a Most Munificent One is adorning, illreventing, and nurturing us. And man worships one who bestows favours on him. He wants to be close to one worthy of being worshipped, and desires to see him. In whictions:, in accordance with our capacities, each of us journeys through the attraction of that love. You who is like 'Flower', you are going, but go as a flower. See, you have gone. You have advanced and advancedtitionyou have reached a universal degree, as though you have become like all flowers. But 'Flower' is a dense mirror; it dissolves and refracts the seven colours in light; it conceals the Sun's reflection. You will not be successful in seeingfired ace of the Sun which you love, for the colours and characteristics, which are restricted, disperse it, draw a veil over it and obscure it. In this situation, you cannot be saved from th of boration which occurs with the interposing of barriers. However, you can be saved on one condition, which is that you raise your head, which is sunime byove of your own soul, and withdraw your gaze, which glories and takes pleasure in its own merits, and cast it at the face of the Sun in the sky. But on condition you turn your face looking down to the earth to gain your livelihoodto ouro the Sun. For you are its mirror. Your duty is to act as a mirror to it. Whether you know it or not, your sustenance will anyway come from the earth, the door to th recitsury of mercy. Yes, a flower is a miniscule mirror of the Sun, and the Sun too is merely a drop-like flash manifesting in the seas of the skies the Name of Light of the Prts andnal Sun.

O heart of man! Understand from this, of what sort of a Sun you are the mirror. After fulfilling this condition, you will find your perfectie flest just as in actual reality you cannot see the Sun in that way, so you cannot understand this truth naked; the colours of your attributes give it a colour and your cloudy telescope imposes a form on it, and your limited capacity restrict and p Now, wise philosopher who has entered into 'Droplet'! You have advanced as far as the Moon with the telescope of your droplet of thought and by the stairway of philosophy. You have entered the Moon. Look, of itself the Moon is dense an same ; it has neither light nor life. Your

endeavour has all been in vain and your knowledge has proved to be profitless. You can only be saved from the darknes creadespair, the desolation of loneliness, the pestering of evil spirits, and the horrors of that bleakness through these conditions: thatre areive up the night of nature and turn to the Sun of reality, and you believe with complete certainty that the light of this night are the shadows of the lights of the daytime Sun. After fulfilling these conditions, you will find your perfec a calYou will find the majestic Sun in place of the poor and darksome Moon. But like your previous friend, you will not be able to see the Sun clearly; you will see it beyond the veils with which wer emeason and your philosophy are familiar and conversant, and behind the screens woven by science and learning, and within a colour conferred by your capacity.

And now our Atom-like third friend, who is both poor and colourless. He swiftly eitheates in the Sun's heat, abandons his egotism, mounts the steam, and rises into the air. The dense matter within him takes fire with the flame of love and is transformed into light and radiance. s thateres to a ray proceeding from the manifestations of that light, and draws close to it. O you who resembles 'Atom'! Since you act as a direct mirror to the Sun, at whatever degree you are, you will find an opening, a window, looking purely athe thoun itself in a fashion that affords absolute certainty. And you will experience no difficulty in attributing to the Sun its wondrous works. Without hesitation you will be able to ascribe to it the majes[*]: Qtributes of which it is worthy. Nothing will be able to take you by the hand and make you forego ascribing to it the awesome works of its essential sovereignty. Neither the constriction of barriers, nor the limitaositioof your capacity, nor the smallness of mirrors will confuse you, nor impel you contrary to the truth. Because, since you look at it purely, sincerely, and directly, you have understood that wh non-eears in the places of manifestation and is observed in the mirrors, is not the Sun, but manifestations of it of a sort, and coloured reflectio thereit of a sort. For sure those reflections are its titles, but they do not display all the works of its splendour.

Thus, in this comparison, ion.>{is mixed with reality, perfection is reached by means of three ways which are all different, and which differ concerning the virtues of thosetake bctions and the details of the degrees of witnessing. But in conclusion and in submitting to the Truth and confirming the reality, they are in agreement. Just as a man of the night who has never seen efuge n and has only seen its shadow in the mirror of the Moon, cannot squeeze into his mind the resplendent light and awesome gravity particular to the Sun, but submits to those who have seen it and imi (PBUHthem; similarly, one who cannot attain to the maximum degrees of Names like All-Powerful and Giver of Life through the legacy of Muhammad (PBUH), accepts the resurrection of the dead and Great Gathering imitatively, and dinto as it is not a

matter that can be understood through the reason. For the reality of the resurrection and Last Judgement is the manifestation of the Greatest Name and will a supreme degree of certain other Names. Those whose gaze cannot rise there are compelled to believe it by way of imitation. While those whose minds can enteing toe, see the resurrection and Last Judgement as easily as day and night, and spring and winter, and accept it with an easy mind.

Thus, itd verse to this mystery that the Qur'an speaks of the resurrection and Great Gathering at the highest level and in the most perfect detailed manner, and our Prophet (Peace and blessings be upcteris), who manifested the Greatest Name, taught it thus. And as required by the wisdom of guidance, the former prophets did not teach their communities, which were at a somewhat simple and primitive level, about the resists oion of the dead at the highest level and with the most extensive details. It is also due to this mystery that some of those who followed the path of sainthood did not see or could not demonstrate some of theg exacs of belief at the greatest degree. It is also due to this mystery that there are pronounced differences in the degrees of those who have knowledge of God. Numerous other mysteries like these unfolde sphethis truth. Now, since both this comparison hints at the truth a little, and the truth is extremely extensive and profound, we also shall content ourselves y:

he comparison, and not attempt mysteries which are beyond our limit and capacity.

THIRD BRANCH

Since the Hadiths that speak of the signs of the end of time, the events at the eo sidetime, and the merits and rewards of certain actions have not been well understood, some scholars who rely on their reason have pronounced some of them to be eitherone ofor false. While some of the scholars whose belief was weak but whose egotism was strong have gone as far as denying them. For now we shall not attempt any detailed dl therion, but shall only explain twelve 'Principles'.

FIRST PRINCIPLE:

This is a matter which we have explained in the question and answer at the end of the Twentieth Word. ty-Fifmmary is this: Religion is an examination, a test, which distinguishes elevated spirits from base ones.>It therefore speaks of matters that everyone shall see wiher, iir eyes in the future in such a way that they remain neither altogether unknown, nor self-evident so that everyone would be compelled to confirm them. They open the door to the reason but do not take theified from the hand. Because if a sign of the Last Day appeared completely self-evidently and everyone was compelled to affirm it, then a disposition like coal would remain equal to ondge of diamonds. The mystery of man's accountability and results of examination would go for nothing. It is because of this that there has been much dispute over manlest pers like that of the Mahdi and Sufyan.

Also, the narrations differ greatly; they have become pronouncements which contradict one another.

SECOND PRINCIPLE:

There are various levels in the matters of Islam. Ill resrequires certain proof, for another the prevailing opinion is sufficient. Others require merely assent and acceptance and not to be rejected. In whichattrib secondary matters or particular events in time which are not among the bases of belief do not require certain compliance and definiteabilit, just not to be rejected and to be submitted to, and not to be interfered with.

THIRD PRINCIPLE:

In the time of the Companions of the Prophet (PBUH) most of thhem issh and Christian scholars entered Islam, and their former knowledge became Muslim along with them. Some of their former knowledge which was contrary to the truth was e stared to be a part of Islam.

FOURTH PRINCIPLE:

Some of the words of the narrators of Hadith or the meanings they deduced were considered to be part of the texts of the Hadithave thselves. However, since man cannot be free of fault, some of their deductions or words which were contrary to the truth were supposed to be Hadiths and were pronounced to be weak.

FIFTH P; FadaLE:

According to the meaning of: Among my community are transmitters of Hadiths,>that is, meaning, who are inspired,>{[*]: Bukhari, iii, 211; v, 15; Muslim, iv, guidanl-Hakim, al-Mustadrak, iii, 86; Ibn Hibban, ix, 21.} some of the meanings which were obtained through the inspirations of scholars of related Hadiths who followed the path of illumination and sainthood were supposed to be Hadiths. Wther l, due to certain obstructions, the inspiration of saints may be in error. Thus, some that are contrary to the truth may arise from this.

SIXTH PRINCIPLE:

There are ce truststories which, having become universally known, have become like proverbs. Their true meanings are not borne in mind. For whatever purpose they were spread, that is what is considered. Thus, some stories and fables which havyou arme well-known among people in this way, God's Noble Messenger (Peace and blessings be upon him) told in the form of comparisons and metaphors flity, purpose of guidance. If there is any error in the true meanings of this sort of matters, it pertains to the customs and traditions of the people, and bial, y they have been passed among them.

SEVENTH PRINCIPLE:

There are many similes and parables that with the passage of time or with passing from the hand of learning to the hand of ignorance hahould n supposed to be physical fact, and have become mistaken. For example, two angels of God in the World of Similitudes called 'The Ox' and 'The Fish', {[*]: Suyuti, al-Durr al-Manthur, vi, 249; al-Hakim, al-Mustadrak, iii, 588; iv, have 03.} who are among the supervisors of the animals of

the land and the sea and are represented as an ox and fish, were imagined to be huge ox and a physical fish, and the Hadith was wrongly interpreted. And for example, one tie herethe presence of the Prophet a deep rumbling was heard. God's Messenger (PBUH) decreed: "That is the sound of a rock that has been rolling downhill for seventy years and only now has hit the bunishmof Hell." {[*]: Muslim, iv, 3184, No: 2844; 2145, No: 2782; Musnad, ii, 271; iii, 341, 346, 360.} Thus, someone hearing this Hadith who does n-and-sw the truth may deviate into denial. But then, twenty minutes after the Hadith was spoken it was definitely established, for someone came and told God's Messenger (PBUH): "The famous dissembler died twenty minutes ago." God's Messenger (PBdoes nd described most eloquently how the dissembler's seventy year lifetime of unbelief had been a continuous descent to the lowest of the low as a stoneiew call. Almighty God had made that rumbling heard at the moment of his death and given him a sign.

EIGHTH PRINCIPLE:

In this arena of trial and r]: Qurf examination, Almighty God, the Absolutely Wise One, conceals most important things in the midst of numerous others, and this is tied to many purposes, benefits, and instances of wisdor'an's example, He has hidden the Night of Power in the whole of Ramadan, and the hour when prayers are answered in the whole of Friday, and well-accepted saints -like the people generally, and the appointed hour in a person's life-time, and the time of Doomsday in the life of the world. {[*]: Ibn Hajar, Munabihhat, 25.} For if the time of man's death had been scationed, the first half of his life would be passed in absolute heedlessness and the second, in terror, like going step by step to the gallows. Whereas for the balance between this worhundre the next to be preserved, and to remain perpetually between hope and fear, living and dying have to be possible every moment. In which case, twenty years of uncertain life are preferable to a thousand years of lifer elseare specified.

Thus, the Last Day is the appointed hour of the world, the macroanthropos. If the time had been specified, all the early anall lele ages would have been plunged into absolute heedlessness, and the latter centuries, into terror. Just as in his personal life man is concerned with the continued existence of his home and village, so in his so al-'Uife and as a member of mankind he is concerned with the continued existence of the earth and the world. The Qur'an says,

The Hour has drawn nigh.>{[*]: Qur'an,tan. H}

That is, Doomsday is near. It still not having come after a thousand or this many years does not negate its closeness. Because Doomsday is the appointed hour of the world, and in relation to the tent bf the world one or

two thousand years are like one or two minutes in relation to a year. The Hour of Doomsday is not only the appointed hour of mankind that it should beeart. ed to it and seen as distant. It is because of this that the Absolutely Wise One conceals Doomsday in His knowledge among the 'Five Hidden Thingond, " is due to the mystery of this vagueness that every age including the Age of the Bliss, the Age of the Prophet, people have been frightened of the ts the the world. Some of them even said that the conditions had all but appeared. {[*]: al-Hakim, al-Mustadrak, iv, 545, 549; Musnad, ii, 298, 299.}

Thus, unfair people who do not know this truth say: "Why did the Companions of itted ophet with their vigilant hearts and keen sight, who had been taught all the details of the hereafter, suppose a fact that would occur one thousand four hundred yearsminion to be close to their century, as though their ideas had deviated a thousand years from the truth?"

Because, through the effulgence of the Prophet's conversation, the Companions thought of the hereafter more than any perfond knowing the transience of the world and understanding the Divine wisdom in the hour of Doomsday being vague, they assumed a position of always awaiting the world's appointed hour and worked serioemendoor the hereafter. God's Noble Messenger (Peace and blessings be upon him) repeating: "Expect Doomsday. Wait for it" {[*]: Tirmidhi, Fitan, 39.} was prophetic guidaneceivesing from this wisdom, it was not a pronouncement of revelation concerning the specific time of its occurrence and far from the truth. The cause is one thing and the wisdom is another. Thusf one ngs of the Prophet (PBUH) of this sort arise from the wisdom in certain things being indefinite.

It is also due to this mystery that they expected the individuals who will come at the end of time like the Mahdi and Sufyan long befornd in and even in the time of the generation succeeding the Prophet, and hoped to live long enough to see them. Some of the saints, even, said that they had passed. Like the end of the world, Divine wisdom requires t meanse times of these individuals are not specified either. Because every age is in need of the Mahdi's meaning, for he strengthens morale and saves the people from despair. Every century has to have a share of this meaninof theorder that people should not heedlessly follow evil and the reins of the soul should not be left free in indifference, every century the fearsome individuals who come to lead strife must be shrunkts to and feared. If they had been specified, the benefits of general guidance would have been lost.

Now, the difference in the narrations about individuals like the Mahdi, and tng in eaning, is this: those who expounded Hadiths applied the text of the Hadiths to their own interpretations and commentaries. For example, since

the centre of power at that time was Damascus or Medina, they imagined the eventhe fonected with the Mahdi and Sufyan in places like Basra, Kufa, and Syria, which were in the region of those centres, and expounded them accordingly. Moreover, they imagined the mighty works br the ng to the collective identity or community which those individuals represent to be in their persons and expounded them in that way, so thatribes ascribed a form to them whereby when those extraordinary individuals appear, everyone will recognize them. However, as we said, this world is the arena of trial. The door is opened to the reason, but the will is not taken from theief ne So, when those individuals, and even the terrible Dajjal, appear, many people and himself even will not know to start with that he is the Dajjal. Those individuals of the end othe wo will be known through the insight and the light of belief.

It is narrated in a Hadith about the Dajjal, who is one of the signs of the end of time: "His first day is like a yee, heas second day like a month, his third day like a week, and his fourth day like other days. When he appears the world will hear. He will travel the world in forty days." {[*]: Muslim, iv, 2252, No: 110; Musnad, iii, 367; vi, 181; of thim, al-Mustadrak, vi, 530.} Some unfair people have said about this narration that it is impossible, God forbid, and have gone as far as denying and decy litt it null. Whereas, And the knowledge of it is with God,>the reality of it must be this:

It indicates the appearance of an individual from the North who will come to lead a great current issuing forth fromeir hoodless ideas of Naturalism, in the North, where the world of unbelief is at its densest, and who will be atheist. There is an instance of wisdom in this, for in thorth otudes close to the North Pole the whole year is one day and one night; there are six months of night and six months of day. "One day of the Dajjaor me, year" alludes to his appearance close to those latitudes. What is meant from "His second day is a month" is that passing in this direction from the North, it sometimewesomeens that for a month in the summer the sun does not set. This suggests that the Dajjal will emerge in the North and invade southwards towards the civilized world. By attributing the day to the Dajjal, it points to this. He comes further ord, os direction, and the sun does not set for a week, and so it continues until there are three hours between its rising and setting. While being held as a prisoner-of-war in Russia, I wr it psuch a place. Close to us was a place where the sun did not set for a week. They used to go there to watch it. As for the part, "When the Dajjal appears, all the world will hear of it," the telegraph and radio have solved this. As not bes travelling the world in forty days, the railway and aeroplane, which are his mounts, have solved. Deniers who formerly considered these two statements to be impossible, now see them as commonpl of th Since in another treatise I have written in some detail about Gog and

Magog and the Barrier, which are among the signs of the end of the world, I refer readers to tes dueand here only say this: there are narrations stating that the tribes known as the Manchurians and Mongols, who threw human society into chaos and were the cause of the building of the Great Wall of China, will again overtung in an civilization close to Doomsday with an idea like anarchy.

Some atheists say: "Where are the tribes that perform these extraordinaryrse, Eand that will perform them?"

A calamity like locusts appears in one season in enormous numbers, then on the change of the seasons, those numerous tf knowwhich disrupt the country consign their reality to a few limited individuals. Then, when the time comes, at the Divine command, great numbers appear from those limited individuals and embark on the same corruption. As though the reality of thether tional identity is fined down, but not destroyed, and when the time arrives, it reemerges. In just the same way, those same tribes which overturned the world at one time will when the time comes again overturn humanhrase:ization with Divine permission. But what impels them will be in a different form. None knows> the Unseen save God.

NINTH PRINCIPLE:

The results of some of the questions of belief look to this restricted and narrow world, while othed detek to the world of the hereafter, which is broad and absolute. In order to give the appropriate effect of either encouraging or restraining, some Hadiths about the meritspower ewards of actions are in an eloquent style, and some unthinking people have supposed them to be exaggerated. However, since they are all pure truth and reality, thensive,no exaggeration or overstatement in them.

For instance, there is this Hadith which has worried the heads of the unfair more than any. Its meaning is: "If the world had as much value as a fly's wing for Almighty God, the unbelievers woud

Almighty God>refers to the eternal realm. Yes, since a light from the eternal realm to the extent of a fly's wing is everlasting, it is greater than a temporaryrn for that fills the face of the earth. That means it is not to say that the huge world is equal to a fly's wing, but that everyone's private world which is situated within their short lives, is not equCivilian everlasting Divine effulgence and bounty to the extent of a fly's wing from the eternal realm.

Furthermore, the world has two faces,d respd, three faces. One is the mirror to Almighty God's Names, another looks to the hereafter and is its arable field, and the third looks to transience and non-existence. This is the w windof the people of misguidance which is not in accordance with the things that please God that we know. That is to say, it infers not that the vast world

which is the mirrople hahe Most Beautiful Names, and consists of missives of the Eternally Besought One, and is the tillage of the hereafter, but that the world of those who worship the world, which is opposed to the hereafter and is the source of all wronost po spring of calamities, is not worth one everlasting particle which will be given to the believers in the hereafter. Thus, how can the way it is understood by the unfair atheists be compared with this most true and serious trases Ahat has the meaning which those atheists supposed to be the most exaggerated and overstated to do with this?

And, for example, others which the unfair atheists supposed to be exaggeration and even impossible ovorks iement are narrations about the rewards for actions and merits of some of the Qur'an's Suras. For example, there are narrations that, "The merit of Sura al-Fatiha is equal to that of the Qur'an." {[*]: Bukhari, Tafsir Sura, i, 1; xv, 3h unle'il al-Qur'an, 9; Tirmidhi, Thawab al-Qur'an, 1.} And, "Sura al-Ikhlas equals a third of the Qur'an," {[*]: Tirmidhi, Thawab al-Qur'an, 10, 11; Ibn Maja, Adab, 52.} "Sura al-Zilzal, a quarter," {[*]: Tirmidhi, are mo al-Qur'an, 9; Musnad, iii, 147, 221.} "Sura al-Kafirun, a quarter," {[*]: Tirmidhi, Thawab al-Qur'an, 9; Musnad, iii, 147, 221.} "Sura Ya. Sin., ten timeabove Qur'an." {[*]: Tirmidhi, Thawab al-Qur'an, 7; Darimi, Fada'il al-Qur'an, 21.} Unjust and unthinking people have said that these are impossible because Sura Ya. Sin. and Lam,>ther meritorious Suras are within the Qur'an, which makes it meaningless.

The reality is this: for each of the All-Wise Qur'an's letters is a merit. Each is a good deed. Out of Divine grace the merits of thos one ters sprout and yield sometimes ten, sometimes seventy, and sometimes seven hundred, merits, like the letters of Ayat al-Kursi.>Sometimes they yield one thousand five hundred, like the letters of Sura al-Ikhlas, and my Armes ten thousand, like verses recited on Laylat al-Bara'a>and those that coincide with other acceptable times. And sometimes they yield thirty thousand, likealityes recited on the Night of Power, which are like poppy seeds in their multiplicity. The indication that that night is the equivalent to a thousand months makes it understood that olation night one letter has thirty thousand merits. For example, let us suppose there is a field planted with maize, one thousand plants of it. If some seeds produce seven shoots, and from each shoot a hundred grains, then a single s and wcomes the equivalent of two thirds of the whole field. For example, if one seed produces ten shoots, and each yields two hundred grains, then a single seed is the equivalent of twice the original field. You can makl the her analogies in the same way.

Now, let us imagine the All-Wise Qur'an to be a luminous, sacred, heavenly field. Each of its letters together with its original merit is like a seed. Their shoots will not be taken into consideration. They mhese acompared with the Suras and verses about which are narrations concerning their merits,

like Ya. Sin., Ikhlas,> Fatiha, Kafirun, Zilzal.>For example, the Qur'an has three hundred thousand six hundred and twenty letters, and Sura al-Ikhlaat andther with Bismillah,>sixty-nine. Three times sixty nine is two hundred and seven letters. Thus, if Sura Ya. Sin.'s letters are reckoned and compared wo doesl the letters of the All-Wise Qur'an, and then multiplied ten times, it produces the following result: each letter of Sura Ya. Sin. has close on five hundred merits. That is, t manufny good deeds may be reckoned. And so, if you apply the others to this, you will understand what a subtle, fine, true, and unexaggerated truth it is.

TENTH PRINCIPLE:

Like with most of the other sorts of creatures, among mankind arin theain individuals who are extraordinary by virtue of their acts and deeds. If those individuals have advanced in good deeds, they have been the cause of pride of mankind. Otherwise, they have been thhe Qure of their shame. Also, they are hidden. It is as though each becomes a collective identity, an imaginary goal. Other individuals try to emulate them, and it is possible. That means, being absolute and indefinite, it is possible for lumina perfect, extraordinary person to be present everywhere. In regard to this indefiniteness, according to logic, his universality may be posited in the form of a possible proposition. That is, it is possible for allsitionto produce the following result: for example, "Whoever performs two rak'ats>of prayers at such and such a time has performed the equivalent of the Hajj." {[*]: Kanzeventhmmal, vii, 808; Tabarani, al-Mu'jam al-Kabir, 7740.} It is thus the truth that at certain times two rak'ats>of prayers may be the equivalent of a Hajj. Due to its universality,tail imeaning may apply to all prayers of two rak'ats.>That means what narrations of this sort refer to is not in fact continuous and universal, because causethere are conditions of acceptance, it disallows it being continuous and universal. It is either in fact temporary and absolute or possible and universal. That is to say, the universality in thto supt of Hadith is in regard to possibility. For example, "Backbiting is like murder." {[*]: Musnad al-Firdaws, iii, 116, 117.} This means, someone who indulges in backbiting is more harmful than deadly poison, like a Name . And for example, "A good word is a deed so good it is like freeing a slave." {[*]: al-Manzari, al-Targhib wa'l-Tarhib, iii, 421, 434; Kanz al-'Ummal, iii, 589.}

Here, in order to encourage and rr is an, it points out the possibility of that indefinite perfect individual being present everywhere in absolute form as though it is actually the case, thus arousing eagerness for good all yougust for evil. Furthermore, the things of the eternal world cannot be measured on the scale of this world. The greatest thing here is not equal to ame ofast thing there. Because the merits of actions look to that world, our worldly view is narrow for them. We cannot fit them into our minds. For example, Whoever reads this is given the reward of Moses aoint oon.>That is to say:

All praise be to God, Sustainer of the heavens and Sustainer of the earth * Sustainer of all the worlds, His is the might in the heavens and the earth, and He is the Mighthe hea Wise. * All praise be to God, Sustainer of the heavens and Sustainer of the earths, * Sustainer of all the worlds, and His is the sublimity in the heavens and the earth, and He is the Mighty, the Wise. ly tenHis is the dominion, Sustainer of the heavens, and He is the Mighty, the Wise.

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

With oumonds,ow mind and short views in this world, we know how much we imagine the the rewards of Moses and Aaron (Peace be upon them) to be. The reward the Absolutely Compassionate One will give to one of His infinitely needy at thnts in the world of eternity and everlasting happiness, in return for a single invocation may be equal to the reward of those two, but equal to the rewards as we conceive of them profiurmise them to be.

For example, there is a primitive, uncouth man who has never seen the king and does not know the majesty of his rule. He imagThis u lord in a village, and with his limited ideas thinks of the king as a more exalted version of the lord. Long ago with us even, there was a simple-minded tribe who used to say: "Our lord knows what the Sultan doeswas un cooks his bulgur soup on his stove in a saucepan." That is to say, they imagined the Sultan in such a narrow situation and so common a form that he cooked his own wheat soup; they supposed him to have the majesty of a captain. Now, if someoo foll to say to one of that tribe: "If you do this work for me today, I'll give you as much majesty as you think the Sultan has, and give you a rank as high as a captain." To say that is right, because, of the majesty of kingship, whndicaters the narrow bounds of his ideas is only the majesty of a captain.

Thus, with our worldly views and narrow minds, we cannot think as much as that in thtive man of the true rewards which look to the hereafter. It is not the equivalent of the true rewards of Moses and Aaron (Peace be upon them), for according to the rule of similes and com

dispons, the unknown is compared to the known; the true reward, which is unknown, for an invocation of one of God's believing servants is compared with the rew the shat we know and surmise. Moreover, the surface of the sea and the heart of a droplet are equal when it comes to holding the complete reflection of the sun. The difference is only in quality. Thewithoue of the reward reflected in the mirrors of the ocean-like spirits of Moses and Aaron (Peace be upon them) is exactly the same in nature as the reward that a believing servant, who is like a droplet, receives from a Qur'sidereerse. They are the same in nature and quantity, while their quality is dependent on capacity.

Also, it sometimes happens that a single word, a single glorification,use or

a treasury of happiness that was not opened with sixty years of service. That is to say, it sometimes happens that a single verse may be as n. He cial as the Qur'an. Also, the Divine effulgence which God's Noble Messenger (PBUH), who manifested the Greatest Name, received from a single verse, may have been as much as all the effulgence one of a perther prophets received. And it would not be contrary to the truth if it is said that a believer who through 'the legacy of prophethood' manifests the shadow of the Gmpted.t Name, receives, in accordance with his own capacity and in regard to quantity, a reward as great as a prophet's effulgence. Furthermore, reward and merit are from the world of light, and one world from that world may be contained in a spes Creast as the heavens and all its stars may appear in a tiny fragment of glass, so luminous reward and merit like the heavens may be situated in an invoco due or verse which acquires transparency through pure intention.

O unfair, unthinking, self-centred, cavilling man whose belief is weak and philosophy, strong! Consider these Ten Principles, then do not make the pand in a narration you thought was contrary to the truth and definitely opposed to reality, and point the finger of objection at Hadiths thus casting aspersions on the Noble Messenger's (PBUH) sinlessness! Becs tongfirstly, these Ten Principles and what they entail will make you forego denial; they say: "If there is any real fault, it is ours," it may not be referred to the Hadiths. They say too:, or ehe fault is not real, it springs from your misunderstanding." In short; if one embarks on denial and rejection, one first has to deny these Ten Principles and show them to be false. Now, if you Grantair, after pondering over these Ten Principles with due attention, do not attempt to deny a Hadith your reason considers contrary to the truth! Say, "There is either an explanation, or an interpretation, mportaexegesis of this," and do not criticize it.

ELEVENTH PRINCIPLE:

Just as the Qur'an has obscure verses which are in need of interpretation or else require absolute submission, Hadiths also containe Wordculties like the obscurities of the Qur'an. They are sometimes in need of extremely careful expounding and interpretation. The above examples may be sufficient for you.

Yes, somend brao is awake interprets the dream of another who is sleeping, and sometimes one who is sleeping hears the words spoken by those near him who are awake, but gives them a meaning and interprets them in a of civat applies to his own world of sleep. O man stupified by the sleep of heedlessness and philosophy! Do not deny in your dream what One saw, who manifested the meaning of, His>ect wiever wavered nor did it swerve,>{[*]: Qur'an, 53:17.} and My eye sleeps, but> my heart sleeps not,>{[*]: Bukhari, Tahajjud, 16; Tarawih, 1; Manaqib, 24; Tirmidhi, Adab, 86; Musnad, i, 274.} and who was truly awake and

aware, interpret ur duts, if a mosquito bites someone who is asleep, he sometimes dreams that he has received terrible wounds in war and this has a reality in sleep. If he was to be questioned, he would say: "Truly I haveaddreswounded. Guns and rifles were fired at me." Those sitting by him laugh at his anguish in sleep. Thus, the sleep-stained view of heedlessness and philosophical thought certainly cannot be the criterion for the truths of prophethoog thesTWELFTH PRINCIPLE:

Since prophethood, the affirmation of Divine unity, and belief all look to unity, the hereafter, and Divinity, they see truth and reality in accordance with those. While philosophers and scied ands look to multiplicity, causes, and nature, and see in accordance with them. Their points of view are extremely distant from one another. The greateg the of the people of philosophy is so small and insignificant as to be imperceptible among the aims of the scholars of religion and theology.

It is because of this that scientists have advanced greatly of satailed explanation of the nature of beings and their minutest states, but they are so far behind the exalted Divine sciences and sciences concerned with the hereafter, which are true wisdom and knowledge, that they are mt instckward than a simple believer. Those who do not understand this mystery suppose the investigative scholars of Islam to be relatively bar to u to the philosophers. But how can those whose minds see no further than their eyes and are submerged in multiplicity reach those who follow elevated sacred aims through 'the legacy of prophethood'?

Furthermore, when something is considered oncernwo points of view, it shows two different truths, and both of them may be the truth. No certain fact of science can touch the sacred truths of the Qur'an. The short hand of science cannot reach up those tpure sublimity.>We shall mention an example to illustrate this:

For example, if the globe of the earth is considered from the point of view of the people of science, its reality is this: as a middle-sized planet, it revolvesains sd the sun amid countless stars; it is a small creature in relation to the stars. But as is explained in the Fifteenth Word, if it is considered from the point of view of the people here e Qur'an, its reality is this: since man, the fruit of the world, is a most comprehensive, most wondrous, most impotent, most weak, and most subtle miracle of Divine power, the eamaged is cradle and dwelling-place, is in regard to meaning and art, the universe's heart and centre; despite its smallness and lowliness in relationat is e heavens, it is the display and exhibition of all the miracles of Divine art; the place of reflection and point of focus of the manifestations of all the Divine Names; the place ofs suchay and reflection of infinite dominical activity; the means and market of boundless Divine creativity and especially the munificent creation of the numerous species of plants and small animals; and the

place in small measure of samples of the creatures of the broad worlds of the hereafter; it is a rapidly working loom weaving everlasting textiles; the swiftly changing pur'an,roducing views for eternal panoramas; and the narrow and temporary arable field and seed-bed producing at speed the seeds for everlasting gardens.

It is because of this vastness of meaning and importance of artshown e earth that the All-Wise Qur'an holds it -like a tiny fruit of the vast tree of the heavens- equal to all the heavens, like holding a tiny heart equivalent to a huge body. It places it in one pan of arrow es and places all the heavens in the other, and repeatedly says: Sustainer of the heavens and the earth.>Compare other matters with this and understand that the soulless, dim truths of philosophy cannot clash with the brill: by rliving truths of the Qur'an. Since the point of view is different, they appear differently.

FOURTH BRANCH

Are you not aware that before God prostrate themselves all that are from t heavens and all that are on earth - the sun, and the moon, and the stars, and the mountains, and the trees, and the beasts, and a great number amongn, eacnd? But a great number are such as are fit for punishment; and such as God shall disgrace, none can raise to honour; for, verily, God does what He wills.>{[*]: Qur'an, equire}

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

The All-Wise Qur'an states clearly that everything, from the heave"

Hthe earth, from the stars to flies, from angels to fishes, and from planets to particles, prostrates, worships, praises and glorifies Almighty God. But their worship varies according to their capacities and the Divine Names that they manifes firstis all different. We shall explain one of the varieties of their worship with a comparison.

For example, And God's is the highest similitude,>when a mighty lord of all dominion builds a city or splendid palace, he e certs four categories of workers.

THE FIRST CATEGORY are his slaves and bondsmen. This sort receive no wage or remuneration, but for each item of work that they carry out through their lord's command, they experience a subtle pleasure and pmilliot eagerness. Whatever they utter by way of praise and description of their lord increases their pleasure and eagerness. Knowing their connection with thfactorly lord to be a great honour, they content themselves with that. Also they find pleasure from looking to their work with the view of their lord, and

for his sakese pron his name. They are not in need of any wage, rank, or remuneration.

THE SECOND CATEGORY are ordinary servants. They do not know why they aren exprng or that they are being employed by the glorious lord. He causes them to work through his own ideas and knowledge and gives them an appropriately small wage. These servants are unaware of what various and comprehensiveits riand exalted matters result as a consequence of their work. Some of them even imagine that their work concerns themselves alone and has no aim besides their wage.

THE THIRD CATEGORY: The lord of all dominion iving me animals which he employs in various jobs in the construction of the city and palace. He only gives them fodder, but their working at tasks suitaunch: r their abilities gives them pleasure. For, if a potentiality or ability is realized in action and work, there is a breathing in and expansion and this results in pleasure. The pleasure to be had from, a huctivity stems from this. The wage and remuneration of this sort of servant, then, is only fodder and that pleasure.

THE FOURTH CATEGORY are workers who know what they are doing, and why and for whom they are working, and why the nks ofworkers are working, and what the purpose of the lord of all dominion is, and why he is causing them to work. Workers of this category are therefore bosses and supervisors over the other workers.nd worreceive remuneration that is graded according to their rank and degree.

In exactly the same way, the Sustainer of All the Worlds, Who is the All-Glorious Lord of the heavens and the earth and the All-e sameous Builder of this world and the hereafter, employs both angels, and animals, and inanimate beings and plants, and human beings in the palace of this world, in this realm of causalitynd givmploys them not out of need, for the Creator of everything is He, but for certain instances of wisdom, like the functioning of His might, sublimity, and dominicality. He causes tht libeworship and has charged these four categories with different duties of worship.

The First Category is the angels, who are represented in the compariso to yohe slaves. For the angels there is no endeavour and progress; they all have their fixed station and determined rank, and receive a particular pleasure from the work itself and an emanation fhe laneir worship. That is to say, the reward of these servants is found within their duties. Just as man is nourished by air, water, light, and food,ilar, eceives pleasure from them, so are the angels nourished by the varieties of remembrance, glorification, praise, worship, knowledge, and love of God, and take pleasure in them. For, since they are cret are ut of light, light is sufficient for their sustenance. Fragrant scents, even, which are close to light, are a sort of nourishment for them which they enjoy. Indeed, good spirits take pleasure in sweet smells.

#3 comprFurthermore, there is in the tasks that the angels perform at the command of the One Whom they worship, in the work they accomplish for His sake, f the service they discharge in His name, in the supervision they execute through His favour, in the honour they gain through their connection with Him, in the immaculateness they attain through studying His dominion ibalanc its outer face and its face which looks to Him, and in the ease they find through beholding the manifestations of His beauty and glory, such sublime bliss that the human mind cannotines aehend it, and one who is not an angel cannot perceive it.

One sort of the angels are worshippers, and the worship of another sort is in work. Of the angels of the earth, the sort that are worn thatave a kind of human occupation. If one may say so, one type are like shepherds and another like farmers. That is to say, the face of the l be sis like a general farm and an appointed angel supervises all the species of animals within it through the command of the All-Glorious Creator, and wild, in permission, for His sake and through His power and strength. And for each species of animal there is a lesser angel who is is appointed to act summarpecial shepherd.

The face of the earth is also a place of cultivation; the plants are all sown in it. There is an angel charged with supervising them in the name of God Almighty and through His power, and there are angels who areSura, r than him and who worship and glorify God by supervising particular species. The Archangel Michael (Peace be upon him), who is one of the bearers of the throne of sustenance, is the most important overseer of these.

The a In whwho are in the position of shepherd and farmer do not bear any resemblance to human beings, for their supervision is purely for the sake of Almighty God, and in His name and through His power and command. Their supervisi500

waanimals consists only of beholding the manifestations of dominicality in the species where they are employed; studying the manifestations of power and mercy in it; making known to that species the Divine commands by way of a sort of insp paid n; and in some way ordering the voluntary actions of the species.

Their supervision of the plants in the field of the earth in particular consists of representing the plants' glorification in the angelic tongue; proclaimiamong the angelic tongue the salutations the plants offer to the All-Glorious Creator through their lives; and employing the faculties given to plants correctly and direcn essehem towards certain aims and ordering them to some extent. These duties of the angels are meritorious actions of a sort by reason of the angels' faculty of will. Indeed, they ani, Kaind of worship and adoration. But the angels have no real power of disposal, for on everything is a stamp peculiar to the Creator of all things. Another's hand cannot interfere in creation. That is to say, this sorton of rk of the angels forms their worship. It is not a custom like with human beings.

The Second Category of workers in this palace of the universe are animals. Since animamightyo have an appetitive soul and faculty of will, their work is not 'purely for the sake of God;' to some extent, they take a share for their souls. Therefore, since the Glorious and Munificent Lord of All Dos the is all-generous, He bestows a wage on them during their work so that their souls receive a share. For example, the All-Wise Creator employs the famous nightingale, {(*): Since the nightingale speaks poUlum aly, our discussion also becomes poetic for a bit. But it is not imaginary, it is the truth.} renowned for his love of the rose, for five aims.

It is the official employed to proclaim in the name radiae animal species the intense relationship that exists between them and the plant species.

It is a dominical orator from among the animals, who are like guests of the All-Merciful One needy for sustenance, employednowledclaim the gifts sent by the All-Generous Provider, and to announce their joy.

It is to announce to everyone the welcome offered to plants, which are sent for the assistance of his fellow animals.

It is to announce, over the blessed heads and to the beautiful faces of plants, the intense need of the animal species for them, which reaches thhe earee of love and passion.

It is to present with acute yearning at the Court of Mercy of the All-Glorious and Beauteous and Munificent Lord of All Dominon. Sumost graceful glorification inspired by the truly delicate face of the rose.

There are further meanings similar to these five aims, and they are the purpose of the deeds the nightingale performs for the sake of Truth (Ais knory be unto Him and may He be exalted). The nightingale speaks in his own tongue, but we understand these meanings from his plaintive words. If he himself Its suot altogether know the meaning of his own song like the angels do, it does not impair our understanding. The saying, "One who listens understands better than the one who speaks" is well-known. Also, the nightingale does not show was oe does not know these aims in detail, but this does not mean that they do not exist. At least he informs you of them like a clock informs you of the time. What difference does it make if he does not know? It does not purce o you from knowing.

However, the nightingale's small wage is the delight he experiences from gazing on the smiling, beautiful roses, and the "Whoeure he receives from conversing with them and pouring out his woes. That is to say, his sorrowful song is not a complaint arising from animal grief, it is thanks in ret to her the gifts of the Most Merciful. Compare the bee, the spider, the ant, creeping insects, the male animals that are the means of reproduction, and the nightingales of all small crea hund, with the nightingale: the deeds of all of them

have numerous aims. For them, too, a particular pleasure, like a small wage, has been included in their duties. alanceh that pleasure, they serve the important aims contained in dominical art. Just as an ordinary seaman acts as helmsman on an imperial ship and receives a small wage, so du leveanimals employed in duties of glorification each receive a small wage.

However, do not suppose this proclaiming and heralding and these world of glorification are peculiar to the nightingale. In most species there is a class similar to the nightingale that consists of a fine individual or individuals which represent the finest feelings of te onenecies with the finest glorification and finest poetry. The nightingales of flies and insects, in particular, are both numerous and various. Through their humming poetry they, theiall animals with ears, from the largest to the smallest, hear their glorifications, and give them pleasure.

Some of them are nocturnal. These poetry-declaiming63

ds of all small animals are their sweet-voiced orators when all beings are plunged into the silence and tranquillity of the night. Each is the centre of a circle of silne sincollection, an assembly in solitude, to which all the others listen, and, in a fashion, recollect and extol the All-Glorious Creator in their own hearts.

Another sort are diurnthe Su day, in spring and summer, they proclaim the mercy of the Most Merciful and Compassionate One to all animate beings from the pulpits of the trees wiy and ir ringing voices, subtle songs, and poetic glorifications. It is as if, like the leader of a gathering for the recitation of God's Names induces the eil-com of those participating, all the creatures listening start to praise the All-Glorious Creator each in its own special tongue and with a particular chant.

That is to say, every sort of being, and even the stars, have a chief-reciter and lightions tering nightingale. But the most excellent, the most noble, the most luminous, the most dazzling, the greatest and the most honourable nightingale, whose voice was the most ringing, whose attributes the most brilliant, whose recitaated ohe most complete, whose thanks the most universal, whose essence was the most perfect, and whose form the most beautiful, who brought all the beings of the heavens and the earth in the garden of the universe to ecstasy and rapturassionugh his subtle poetry, his sweet song, his exalted glorification, was the glorious nightingale of human kind, the nightingale of the Qur'an: Muhammad the Arabian, Upon whifesta upon whose Family and those who resemble him be the best of blessings and peace.

The animals, who serve in the palace of the universe, conform with complete obedience to the creational c displs and display perfectly in the name of Almighty God the aims included in their natures. The glorification and worship they perform by carryine to tthe duties related to

their lives in this wonderful fashion through the power of God Almighty, are gifts and salutations which they present to the Court of theords olorious Creator, the Bestower of Life.

The Third Category of Workers are plants and inanimate creatures. Since they have no faculty of will, they receive no peats Their work is 'purely for the sake of God,' and in His name, on His account, and through His will, power and strength. However, it may be perceived from their growth and development that they receive a sort of plehy of from their duties of pollination and producing seeds and fruits. But they experience no pain at all. Due to their will, animals experiencle the as well as pleasure. Since will does not enter into the work of plants and inanimate beings, their work is more perfect than that of animals, who have will. Among those who possess will, the a mysof creatures like the bee which are enlightened by revelation and inspiration is more perfect than the work of those animals which rely on their faculty of will.

All the species of plants in the field of the face of the earth praon of ask of the All-Wise Creator through their tongues of disposition and potentiality: "O our Sustainer! Give us strength so that by raising the flag of our species in every part ts sol earth, we may proclaim the splendour of Your dominicality; and grant us prosperity so that we may worship You in every corner of the mosque of the earth; and bestow on us the power to spread and travel in ordelence xhibit through our particular tongue the embroideries of Your Most Beautiful Names and Your wonderful, antique arts."

The All-Wise Creator answers their silent prayer and bestows on the seeds of one species tiny wings made of hairin the fly away spreading everywhere. They cause the Divine Names to be read in the name of their species. (Like the seeds of most thorned plants and some yellow flowers.) He gives to some species beautiful flesh that is either necessary or pleaan poior human beings; He causes man to serve them and plant them everywhere. To some He gives, covering a hard and indigestible bone, flesh that animals eat so that they disperse the sside. ver a wide area. On some He bestows small claws that grip onto all who touch them; moving on to other places, they raise the flag of the species and exhibit the antique art of the All-Glorious Maker. And f thise species, like to the bitter melon, He gives the force of a buckshot rifle so that, when the time is ripe, the small melons which are its fruits, fall and fire out their searisonke shot to a distance of several metres, and sow them. They work so that numerous tongues will glorify the All-Glorious Creator and recite His Beautifu" Thuss. You may think of other examples in the same way.

The All-Wise Creator, Who is All-Powerful and All-Knowing, has created everything beautifully and with perfect order. H the ffitted them out beautifully, turned their faces towards beautiful aims, employed them in

beautiful duties, caused them to utter beMy Lorl glorifications and to worship beautifully. O man! If indeed you are a human being, do not confuse nature, chance, futility, and misguidance with these beautiful matters. Do not make them ugly. Do ation,t in an ugly fashion. Do not be ugly!

The Fourth Category are human beings. Human beings, who are servants of a sort in the palace of the universe, resemble both angels and an, whic They resemble angels in universality of worship, extensiveness of supervision, comprehensiveness of knowledge, and in being heralds of Divine dominicality. However, man is more comprehenvine an his worship, but since he has an appetitive soul that is disposed towards evil, contrary to the angels, he is subject to progress and decline, which is of great importance. Also, since in his work mof botks pleasure for his soul and a share for himself, he resembles an animal. Since this is so, man receives two wages: the first is insignificant, animal, and immediatner be second, angelic, universal, and postponed.

Now, man's duty and his wages, and his progress and decline, have been discussed in part in all thirty-three of the Words, and have been explained in greater destenann the Eleventh and Twenty-Third Words in particular. We shall therefore cut short the discussion here and close the door. And beseeching on itsst Merciful to open to us the gates of His mercy, and seeking forgiveness for our faults and errors, we conclude it here.

FIFTH BRANCH

The Fifth Branch has five 'Fruits'.

FIRST well-

O my self-worshipping soul! O my world-worshipping friend! Love is the cause of the universe's existence, and what binds it; and it is bot crea light of the universe and its life. Since man is the most comprehensive fruit of the universe, a love that will conquer the universe has been included in his hity fothe seed of that fruit. Thus, only one possessing infinite perfection may be worthy of such an infinite love.

O soul and O friend! Two faculties, through which one may experience fear numbeove, have been included in man's nature. This love and fear are bound to be turned towards either creatures or Creator. However, fear of creatures is a grievous affliction, while love for them ise in tamitous tribulation. For you will fear people who will neither pity you nor accept your pleas for mercy. So fear is a grievous calamity. As for love, the one you love will either not recognize you or will depart without bidding you fg, or l. Like your youth and property. Or else he will despise you because of your love. Have you not noticed that in ninety-nine out of a hundred cases of metaphorical love, the lover complains about the beloved. For to love and idolize

#3f the ldly beloveds with the inner heart, which is the mirror of the Eternally Besought One, oppresses the beloved, and he finds it disagreeable and rejects it. Because manion ofure rejects and casts away things that are contrary to it and unworthy of it. (Physical loves are outside our discussion.)

That is to say, the things you love either will not recognize you, or they will scorn you, or they will not accompait he . They will part from you in spite of you. Since this is so, direct your fear and love to the One by Whom your fear will become pleasurable abasement and ryour love, shadowless happiness. Yes, to fear the Glorious Creator means finding a way to His compassionate mercy, and taking refuge in it. Fear is goodsp; it drives you into the embrace of His mercy. It is well-known that a mother gently scares her infant, for example, and draws it to her breast. The fear is most pleasurable for the child, because , togeves him to her tender embrace. Whereas the tenderness of all mothers is but a flash of Divine mercy. That means there is a supreme pleasure in fear of God. If there is such pleasure in fear ofl or pit is clear what infinite pleasure there is to be found in love of God. Moreover, one who fears God is saved from the calamitous and distressing fear of others. Also, becausa belos for God's sake, the love he has for creatures is not tinged with sorrow and separation.

Indeed, man loves firstly himself, then his relations, then his nation, ne Essiving creatures, then the universe, and the world. He is connected with all these spheres. He may receive pleasure at their pleasure and pain at their pain. However, since nothing is stable in this world of upheavals and revolutions the e as the wind, man's wretched heart is constantly wounded. The things his hands cling onto tear at them as they depart, even severing them. He remains in perpetual distress, or elu be 'nges into heedless drunkenness. Since it is thus, my soul, if you have sense, gather together all those loves and give them to their true owner; be saved from those calamities. These infinite loves are particular to One possessing infinitand phection and beauty. When you give it to its true owner, you will be able to love everything without distress in His name and as His mirrors. That means this love should not be spent directly on the universe. Otherwise, while beiildermelicious bounty, it becomes a grievous affliction.

There is another aspect besides, O soul! and it is the most important. You spend all your love on yourself. You make your own soul your object of worship ands who ed. You sacrifice everything for your soul. Simply, you ascribe to it a sort of dominicality. Whereas the cause of love is either perfection, because perfection is loved for itseor an it is benefit, or it is pleasure, or it is goodness, or causes like these. Now, O soul! In several of the Words we have proved decisively that your essential nature is kneaded out of fault, deficiency, poverty, and impotence,f the ike the relative degree of darkness and obscurity shows the brightness of light, with regard to opposites, you act

as a mirror through them to the perfection, beauty, power, and mercy of the Beauteous Cre:

That means O soul, that it is not love you should have for your soul, but enmity, or you should pity it, or after it is at peace, have com Intron on it. If you love your soul because it is the source of pleasure and benefit and you are captivated by their delights, do not prefer the pleasure and benefit of the soul, which is a mere jot, to infinite pleasure and benefits. Do not reseeen pr fire-fly. For it drowns all your friends and the things you love in the darkness of desolation and suffices with a tiny glimmer in itself. You should love a Pre-Eternal Beloved on Whose gracious favours are dependent alllties,leasures and benefits of your soul together with all the benefits and bounties and creatures of the universe with which you are connected and from which you profit and through whose happiness you are happy, so then you may take pleasure at bose mulr own and their happiness, and receive an infinite pleasure from the love of the Absolutely Perfect One.

Anyway, your intense love for yourself and your soul is lovtioninthe Divine Essence which you misuse and spend on your own self. In which case, rend the egotism in your soul and show Him. All your loves dispersed through the universe are love given rly de to spend on His Names and attributes. You have used it wrongly and you are suffering the penalty. For the penalty for an illicit, mis-spent love is merciless torment.>For sure, one particle of the love of a Pre-Eternal Belovethe su through the Names of Most Merciful and Compassionate, has prepared a dwelling like Paradise adorned with houris for you in which all your bon of desires will be gratified, and through others of His Names has readied for you in that Paradise everlasting favours that will satisfy all the longings of your spirit, heart, mind, and other subtle inner faculties, and ining, af Whose Names are contained many treasuries of grace and munificence - one particle of His love may take the place of the whole universe. But the universe cannot take the place of even a particular maning oftion of His love. In which case, heed this Pre-Eternal Decree which that Pre-Eternal Beloved caused His own Beloved to announce, and follow it:

If you loulousn, follow me, and God will love you.>{[*]: Qur'an, 3:31.}

SECOND FRUIT

O soul! Worship is not the introduction to additional rewards, but the result of p have s bounties. Yes, we have received our wage, and are accordingly charged with the duties of service and worship. Because, O soul!, since the All-Glorious Creator, Who clothed you in existence which is pure good, has given you a stomach and the hete, through His Name of Provider, He has placed before you all foods on a table of bounties. Then, since He has given you a life decked out with senses, life too reqand easustenance like a

stomach; all your senses like eyes and ears are like hands before which He has placed a table of bounties as broad as the earth. Then, because He has given two kimanity, which requires many immaterial foods and bounties, He has laid out before that stomach of humanity, in so far as the hand of the mind can reach, an extensive table of bounties as broad as the worlds of both the innere righuter dimensions of things. Then, since He has given you Islam and belief, which require infinite bounties and are nourished through countless fruits of mercy and are supreme humanity, He has opened up before you a table oas titties, pleasure, and happiness which includes the sphere of contingency together with the sphere of His sacred Names and attributes. Then, through giving you love, which is a light of belief, He has bestowed on you an endless table of bounties, of woness, and pleasure. That is to say, with regard to your corporeality you are an insignificant, weak, impotent, lowly, restricted, limited particular, but through His favour, you have as though risen from be

Co insignificant particular to being a universal, luminous whole. For by giving you life, He has raised you from particularity to a sort of universality; and by giving you humanity, to diffiuniversality; and by bestowing Islam on you, to an exalted, luminous universality; and by giving you knowledge and love of Him, He has elevated you to an all-encompassing light.

O soul!hich aave received this wage, and you are charged with the pleasurٍةe, bountiful, easy, and light duty of worship. But you are lazy in this too. If you perform it haecond rtedly, it is as though the former wages are insufficient for you and you are overbearingly wanting greater things. Also, you are complaining: "Why was my prayer not accepted?" But your right is nohis delaint, it is supplication. Through His pure grace and munificence, Almighty God bestows Paradise and eternal happiness. So seek refuge in His mercy and munificence constantly. Trust in Him and heed this decree:

Say: "In thrse,

ty of God, and His mercy -in that let them rejoice;" that is better than the [wealth] they hoard.>{[*]: Qur'an, 10:58.}

If you say:"

How can I respond to these countless, universal bounties with my manifed and partial thanks?"

With a universal intention and boundless belief... For example, a man enters a king's presence with a gift worth five kurush, or vae sees that other gifts worth millions have arrived from acceptable people, and have been lined up there. It occurs to him: "My present is nothing. What shall I do?" Then he says suddenly: "entresd! I offer you all these valuable gifts in my name. For you are worthy of them. If I had the power, I would have given you gifts equal to them.{[*]: , the king, who has need of

nothing and accepts his subjects' gifts as a sign of their loyalty and respect, accepts that wretched man's universal intention and wish, and the worthiness of his elevated ttribu as though it was the greatest gift.

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

And for example, the melon utters a thousand intentions in its heart in the form of the nuclei ol abidseeds: "O my Creator! I want to proclaim the embroideries of Your Most Beautiful Names in many places on the earth." Since Almighty God knows how future things will come about, He accepts their intention erful ual worship. The rule, "A believer's intention is better than his actions" {[*]: al-Manawi, al-Fayd al-Qadir, vi, 291, No: 9295.} alludes to this mystery. The wisdom in offeringso thafications in also infinite numbers is understood from this mystery. For instance:

Glory and praise be unto You to the number of Your creatures, that ma thouss pleasing to You as the extent of Your Throne and the ink of Your words, and we glorify You with all the glorifications of Your prophets and saints and angels.>{[*]: Muslim, Dhikr, 79; Tirthe wo Da'wat, 103; Nasa'i, Sahw, 94; Musnad, i, 258, 353.}

Just as an officer presents all the duties of his soldiers to the king in his own name, so man, who acts as officer to other creatures, commands the animals and ngels , has the capacity to be God's vicegerent over the beings of the earth, and in his own world considers himself to represent everyone, declares:

You alone do we worship, and from You alone do we seek help;>{[*]: Qur'an, 1:4.}

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

O God! Grant blessings to Muhammad to the number of the particles in existen is du all their compounds!

He offers benedictions for the Prophet (PBUH) in the name of everything. Because everything is connected with the Muhammadan Light. Thus, you may understand the wisdom in the countless numbers mentiothe tr the glorifications and benedictions for the Prophet (PBUH).

THIRD FRUIT

O soul! If, in a brief life, you want to do something that willed-grat you infinitely in the hereafter, and you want every moment of your life to be as beneficial as a life-time, and if you want to transform yourfrom tual actions into worship and your heedlessness into awareness of the Divine presence, follow the Illustrious Practices of the Prophet (PBUH). For when you apply your acti, Your the rulings of the Shari'a, it affords a sort of awareness of God's presence; it becomes worship of a sort and yields many fruits for the hereafter. For example, you bought something. The moment you applied what is acceptable and required bonversShari'a, that ordinary act of shopping acquired the value of worship. Recalling the injunctions of the Shari'a calls to mind Revelation. And by thinking of the Lawgiver, And se turned towards God. And that makes you aware of His presence. That means, in applying the Illustrious Sunna to your actions, are advantages like m true this fleeting life the means of gaining an everlasting life which produces eternal fruits. Heed the decree:

So believe in God and His Messenger, the unlettered Prophee thei believes in God and His Word: follow him that you may be guided.>{[*]: Qur'an, 7:158.}

Try to reflect comprehensively the effulgence and manifestation of all of the Most Beautiful Names, whose mancompastions are diffused within the ordinances of the Shari'a and Illustrious Sunna...

FOURTH FRUIT

O soul! Do not look at the worldly, and especially the dissipated and the unbelievers, and be deceived by their superficial glitter and illicg the asures; do not imitate them. For even if you do imitate them, you will not be like them; you will decline immeasurably. You cannot be an animal evenrom onthe intellect in your head becomes an inauspicious tool which constantly beats you over the head. For example, there is a palace and in onentabils large apartments is a powerful electric lamp. Small electric lights which branch out from it and are attached to it have been divided among its small apartments. Now, someone touches the switch of the big lighg up';turns it off; all the apartments are plunged into deep darkness and desolation. Another palace has small electric lights in all its apartments which are not connected to the large light. If the owner of the latter pnd Aarpresses the switch of the large electric light and turns it off, there may still be lights on in the other apartments by which he can carry out his work, and which will not allowbewitces to profit from the darkness.

O soul! The first palace is a Muslim and the Prophet Muhammad (Peace and blessings be upon him) is the large electric And vin his heart. If he

forgets him, or (I seek refuge with God from Satan the Accursed) he expels him from his heart, he will accept none of the other prophets, indeed, no place will remain in his spirit for any perfectioGod.

will not even recognize His Sustainer. All the apartments and subtle faculties in his nature will be plunged into darkness, and there will be a terrible destruction and desolatiomountais heart. How will he profit in the face of this destruction and desolation, where will he find familiarity? What benefit will he secure which will repair the damage? However, Europeans resemble the second palace; even if they cast out frome. I r hearts the light of the Prophet Muhammad (Peace and blessings be upon him), lights of a sort may remain, or they suppose they remain. They may continue to have a sort ohas soef in their Creator and in Moses and Jesus (Peace be upon them), which will allow them to attain good morals and character.

O my evwould manding soul! If you say: "I am not a European and I want to be an animal," how many times have I told you: "You cannot be an animal. For there is intelligence in your head, and it strikes your face, eyes, and head with the pains of the p is evd fears of the future, and beats you. It adds a thousand pains to one pleasure. Whereas animals receive pleasure without pain. So first pluck out your intelligence and throw it away, then be an animal! You will also r sound the chastening slap of Like cattle, nay, they are further astray.>" {[*]: Qur'an, 7:179.}

FIFTH FRUIT

O my soul! As we have stated repeatedly, since man is the fruit of t persoe of creation, he is a creature which, like a fruit, is the furthest and most comprehensive and looks to everything, and bears the seed of a heart which holds within it the ch is s of unity of everything, and whose face looks to multiplicity, transience, and the world. As for worship, it is a line of union which turns his face from transience to permanence, from creation to Creatoe Qur'm multiplicity to unity, and from the extremity to the source, or it is a point of union between the source and the extremity. If a valuable, conscious fruit which will form a seed looks to the livthe foeatures beneath the tree, and relying on its beauty throws itself into their hands; if being heedless, it falls; it will fall to their hands and be smashed, and will go for nothing like a common frustumblt if the fruit finds its point of support, and it is able to think that by the seed within it holding the aspects of unity of the whole tree, it will be the means of tree's continuance and the cofrom td existence of the tree's reality, then a single seed within that single fruit will manifest a perpetual universal truth within an everlasting lof dou In the same way, if man plunges into multiplicity, is drowned in the

universe and intoxicated by love of the world, is deceived by the smiles of ephemeral beings and casts himself into their arms, he certainly falls into infini to ths. He falls into both transitoriness, and ephemerality, and non-existence. In effect he sentences himself to death. But if he listens with tor ask of his heart to the lessons in belief from the tongue of the Qur'an and raises his head and turns towards unity, he may rise through the ascension of worship to the throne of perfections. He may become an eternal man.

O my soud a dice the reality is thus, and since you are a member of the nation of Abraham (Peace be upon him), like Abraham, say: I do not love those that set.>{[*]: Qur'an, 6:76.} Turn your: theyto the Eternal Beloved and weep the following lines like me. The Persian verses to be included here have been included in the Second Station of the Seventeenth Word, and have not been repeated here.

The Twenot a fth Word

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

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

[At the start, our intention was to write this Word in n. Andrm of five 'Lights', but at the end of the First Light, we were compelled to write extremely fast in order to print it in the old [Ottoman] script. {[*]: According to a law passed in November 1928, the Arabic (Ottoman) alphabet was baimals.rom the end of that year, and the Latin alphabet officially adopted. [Tr.]} On some days even we wrote twenty to thirty pages in two or three hours. Therefore, writing three Lights in a brief and conelectranner, we have for now abandoned the last two. I hope that my brothers will look fairly and with tolerance at any faults and defects, difficulties and mistakes, which may be attributed to m Branc Most of the verses in this treatise of The Miraculousness of the Qur'an have either been the cause of criticism by atheists, or have been objected to by scientists, or have been the subject f signbt and misgiving by satans among jinn and men. Thus, this Twenty-Fifth Word has explained the truths and fine points of those verses in such a way that the very points which the atheists and scientists imagined to be faults have been proved who ding to scholarly principles to be flashes of miraculousness and the sources of the perfections of the Qur'an's eloquence. In order not to cause aversion, decisive answers have been given without mentioning their doubts. Only, in the ters wStation of the Twentieth Word their doubts have been stated concerning three or four verses, like, And the mountains [its] pegs,>{[*]: Qur'an, 78Signbond, And the sun runs its course.>{[*]: Qur'an, 36:38.}

Also, although this treatise of The Miraculousness of the Qur'an was written very concisely and with great speed, with regard toxplaincience of rhetoric and sciences of Arabic, it is explained in a way so learned and profound and powerful that it has caused wonder to scholars. Although everyone who studies iied ou not understand all the matters discussed, there is a significant share for everyone in this garden. In spite of the defects in the phraseology and manner of expreand indue to its being written very fast and under confused conditions, it explains the truth and reality of most important matters.

In the Name of God, the Merciful, the Compassionate. the May: If all mankind and all jinn were to come together to produce the like of this Qur'an, they could not produce the like of it, even if they were to help and son of each other.>{[*]: Qur'an, 17:88.}

[Of the innumerable aspects of the miraculousness of the All-Wise Qur'an of Miraculous Exposition, the treasury of mirahe is nd greatest miracle of Muhammad (Peace and blessings be upon him), I have pointed out close on forty in my Arabic treatises, in the Arabic Risale-i Nur, in my Qur'anic commentoof!>{lled Isharat al-I'jaz>(Signs of Miraculousness), and in the preceding twenty-four Words. Now I shall explain to a degree only five of those aspecat the include within them briefly the other aspects, and in an Introduction give a definition of the Qur'an and indicate its nature.]

INTRODUCTION

The Introduction consists of Three Parts.

WHAT IS THE pe, an? How is it defined?

As is explained in the Nineteenth Word and proved in other Words, THE QUR'AN is the pre-eternal translator of the mighty Book of the Universe; the post-eternal inscant ter of the various tongues reciting the verses of creation; the commentator of the book of the Worlds of the Seen and the Unseen; the revealer of the treasuries of the Divine Names hidden in

the y it is and on the earth; the key to the truths concealed beneath the lines of events; the tongue of the Unseen World in the Manifest World; the treasury of the post-eternal favours of the Most Merciful and of the pre-eternal addresses os haveMost Holy, which come from the World of the Unseen beyond the veil of this Manifest World; it is the sun, foundation, and plan of the spiritual world of Islam; the sacred map, and e worlds of the hereafter; the expounding word, lucid exposition, decisive proof, and clear interpreter of the Divine Essence, attributes, Names, and functions; it is the instructor of the world of humanity; tand ceht and water of Islam, the macroanthropos; the true wisdom of mankind; and the true guide and leader urging humanity to prosperity and happiness; it is a both a book of law, and a book of prayer, and a book of wisdom, and a book of worship, ers- dbook of command and summons, and a book of invocation, and a book of thought, and a unique, comprehensive sacred book comprising many books to which recourse may be had fotion. the needs of all mankind; it is a revealed scripture resembling a sacred library which offers treatises suitable for all the various ways and different paths of the all the saints and the veracious ones and the wise cipline learned, which is appropriate for the illuminations of each way and enlightens it, and is suitable for the course of each path and depicts it.

SECOND PART

and complement to the definition alarms is explained and proved in the Twelfth Word, since THE QUR'AN has come from the Sublime Throne and the Greatest Name, and from the highest degree of each Name, it is God's Word in regard to His being Sustainer of Alults aWorlds; it is a Divine decree through His title of God of All Beings; it is an address in the name of the Creator of the Heavens and the Earth; it is a conversation in respect of absolute doth explity; it is a pre-eternal discourse on account of universal Divine sovereignty; it is a notebook of the favours of the Most Merciful from therous s of view of all-embracing, all-encompassing Divine mercy; it is a collection of addresses at the start of which are certain ciphers in respectlder'se tremendousness of Divine majesty; and through its descent from the comprehensiveness of the Greatest Name, it is a holy scripture full of wisdom which ue to to and inspects all sides of the Sublime Throne.

It is because of this mystery that with complete fitness the title of the Word of God has been given to the Qur'an, aand sealways given. After the Qur'an comes the level of the books and scriptures of the other prophets. However, those other innumerable Divine Words are each in the form of inspiration made manifest through a special regard, a partial titl removarticular manifestation, a particular Name, a special dominicality, a particular sovereignty, a special mercy. The inspirations of the angels ant (PBUand the animals vary greatly with regard to universality and particularity.

THE QUR'AN is a revealed scripture which contains in summary the books of all the prophets, whose times were all diffe were the writings of all the saints, whose paths are all different, and the works of all the purified scholars, whose ways are all different. Its six aspects are all brilliant and refined of the darkness of doubts and scepticism; its poinman wiupport is certain heavenly revelation and the pre-eternal Word; its aim and goal is self-evidently eternal happiness; its inner aspect is clearly pure guidance; its upper aspect is necessarily the lights of belief; its lowcattleect is undeniably evidence and proof; its right aspect is evidently the surrender of the heart and conscience; its left aspect is manifestly the subjugation of the reason and intellectIf youfruit is indisputably the mercy of the Most Merciful and the realm of Paradise; and its rank and desirability are assuredly accepted by the angels and man and the jinn.

Each of the attributes in these Three Parts concerna spare Qur'an's definition have been proved decisively in other places, or they will be proved. Our claims are not isolated; each may be prov.} is h clear proofs.

FIRST LIGHT

This Light consists of three 'Rays'.

FIRST RAY:

This is the eloquence of the Qur'an, which is atrvantsegree of miraculousness. Its eloquence is a wonderful eloquence born of the beauty of its word-order, the perfection of its conciseness, the marvels of its style, its singularity and pleasantness, the exceles whiof its expression, its superiority and clarity, the power and truth of its meanings, and from the purity and fluency of its language, which for one thousand three hundred years has challenged the most brilliant men of letters of mth Mat, their most celebrated orators, and the most profoundly learned of them, and invited them to dispute it. It has provoked them intensely. And although it has invited them to dispute it, those geniuses, whose heads touch the skies in their pr. Whatd conceit, have been unable to so much as open their mouths to do so, and have bowed their heads utterly humiliated. Thus, we shall point to the miraculousness in its eloquencle waywo 'Aspects'.

First Aspect:

It possesses miraculousness and its miraculousness exists for the following reasons. The great majority of the people of the Arabian Peninsula at that time were illiterate. Dditionthis, rather than in writing, they preserved the sources of their pride, historical events and stories encouraging good morality, by means of poetry and eloquence. Due to t3662.}raction of poetry and eloquence, meaningful sayings would remain in people's memories and be passed down the generations. In consequence of this innate need, therefore, thence.

most in demand in the immaterial market of that people were eloquence and fine speech. A tribe's poet or orator was like its greatest national hero. It was he who was their greatest source of

pride. Thus, amtain pe peoples of the world, the eloquence and rhetoric of that intelligent people, who due to their intelligence ruled the world after the establishment of Islam, was at the highest and most advanced degree. It was the thing moays inhly prized among them that they felt greatest need of, and was their cause of pride. They attached such value to eloquence that two tribes would do battle at the lance,f a poet or orator, and they would make peace at his word. They even wrote in gold on the walls of the Ka'ba the seven qasidas>of seven poets called the al-Mu'allaqar therab'a,>and took great pride in them. It was at such a time when eloquence was thus most sought after that the Qur'an was revealed. Just as at the time of Moses (Peace be upon him) it was magic that was most sought after at is the time of Jesus (Peace be upon him), it was medicine. The most important of their miracles were in those fields.

The Qur'an, therefore, invited the Arabian orators of that time to reply to even one of the shortest of the Suras. It g so: nged them with the decree of:

And if you are in doubt about what We have revealed to Our servant, then produce a Sura resembling it.>{[*]: Qur'an, 2:23.}

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

If it had been possible to dispute the Qur'an, is it at all possible that while there was an easy solution like disputing it with one or two lines ordersllifying the claim, they should have chosen the most dangerous and most difficult, the way of war? Yes, is it at all possible that that clever people, that politi the fminded nation, who at one time were to govern the world through politics, should have abandoned the shortest, easiest, and most light way, and chosen the most dangerous, which was going to cast their lives and all th will operty into peril? For if their literary figures had been able to dispute it with a few words, the Qur'an would have given up its claim, and they would have been saved from material and moral disaster. Whereas they chose a perilous, lengthy is minike war. That means it was not possible to dispute in by word; it was impossible, so they were compelled to fight it with the sword.

Furthermore, there arr.>{[*compelling reasons for the Qur'an being imitated. The first is its enemies' ambition to dispute it, the other, its friends' pleasure at imitating it. Impelled by these, millions seedsoks in Arabic have

been written, but not one of them resembles the Qur'an. Whether learned or ignorant, whoever looks at it and at th them bound to say: "The Qur'an does not resemble these. Not one of them has been able to imitate it." The Qur'an is therefore either inferior to all of them, and according to the consensuof theriend and foe alike, this is completely non-valid and impossible, or the Qur'an is superior to all of them.

If you say:"

How do you know that no onee heavried to dispute it, and that no one has had sufficient confidence to challenge it, and that no one's help for anyone else was of any avail?"

If it had been possible to dispute it, most certainly it would have been atteo the For it was a question of honour and pride, and life and property were at risk. If it had been attempted, numerous people would have supported such an attempt. For those who obstinately oppose the truth have always been many. And if many peoing hid supported it, they surely would have found fame. For insignificant contests, even, attracted the wonder of people and found fame in stories and tal, up t an extraordinary contest and event such as that would never have remained secret. The most ugly and infamous things against Islam have been passed down and become famous, but apart fd air e or two stories about Musaylima the Liar, no such thing has been related. Musaylima was very eloquent, but when compared with the exposition of the Qur'an, which possesses infinite bealead tis words passed into the chronicles as nonsense. Thus, the miraculousness of the Qur'an's eloquence is as certain as twice two equals four; and that is how it is.

ing an Aspect:

We shall now explain in five 'Points' the wisdom of the Qur'an's miraculousness contained in its eloquence.

First Point:

There is a wonderful eloquencehich curity of style in the Qur'an's word-order. From beginning to end, Isharat al-I'jaz>(Signs of Miraculousness) demonstrates this eloquence and conciseness in the word-order. The way the second, minute, and hour hands of aerstat each complete the order of the others, that is the way all the sentences of the All-Wise Qur'an, and its words, and the order in the relationships between the sentences and words, have been expouner asp Isharat al-I'jaz,>from it first page to its last. Whoever wishes may look at that and see this wonderful eloquence in the word-order. Here, we shall mention one or two examples in order to demonstrate the word-order in the pag him. a sentence. For example:

But if a breath of your Sustainer's punishment touches them.>{[*]: Qur'an, 21:46.}

In this sentence, it wants to point out the punishment as terrible through showing the severity o worshleast amount. That is to say, it expresses littleness or fewness, and all the parts of the sentence look also to this littleness or fewness and reinforce it. Thus, the words, But if>signify doubt, and doubt looks to littleto any381

or fewness. The word touches>means to touch lightly and expresses a small amount. And just as the word a breath>is merely a whiff, so is it in the singular form. Grammatically it is a masdar marra>and signifies once. Also the tanwin>indica they ndefiniteness in a breathe expresses littleness or fewness and means it is so insignificant that it can scarcely be known. The word of>signifies division or a part; it means a bit and indicates paucity. The word punishment>points to a lighter degof punishment in relation to chastisement (nakal)>or penalty (i'qab),>and suggests a small amount. And by alluding to compassion and being d rounn place of Subduer, All-Compelling, or Avenger, the word Sustainer>indicates littleness or fewness. It says, if the small amount of punishment suggested ici of this paucity has such an effect, you can compare how dreadful Divine chastisement would be. How much then do the small parts of this sentence look to one another and assist one anbe add How each reinforces the aim of the whole! This example looks to the words and aim to a small degree.

And spend [in God's way] out of what We have bestowed on them as sustenance.>{[*]: Qur'an, 2:3.depicthe parts of this sentence point out five of the conditions which make almsgiving acceptable.

This is to give only so much alms as will nohich te the giver to be in need of receiving alms himself. It states this condition through the division or parts signified by out of>in the words out of what.

It is not to take from 'Ali and give to Walw unde to give out of a one's own property. The words We have bestowed on them as sustenance>express this condition. It means: "Give out of the sustenance that is yours."

This is not to place an obligation on the rantiqunt. The word We>in We have bestowed on them as sustenance>states this condition. That is to say: "I give you the sustenance. When you give some of My property to one of My servants, you cannot pand Dihem under an obligation."

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

This is to give in God's name. The words We bestow on them> as sustenance>states this. That is to say: "The property is Mine; you should give itruits name."

These conditions may be extended. That is, the form almsgiving should take, with what goods. It may be given as learning an it. Pledge. It may be given as words, or as acts, or as advice. The word what>in out of what>indicates these various sorts through its generality. Furthermore, it indicates this with the sentence itself, because it is absolute and expresses geneto say. Thus, with the five conditions in this short sentence describing almsgiving, it opens up a broad field before the mind, granting it to it through the sentence as a whole. Thus, in the sentenc absol whole, the word-order has many aspects.

Similarly, the word-order between words encompasses a broad sphere and has many aspects. And between phrases. For example, Say: He is God, the One>{[*]: Qur'an, 112:1.alace ains six sentences. Three of them are positive and three negative. It proves six degrees of Divine unity and at the same time refutes six ways of associating partners with God. Each sentence is both the proof of the other senill il and the result. For each sentence has two meanings. Through one meaning it is the result, and through the other the proof. That is to say, within Sura al-Ikhlas are thirty suras composed of proofs that demonstrate each ane anotto be as well-ordered as the Sura itself. For example:

Say, He is God, because He is One, because He is the Eternally Besought, because He begets not, because He is not begotten, because there is none tt morn equal to Him.

And:

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

And:

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

You can continue in the same way.

A further examplcated Alif. Lam. Mim. * This is the Book about which there is no doubt, a guidance for those who fear God.>{[*]: Qur'an, 2:1-2.}

Each of these four phrases has two meanings. With one meaning each is a proof of the other pha scal with the other, it is their result. From the sixteen threads of their relationships, a miraculous word-order embroidery is wrought. It is described thus in Isharat al-I'jaz.>Also, tates explained in the Thirteenth Word, it is as though all the Qur'an's verses have eyes that see most of the other verses and faces that look to them, so that each extends to the others the immaterial threads of relviolathip; each weaves a miraculous

embroidery. From beginning to end Isharat al-I'jaz>expounds this beauty and eloquence of the word-order.

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

All that is in the heavens and on the earth extols ways porifies God, for He is the Tremendous, the Wise,>{[*]: Qur'an, 57:1; 59:1; 61:1.}

imagine yourself in the Age of Ignorance in the deserts of barbarism before the iraculof the Qur'an. Then, at a time everything is swathed in the darkness of ignorance and heedlessness and enveloped in the lifeless veils of nature, you hear verses from the heavenly tongue of t multi'an like:

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

or,

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

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

Now consider this example, which is proved in the Fifteenth Word. Listen to these vo, if What do they say?

O you company of jinn and men! If you can pass beyond the regions of the heavens and the earth, pass beyond them! But you will not be able to pass beyond them save with authority [given by God]. * Which then, of s domiessings of your Sustainer do you deny? * A flash of fire, and smoke, will be sent on you, and no succour shall you have. * Which then of the blessings of your Sustainer do you deny?>{[*]: Qur'an, 55:33-6.}

And We have adorned the skie much est the earth with lamps, and made them missiles to drive away the evil ones.>{[*]: Qur'an, 67:5.}

These verses say: "O men and jinn, arrogant and refractory in yoainty otence and baseness, and rebellious and obstinate in your weakness and poverty! If you disobey My commands and you have the power to do so, pass

beyond the boundaries of My dominions! How can you dare to fraud the commands of a Monarch Whose commands the stars, moons, and suns obey as though they were soldiers under orders? In your rebelliousness you oppose an All-Wise and Glorious One Who has obedient soldiers which are thus feel me. Suppose your satans were to resist, His soldiers could rain down stones on them like cannon-balls. In your godlessness you revolt in the lands of a Sovereign so Glorious that among His forces are some which, it is not th theificant powerless creatures like you, but supposing the impossible you were infidel enemies the size of mountains or the globe, they could hurl down stars and flaming missiles on you of that magnitudear, hiout you. You infringe a law which binds beings such as those; if it was necessary, they could hurl the globe of the earth in your face and rain down stars and heavenly bodies on you as though they were missiles, with Godnectiomission." You can compare with these the power, eloquence, and elevated manner of expression of other verses and their meanings.

Third Point:

This is the wonderful uniqueness of its style. Indeed, iptionr'an's style is both strange, and original, and wonderful, and convincing. It has imitated nothing and no one. And no one has been able to imitate it. Its style has ald middreserved the freshness, youth, and singularity it possessed when it was first revealed and continues to preserve it. For instance, the unique style of the cipher-like muqatta'athat th'disjointed letters,' like, Alif. Lam. Mim., Alif. Lam. Ra., Ta. Ha., Ya. Sin., Ha. Mim. 'Ayn. Sin. Qaf.,>at the beginning of some of ntinueras. We have described five or six of the flashes of miraculousness they comprise in Isharat al-I'jaz.

For example, these letters at the start of certain Suras have taken half of each category of the many well-known categories of letters,ons inthe emphatic letters (Kaf, Qaf, Ta, Alif, Jim, Dal, Ta, Ba),>the sibilants, the stressed letters, the soft letters, the labiolinguals, and tremolo (qalqala)>letters (Qaf, Ta,ve as Jim, Ba).>Taking more than half from the light letters and less than half from the heavy letters, neither of which are divisible, it has halved every category. Although the human mind woul; theyapable of it, halving all those categories overlapping one within the other, hesitant among two hundred possibilities, in the only way possible, which was hidden to the human mind and unknown to it, and organizing alle it ietters on that way, over that broad distance, was not the work of the human mind. And chance could not have interfered in it. Thus, in addition to these letters at the beginning of the Suras -Divine ciph mirroisplaying five or six similar flashes of miraculousness, scholars versed in the mysteries of the science of letters and the authorities from among the saints deduced many secrets from these 'disjointed letters.' They discovered such truthes and they declared that on their own these letters form a brilliant miracle. Since we are not party to their secrets and also we cannot provide proofs clear to everyone, we cannot open that door. We shall therefore suffice if theeferring

readers to the explanation in Isharat al-I'jaz>of five or six flashes of miraculousness related to them.

Now we shall point out the Qur'anexisteles with regard to Sura, aim, verse, phrase, and word.

For example, if the Sura About what are they disputing?>{[*]: The Great News, Sura 78

SEstudied carefully, it shows the events of the hereafter, the resurrection of the dead, and Paradise and Hell in a style so unique and wonderful that it proves the Divine acts rderlyminical works in this world as though looking at each of those events of the next world, and convinces the heart. To expound the style of this Sura fully wouecipielengthy, so we shall merely indicate one or two points, as follows:

At the start of the Sura, to prove the resurrection, it says: "We have made the earth a beautifully decked-out cradle forelongiand the mountains masts and poles full of treasure for your house and your lives. We have made you as couples, loving and close to one another. We have made the night a coverOPIC

r your sleep of comfort, the daytime the arena in which you earn your livelihood, the sun a light-giving, heat-supplying lamp, and from the clouds We pour down water as though they were a spring producing the water of life. And We create eass not d quickly from the simple water the various flower-bearing and fruit-bearing things which bear all your sustenance. Since this is so, the Day of Resurrection, the day when good and evil shal'an lieparated out, awaits you. It is not difficult for Us to bring about that Day." In a veiled way it points to proofs that after this at the resurrection, the mountains will be scattered, the skimself:ttered, Hell readied, and the people of Paradise given gardens and orchards. It says in effect: "Since He does these things related to the mountains and the earth before your very eyes, He shall do things resemblin choice in the hereafter." That is to say, the 'mountain' at the beginning of the Sura looks to the state of the mountains at the resurrection, and the garden to the gardens and paradises in the hereafter. You may compare other points to ble wind see what a beautiful and elevated style it has.

And, for example:

Say: O God, Holder of All Power! You grant dominion to whomever You wish and You remove dominion fromwith yver You wish. You exalt whomever You wish and You bring low whomever You wish. In Your hand is all good. Indeed, You are Powerful over all things. * You enter the night int incliday and enter the day into the night, and You bring forth the living from the dead and bring forth the dead from the living, and You grant sustenance to whomever You wish without measure.>{[*]: Qur'an, 3:26-7.}

These verset and ribe the Divine acts in human kind, and the Divine manifestations in the alternations of night and day, and the dominical acts of disposal in the seasons of the year, and the dominical deeds in life and death on the face of the earth as and the resurrections in this world in a style so elevated that it captivates the minds of the attentive. Since its brilliant, elevated, and wide-reachi-evidele is clearly understood with little study, we shall not open that treasury for now.

And for example,

When the sky is rent asunder ssionaing [the command of] its Sustainer, as in truth it must. * And when the earth is levelled * And casts out what is within it and becomes empty * And it heeds [theithoutnd of] its Sustainer, as in truth it must.>{[*]: Qur'an, 84:1-5.}

This explains in a truly elevated style the degree of submission anverse,ience to Almighty God's command of the skies and the earth. It is like this: just as a commander-in-chief opens two offices to accommodatecordanatters necessary for fighting, like one for strategy and one for the enrollment of soldiers, and when those matters are accomplished arty, o fighting is over, he addresses himself to the two offices in order to convert them into something else for some other business, they both er theither through the tongues of those employed in them or through their own tongues: "O Chief! Give us a short respite so that we can clean up the bits and pieces of the former business and throw them out, then you may honour us n accoour presence. There, we have thrown them out, we await your command. Order what you wish. We hear and obey! Everything you do is true, good, and beneficial."

In the same way, the heavens and the earth were opened as t a yeanas of obligation, trial, and examination. After the allotted period is finished, they will put aside the things pertaining to the arena of trial and say: "O our Sustainer! The command Point:rs, employ us now in whatever You wish. Our right is only to obey You. Everything You do is right." Consider carefully the majestic style rent. se sentences!

And for example,

Then the word went forth: "O earth, swallow up your water! And o sky withhold [your rain]!" And the water abated and the matter was ended. The ark rested on Mount Judi, and er to rd went forth: "Away with all those who do wrong!">{[*]: Qur'an, 11:44.}

In order to point to a mere drop from the sea of eloquence of this verse, we shallph!>arone aspect of its style in the mirror of a comparison. On the victory being won in a great war, the commander says "Cease fire!" to one

firing army and "Halt!" to another, assaulting, cient He issues the command, and at that moment the firing ceases and the assault is halted. He says: "It is finished, we have beaten them. Our flag is planted at the top of the high citadel at the enemies' centre. Those maing whss tyrants have met with their reward and been cast down to the lowest of the low."

In just the same way, the Peerless Sovereign issued the command to the heavens and the earth to annihilate the people of Noah. Whee dail had carried out their duty, He decreed: "Drink up your water, O earth! Cease from your work, O skies! It is finished. Now the waters are receding. The Ark, which isms, beine official performing its duty as a tent, is settled on the top of the mountain. The wrongdoers have received retribution." See the elevated nature of this style. It is saying: "The heavens andch the obey the command like two highly disciplined soldier." It is thus alluding to the fact that the universe becomes angry at man's rebellion. The heavens and the earth become incenseMiracl with this allusion it is saying: "One Whose commands the skies and the earth obey like two disciplined soldiers may not be rebelled against," restraining man in awesome fashion. Thus, it describes a universal event like the Flood w mirrol its consequences and truths in a few sentences in a concise, miraculous, beautiful, and succinct manner. You can compare this droplet from the oceanhan a other drops. Now consider the style displayed by the window of the words.

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

And the moon We have determined al valns for till it returns like an old date-stalk, withered and curved;>{[*]: Qur'an, 36:39.}

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

-Glorifor example, as is proven at the end of the Nineteenth Word, the words runs> its course>in,

And the sun runs its course to a place appointed>{[*]: Qur'an, 36:38.}

ss, tha window onto an elevated style, as follows: with the words runs its course,

that is, 'the sun revolves,' it puts in mind the Maker's trteachiusness by recalling the orderly disposals of Divine power in the alternations of winter and summer and day and night, and directs one's gazone whhe missives of the Eternally Besought One inscribed by the pen of power on the pages of the seasons. It proclaims the wisdom of the All-Glorious Creator.

And with the word lamp>in,

And set the sun as a lamp,>{all thur'an, 71:16.}

it opens a window onto the style like this: it makes one understand the Maker's majesty and Creator's bounty by recalling that the world is a palace and the things within it are adornments, food, and necessities prepared them.an and living creatures and that the sun is a subservient candle, demonstrating that the sun is an evidence of God's unity, and that the iace!

rs' greatest, most brilliant object of worship is merely a subjugated lamp, an inanimate creature. That is to say, the word lamp>calls to mind the d sorrr's mercy within the grandeur of His dominicality; it recalls His favours within the breadth of His mercy, and in so doing informs of His mune Qur'ce within the majesty of His sovereignty, thereby proclaiming Divine unity, and saying indirectly: "An inanimate and subservient lamp is in no way fit to be worshi

S

And in the course>of runs its course>it calls to mind the wondrous orderly disposals of Divine power in the revolutions of night and day and winter and summer, and in so doing makesmanent the grandeur of a single Maker's power in His dominicality. That is to say, it turns man's mind from the points of the sun and moon to the pages of night and day and winter and summer, and food ahis attention to the lines of events written on those pages. For the Qur'an does not speak of the sun for the sake of the sun, but for the One Who illuminates it. Also, it does not speak of the sun's e been, for which man has no need, but of the sun's duty, which is that of mainspring for the order of dominical art, and centre of the order of dominical creativity, and a shuttle for the harmony and order of dominical art in the things tng eme-Eternal Inscriber weaves with the threads of day and night. You can compare others of the Qur'an's words with these. While all are simple, ordinary words, each performs the duty of a key to treasuries of subtle meaniny-bee, It is because the Qur'an's style is for the greater part elevated and brilliant in the ways described above that on occasion Arab nomads were captivaection a single phrase, and without being Muslims would prostrate. One nomad prostrated on hearing the phrase:

Therefore proclaim openly what you are commanded.>{[ All-Gr'an, 15:94.}

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

Fourth Point:

This is the wonderful eloquence in its wording;ralityis, in the words employed. Yes, just as the Qur'an is extraordinarily eloquent in regard to its style and manner of exposition, so is there a truly fluent eloquence in its wording. Clear evidence of the existence of ates, loquence is the fact that it does not bore or cause weariness; while the testimony of the brilliant scholars of the sciences of rhetoric forms a decisive proof of the wisdom of the eloqueits ag Yes, it does not weary even if repeated thousands of times; indeed, it gives pleasure. It is not burdensome for the memory of a small and simple child; children can memorize it easily. It is not unpleasant* So ge ear, pained by the slightest word, of someone extremely ill; it is easy on it. It is like sherbet to the palate of one in the throes of death. The recitation of the Qur'an gives sweet pleasure to the ear and mind othat p a person just like Zemzem water to his mouth and palate. The reason for its not causing boredom, and the wisdom of it, is this: it is ke a mnd sustenance for the heart, strength and wealth for the mind, water and light for the spirit, and the cure and remedy for the soul. Everyday we eat bread, yet we do not tire of it. But if we were to eat the choicest fr no daery day, it would cause boredom. That means it is because the Qur'an is truth and reality and truthfulness and guidance and wonderfully eloquent that it does not cause weariness and preserves its freshness and agreeableness as though preser of no perpetual youth. One of the Qurayshi leaders even, an expert orator, was sent by the idolators to listen to the Qur'an. He went and listened, then returned and said to them: "These words have such a s>worthss and freshness that they do not resemble the words of men. I know the poets and soothsayers; these words do not resemble theirs. The best we can do is mislead our followers and say it is magic." {[*]: Suyuti, al-Itqan fi ' and al-Qur'an, ii, 117; Qadi Iyad, al-Shifa', i, 264.} Thus, even the All-Wise Qur'an's most obdurate enemies were amazed at its eloquence.

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

Then after the distress He sent down on you a feeling of peace and drowsiness, which overcame a group of you...>{[*]: Qur'an, 3:154.} [to the end of the verse]

In this versel workthe letters of the alphabet are present. But, see, although all the categories of emphatic letters are together, it has not spoilt the smoothness

of style. Indeed, it has added a brilliance and Twelftious, congruent, eloquent melody issuing from varied strings. Also, note carefully the following flash of eloquence: of the letters of the alphabet, Alif>and Ya,>sincel! Sinare the lightest and have been transposed with one another like sisters, they have each been repeated twenty-one times. And since Mim>and Nun>{(*): Tanwin is also a Nun.} are sisters andces pechanged places, they have each been mentioned thirty-three times. And since Shin, Sin,>and Sad>are sisters in regard to articulation, quality, and sound, each has been mentioned three times. And although 'Ayn>an be abn>are sisters, since 'Ayn>is lighter, it is mentioned six times, while because Ghayn>is harsher, it is mentioned half as many, three times. And since Zay, Dhalouls cand Ta>are sisters in regard to articulation, quality, and sound, each is mentioned twice, while Lam>and Alif>in the form of LA>have united and Alif'>s share in the the form of LA>is half that of Lam, Lam>is menten attforty-two times and as a half of it Alif>twenty-one times. Since Hamza>and Ha>are sisters in regard to articulation, Hamza>{(*): Pronounced and unpronounced, Hamza is twenty-five, and three more than Hamza's silent sister Alif, because its ition, are three.} is mentioned thirteen times and being a degree lighter Ha>is mentioned fourteen times. And Kaf, Fa>and Qaf>are sisters; since Qaf>has an additional point, it is mentioned ten times, Fa,>nine times, Kaf>nine tto worBa>nine times, and Ta>twelve times. Since Ta>comes third, it is mentioned twelve times. Ra>is Lam'>s sister, but according to their numericd's Meue, Ra>is two hundred, and Lam>thirty, so since it has risen six times more, it has fallen six. Also, since Ra>is repeated on pronunciation, it becomes emphatic and is only mentioned six times. of itcause Dad, Tha, Ha,>and Kha>are emphatic and gain additional qualities in connection with other letters, they have each been mentionedticulaonce. Since Waw>is lighter than Ha>and Hamza,>and heavier than Ya>and Alif,>it is mentioned seventeen times, four times more than heavy Hamza>and four times less than light Alif.

Thus, the extrbes thary positioning of the letters in the passage mentioned here and their hidden relationships, and the beautiful order and fine, subtle regularity and ha truthshow as clearly as twice two equals four that it would not be within the limits of human thought to have composed it. As for chance and coincidence, it is imposth thethat it should have interfered. And so, just as the strange and wonderful order and regularity in the position of these letters leads to a fluency and eloquence in t dispods, so may there be many other hidden instances of wisdom. Since such an order has been followed in the letters, surely in the words, sentences and meanings such benefterious order, such a luminous harmony, has been observed that should the eye see it, it would declare: Ma'shallah!,>and should the reason comprehend it, it would exclaim: Barakallah!

Fifth Point:

arison is the excellence in its manner of exposition; that is to say, the superiority, conciseness, and grandeur. Just as there is eloquence in the word-order, the wording, and the meaning, and a uniqueness in itut make, so in its manner of exposition is there a superiority and excellence. Indeed, all the categories and levels of speech and address, like encouragement and deterring, praise and censure, demonstration andws of nce, explanation and silencing in argument, are at the highest degree in the Qur'an's exposition.

Of the innumerable examples of its manner of exposition {(*): The style here has slipped into the clothes of this Ss One!meaning.} in the category of encouragement and urging is that in Sura Has there not been over man a long period of time when he was nothing - [not even] mentioned?;>{[*]: Qur'an, 76:1.} this is as sweet as the water of Kawthar and fl hand.th the fluency of the spring of Salsabil, it is as fine as the raiment of the houris.

Of the numerous examples of the category of deterring and threatening is the start of Sura Has the story reached you of the Overwhelming Event?>{[*]ight oan, 88:1.} Here the Qur'an's exposition has an effect like lead boiling in the ears of the people of misguidance, and fire burning in their brains, and zaqqum>scalding their palates, and Hell assaulting their faces, and like a bitter thorny st capn their stomachs. An official like Hell charged by someone with inflicting torment and torture in order to demonstrate his threats, and its splitting apart with seealso lrage, and its saying: well-nigh bursting with fury>{[*]: Qur'an, 67:8.} certainly show how awesomely dreadful that person's threats are.

Of the thousands of examples in the category of praise, the Qur'anearth.ner of exposition in the five Suras starting al-Hamdulillah>is brilliant like the sun, {(*): In these phrases is an allusion to the matters aw?,>{sed in these Suras.} adorned like the stars, majestic like the heavens and the earth, lovable like the angels, compassionate like tenderness towards young in this wofirm ind beautiful like Paradise in the hereafter.

Of the thousands of examples in the category of censure and restraint, in the verse, Would any among you like to eat thch is h of his dead brother,>{[*]: Qur'an, 49:12.} it censures six times. It restrains from backbiting forcibly six times over. It is like this: as ll of wn, the Hamza>at the beginning of the verse is interrogative. This seeps through all the words of the verse like water. Thus, with the first Hamza>. Mores: Have you no reason, the seat of question and answer, that you do not understand how ugly it is?

With the second, it asks with the word likolent your heart, the seat of love and hate, so corrupted that it loves the most despicable thing?

With the third, it asks with the words one oft al-SWhat has happened to your social life and civilization, which receives its vitality from the community, that it finds acceptable an act which thus poFRUIT>your life?

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

Wiide an fifth, it asks with the words your brother:>Have you no compassion and fellow-feeling that you unjustly tear with your teeth at the character of the one injured, your brother in so many respects? Have you n fruiton that you bite at your own limbs like a madman?

And with the sixth it asks with the word dead:>Where is your conscience? Is your nature so corruptethe se you do the most repulsive thing to the most respected person, your brother, like eating his flesh? That is to say, backbiting is censureuty isdespised by the reason, the heart, humanity, the conscience, human nature, and social and national solidarity. So see! How this verse restrains from this crime in six concise degrees, on six miraculous levels!

Of the thousands of Divines of the category of proof and demonstration, is the verse:

So consider the signs of God's mercy; how He gives life to the earth after its death. Indeed, it is He Who gives life to the dead, for He is powand doover all things.>{[*]: Qur'an, 30:50.}

Its exposition is such in proving resurrection and banishing doubts that it could not be more cleaurce omonstrated. It is like this: it says that, as is proved and explained in the Ninth Truth of the Tenth Word and in the Fifth Flash of the Twenty-Second Woion. Aery spring examples of resurrection are provided in three hundred thousand ways in the earth being raised to life with the utmost order and differentiation despite the innumerable sp us; ibeing all mixed up together in total confusion, thus demonstrating to the human observer that the resurrection of the dead would not be difficult for the One who does this. Also, since to writed to dut fault or error with the pen of power hundreds of thousands of species on the page of the earth, all together and one within the other, is the seal of thrst Asle One of Unity; with this verse it both proves Divine unity as the clearly as the sun, and it demonstrates the resurrection of the dead as easily and decisively as the rising and setting a sine sun. Thus, the Qur'an demonstrates this truth in regard to manner, as described by the word how,>just as it mentions it in detail in many Sur184; a And for example, in Sura, Qaf. By the Glorious Qur'an,>{[*]: Qur'an, 50:1.} it proves

resurrection in such a brilliant, fine, sweet, and exalted manner that it convinces as certainly as the com somew spring. Look: in answer to the unbelievers denying the raising to life of decomposed bones and saying: "This is extraordinary; it could not be!", it decrees:

Do they not look to the skies above them; how we have maok to m and adorned them and how there is no flaw in them...>until:... and thus will be the Resurrection.>{[*]: Qur'an, 50:6-11.}

Its manner of exposition flows like water and shines like th Muslis. It gives both pleasure and delight to the heart like dates. And it is sustenance.

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

Ya. Sin.* By the All-Wise Qur'an * Indeeereas are one of the Messengers.>{[*]: Qur'an, 36:1-3.}

That is, "I swear by the Wise Qur'an that you are one of the Divine Messengers." This oath indicates that the proof of Messengership is so certain and true, and its veracity is so wortegory honour and respect, that it is sworn by. By indicating this, it is saying: "You are the Messenger, for you hold the Qur'an in your hand, and the Qur'an is the truth and it is the word of Truth. For it contains true wisdom, and bears the seal of miraculousness."

And one of the concise and miraculous examples of the catn accoof proof and demonstration is this:

He says: Who will raise to life these bones when they are rotted? * Say: He will raise them Who created them in the firs no liance, for He has full knowledge of every kind of creation.>{[*]: Qur'an, 36:78-79.}

That is, man asks: "Who will resurrect decayed bones?" You say: "Whoever made them in the first place and gave them life, He will resurrect th pleass was depicted in the third comparison of the Ninth Truth in the Tenth Word, if someone reassembles a large army in one day before your eyes, and someone else says: "At a bugle-call that person brought toge verbahe members of a battalion who had dispersed to rest; he is able to bring the battalion under order," and you say, O man: "I do not believe it," you can see what a foolishmateril it would be.

In just the same way, the All-Powerful and All-Knowing One enrolls and unites anew with the command of "Be!" and it is,>and with perfect os thernd the balance of wisdom, the particles and subtle faculties of the battalion-like bodies of all the animals -which are like an army- and o and tiving creatures, and creates every century, and every spring even, all the hundreds of

thousands of army-like species of living creatures on the fa park the earth. Can it be questioned then how He can gather together at one blast of Israfil's trumpet the fundamental parts and particles of a battalion-like body, which are already fam is mawith one another, through taking them under order? Can it be considered unlikely? If it is considered unlikely, it is a mindless foolishness.

In the category of guidance, the Qur'an's manner of expositionn Arab moving and tender, and familiar and gentle that it fills the spirit with ardour, the heart with delight, the mind with interest, and the eyes with tears. Of thousands of examples is this verse:

And yet after worshiis your hearts hardened and became like rocks, or even harder...>to the end of the verse. {[*]: Qur'an, 2:74.}

As is proved and explained in the discussion of the third verse in the First Station of the Twentieth Word, it says to thhen lidren of Israel: "What has happened to you that although hard rock shed tears from twelve springs like eyes before a miracle like the Staff of Moses (Peace be upon him), you remain indil Namet in the face of all his miracles, with your eyes dry and tearless and your hearts hard and without fervour?" Since this meaning of guidance is explained there, we refer you to that Word, and curtail this here.

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

If you have doubts about the Qur'an We have revealed to Our servant Muhammad, talso toduce a Sura similar to it. And call upon all your helpers besides God to bear witness for you, if what you say is true.>{[*]: Qur'an, 2:23.}

That is, "If you have any doubts, summon all your elders and supporters to help you them stify for you, then compose the like of a single Sura." Since this has been explained and proved in Isharat al-I'jaz,>here we shall only point out a brief summary of it. It is as follows:

The Quaw mayf Miraculous Exposition says: "O men and jinn! If you have any doubts that the Qur'an is the Word of God and imagine it to be man's word, then comemadan ere it is, let's see! You bring a book like this Qur'an from someone unlettered, who does not know how to read and write like the one you call Muhammad the Td knowrthy, and get him to compose it! If you cannot do this, then he need not be untaught, let him be a famous man of letters and learned. And if you are not able to do this, alright, not on his own, take all the finest wor whomeall your orators and men of eloquence, and indeed of all the literary geniuses of the past and all those of the future, and the assistance of all your gods. Work with all your strength, compose the

like of a single Sura." Since this haserstanexplained and proved in Isharat al-I'jaz,>here we shall only point out a brief summary of it. It is as follows:

The Qur'an of Miraculous Exposition says: "O men and jinn! If you have any doubts thost ne Qur'an is the Word of God and imagine it to be man's word, then come on, here it is, let's see! You bring a book like this Qur'an from someone unlettered, who does not know how to read and write lectione one you call Muhammad the Trustworthy, and get him to compose it! If you cannot do this, then he need not be untaught, let him be a famous man of letters and learned. And if you are two fele to do this, alright, not on his own, take all the finest works of all your orators and men of eloquence, and indeed of all the literary geniuses of the past and all those of n, cauture, and the assistance of all your gods. Work with all your strength, compose the like of this Qur'an. And if you cannot do this, leave aside the truths of the Qur'an and its many miraculous aspects, which it is not pce ande to imitate, and compose a work which is its equal in only the eloquence of its word-order!"

Through the silencing words of

Bring then ten Suras forged, like it,>{[*]: Qur'an, 11:13.}

it says: "Come on, I do not wels ofs true meaning from you, let it be fabrications and lies and false tales. You will not be able to do this. So it need not be as much as the whole Qur'an, just bring ten Suras like it. You will notsent-dle to do this either, so bring a single Sura. This will be too much as well. So alright, make it the equivalent of a short Sura. You will not be able to do this either, although the neek the you to do so is so great. For your honour and self-respect, your dignity and religion, your tribal honour and pride, your life and property, and your lives in this world and the next will alhemselaved by producing the like of it. Otherwise in this world you will remain in abasement, without honour, dignity, religion, or pride, and your lives and property will be destroyed and will perish, and in the hereafter, as isis likated by the verse,

Then give heed to Hell-fire, whose fuel is men and stones,>{[*]: Qur'an, 2:24.}

you will be condemned to everlasting incarceration in Hell; together wi the lr idols you will be fuel to its fires. Since your need is thus great, and since you have now understood your impotence in eight degrees, you should be cerhe conight times over that the Qur'an is a miracle. So either believe in it, or be silent and go to Hell!" So see the way the Qur'an forces them to accept the argument in this category of 'silencing in argument' which is within that of 'makith Hiserstood,' and say: "There is no manner of exposition better than that of the Qur'an!" Indeed, after that of the Qur'an no need remains for further exposition.

Here is a second example:

Exhort then [O Prophet], for by you, andtainer's grace you are neither a soothsayer nor a madman * Or do they say: A poet! - let us wait and see what time will do! * Say: Wait then, I too shall wait with you. * Is it that their faculties of understanding urge them to this, d Fals they but a people transgressing all bounds. * Or do they say: He fabricated this [Message]? Nay, they do not believe. * Let them then produce a recital like unto it - if they speaons antruth. * Or were they created of nothing, or were they themselves the creators? * Or did they create the heavens and the earth? Nay, th callee no firm belief. *

Or are the treasuries of your Sustainer with them, or are they the managers [of affairs]? * Or have they a ladder by which they can [climb up to heaven and] listen [to its secrets]? Then let [suchequencstener of theirs produce a manifest proof. * Or has He only daughters and you have sons? * Or is it that you ask for a reward, so that they are burdened with a load of debt? * Or that the Unseen is in their hands, and they wf jewet down? * Or do they intend a plot [against you]? But those who defy God are themselves involved in a plot! * Or have they a god other than God? Exalted is God far above the things they associate with them.>{[*]: Qur'an, 52:29-4Exposi Here we shall explain only one of the thousands of truths of these verses as a further example of the category of silencing in argument. It is as follows: with the word, Or....Or..., it si

FI every group of the people of misguidance with a rhetorical question expressing surprise and stops up all the sources of their doubts. It leaves no satanic chink through which doubts might enter and hidemen's elves; it closes them all. It leaves no veil of misguidance under which they might creep and lurk; it rends all of them. It leaves not one of their lies; it crushes them. In each sentence ityou mar demolishes the essence of the blasphemous ideas of one group with a short phrase, or since the falsity is obvious, it exposes it by silence, or since it is refuted in detail in other verses, it here alludes to ith coully. For example, the first sentence alludes to the verse:

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

While the fifteenth sentence points to the verse:

ow thathere gods other than God in the heavens and earth, there surely would have been confusion in both.>{[*]: Qur'an, 21:22.}

You can make further examples from the other sentences like these. It is like this: it sayifestahe start: Announce the Divine decrees. You are not a soothsayer, for the words of soothsayers are confused and conjectural, while yours are true and certain. And you are not mad; your enemies even att perfe your perfect sanity.

Or do they say: A poet - let us wait and see what time will do!>{[*]: Qur'an, 52:30.}

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

Or is it that their faculties of understanding urge tife.

this?>{[*]: Qur'an, 52:32.}

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

Or are they but a e-eter transgressing all bounds?>{[*]: Qur'an, 52:32.}

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

Or do they say: He fabricated this [Message]? Nay, they do not believe.>{[*]: Qur'an, 52:33.}

Or lid for ng dissemblers without conscience do they accuse you saying: "You have made up the Qur'an!"? But up to this time they have known you to be the most truthfh and ng them and have called you Muhammad the Trustworthy. It means that they have no intention to believe. Otherwise let them find the like of the Qur'an among the works of men.

Or were they created of nothing?ying: Qur'an, 52:35.}

Or like the absurd philosophers who believed the universe to be without purpose and in vain, do they suppose themselves to be aimless and without wisdom, purpose, duty, or Creator? Have erein ecome blind that they do not see that the universe is adorned from top to bottom with instances of wisdom and bears the fruit of aims, and that beings from particles to the suns composarged with duties and are subjugated to the Divine commands?

Or were they themselves the creators?>{[*]: Qur'an, 52:35.}

Or do they imagine like the pharaoh mankiMaterialists that "They came into being by themselves, feed themselves, and themselves create everything they need," so that they hold back from believing and worship? That means they all suppos68

worselves to be the Creator. Whereas the Creator of one thing has to be the Creator of everything. That is to say, their pride and conceit have made them so utterly stupid they imagial. Bybe a Possessor of Absolute Power one who is absolutely impotent and may be defeated by a fly or a microbe. Since they have abdicated their reason and humanity to this degree and have falld wisder than the animals and even inanimate beings, do not be saddened at their denial. Consider them to be a variety of harmful animal and filthy matter! Ignore them and give them no importance!

Or did they d he

# the heavens and the earth? Nay, they have no firm belief!>{[*]: Qur'an, 52:36.}

Or, like the mindless, confused Mu'attila, who denied God all attributes and denied the Creator, do they deny God so that they do not heed the Qur'an?ere fiich case, let them deny the existence of the heavens and the earth, or let them say: "We created them!" Let them lose their minds altogether and begin uttering the frenzied ravings of lunacy. For in the heavens as many proofs ond if ne unity are apparent and are recited as the stars, and on the earth as many as the flowers. That means they have no intention of acquiring certain knowledge and finding theplayin. Otherwise how do they suppose to be without inscriber the book of the universe, in one word of which is written a whole book, although they know that a letter cannot exist without the one who wrote it.

Or are thile tasuries of your Sustainer with them?>{[*]: Qur'an, 52:37}

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

Or are they the managers [of affairs]?>{[*]: Qur'an, 52:37.}

Or, like the arrogant Mu'tazilites, who made the reason dominant, do they imagine themselves to be rivals to and inspectors oand maCreator's works, and want to hold the All-Glorious Creator responsible? Beware, do not lose heart! Nothing can come of the denials of self-centred people like that! e cont not be deceived either!

Or have they a ladder by which they can [climb up to heaven and] listen [to its secrets]? Then let [such a] listener of theirs produce a manifest pr by Hi[*]: Qur'an, 52:38.}

Or, like the spiritualists and phony soothsayers, do they follow Satan and the jinn and suppose they have found another way to the World of the Unseen? In which case, have they a ladder by which to ascend to th not bens which

are closed to the satans? Do they imagine that they can give the lie to your news from the heavens? The denials of such charlatans are worth nothing!

Or has He only daud have and you have sons?>{[*]: Qur'an, 52:39.}

Or, like the polytheist philosophers who ascribed partners to God under the name of 'the ten intellects' and 'the masters of the species,' and the Sabeans, who attributed a sort of godhead to thof cons and the angels, do they ascribe offspring to Almighty God? Like the heretics and misguided, do they ascribe a son to Him, which is contrar sainthe necessary existence, unity, eternity, and absolute self-sufficiency of the Single and Eternally Besought One? Do they ascribe femininity to that offspring, which is opposed to the angels' worship, purity, and kiition they suppose it to be an intercessor for them, so that they do not follow you? Generation is the means of multiplying, mutual assistance, perpetuation, and life for creatures like man, who is contingent, transitory, and is thed of perpetuating the species, is corporeal and divisible, capable of multiplying, impotent and needy for an heir to help him. So to ascrm, andfspring -and a sort of offspring that those impotent, contingent, wretched men did not themselves like and could not equate with their arrogant pride, thalevel female offspring- to the All-Glorious One, Whose existence is necessary and perpetual, Who endures from pre-eternity to post-eternity, Whose essence is utterly remote from and exalted above corporality, Whose being is free of and exed lawsom division and multiplication, and Whose Power is far above and beyond all impotence, is indeed such a delirium, such a lunatic raving that the lies and denials of those wretches who subscribe to such an idea are wof theothing. You must not be deceived. The scatter-brained nonsense, the delirious ravings of every crazy lunatic, should not be heeded!

Or is it that you ask for a rewarcales that they are burdened with a load of debt?>{[*]: Qur'an, 52:40.}

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

Or is it that the Unseen is in their hands, and they write it n all {[*]: Qur'an, 52:41.}

Or, like Buddhists, who claim to be familiar with the Unseen, or the pseudo-intellectuals, who imagine their conjectures abou into affairs to be certain, does what you said about the Unseen not appeal to them? That means they imagine that the World of the Unseen, which is disclosed to no one he earfrom the Divine Messengers, who receive revelation, and which no one has the ability to enter, is present and laid open before them, and mattethey obtain information from it and write it down. So do not be disheartened by the lies of these arrogant braggarts who have overstepped their mark to an infinite degree! For in a short while your truths will complend appverturn their imaginings!

Or do they intend a plot [against you]? But those who defy God are themselves involved in a plot!>{[*]: Qur'an, 52:42.}

Or, like two- a wordissemblers and cunning atheists whose natures are corrupted and consciences rotted, do they want to deceive the people and turn them away from the guidance which they cannot obto not o trick them, and so call you either a soothsayer, or possessed, or a sorcerer? Do they want to make others believe what they do not believe themselves? Don't think of these ue facous charlatans as human beings, don't be saddened at their wiles and denials, and lose heart. Rather, increase your efforts! For they only deceive their own souls and harm themselves. And their successes in evil are temporir womt is a Divine stratagem, drawing them to perdition by degrees.

Or have they a god other than God? Exalted is God far above the things they associate with Him!>{[*]: Qur'an, 52:43.}

Or, like the Magians, whoes thened two separate gods called the Creator of Good and the Creator of Evil, or like the idolators and worshippers of causes, who attribute a sort of godhead to different causes and imagine each of them to be face ce of support for them, do they rely on other gods and contest you? Do they consider themselves free of any need of you? That means they have become blind and do not see the e respt order and flawless harmony throughout the universe, which is as clear as day. For in accordance with the decree,

Were there gods other than God in the heavens and the earth, there surely would have been confusion in both,>{[*e powe'an, 21:22.}

if there are two headmen in a village, or two governors in a town, or two kings in a country, order is turned upside down and harmony spoilt. Bucause a fly's wing to the lamps in the heavens, such a fine order has been observed that it leaves not so much space as a fly's wing for partners to be

associated with God. Since the above act ind thenner so opposed to reason, wisdom, feeling, and what is obvious, don't let their lies put you off proclaiming the Message!

Thus, of the hundreds othe skls of these verses, which constitute a series of truths, we have briefly explained only a single jewel of the Qur'an's manner of exposition in the category of 'giviadmiraunderstand' and 'silencing in argument.' If I had had the power and shown a few more jewels, you too would have said: "These verses are a miracle just on their own." But the Qur'an's manner of exposition. For king understood and instruction is so wonderful, subtle, and fluent that the most simple ordinary person easily comprehends a most profound trthe fuom the way it explains it. Yes, the Qur'an of Miraculous Exposition simply and clearly teaches most abstruse truths in a way that caresses the vieen he eople in general, and neither hurts their feelings, nor irritates their minds, nor tires them. Just as when speaking with a child, childish words are used, in thand ev way the Qur'anic styles come down to the level of those it addresses -called in the terminology of the scholars of theology, 'Divine condescension to the mind of man'- it addresses them in that way; through comption os in the form of allegories, it makes an illiterate common person understand abstruse Divine truths and dominical mysteries which the minds of the most learned philosophers cannot rise to.

For example, by meansy thatcomparison, the verse,

The Most Merciful One on the Throne established>{[*]: Qur'an, 20:5.}

depicts Divine dominicality as a kingdom, and the degree of that dominicality as that of a King seated offerenthrone of his sovereignty and exercising His rule. Indeed, as the speech of the All-Glorious Creator of the universe, the Qur'an proceeds from the ultimate degree of His dominicality, passes over all the othith sorees guiding those who rise to them, and passing through seventy thousand veils, it looks to each and illuminates it. It scatters its radiance and spreads its light to the thousands of lnned fof those it addresses, the understanding and intelligence of whom are all different. Although it has lived through ages and centuries whose capacities are all different, and has broadcast itme to ing to this great extent, it has not lost an iota of its perfect youth and juvenility, and retaining its total freshness and delicacy, it teaches every ordinarbe oblon in a most easy, skilful, and comprehensible manner. Whatever aspect of a wonder-displaying book which thus teaches, convinces, and satisfies with the same lesson, the same words, numerous levelsur Susople whose understanding and degrees are all different - whatever aspect of such a book is studied, a flash of miraculousness will surely appear.

Just as when some words of the Qur'an like "All praise and thanks be toand coare recited, they fill a cave, which is the ear of a mountain, in the same way that they fill the tiny ears of a fly, so too the Qur'an's meanings satisfy ears like mountains in the same way that witby infsame words they teach and satisfy tiny simple minds, like a fly. For the Qur'an calls to belief all the levels of men and jinn. It teaches the sciences of belief to all. In whichd the the most lowly of the common people kneels shoulder to shoulder with the most elevated of the elite, and together they listen to the Qur'an's teachings and benefit from them. That is to sayd thatHoly Qur'an is a heavenly repast at which the thousands of different levels of minds, intellects, hearts, and spirits find their nourishment. Their desires are fulfilled and their appetites are satisfied. In fact work rous of its doors remain closed and are left to those who will come in the future. If you want an example of this category, from beginning to end the Qur'an forms examples of it. All the Qur'an's students and those who liough bo its teachings, like the interpreters of the law, the veracious ones, the Islamic philosophers, the sages, the scholars of jurisprudence and scholars of theology, the saintly guides of those seeking knowledge of God, the spiritual r own of the lovers of God, the learned and exacting scholars, and the mass of Muslims, unanimously declare: "We understand thoroughly what the Qur'an teaches us." In swhich flashes of the Qur'an's miraculousness sparkle in the category of 'making understood and instruction' just as they do in the other categories.

SECOND RAY

This Ray is the Qur' gravixtraordinary comprehensiveness. It consists of five 'Flashes'.

The First Flash

is the comprehensiveness in the words. This comprehensiveness is clearly apparent from the verses mentioned both in all the previous Words, t its this Word. As is indicated by the Hadith "Each verse has an outer meaning, an inner meaning, a limit, and an aim, and each has roots, of thoughs, and branches,">{[*]: Ibn Hibban, Sahih, i, 146; al-Manawi, Fayd al-Qadir, iii, 54.} the words of the Qur'an have been positioned in such a way that all its phrases, words even, and even letters, and sometimes even an omission, has manyer of ts. It gives to all those it addresses their share from a different door.

Take, for example, the verse,

And the mountains [its] pegs,>{[*]: Qur'an, 78:7.}

a phrase which says, "I made the togetins as stakes and masts for that earth of yours." An ordinary person's share from this phrase would be this: he sees the mountains which appear like stakes driven into the ground, thinks of the benefits and be areas in them, and offers thanks to his Creator.

A poet's share from this phrase: he imagines the earth as the ground, on which is pitched in a sweeping arc ly, thme of the heavens like a mighty green tent adorned with electric lamps, and he sees the mountains skirting the base of the heavens to be the pegs of the tent. He worships the Alll the ous Maker in wondering amazement.

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

The share of a geographer with a literary bent from this phrase: lace tnks of the globe of the earth as a ship sailing the oceans of either the air or the ?ther, and the mountains as masts and posts driven into the ship to balance and stabilize it. He declares: "Glory be untretext How sublime is Your glory!" before the All-Powerful One of Perfection, Who makes the mighty globe as an orderly ship, places us on it, and makes it voyage through the far reaches of the world.

A sociologist and ph purifher of human society's share of this phrase; his thoughts would go like this: the earth is a house, and the supporting post of the life of that house is animal life, while the supportin eye n of animal life are water, air, and earth, the conditions of life. And the supporting post of water, air, and earth are the mountains. For the mountains are the reservoirs for water, the combs for the air: thelarityipitate the noxious gases and purify it; they are the earth's preserver: they preserve it from being transformed into a swamp, and from the encroachment of the sea. They are n the he treasuries for other necessities of human life. In utter reverence he offers praise and thanks to the Maker of Glory and Kindness, Who made these great mountains as posts for the earth -the house of our life- ine Day way, and appointed them as the keepers of the treasuries of our livelihood.

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

Another example:

The heavens and the earth-6.}

%joined together before We clove them asunder.>{[*]: Qur'an, 21:30.}

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

A searching philosopher hy didexplain the same words in this way: while at the start of creation the heavens and earth were a formless mass, each consisting of matter like wet dough without benefit, offspring, or creatures, the All-Wise Creator both ich su them out and expanded them into a beautiful, beneficial form, and made them the source of adorned and numerous creatures. The philosopher would stand in wonder before the breadth of His wisdom.

A modern philosopher would ethe bl the words thus: at first, our globe and the other planets which form the solar system were fused together in the form of an undifferentiated dougse letn the All-Powerful and Self-Subsistent One rolled out the dough, and placed each of the planets in its position; leaving the sun where it was and bringing the earing the, He spread earth over the globe of the earth and sprinkled it with rain from the skies, scattered light over it from the sun, and inhabited it placing us on it. The philosopher would pull his head out of the swamp of nature, aory tolare: "I believe in God, the One, the Unique!"

And another example:

And the sun runs its course to a place appointed.>{[*]: Qur'an, 36:38.}

Theem is translated here as 'to', expresses also the meaning of 'in'. Thus, ordinary believers see it as meaning 'to' and understand that the sun, which is a mobile lamp providing light andompassfor them, will certainly conclude its journeying and reach its place of rest, then take on a form which will no longer be beneficial. And pondering over the great bounties the All-Glorious Creator has attaa poweo the sun, they declare: "Glory be to God! All praise and thanks be to God!"

A learned scholar would also show the Lam>as meaning 'to', but he would think of it not only as a lamp, but also as a shuttle weaving the

tapestriss. Tothe Sustainer on the loom of spring and summer, as an ink-pot whose ink is light for the letters of the Eternally Besought One written on the pages of night and day. And thinking of the order and regularity of the world, of whi light apparent movement of the sun is a sign and to which it points, he would exclaim before His wisdom: "What wonders God has willed!", and declare before the All-Wise Maker's art: "How great are His blessings!", and he would bo thougrostration.

A geographer and philosopher would explain the Lam as meaning 'in', like this: through the Divine command and with a spring-liit is ion on its own axis, the sun orders and propels the solar system. Exclaiming in wonder and amazement before the All-Glorious Maker Who thus creates rd thats in order this mighty clock: "All mightiness is God's, and all power!", he would cast away philosophy and embrace the wisdom of the Qur'an.

A precise scholar would consider this Lam>as both causal and adver hearsand would explain it like this: "Since the All-Wise Maker has made apparent causes a veil to His works, through a Divine law of His called you gty, He has tied the planets to the sun like stones in a sling, and causes them to revolve with different but regular motions within the sphere of His wisdom; and He has made the sun's spwith y on its own axis an apparent cause giving rise to the gravity. That is, the meaning of (to) a place appointed,>is 'it is in motion in its own appointed plof modr the stability of the solar system.' For it is a Divine rule, a dominical law like motion apparently giving rise to heat, and heat to force, and force to gravity." Thus colounderstanding this from a single letter of the Qur'an, the philosopher would declare: "All praise and thanks be to God! It is in the Qur'an that true wisdom is to be found. I consider philosophy t, one orth virtually nothing!"

And the following idea would occur to a thinker of poetic bent from this Lam>and the stability mentioned above: "The sun is a luminous tree, and the planets are its mobile fruits. Bnd dectrary to trees the sun shakes itself so the fruits do not fall. If it did not shake itself, they would fall and be scattered." Then he would think to himself: "The sun is an ecstatic leader of a grou' and ting God's Names. He recites in ecstasy in the centre of the circle and causing others to recite." In another treatise, I described this meaning as follows:

Yes, the sun is a fruit-bearing tree; it shakes itself, so that st unianets fall not, its fruits.

If it rested in silence, the attraction would cease; and they would weep through space, its ecstatics.

A further example:

It is they who shall prospe unive]: Qur'an, 2:5.}

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

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

Another example, the verse,

Know then that there is no god but God, and ask forgiveness for your fault.>{[*]: Qur'an, 47:19.}reme Sis verse contains so many aspects and degrees that all the levels of saints have found their needs from it in all their spiritual journeyings of two all their degrees, and have found spiritual sustenance and a fresh meaning from it appropriate for their own level. For, since the Name of 'Allah' is a comprehensive Name, there are aspects othful ne unity within it to the number of the Most Beautiful Names: "There is no provider but Him! There is no creator but Him! There is no merciful one but Him!" AndFirst .

And, for example, among the stories of the Qur'an, the story of Moses (Peace be upon him) contains thousands of benefits, just like the Staff of Moses. There are numerous aims and aspects in the story, like consoling r'an, mforting the Prophet Muhammad (Peace and blessings be upon him), and threatening the unbelievers, and censuring the dissemblers, and rebuking the Jews. For this reason it is repeated in many Suras. Although it expresshe bei the aims in every place it is repeated, only one is the main aim and the others are secondary.

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

Since the Qur'an is a pre-eternal address, and sitting above and beyond the centuries, which, layer upon layer, are all different, the crses and instructs all of mankind lined up within them, certainly it will include and intend numerous meanings according to those varying understandingevents will make allusions to what it intends. The numerous meanings contained in the Qur'an's words similar to those mentioned here have been proved in Isharat al-I'jaz>(Signs of Miraculousnessh humarding to the rules of Arabic grammar, and the sciences of rhetoric, semantics, and eloquence and their rules. According to the consensus of those qualified to interpret the Shari'a and the Qur'anic commentators andand inars of theology and jurisprudence, and according to the testimony of their differences, on condition they are considered correct by the sciences of Arabic and the principles of rdoers n, all the aspects and meanings which are found acceptable by the science of semantics, and appropriate by the science of rhetoric, and desirable by the science of eloquence, may be considered among the meanings of the Qur'an. The Qur'an has truth allusions to each of those meanings according to its degree. They are either literal or significative. If significative, they are allusions to them in either the preceding context or the after context or in other verses. Some of f beliave been expounded in Qur'anic commentaries of twenty, thirty, forty, sixty, and even eighty volumes, written by exacting scholars, which are clear and decisive proofs of the extraordinary comprehensivelife of the Qur'an's words. However, if in this Word we were to point out the allusions indicating alll the meanings together with their rules, the discussion would become extremely prolonged. So we cut it short here, and for part of nd thefer you to Isharat al-I'jaz.

Second Flash:

This is the extraordinary comprehensiveness in its meaning. Yes, together with bestowing from the treasuries of its h the g the sources for all the interpreters of the Shari'a, the illuminations of all those seeking knowledge of God, the ways of all those seeking union with God, the paths of all the perfected from amonglicemand, and the schools of all the scholars, the Qur'an has at all times been the guide of all of them and directed them in their progress, and iat enterified unanimously by all of them that it has illuminated their ways from its treasuries.

Third Flash:

This is the extraordinary comprehensiveness in its knowledge. The Qur'an has caused to flow forth from the oceans of its own knowlces ofthe numerous and various sciences of the Shari'a, the multifarious sciences of reality (haqiqat),>and the innumerable different sciences of sufism (tariqat).>Similarly, it has caused to flow forth in abundance and good order the true wispoint the sphere of contingency, the true sciences of the sphere of necessity, and the enigmatic knowledge of the sphere of the hereafter. One would have to write a whole volume to provide exmonstr of this Flash, and so as mere samples, we point to the twenty-five Words so far

written. Yes, the veracious truths of all twenty-fivwhere s are only twenty-five droplets from the ocean of the Qur'an's knowledge. If there are errors in those Words, they spring from my defective understanding.

Fourth Flash:

This is the extraordinary comprehenby thess of the subjects it puts forward. Together with bringing together the extensive subjects of man and his duties, the universe and the Creatore desce universe, the heavens and the earth, this world and the hereafter, the past and the future, and pre-eternity and post-eternity, the Qur'an explains all the essential and important topics from man'es andtion from seminal fluid till when he enters the grave; from the correct conduct of eating and sleeping to the matters of Divine Decree and Determining; from the creation of the world in six days, to the duties of the wind blowing, indicatedent, ae oaths of,

By the [winds] that scatter,>{[*]: Qur'an, 51:1.}

and,

By the [winds] sent forth;>{[*]: Qur'an, 77:1.}

from His intervention in man's heart and will, indietimesby,

comes between a man and his heart,>{[*]: Qur'an, 8:24.}

and,

But you will not except as God wills,>{[*]: Qur'an, 76:30.}

to,

And the heavens roce arip in His right hand,>{[*]: Qur'an, 39:67.}

that is, to His holding all the heavens within His grip; from the flowers, and grapes, and dates of the earth descrrs. Ton,

And We produce therein gardens of date-palms and vines,>{[*]: Qur'an, 36:34.}

to the strange truth expressed by,

When the earth is sh with o its utmost convulsion;>{[*]: Qur'an, 99:1.}

from the state of the skies in,

Then He directed [His will] towards the skies and they were smoke,>{[*]: Qur'leasan:11.}

to their being rent with smoke and the stars falling and being scattered in infinite space; from the world's being opened for test and examination, to its closing; from the grave, the first dwelling diffe hereafter, and then from the

Intermediate Realm, the resurrection, and the Bridge, to eternal happiness; from the events of the past, and the creatiin ordthe body of Adam and the dispute of his two sons, to the Flood, and the drowning of the people of Pharaoh, and the major events of most of the prophets; and from the o himsernal circumstance alluded to by,

Am I not your Sustainer?>{[*]: Qur'an, 7:172.}

to the post-eternal occurrence expressed by,

Some faces that day will beam in brightness * Looking towards their Sustainer;>{[*]: Qng und 75:22-3.}

all these fundamental, important subjects are explained in a way befitting the All-Glorious One Who administers the whole universe as though it was a palack the opens and closes this world and the hereafter like two rooms, and regulates the earth as if it was a garden and the heavens as though they were a roof adorned with lamps, and beholds the past and the future as though they we the l pages present in His sight like a single night and day, and looks on pre-eternity and post-eternity as though they were yesterday and tomorrow, in a form in which the twfter as of a chain of events are joined together and touching in present time. Just as a master builder speaks of two houses he has constructed and arranged, and makes out the programme and list and index of the matters involved, so the Qur'an Howevtting for the One Who makes the universe and arranges it, and writes out and displays the list and index and -if one may say so- the programme of the matter or prerned with it. There is no sign of any artificiality or false display. And just as there is no trace of imitation or hint of any fraud, like speaking on behalf of someone y, ther supposing itself to be in someone else's place and speaking, so too with all its seriousness, all its purity, all its sincerity, the Qur; and,pure, shining, brilliant exposition declares: "I am the word and exposition of the Creator of the world," just as the light of day declares: "I came from the sun."

Indeed, apart from the Maker Who adorns this world with h. Thee arts and fills its with delicious bounties and scatters bountifully over the face of the world together with these wonders of His art so many valuable gifts, and setting them in orderly lines spreads them out over the face to som earth, apart from this Bestower of Bounties, who else could the Qur'an of Miraculous Exposition be fitting for - the Qur'an which fills the world with this clamoursometilutation and acclaim, this resounding praise and thanks, and transforms the earth into a place for the recitation of God's Names, a mosque, and place for gazing on the Divine works of art? Whose speec Qur'ad it be apart from His? Who can claim ownership of it apart from Him?

Whose word could it be other than His? Whose light could the exposition of the Qur'an be, which solves the talisman of creation and illuminates the world, othe them. the Pre-Eternal Sun's? Who has the ability to produce the like of it, and imitate it? In truth, it is impossible for the Artist Who adorns this world with His arts not to speak with man, who appreciates His art. Since He makes anople ss, He surely speaks. And since He speaks, it is surely the Qur'an which is appropriate to His speech. How should a Lord of All Dominion Whot blest indifferent to the way a flower is ordered remain indifferent to a discourse which brings all His dominion to a clamour of salutation and praise? Would He permit it to be attributed to others and be made as nothirity o Fifth Flash:

This is the wonderful comprehensiveness of the Qur'an's style and conciseness. It consists of five 'Glows'.

First Glow:

The Qur'aa souryle has a comprehensiveness so wonderful that a single Sura contains the ocean of the Qur'an, which in turn contains the universe. A single of its verses contains the treasury of the Sura. And most of the verses are each a short r'an, while most of the Suras are short Qur'ans. Thus, this is a great favour and guidance and facilitating arising from its miraculous conciseness. For although everyone has need of the Qur'an all the time, either due to foolie one or for some other reason, they do not have the time to read all of it, or they do not have the opportunity. So in order that they should not to be deprived of it, each Sura is like a shorthile in, and each long verse even has the rank of a Sura. Those who penetrate to the inner meaning of things agree that the whole Qur'an is contained ineas, wura al-Fatiha, even, and the Fatiha in the Bismillah.>The proof of this fact is the consensus of the scholars who have investigated it.

the od Glow:

The verses of the Qur'an are comprehensive through their denoting and indicating all the categories of speech and true knowledge and human needs, like command and prohibition, promise and threat, encouragement an; and rring, restraint and guidance, stories and comparisons, the Divine ordinances and teachings, the sciences related to the universe, and the laws and conestrais of personal life, social life, the life of the heart, spiritual life, and the life of the hereafter. So that the truth of the saying, "Take whatever you wan are f the Qur'an for whatever you want" has become accepted to such a degree by the people of reality that it has become proverbial among them. There is such a comprehensiveness in the verses of the Qur'an that they may be th Süley for every ill and the sustenance for every need. Yes, they have to be like that, because it is essential that the absolute guide of all the levels of the people of perfection, who continplainsrise in the degrees of progress, possesses this property.

Third Glow:

This is the Qur'an's miraculous conciseness. It sometimes

happens that the Qur'an mentions the two ends of a long chain in such a way that it shows clearlith alwhole chain. And sometimes it happens that it includes explicitly, implicitly, figuratively, and allusively in one word many proofs of an assertion. For example, in the verse:

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

by mentioning the beginning and end of the chain of the universe's creation, which forms a chain ondeed,s and indications of Divine unity, the verse shows the second chain. It makes the first chain read it out. Yes, the first degree of the pages of the world which testify to an All-Wise Maker th all origin of the heavens and the earth, their creation. Next is the heavens being adorned with stars and the earth made to rejoice with living beings. Then the change of the seasons through the subjugation of the sun ane was moon. Then is the alternation of day and night, and the chain of events within these. And so it goes on as far as the characteristics and distinguishing individual features on faces and in voices, the most widely spread lole or multiplicity. Thus, since there is an astonishing and wise order in the characteristics of individual faces, which are the furthest from order and most subject to the interference of chance, if it i a whin that the pen of a most wise craftsman works there, surely the other pages, whose order is clear, will themselves be understood and display their Inscriber. And since the works of art and wisdom of a Maker are apparent in the d succal creation of the vast heavens and earth, Who positions them purposefully as the foundation stones of the palace of the universe; the works of His art and the impress of His wisdom will surely berough clear in His other beings. Thus, by exposing the concealed and concealing the obvious, this verse expresses a most beautiful succinctness.

Similarly in the verses from:

So give gler, at God when you reach eventide..>.. till

And to Him belongs the loftiest similitude in the heavens and the earth; for He is Exalted in Might, Full of Wisdom,>{[*]the sean, 30:17-27.}

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

And for example:

...Send me therefore * O Joseph! O Man of truth!>{[*]: Qur'an, 12:46.}

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

And, for example:

Who produces for you fire from the greenen you>{[*]: Qur'an, 36:80.}

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

Firstly, with these words the Qur'an starts off the chain of bounties it lays before man, moves its forward, and calls it to mind. Having described it in detail in other verses, it and behort the description here, and refers it to the intelligence. That is, "You cannot flee from the One Who gives you fruit and fire from trve of ustenance and seeds from plants, cereals and grains from the earth, and makes the earth a fine cradle for you filled with all your sustenance, and the world a palace in which is found a from r needs - you cannot be independent of Him, or disappear into non-existence and hide there. You cannot enter the grave without duties to sleep in comf and gt to be awoken.

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

Then it points out another evidence, saying: "How do you deem it unlikely that One Who extracts for you out of denson, anvy, dark matter like a tree, subtle, light, luminous manner like fire should give fire-like life and light-like consciousness to wood-like bones?"

Then it states another evidence explicitly; it says: "One Who creates the famo its ee which while green produces fire for nomads in place of matches when two of its branches are rubbed together, and combines two opposites

like the green and damp and the dry and hot, and makes them the unni S of the fire - everything, even the fundamental elements, looks to His command and acts through His power. It cannot be considered unlikely of the One Whautifunstrates that none of these is independent and acts of its own accord that He should raise up man from the earth once again, who was made from earth and later returned to the earth. He may not be challenged with re And n."

Then, through recalling Moses's (Peace be upon him) famous tree, it shows that this claim of Muhammad (Peace and blessings be upon him) is also that of Moses (PBH). Lightly alludasy fo the consensus of the prophets, it adds one more subtle point to the phrase.

Fourth Glow:

The Qur'an's conciseness is so comprehensive and wonderful that when studied carefully it becomes apparent thatnationimes, through some simple detail or particular event, it compassionately shows to simple, ordinary minds most extensive, lengthy, universal rulesresurreneral laws, like showing an ocean in a ewer. We shall point out only two examples of this out of thousands.

This is the three vthe slexpounded in detail in the First Station of the Twentieth Word, which describe under the name of 'the teaching of the Names' to the person of Adam, the teaching of all the sciences and branches of knowledge with we. Afthe sons of Adam have been inspired. Through the angels prostrating before Adam and Satan not prostrating, they state that most beings from fish to angels are subjugated to human kay of ust as harmful creatures from snakes to Satan do not obey man and are hostile to him. And through the people of Moses (Peace be upon him) slaughterbe untcow, they state that the concept of cow-worship -which was taken from the worship of cows in Egypt and showed its effect in 'the event of the calf'- was slaughtered by Moses' kn too, nd through water gushing forth from the rock and springs flowing out and spreading, they also state that the rock layer which is under the soil layer acts as the source roduceh water springs and the soil.

This is the whole and the parts of the story of Moses (Peace be upon him), which is frequently repeated in the Qur'an, and each of the repompellns of which is shown as the tip of a universal rule, with each repetition stating the rule in question. For example:

O Haman! Build me a lofty palace.>{[*]: Qur'an, 40:36.}

Pharaoh is commanding his minister: "Build in dehigh tower so that I can take a look at the heavens and observe them. I wonder if there is a God who governs in the skies like Moses claims, who can be seen from their

#414 reasosition?" Thus, through the word 'palace' and this minor incident, it states a strange rule dominant in the traditions of the Egyptian Phtion w, who, because they lived in the desert with no mountains, wanted mountains, and because they did not recognize the Creator, were worshippers of nature and claimed godhead; and worshippinenial , through displaying the works of their dominion perpetuated their name and constructed the famous mountain-like pyramids; and agreed to magic and metempsychosis,ledge ad their corpses mummified and preserved in their mountain-like tombs.

And, for example:

This day We shall save you in your body.>{[*]: Qur'an, 10:92.}

By saying to Pharaoh, who is drowning: "Today I am going to save your bodyards e will drown," it is expressing a death-tainted, exemplary rule of the Pharaohs' lives, which was, as a consequence of the idea of metempsychosis and mummifying the bodies of all of them, to take them from the past an reaso them to be viewed by the generations of the future. And this present century a body was discovered which was the very body of Pharaoh, ous sp up on the seashore where he drowned. The verse thus states a miraculous sign of the Unseen, that the body was to be borne on the waves of the centuries and cast up from the sea of time onto the shore of this century.

And, for exse. Ju

They slaughtered your sons and let your women-folk live.>{[*]: Qur'an, 2:49; 14:6.}

With an event in the time of a Pharaoh, the slaughtering of the sons of the Children of Israel and the sparing of theime loen and daughters, it mentions the numerous massacres which the Jewish nation has suffered every age, and the role their women and girls have played in dissolute human life.

And you will indeed find them, of all people, mthe moeedy of life.>{[*]: Qur'an, 2:96.} * And you see many of them racing each other in sin and rancour, and their eating of things forbidden. Evil indeed are the things they do.>{[*]: Qur'an, 5:62.} * But they [ever] strive to do mischief on

In And God loves not those who do mischief.>{[*]: Qur'an, 5:64.} * And We gave [clear] warning to the Children of Israel in the Book, that twice they would do mischief on the f my d>{[*]: Qur'an, 17:4.} * And do no evil nor mischief on the earth.>{[*]: Qur'an, 2:60.}

These two statements of the Qur'an directed at the Jews, comprise the o be 'arsome general rules, that that nation hatches plots in human social life

with their trickery, which shake human society. They say that just as it was that nation which made labour contest with capital; and throuyears;ry and compounded interest, made the poor clash with the rich, and caused the banks to be founded, and amassed wealth through wiles andometim; so it was again that nation who, in order to take their revenge on the victors and governments under which they always suffered deprivation and oppression, were involved in every sort of corrupting covert organization9.} poad a finger in every sort of revolution.

And, for example:

Then seek ye for death>{[*]: Qur'an, 2:94.}

That is, "If what you say is true, seek death, but you won't seek ithat mas, through a minor incident in a small gathering in the presence of the Prophet (PBUH), it points out that the Jewish nation, which is most famous among the nations of mankind for its greed fty acte and fear of death, will not, according to its tongue of disposition, seek death till Doomsday, and will not give up its greed for life.

And, for elf. In:

Thus they were stamped with humiliation and indigence.>{[*]: Qur'an, 2:61.}

With this, it describes generally that nation's future destiny. It is because of these fearsome rules governing the destiny and character of this natck. Juat the Qur'an acts so severely against them. It deals them awesomely punishing slaps. From these examples draw analogies with the other stories and an eles about Moses (Peace be upon him) and the Children of Israel. Now, there are very many flashes of miraculousness like the flash in this Fourth Glow behind the simple words and sps unit subjects of the Qur'an. A hint is enough for the wise.

Fifth Glow:

This is the extraordinary comprehensiveness of the Qur'an in regard to iMercifs and subjects, meanings and styles, and its subtle qualities and fine virtues. Indeed, if the Suras and verses of the Qur'an of Miraculous Expo imagi are studied carefully, and especially the openings of the Suras, and the beginnings and ends of the verses, it will be seen that although it gathers together all the categories of rhetoric, all the parts of fine speech, ing the classes of elevated styles, all the sorts of fine morality, all the summaries of the sciences relating to the universe, all the indexes of Divine knois wor, all the beneficial rules for individual and human social life, and all the luminous laws of the exalted physical sciences, not a trace of confusion is apparent. In truth, to gather together in one place this many different categories of kds arege and not to cause any dispute or difficulty can only be the work of an overwhelming miraculous order.

Then together with the orde sun oin this comprehensiveness, as is expounded and proved in the previous twenty-four Words, to rend the veils of the habitual and commonplace, which are the soon. Buf compounded ignorance, and to draw out the wonders concealed beneath them and display them; to smash with the diamond sword of proof the idol of nature, which is the shin thof misguidance; to scatter with thunderous trumpet-blasts the dense layers of the sleep of heedlessness; and to uncover and reveal the obscure talisman of being and the strange riddle of the creation of the world, before whice bounn philosophy and science have remained impotent, is most surely only the wondrous work of a wonder-worker like the Qur'an - the Qur'an, which sees reality, is familiar with the Unseen, bestows gibutese, and shows the truth.

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

Yes, who is there apart from the universe's Creator that could give a discourse concernedlity wis degree with the universe and the Creator of the universe? Who could step beyond his mark to an infinite degree and make the All-Glorious Creator speak according to his own whims, tsula. ke the universe speak the truth? Yes, in the Qur'an, the universe's Maker is seen to be speaking and making others speak most seriously and truthfully and in elevated and true fashion. There is no sign at ahis exsuggest imitation. He speaks and makes speak. If, to suppose the impossible, someone like Musaylima was to step beyond his mark to an infinite degree, and by wof theimitation make the All-Glorious Creator, the Sublime and Majestic One, speak according to his own ideas, and the universe as well, there certainly would be thousands of signs of imitation and indications of falsehood. For when the contemptib actioume the manner of the lofty, their every action shows up their pretence. So consider carefully these verses, which proclaim this fact with an oath:

By the star when it goes down! * Your companion ius, unher astray nor being misled * Nor does he say [aught] of [his own] desire * It is no less than revelation inspired!>{[*]: Qur'an, 53:1-4.}

THIRD RAY

This is the miraculousness of the Qur'an of Miraculous Exposition whith andits giving news of the Unseen, preserving its youth in every age, and being appropriate to every level of person. This Ray has three 'Radiances'.

First Radiance:

This is its giving news of the Unseen. It cons it tof three 'Glistens'.

The First Glisten

is its telling about the past, one part of the Unseen. Indeed, the All-Wise Qur'an mentions through the tongue of one whom everyone agreed was bothort, ttered and trustworthy the important events and significant facts concerning the prophets from the time of Adam till the Era of Bliss in a way which, confirmed by scriptures like the Torah and the Bible, tells of them with the greatesicatior and seriousness. It concurs with the points on which the former Books were agreed, and decides between them on the points over which they differed, pointing out the truth of the matter. Thaspirito say, the Qur'an's view which penetrates the Unseen sees the events of the past in a way over and above all the previous scriptures, and pronounces them right and conft oneshem in the matters on which they are agreed, and acts as arbiter between them, correcting in matters about which they are at variance.

However, the facts the Qur'an relates about the events of the past are not things that coulous tr been learnt through the exercise of reason that they were communicated by it; they were rather transmitted knowledge, dependent on the heavens, on revelation. And as for transm} Eachknowledge, it is the domain of those who know how to read and write, and these were revealed to one known by friend and foe alike as knowing neither how to read nor how to write, and as being trustworthy; someon) accoribed as unlettered.

Also, the Qur'an tells of those past events as though it had actually seen them. For it takes the spirit and vital point of a lengthy event, and makes them the introduction to its of HeThat is to say, the summaries and extracts which the Qur'an contains show that it sees all the past together with all its events. For just as someone who is an expert in some science or craft shows his skill ande Heavciency through some succinct words or a concise statement, so the summaries and spirits of events mentioned in the Qur'an show that the one who said them comprehends all the events and sees them, and, if one may say so, relates ton likth extraordinary skill.

The Second Glisten

is its giving news of the future, which is another part of the Unseen. There are many sorts of this. Theims ar sort is particular, and special to the saints and those seek the truth through illumination. For example, Muhyiddin al-'Arabi discovered numerous instances of the Qur'an's giving news of the Unseen inmoon wura,

Alif. Lam. Mim. * The Roman Empire has been defeated.>{[*]: Qur'an, 30:1-2.}

And Imam-i Rabbani saw many signs of the events of the Unseen and the

communicating of them through the 'disjointee Susters' at the start of some Suras, and so on. For scholars of the Batiniya School, the Qur'an consisted from beginning to end of information about the Unseen. We, however, shall indicate some which are general. These too have many levels, that which we shall discuss. Thus, the All-Wise Qur'an says to God's Noble Messenger (Peace and blessings be upon him):

{(*): Since these verses which give news of the Unseen have been expounded in numerous Qur'anic commentaries, and alsn histto the haste imposed on the author by his intention to have this work printed in the old [Ottoman] script,* they have not been explained here and those valuable treasuries havel." Itned closed. [*See, page 375, footnote 1 above. -Tr.]}

So patiently persevere, for God's promise is true.>{[*]: Qur'an, 30:60.} * You shall enter the Sacred Mosque if God wills, with of thsecure, heads shaved, hair cut short, and without fear; * He it is Who sent His Messenger with guidance and the religion of truth, so it should prevail over all religion.>{[*]: Qur'an, 48:27-28.} * But they, after thishakesat of theirs will soon be victorious, * within a few years. With God is the decision.>{[*]: Qur'an, 30:3-4.} * Soon will you see, and they will see * which of you is afflicted with madness.>{[*]: Qur'an, 68:5-6.} * Or dhat is say: "A poet! We await for him some calamity [hatched] by time?" * Say: "Wait, then. And I shall wait with you!">{[*]: Qur'an, 52:30-1.} * And God will defend you from men.>{[*]: Qur'an, 5:67.} * But if you cannot, and of a surety you cannd.

*]: Qur'an, 2:24.} * But they will never seek it. {[*]: Qur'an, 2:95.} * We shall show them Our signs on the furthest horizons and in their own selves, so that it becomes clear to them that this is the Truth.>{ to thur'an, 41:53.} * Say: If the whole of mankind and the jinns were to come together to produce the like of this Qur'an, they could not produce the like thereof, even if they b its fup each other with help and support.>{[*]: Qur'an, 17:88.} * God will produce a people whom He will love as they will love Him, lowly with the believers, mighty against the rejecters, fighting in the way of God, and never afraid of the repross as of such as find fault.>{[*]: Qur'an, 5:54.} * And say: Praise be to God, Who will show you His signs, so that you shall know them.>{[*]: Qur'an, 27:93.} * Say: He is the Most Mer thron we have believed in Him, and in Him have we put our trust. Soon you shall know which [of us] it is that is in manifest error.>{[*]: Qur'an, 67ife in#419

God has promised to those among you who believe and act righteously that He will of a surety grant them inheritance [of power] in tGod, sd, as He granted it to those before them; that He will establish in authority their religion, which He has chosen for them; and that He will ch His ktheir state] after their fear, to one of security and peace.>{[*]: Qur'an, 24:55.}

The information about the Unseen which many verses like these give turned out to be exactly true. Because it wly thaen by one who was subject to many criticisms and objections and could have lost his cause through the tiniest mistake, and was spoken unhesitatingost evd with absolute seriousness and confidence in a way that confirmed its authenticity, this news of the Unseen demonstrates with certainty that the one who ll undt had received instruction from the Pre-Eternal Master, and then he spoke.

The Third Glisten

is its giving news of the Divine truths, cosmic truths, and the matters of the hereafter. The QurFor heexpositions of the Divine truths, and its explanations of the cosmos, which solve the talisman of the universe and riddle of creation, are the most important of its disclosures about the Unseen. MINDER is not reasonable to expect the human reason to discover those truths about the Unseen and follow them without deviating amid innumerable way arounisguidance. It is well-known that the most brilliant philosophers of mankind have been unable to solve the most insignificant of those matters by use of the reason. Furtherindepeit is only after the Qur'an has elucidated those Divine truths and cosmic truths, which it points out, and after man's heart has been cleansed and his soul purified, and after his spirit has advanced and his mind been perfected that hrtainld affirms and accepts those truths, and he says to the Qur'an: "How great are God's blessings!" This section has been in part explained and proved in the Elle in Word, and there is no need to repeat it. But when it comes to facts concerning the hereafter and Intermediate Realm, the human mind certainly cannot rise to them and see them on its own. However, nions. prove them to the degree it sees them through the ways shown by the Qur'an. It is explained and proved in the Tenth Word just how right and true are these disclosures of the Qur'an abounot coUnseen.

Second Radiance:

This is the Qur'an's youth. It preserves its freshness and youth every age as though newly revealed. In fact, the Qur'an has to have and glual youth since as a pre-eternal address, it addresses at once all the levels of mankind in every age. And that is how it has been seen and is seen. Even, although all the centuries are different wthe eagard to ideas and capacity, it as though looks to each particularly, and teaches it. Man's works and laws grow old like man, they change and are changed. But the rulings anis the of the Qur'an are so firm and well-founded that they

increase in strength as the centuries pass. Indeed, this present age and the People of the Book this age, who have more than any other re servan themselves and stopped up their ears to the words of the Qur'an, are so in need of its guiding address of,

O People of the Book! O People of the Bookذت٩that it is as if it addresses this age direcned innd the phrase O People of the Book!>comprises also the meaning of O People of the Modern Science Books!>{[*]: Ehl-i Mekteb, those educated in modern secular schools, as opposed to Ehl-i Kitab. [Tr.]} It delivers its shout of,

O People ofimes, ook! Come to common terms as between us and you>{[*]: Qur'an, 3:64.} to the ends of the world with all its strength, all its freshness, all its youth.

For example, modern cio the tion, which is the product of the thought of all mankind and perhaps the jinn as well, has taken up a position opposed to the Qur'an, which individuals and communities have failed to dispute. With its sorcerand rampugns the Qur'an's miraculousness. Now, in order to prove the claim of the verse:

Say: if the whole of mankind the jinns were to gather together...,>{[*]: Qur'an, 17:88.}

we shall compare and poundations and principles which civilization has laid in the form of dispute, with the principles of the Qur'an.

The comparisons and balances which form all the Words from the First to tay be nty-Fifth, and the verses at their heads which form their truths, all prove with the certainty that two plus two equals four the Qur'an's miraculousness and supremacy in the face of civilizatioeoplesAt the Second Degree:

Like the proofs in the Twelfth Word, it is to summarize a number of principles. By reason of its philosophy, present-day civilization acce the horce' as the point of support in the life of society. It takes as its aim 'benefits,' and considers the principle of its life to be 'conflict.' It considers the bond between communities to be 'racialism and negative naees, sism.' While its aim is to provide 'amusements' for gratifying the appetites of the soul and increasing man's needs. However, the mark of force is aggression.on sprince the benefits are insufficient to meet all needs, their mark is that everyone tussles and jostles over them. The mark of conflict is contention, and the mark of racialism, aggression, since it thrives on devouring others.and te it is because of these principles of civilization that despite all its virtues, it has provided a sort of superficial happiness for only twenty per cent of mankind and cast eighty per cent into distress and poverty.

The wisdoif he he Qur'an, however, takes as its point of support 'truth' in stead of force, and in place of benefit has 'virtue and God's pleasure' as

itse lati It considers 'the principle of mutual assistance' to be fundamental in life, rather than conflict. In the ties between communities it accepts 'the justicof religion, class, and country,' in place of racialism and nationalism. Its aims are to place a barrier before the illicit assaults of the soul's base appetites and to urge the spirit to sublime matters, to satisfy man's elevated emotireatedd encourage him towards the human perfections. And as for the truth, its mark is concord, the mark of virtue is mutual support, and the mark of mut for ssistance, hastening to help one another. The mark of religion is brotherhood and attraction. And the result of reining in and tethering the evil-commanding sourmony leaving the spirit free and urging it towards perfection is happiness in this world and the next. Thus, despite the virtues present-day civilization has acquired from the guidance of the Qur'an in particular, and from the psun's ng revealed religions, in point of fact it has thus suffered defeat before the Qur'an.

Of thousands of matters, we shall point out only three or fof the way of example. Since the Qur'an's principles and laws have come from pre-eternity, they shall go to post-eternity. They are not condemned to grow "Withid die like civilization's laws. They are always young and strong. For example, despite all its societies for good works, all its establishments for the teaching of ethics, all its severe dissary fe and regulations, civilization has been unable to contest the All-Wise Qur'an on two of its matters, and has been defeated by them. These two matters are:

Be steadfast in performing the place,s, and give zakat,>{[*]: Qur'an, 2:43, etc.}

and,

God has permitted trade and forbidden usury.>{[*]: Qur'an, 2:275.}

We shall describe them, this miraculous victorold anmeans of an introduction. It is like this:

As is proved in Isharat al-I'jaz,>just as the source of mankind's revolutions is one phrase, so another phrase is the origin of all immorality.

First Ps to e"

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

Second Phrase:"

You work so that I can eat."

Yes, the upper and lower classes in human society, that is, the rics and the poor, live at peace when in equilibrium. The basis of that equilibrium is compassion and kindness in the upper classes, and respect and obedience in the lower classeQur'an, the first phrase has incited the upper classes to practise oppression, immorality, and mercilessness. And just as the second has drivenes, anower classes to hatred, envy, and to contend the upper classes, and has negated man's tranquillity for several centuries, so too this century,

as the result of the struggle between capital and labour, it hura's n the cause of the momentous events of Europe well-known by all. Thus, together with all its societies for good works, all its establishments for the teaching of ethics, all its severe discipline and regulations, it could essingconcile these two classes of mankind, nor could it heal the two fearsome wounds in human life. The Qur'an, however, eradicates the first phrase with its injunction to pay zakat,>and heals it. While it uproots the second phrase with its prohibere ofon usury and interest, and cures that. Indeed, the Qur'anic verse stands at the door of the world and declares usury and interest to be forbidden. It reads out its decree to mankind, sayview oIn order to close the door of strife, close the door of usury and interest!" It forbids its students to enter it.

Civilization doethe leaccept polygamy. It considers the Qur'an's decree to be contrary to wisdom and opposed to man's benefits. Indeed, if the purpose of marriage was only to satisfy lust, polygamy would have been contrary te DeteBut as is testified to by all animals and corroborated by plants that 'marry', the purpose and aim of marriage is reproduction. The pleasure of sat- fromg lust is a small wage given by Divine mercy to encourage performace of the duty. Since in truth and according to wisdom, marriage is for reproduction and the perpetuation of the species, since women can give birth obeing ce a year, and can be impregnated only half the month, and after the age of fifty fall into despair, and men can impregnate till a hund briefars old, and thus one woman is insufficient for one man, civilization has been compelled to accept numerous houses of ill-repute.

Unreasoning civilization criticizes the Qur'anic verse which apportions to women one third [in inheritance]. However, most of the rulings concerning social life are ie becordance with the majority, and mostly a women finds someone to protect her. As for the man, she will be a burden on him and will have to combine efforts with someone else who will leave her her as un of subsistence. Thus, in this form, if a woman takes half of the father's legacy, her husband makes up her deficiency. But if the man receives two parts from his father, od at tt he will give to maintaining the woman he has married, thus becoming equal with his sister. The justice of the Qur'an requires it to be so dueIt has decreed it in this way.

{(*): This is part of my court defence, which was the supplement for the Appeal Court and which silenced the court. It is appropriate as a footnote for this passage. I told the court of law: Surehe worthere is any justice on the face of the earth, it will reject and quash an unjust decision which has convicted someone for expounding a most sacred, just Divine rule which governsthe vae social life of three hundred and fifty million people in the year one thousand three hundred and fifty, and in every century, relying on the confirmation and consensus rough ee hundred and fifty thousand Qur'anic commentaries, and following the beliefs of our forefathers of one thousand three hundred and fifty years.}

Just as the Qur'an severely prohibits the and blp of

idols, so it forbids the worship of images, which is a sort of imitation of idol-worship. Whereas civilization counts the representation of forms ances, of its virtues, and has attempted to dispute the Qur'an in this matter. But represented forms, whether pictorial or concrete, are either embodied tyranny, or embole:

ypocrisy, or embodied lust; they excite lust and encourage man to oppression, hypocrisy, and licentiousness. Moreover, the Qur'an compassionately commands women to wear the veil of modesty so that they will be treated w

Cspect and those mines of compassion will not be trodden under the feet of low desires, nor be like worthless goods for the excitement of lust. {(*): The Twenty-Fougs. Buash of the Thirty-First Letter about the veiling of women has proved most decisively that Islamic dress is natural for women, and that to cast it aside is contrary to women's nature.} originzation, however, has drawn women out of their homes, rent their veils, and corrupted mankind. For family life continues through the mutual love and respect of mas onlywife. But immodest dress has destroyed sincere respect and affection, and has poisoned family life. While worship of the human form in particular has shaken morality in appalling fashio

Thsing the abasement of man's spirit. This may be understood from the following: to look lustfully and with desire at the corpse of a beautiful woman who is in need is they and compassion destroys morality; so too, to look lasciviously at the representations of dead women, or of living women, for they are like little corpses, nd wit to their very roots the elevated human emotions, and destroys them.

Thus, together with assisting human happiness in this world, all ofe versands of matters of the Qur'an like the above three examples also serve eternal happiness. You can compare other matters to these.

Just as pre irregay civilization stands defeated before the Qur'anic principles concerning human social life and in reality is bankrupt in the face of the Qur'an's miraculousness, so too it has been proved decisively in tsivenevious twenty-five Words through the comparisons between European philosophy and human science, which are the spirit of civilization, and the wisdom of the Qur'an that philosophy is impotent and the wisdom of the Qur'an t the lous. The impotence and bankruptcy of philosophy and miraculousness and wealth of Qur'anic wisdom have been proved in the Eleventh and Twelfth Words of homay refer to those.

Furthermore, just as present-day civilization is defeated before the miraculousness of the Qur'an's wisdom in regard to learning andan's ens, the same is true for literature and rhetoric. The comparison of the literature and rhetoric of civilization and those of the Qur'an is that of the dark grief and hopeless wailing of a motherless orphan and t, Most and uproarious song of a drunkard, and the yearning, hopeful sorrow of an elevated lover arising from a temporary separation and patriotic songs urging victory or war and high self-sacrifice. For in regard to the effects of ito folles, literature and rhetoric

produce either sorrow or joy. And sadness is of two sorts. It is either a dark sorrow arising from the lack of friends, that is, having no friends or ow

membehich is the sorrow produced by the literature of civilization, which is stained by misguidance, enamoured of nature, tainted by heedlessness, or it is the second sorrow. This arises from the separation of friends, that i

B friends exist, but their absence causes a yearning sorrow. This is the guidance-giving, light-scattering sorrow which the Qur'an produces. Joy, too, is of two sorts. One stimulates the desires of the soul. This is s of trk of civilization's literature in the fields of theatre, cinema, and the novel. While the other joy silences the soul, and is subtle and mannerly, innocently urging the spirit, heart, mind, and subtle fas thous to attain to sublime matters, to their original home and eternal abode, and their companions of the hereafter; it is the joy the Qur'an of Miraculous Expositie as aduces. It fills man with eagerness for Paradise and eternal happiness and the vision of God's beauty.

Thus, the vast meaning and mighty truth which the verse,

Say: If the whole of mankind and the jinns were to gather together to produthe li 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, 17:88.}

expresses, is imagined by those of and unintelligence to be an impossible supposition for the purposes of uttering an exaggerated piece of eloquence. God forbid! It is not an exaggeration, nor is it an impossible supposition; it is an absolutely truthful piece of rhetoric, anore baible and actual.

One aspect of its being in this form is this: if all the fine words of man and jinn which do not issue from the Qur'an and dobsolutelong to it were to be gathered together, they could not imitate the Qur'an. And they have not been able to imitate it, for they have been unable to show that they have. The second aspect is this: civilization, and science ng theilosophy and European literature, which are the products of the thought and efforts of mankind and the jinn and even satans, remain in the very pits of impotence beftions e decrees, wisdom, and eloquence of the Qur'an. Just as we showed in the examples.

Third Radiance:

It is as though the All-Wise Qur'an is every century turned directly towards all the classes of humanity, and addresses each particul they Indeed, since the Qur'an summons all mankind with all its classes and instructs them in belief, the highest and most subtle science, and in knowlThawabf God, the broadest and most luminous branch of learning, and in the laws of Islam, which are the most important and various of the sciences, it is essential that it should instruct every class and group apprdividuely. What it teaches, however, is the same; it does not differ. In which case, there have to be different levels in the same lesson, and accordiaw canits degree, every class takes its share from one of the veils of the Qur'an. We

have given many examples of this, and they may be referred to. Here we shall only indicate one or two minor points, and the share of understanding of one or tple, hsses. For example:

He begets not, nor is He begotten * And there is none like unto Him.>{[*]: Qur'an, 112:3-4.}

The share of understanding of this of the ordinary people, which forms the most numerous class: "Almighty God is d becahaving mother and father, relatives or wife." While the share of a middle class: "It is to deny the divinity of Jesus (Peace be upon him), and the angels, and anything w all tas been born." For although denying something impossible is apparently purposeless, according to the rules of rhetoric, a necessary statementnd turtended, which gives it purpose. Thus, the purpose of denying son and begetter, which are particular to corporality, is to deny the divinity of those who have offs the mand parents and equals; and it is to show that they are not worthy of being worshipped. It is because of this that Sura al-Ikhlas is beneficial for everyone all the time. The sharet frommore advanced class: "Almighty God is above all relations which suggest giving birth and being born. He is exempt from having any partners, helpers, or fellows. His relatirent, th all beings are those of Creator. He creates through His pre-eternal will with the command of "Be!," and it is.>He is far beyond having any relation which is contrary to perfection, or is compelling, necessitatinedge oinvoluntary." And the share of understanding of a higher class still: "Almighty God is pre-eternal and post-eternal, He is the First ain man Last. Neither in His essence, nor in His attributes, nor in His actions, has He in any way any equal, peer, like, or match, or anything similar, resembling, or analogous to Him. Only, in His acts, there may be comparisons expressing sny youity:

And God's is the highest similitude.">{[*]: Qur'an, 16:60.}

You can draw analogies with the above for other classes, which all receive different shares, like those whos, oneattained knowledge of God, the lovers of God, and the truly sincere.

Muhammad is not the father of any of your men.>{

Thur'an, 33:40.}

The share of understanding from this of the first class: "Zayd, the servant of God's Noble Messenger (Peace and blessings be upon him), whom he also addressed as 'my son,' divorced his sthem wiwife because he did not find himself equal to her. On God's command, the Messenger (PBUH) took her. The verse says: 'If the Prophet calls you son, it is in respect of his Messmanifehip. In regard to his person, he is not your father, so that the women he takes should be unsuitable for him.'"

The second class's share is this: "A gr Seconler looks on his subjects with paternal compassion. If he is a spiritual monarch ruling both outwardly and inwardly, then since his compassion goes a hundred times b god bthat of a father, his subjects look on him as a father and on themselves as his real sons. A father's view cannot be transformed into that of a husband, and a daughter's v, and nnot be easily transformed into the view of a wife, so since the Prophet's taking the believers' daughters would seem inappropriate, the Qur'an says: 'The Prophet (PBUH) acts kindly towards you with the eyasons:ivine compassion, and treats you in a fatherly manner. In the name of his Messengership, you are like his children. But with regard to his human person, ky abonot your father so that his taking a wife from you should be unfitting.'"

The third group would understand it like this: "You should not claim a connection with the Prophetain eH), and relying on his perfections and trusting in his fatherly compassion, commit errors and faults." Yes, many people are lazy because they lean on their elders and guides. They even sometimes say: "Ou childers have been performed." (Like some 'Alawis)

The Fourth Point. Another group would understand a sign from the Unseen from this verse, as follows: The Prophet's male children would not remain at andonegree of 'men' [ rijal>]; in consequence of some wise purpose, his descendants would not continue as men. Since through the use of the term 'rij Signs indicates that he is the father of women, his line would continue through women. And, Praise be to God, Fatima's blessed descendants, like Hasan and Husayn, the radiant moons of two luminous lines, continued the physical and spiritual linesed bee Sun of Prophethood.

O God, grant blessings to him and his Family.

(The First Light here reaches a conclusion with Three Rays.)

SECOND LIGHT

The Second he percomprises Three Beams.

FIRST BEAM:

According to the testimony of thousands of brilliant scholars of rhetoric and the science of rhetorical style like Zamakhshari, Sakkak possi 'Abd al-Qahir Jurjani, there is in the Qur'an of Miraculous Exposition as a whole a pleasant fluency, a superior correctness, a firm mutual solidarity, and compact proportange [ness, powerful co-operation between the sentences and parts, and an elevated harmony between the verses and their aims. And yet, while there are seven or eight significant fr all that might mar or destroy the harmony, co-operation, and mutual support, and the fluency and correctness, they do not mar them, indeed, they give strength to the fluency, correctnes Thus, proportionateness. Only, those causes have exerted an influence to some extent and taken others out of the veil of the order and fluency. But just as a nt is tof bumps and excrescences

appear on a tree, not to spoil the harmony of the tree, but to produce fruit which will be the means for the tree reaching its adorned pe1 Paraon and beauty; in just the same way, these factors stick out their knobbly heads in order to express meanings which will enhance the Qur'an's flue till d-order. Thus, although the Perspicuous Qur'an was revealed part by part like stars over twenty years in response to the circumstances and needs, it possesses such a perfect down?>y and displays such a proportionateness that it is as though it was revealed all at once.

Furthermore, although the circumstances w, and rompted the Qur'an's revelation were all different and various, its parts are so mutually supportive that it is as though it was revealed in response to only one of them. And although the Qur'an came in res at t to different and repeated questions, it displays the utmost blending and unity, as though it was the answer to a single question. And although the Qur'an came to explain the requirements of numerous diverse events, it displays suchainer fect order that it is as though it explains a single event. And although the Qur'an was revealed through Divine condescension in styles appropriate to the understanding of the innumerable people it would address, whose cir's pernces were different and diverse, it displays such a fine correspondence and beautiful smoothness of style that it is as though the circumstances werg whatand the level of understanding the same; it flows as smoothly as water. And although the Qur'an addresses numerous classes distant from one another, it possesses such an ease of expostiha i such an eloquence in its word-order, such a clarity in its manner of expression that it is as though it is addressing a single class. Even, each class supposes that it alone is befield dressed. And although the Qur'an was revealed in order to guide and lead to various aims, it possesses such an perfect integrity, such a careful bane of such a fine order that it is as though the aim was one.

Thus, while these are all causes of confusion, they have been employed in the Qis sors miraculous manner of exposition, in its fluency and proportionateness. For sure, everyone whose heart is without disease, whose mind is sound, whose conscience is not sick, whose taste is unimpaired sees in the Qu and h manner of exposition a beautiful smoothness of style, a graceful harmony, a pleasing proportionateness, a unique eloquence. All the clear-sighted see that the Qur'an possesses an eye that sees the whole universefollowher with its outer and inner aspects clearly before it as though it was a page; that it turns the page as it wishes, and tells the page's meanings as it wishes. Several volumes would be necessary if we were to explain the meanl is a this First Beam together with examples, so sufficing with the explanations and proofs of this fact in my Arabic treatises and in Isharat al-I'jaz,>and in the twenty-five Words up to here, I have only pointed out here these featurehion: he Qur'an in it as whole.

SECOND BEAM

This concerns the miraculous qualities in the Qur'an's unique style in the summaries and Most Beautiful Divine Names, which it shows at the ends of its verses.

There are many verses in this Second Beam. These are not only examples for the Second Beam, but for all the preceding examples and Rays. It would be extremely lengthy to explain them all gthe dethem their due, so for now I am compelled to be brief and succinct. I have therefore indicated very concisely all the verses which form examples of this mighty mystery of miraculousness, and have postponed detailed explanation ofal-Hakto another time.

Thus, the Qur'an of Miraculous Exposition mostly mentions summaries at the conclusion of its verses which either contain the Divine Names or their meanings; or refer the vg fameo the reason in order to urge it ponder over it; or they comprise a universal rule from among the aims of the Qur'an in order to corroborate and strengthen the verse. Thus, in the summaries are certain indications from the Qur'an's exalteother!om and certain droplets from the water of life of Divine guidance, and certain sparks from the lightning of the Qur'an's miraculousness. Now I shall mention briefly ono they of those numerous indications, and point out a concise meaning of only one of numerous truths, which are all one example out of many. Most of these ten indications are found together in compact form in most verses and form a true embrs one of miraculousness. Furthermore, most of the verses we give as examples are examples of most of the indications. We shall point out only one indication for each verse, rth Flall just point lightly to the meanings of those verses given as examples in the preceding Words.

First Quality of Eloquence:

With its miraculous exposition, the All-Wise Qur'an the reut, spreads out before the eyes, the acts and works of the All-Glorious Maker. Then it extracts the Divine Names from those works and acts, or it proves the basic aims of the Qurent thke the resurrection of the dead and Divine unity. An example of the first meaning is this:

He it is Who has created for you all things that are on the earth, then He turned His will to the heavens and ordered them as tuntainen heavens, for He has knowledge of all things.>{[*]: Qur'an, 2:29.}

And an example of the second part:

Have We not made the earth as a resting place * And the mountai on thpegs? * And [have We not] created you in pairs?>*.... until, Verily the Day of Sorting Out is a thing appointed.>{[*]: Qur'an, 78:6-17.}

In the first verse it describes the Divine works, and sets out the mightiemeaninthem, which testify through their order and aims to knowledge and power, like the premises of a conclusion, or a momentous aim. Then it extracts the Name of All-Knowing. In the second verse, as is explained briefly in the Third Pponse,f the First Ray in the First Light, it mentions Almighty God's mighty acts and works, then concludes the resurrection of the dead, which is thd lettof Sorting Out.

Second Point of Eloquence:

The Qur'an unrolls the woven fabrics of Divine art and displays them to the human gaze. Then, in the summaries it passes over the weaving within the Divine Names, or else refers them to the rea pers The first example of these:

Say: who is it that sustains you from the sky and from the earth? Or who is it that has power over hearing and sight? And who is it harmonrings out the living from the dead and the dead from the living? And who is it that rules and regulate all affairs? They will say, "God." Say: Will you not then show piety [to Him]? * This is God, your Sustainer, The Truth.also h: Qur'an, 10:31-2.}

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

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

In the third phrase, it says: "Who is it that resurrects the dead earth and raises to life hundt causf thousands of sorts of dead beings? Who could bring this about apart from the True God and Creator of all the universe? It is surely He Who brings it about, He raises them to life. Since He is Truth, He will not

Ine rights; He will send you to a Supreme Tribunal. He will raise you to life just as He raises to life the earth."

In the fourth phrase, it asks: "Who other than God can*]: Quister and regulate this vast universe with perfect order as though it was a palace or a city? Since it can be none other than God, the power which administers with extreme ease the vast and ise and all its heavenly bodies is so faultless and

infinite it can have no need of partner or associate, assistance or help. The One Who directs the va pointverse will not leave small creatures to other hands. That means you will be obliged to say: 'God.'"

Thus, the first and fourth phrases say "God," the seco not Sustainer," and the third, "Truth." So understand how miraculously apt are the words: This is God, your Sustainer, The Truth..>It mentions Almighty God's vast disposals, the meaningful weavings of His power. Then thr analoentioning the Names of "God," "Sustainer," and "Truth," it shows the source of those vast disposals of Divine power.

An example of the second:

Behold! In hrougheation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the oceans for the profit of mankind; in the rain which God sends down from the d thei and the life He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the disposal of the winds and the clouds subjugated between the sky and the earth, indeed are signs fos counle who think.>{[*]: Qur'an, 2:164.}

First this enumerates the manifestations of Divine sovereignty in the creation of the heavens and the earth, which demonstrates Almightys to a perfect power and the vastness of His dominicality, and testifies to His unity; and the manifestation of dominicality in the alternation of night mansioy, and the manifestation of Divine mercy in the subjugation of the ships in the sea, the most important means of transport in human social life; and the manifestation of the immeythingof Divine power, which sends the water of life to the dead earth from the skies and raises to life hundreds of thousands of species and makes it like a exhibition of wonders; and the manifestation of mercy"Why dower in the creation of infinite numbers of different animals on the earth from simple soil; and the manifestation of wisdom and mercy in the employment of the winds in important duties like assisting in the pollination an

Iniration of plants and animals and in the impelling and regulating of them so as to make them suitable to perform those duties; and the manifestation of dominicality in the subjugation andes notring together of the clouds, the means of mercy, suspended between the skies and the earth in great strange masses, and dispersing them, as though dispersing an army for rest and then summoning them back to their duties. Then, in ordene wasrge the mind to ponder over their details and essential truths, it says: Indeed are signs for people who think.>In order to rouse people's minds with it, it ref of th to their faculties of reason.

Third Quality of Eloquence:

Sometimes the Qur'an explains Almighty God's acts in detail, then suit. Yem up with a summary. It convinces with

the details and commits it to the memory and fixes it there by summarizing it. For example:

Thus will your s meanner choose you and teach you the interpretation of events and perfect His favour to you and to the posterity of Jacob - even as He perfectedour Me your fathers Abraham and Isaac aforetime; indeed, your Sustainer is All-Knowing, All-Wise.>{[*]: Qur'an, 12:6.}

With this verse, it points out the bounties bestowed on the Prophet Joseph anits leforefathers. It says: "Out of all mankind Divine favour has ennobled you with the rank of prophethood; tied all the lines of prophethood to your line and made illed uchief of all lineages among mankind; it has made your family a cell of instruction and guidance in the Divine sciences and dominical wisdom, andwledged in you through that knowledge and wisdom, prosperous worldly dominion and the eternal happiness of the hereafter; and it has made you both a mighty ruler of Egypt, and a high prophed it.d a wise guide, and has distinguished you and your forefathers with knowledge and wisdom." It enumerates these Divine bounties, then it says: Indeed, your Sustainer is All-Kis ani, All-Wise.>"His dominicality and wisdom require that He made manifest in you and your fathers and forefathers the Divine Names of All-Knowing and All-Wise." Thus, it sums up those detailed bountie#338

f this summary.

And, for example:

O God! Lord of All Dominion, You give power to whom You will.>{[*]: Qur'an, 3:26.}

This verse shows Almighty God's disposals in maho cres social life in such a way that it ties glory and abasement, poverty and riches directly to Almighty God's will and wish. It means, "Even the dispos Clingst dispersed through the levels of multiplicity are through Divine will and determining. Chance and coincidence cannot interfere." After making this statement, it mentions the most important matter in man's life, his my wrance. This verse proves with one or two introductory phrases that man's sustenance is sent directly from the True Provider's treasury of mercy. It is like this: "Your sustenance is tied to the earth's life, and the earth's being raised to thfe looks to the spring, and the spring is in the hands of the One Who subjugates the sun and the moon, and alternates the night and the day. In w the Sase, only the One Who fills the face of the earth with all the fruits can give an apple to someone as true sustenance. Only He can be his true Provider." Then it says:

And You give sustenancel the om You please without measure.>{[*]: Qur'an, 3:27.}

It summarizes and proves those detailed acts in this sentence. That is, "The One Who gives yo case,mited sustenance is He Who performs these acts."

Fourth Point of Eloquence:

It sometimes happens that the Qur'an mentions the Divine crealace pwith a particular arrangement of the sentence, then through showing that the creatures are within an order and balance and that they are its fruits, affords a sort of transparency and brilliance. This transparency and brilliint tohen show the Divine Names, the manifestation of which is through that mirror-like arrangement. It is as though the above-mentioned creatures are words, and the Names are their meanings, or thef man of the fruits, or their essences. For example:

Man We did create from quintessence of clay * Then We placed him as [a drop of] sperm ie membace of rest, firmly fixed; * Then We made the sperm into a clot of congealed blood; then of that clot We made a [foetus] lump; then We made out of that lump bones and clothed the bones with flesh; then We developed l acts it another creature. So blessed be God, the Best of Creators!>{[*]: Qur'an, 23:12-14.}

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

So blessed be God, the Best of Creators!

appears of iuminatfrom within them, and makes itself exclaimed. A scribe who was writing out this verse uttered the words before coming to them, and wondered tayer aelf: "Has revelation come to me as well?" Whereas it was the perfection of the order and transparency of the preceding words and their coherence which had showed up the final words before coming to them.

And for example:

Youis, toainer is God, Who created the heavens and the earth is six days, and is firmly established on the Throne [of authority]; He draws the night as a veil over the day, each seeking the other in rapiuence ession; He created the sun, the moon, and the stars, [all] subject to His command. Is it not His to create and to command? Blessed by God, the Sustainer of All the Worlds!>{[*]: Quble fo7:54.}

In this verse, the Qur'an points out the sublimity of Divine power and the sovereignty of dominicality. It shows an All-Powerful One of Glory establiso the the throne of His dominicality, Who, with the sun, moon and stars like soldiers under orders awaiting his command, rotates the night and day one after the other like two linable ttwo ribbons, one white and one black

and writes the signs of His dominicality on the pages of the universe. This he does in such a way that when a spirit own d the verse, it feels the desire to exclaim: "Blessed be God! What wonders God has willed! So Blessed be God, the Sustainer of All the Worlds!" That is to say, Blese inte God, the Sustainer of All the Worlds>is like the summary, the seed, the fruit, and water of life, of what has preceded it.

Fifth Quality of Eloquence:

The Qur'an sometimes mentions its pral, particular matters which are subject to change and are the means of various circumstances, then in order to transform them into the form of constant truths, summarizes thercy ex constant, luminous, universal Divine Names, and ties them up. Or it concludes with a summary which encourages thought and the taking of lessons. An example of the first meaning:

And He taught Aual ase Names, all of them, then placed them before the angels, and said: "Tell me the Names of these if you are right." * They said: "Glory be unto You! We have no knowledge save that which You have taughtint thndeed You are All-Knowing, All-Wise!">{[*]: Qur'an, 2:31-2.}

First of all this verse mentions a particular matter, which is, "In the question irms tm's succession, it was knowledge that gave him superiority over the angels." Then within this event it mentions that of the angels' defeat before Adam in respect of knowledge. Then it summarizes these two e Name with two universal Names: Indeed You are All-Knowing, All-Wise.>That is: since You are All-Knowing and Wise, You instructed Adam and he prevaile from us. And since You are All-Wise, You treated us according to our abilities and gave him preference in accordance with his abilities.

An example of the second meaning:

And verily in use of you will find an instructive sign. From what is within their bodies, between excretions and blood, We produce for your drink, milk, pure and agreeable for thoseefitedrink it...

until,

Wherein is healing for men; indeed in this is a sign for a people who thinks.>{[*]: Qur'an, 16:66-9.}

These verse the at out that Almighty God makes creatures of His like sheep, goats, cattle, and camels into springs of pure, delicious milk for man, and artefacts like grapes and dates into cauldrons and trays laden with deliciously sweet bounthim, ar him, and tiny miracles of His power like the honey-bee into makers of a sweet, health-giving sherbet, and then conclude with the words, Indeed in these are signs for a people who thinks,

thus urives

#an to think and take lessons and compare these with other things.

Sixth Quality of Eloquence:

It sometimes happens that a verse spreads out dominical decrees over a greatvine Nplicity of things, then it unifies them with a tie of unity resembling an aspect of unity, or it situates them within a universal rule. For examppired His Throne does extend over the heavens and the earth, and He feels no fatigue in preserving them, for He is the Most High, the Supreme.>{[*]: Qur'an, 2:255.}

Thus, together with proving with ten phrases in Ayat al-Kursi>beliefvels of Divine unity in varying hues, with the phrase,

Who is there that can intercede in His presence except as He permits?,

it rejects utterly and vehemently the associating of partners with God and interference of others, and casaking m away. Also, since this verse manifests the Greatest Name, its meanings related to the Divine truths are at a maximum degree, so that it demonstrates the dominica and c of disposal at a maximum level. Furthermore, after mentioning the Divine regulation of all the heavens and the earth and a preservation encompassing all things at the maximum degree, a tie of unit the faspect of unity summarize the sources of those maximum manifestations with the phrase,

For He is the Most High, the Supreme.

And, for example:

It is tly, ao has created the heavens and the earth and sends down rain from the skies, and with it brings out fruits therewith to feed you; made subject to you the ships, that they may sail through the seand decs command; and the rivers [too] He has made subject to you; * and He has made subject to you the sun and the moon, both diligently pursuing their courses; and the night and the day has He [also] made subject to you; * And He gives you of all all ayou ask for. But if you count the favours of God, never will you will able to number them.>{[*]: Qur'an, 14:32-4.}

These verses describe how Almighty God created the huge universe as a palace for man, and sending the water of life from this ies to the earth, made the skies and the earth two servants producing food for him. Similarly, He made ships subject to men so that they might benefit from the fruits of the earth found in every part of it, and also exchange the fsness of their labours and secure their livelihoods in every respect. That is, He made the winds as whips, ships as horses, and the seas as a desert beneath their hooves. And besides connecting iddle th every region of the earth by means of ships, He

subjugated the rivers, great and small, to him by making them means of transport. And causing the sun and moon to travel, the True Bestower of Bounties alternates the seasons afriendes them two obedient servants whereby He offers man His multicoloured bounties which change with the seasons; He created them also as pped."eersmen turning that mighty wheel. And He made the night and day subject to man; that is, He made the night as a veil for his sleep and repose, and the day a place of trade for winning his livelihood.

After enumerating these Divine bountieat in h the summary:

And He gives you of all that you ask for. But if you count the favours of God, never will you will be able to number them,

it points out the vast extent of the bounties bestowed on man, any are r abounding profusion and abundance. That is, whatever man asks for through the tongue of his capacity and innate needs, they have all been given him. An end can never be reached in counting the Divine bountiesEP:

wed on man nor can they be exhausted. Certainly, since the heavens and the earth are a table of bounties for man, and things like the sun and the moon and night and day some of the bounties on the table, the of a ies directed towards man are most surely beyond count and calculation.

Seventh Mystery of Eloquence:

It sometimes happens that in order to disallow a to tht causes the ability to create and to demonstrate how far they are from this, a verse points out the aims and fruits of the effects so that it may be understood that causes are only an apparent veil. For to will that most wise and purposeful ahat ise followed, and important results are obtained, is of necessity the work of one who is most Knowing and Wise. Whereas causes are lifeless and without intelligence. So by menut thrg the aims and results, such verses show that although causes are superficially and as beings joined to and adjacent to their effects, in realch is ere is a great distance between them. The distance from the cause to the creation of the effect is so great that the hand of the greatest causes cannot reach the creation of the most insignificant effect habits, it is within this long distance between cause and effect that the Divine Names each rise like stars. The place of their rising is this distance. To the superficial glance mo. Sincs on the horizon appear to be joined to and contiguous with the skirts of the sky, although from the mountains to the sky is a vast distance in which the stars rise and otprinciings are situated; so too the distance between causes and effects is such that it may be seen only with the light of the Qur'an through the telescope of belief. For example:

Then let mals witider his sustenance. * For that We pour forth water in abundance. * And We split the earth into fragments. * And We produce therein corn, * And grapes and nutritious plants, * And olew of 436

and dates, * And enclosed gardens, dense with lofty trees, * And fruits and fodder, * For use and convenience to you and your cattle.>{[*]: Qur'an, 80:24-32.}

By mentioning miracles ofnowinge power in a purposeful sequence, this verse ties causes to effects and with the words, For use and convenience to you>points to an aim at its conclusion. This aim proves that within the sequence of all the causes and effects is a hidden dispYou doho sees and follows the aim, to whom the causes are a veil. Indeed, with the phrase, For use and convenience to you and your cattle,>it disallows all the causes the abilitnot acreate. It is in effect saying: "Rain comes from the sky in order to produce food for you and your animals. Since water does not possess the ability to pity you and pging m food, it means that the rain does not come, it is sent. And the earth produces plants and your food comes from there. But lacking fee smalland intelligence, it is far beyond the ability of the earth to think of your sustenance and feel compassion for you, so it does not produce it itself. Furthermore, since it is remote from plants and trees to consider your food and c he saionately produce fruits and grains for you, the verse demonstrates that they are strings and ropes which One All-Wise and Compassionate extends from behind the veil, to which He attaches e righunties and holds out to animate creatures." Thus, from this explanation numerous Divine Names rise, like All-Compassionate, Provider, Bestower, and All-Generous.

And another example:

Do you not see that God makes t willouds move gently, then joins them together, then makes them into a heap? - then will you see rain issue forth from their midst. And He sends down from the sky mountain [masses of clouds] wherein is hail; He strikes therewith whom He pleasess happe turns it away from whom He pleases. The vivid flash of His lightning well-nigh blinds the sight. * It is God Who alternates the night anar verday; indeed in these things is an instructive example for those who have vision. * And God has created every animal from water; of them are some that creep on their bellies; some that walk on two legs;the Onome that walk on four. God creates what He wills; for verily God has power over all things.>{[*]: Qur'an, 24:43-5.}

This verse explains the wondrousperfecsals in the formation of clouds and causing of rainfall, which is one of the most important miracles of dominicality and strangest veil of the treasury of mercy. Like soldiers who have dispersed to rest gath are fether at the call of a bugle, clouds gather and form at the Divine command when their parts have been dispersed and hidden in the atmosphere. Then, ased wn army is formed of small groups, the

pieces of cloud come together and form masses -which are vast and towering, moist and white, and contain snow and hail like the moving mountains at the resurrection Throu which the water of life is sent to living beings. But in its being sent a will and purpose are apparent; it comes in accordance with need. This means it is sent. Whithe tr skies are clear and empty, the mountainous pieces of cloud do not gather together of their own accord into a great gathering of wonders, they are sent by One Who knows the living creatures. In in maistance, then, Divine Names rise, like All-Powerful, All-Knowing, Disposer, Designer, Nurturer, Succourer, and Giver of Life.

Eighth Quality of Eloquence:

It sometimes happens that ihem tor to impel the heart to accept Almighty God's wondrous works in the hereafter and make the mind affirm them, the Qur'an mentions His amazing w We n this world by way of preparation, or it mentions the wondrous Divine works of the future and hereafter in such a way that we acquire firm conviction about them through similar things which we observe here. Forisfyinle:

Does man not see that We created him from sperm, and behold, he stands forth an open adversary?>{[*]: Qur'an, 36:77.} ... to the end of ts remaa.

In this discussion of the resurrection of the dead, the Qur'an proves the resurrection in seven or eight different ways. Firstly it draws attention to the first creation, saying: "You see your creationdless sperm to a blood-clot, from a blood-clot to a foetus lump, and from that to the human creation, so how is it that you deny the second creation, which is like it or even easier?"

Ah.

h the words:

Who produces for you fire out of the green tree,>{[*]: Qur'an, 36:80.}

Almighty God indicates the mighty favours He bestows on man, saying: "The One Who bestows such bounties on you will not leave you ahood irty to enter the grave and sleep never to rise again." And by allusion it says: "You see the dead trees come to life and grow green, but you draw no conclusions from their bones springing to life w have ke dry fire-wood, and so deem man's rising again unlikely. Also, could the One Who creates the heavens and the earth remain impotent before the life and death of man, the fruit of the heavens and the earth? Would the One Who e of Dsters the mighty tree attach no importance to its fruit and allow others to claim it? Do you suppose that He would abandon the result of all the tree, thus making purposeless and vain the tree of creation, which together with awhich parts is kneaded with wisdom?" It says: "The One Who will raise you to

life at the resurrection is such that the whole universe is like a soldier under His w want." It is utterly submissive before His command of "Be!," and it is.>It is as easy for Him to create the spring as to create a flower. He is One for Whose power it is as r prayo create all animals as to create a fly. Such a One may not be challenged with the words:

Who can give life to [dry] bones?,>{[*]: Qur'an, 36:78.}

and His power belittled. Then, withasure hrase:

So glory be unto Him in Whose hand is the dominion of all things,>{[*]: Qur'an, 36:83.}

it says: "He is an All-Powerful One of Glory in Whose hands are the reins of all thing onlyth Him are the keys to all things; He alternates winter and summer as easily as turning the pages of a book, and opens and closes this world and the hereafter as though they were two houses." Since iod nechus, the conclusion of all these evidences is:

And to Him will you all be brought back.>{[*]: Qur'an, 36:83.}

That is, "He will raise you to life from the grave and bring you to the resurrection;there you will bed darkd to account in the presence of the Almighty."

Thus, all these verses have prepared the mind to accept the resurrection, and so have they preparee two heart, for they have pointed out similar deeds in this world.

It sometimes happens also that the Qur'an mentions Almighty God's deeds of the hereafter in such a way that man may understand similar things in thThingsld. Then no possibility remains to deny them or deem them unlikely. An example are the Suras which begin:

When the Sun is folded up;>{[*]: Sura 81, al-Takwir.} * When the sky is cleft asunder;> be soSura 82, al-Infitar.} * When the sky is rent asunder.>{[*]: Sura 84, al-Inshiqaq.}

In these Suras it mentions the mighty revolutions and dominical acts of disposal in the resurrection and Great GatheriHe adhsuch a way that, since man sees things similar to them in this world, for example, in the autumn and spring, he accepts those revolutions easily, which cause dread to the heart and cannot be comprehended by tSecondd. To provide even a summary of the meaning of these three Suras would be very lengthy, so for now we shall point out a single phrase by way of example.

For example, the phrase:

When the pages are laid open>{[*]: Qur'anature10.}

expresses the following: at the resurrection all the deeds of everyone will be published written on pages. Being very strange on its own, the mind cannot grasp this matter. But as the Sura indicss of the same way as in the resurrection of the spring are things similar to other points, the things similar to this laying open of the pages are quite clear. For all fruit-bearing trresult flowering plants perform deeds, acts, and duties, and in whatever way they display the Divine Names and glorify God, they perform worship. All these deeds are the sen in their seeds together with their life histories, and emerge in another spring in another place. Just as they mention most eloquentlfirst deeds of their mothers and stock through the tongues of the shapes and forms they display, so they publish the pages of their deeds through their branches, leaves, flowers, and fruits. Thus, the One Whoficaties out this Wise, Preserving, Planned, Nurturing, Benevolent work, is He Who says:

When the pages are laid open.

You can make analogiesm its other points from this and deduce them if you can. To help you, I shall say the following: the phrase:

When the sun is folded up>is a brilliant metaphor meaning 'rolling up' and 'gatherinerses. so too it alludes to things similar to it.

Almighty God drew back the veils of non-existence, the ether, and the skies, and taking from the treasury of His mercy a lamp like for hikling brilliant to illuminate the world, displayed it to the world. When the world is closed, He shall rewrap that brilliant in its veils and remove it.

The sun is an official charged with spreading out the wathat o its light and wrapping the head of the earth alternately in light and darkness. Every evening it gathers up its wares and conceals them, and sometimes it does scant business due to the veil of a cloud, and som acts the moon draws a veil over its face and somewhat hinders its transactions, then it adjusts the account books of its wares and transactions. Similarly, a time will come when this official will resign from its post. Even u unlire is no cause for its dismissal, due to the enlargement of the two black spots on its face, as has begun, with Divine permission the sun will d blesack the light that it spreads at a dominical command and wrap it around its own head. It will be told: "No work remains for you on earth. Go to Hell and burn those who worshipped you and insulted an obedient official like yourself confuerring you were disloyal!" It will read out the decree of When the Sun is folded up>through its black-spotted face.

Ninth Point of Eloquence:

It sometll andappens that the All-Wise Qur'an mentions certain particular aims, then in order to impel the mind by means of them, confirms, establishes, verifies, and proves the aims through the Divine Names, which are like universal rs stylFor example:

God has indeed heard the statement of the woman who pleads with you concerning her husband and carries her complaint to God; and God [always] hears the argificen between both sides among you; for God is All-Hearing, All-Seeing.>{[*]: Qur'an, 58:1.}

Here the Qur'an is saying: "Almighty God is absolutely All-Hearing; He hears everything, even, through the Divine Name of Truth, a wife athis i with you and complaining about her husband, a truly insignificant matter. And since women manifest the subtlest manifestations of mercy and are mines of self-sacrificing compassion, He hears thlt of the Name of Most Compassionate the rightful claim of a woman and her complaint to Him, and through the Name of Truth takes it seriously, affording it the greatest importance." Thus, in order to trictehis particular aim universal, One outside the sphere of contingency of the universe Who hears and sees a minor incident among creatures, must of necessity hear and see all things, and One Who is Sustainer of theture, rse of necessity sees the suffering of insignificant creatures within the universe who are wronged, and hears their cries. One who does not see their sufd his and does not hear their cries for help cannot be the Sustainer. In which case, it establishes two mighty truths with the phrase,

For GoBut stll-Hearing, All-Seeing.

And, for example:

Glory be to [God] who did take His servant by night from the Sacred Mosque to the Farthest Mosque, whose precien lowe did bless, in order that We might show him some of Our signs, for He is indeed All-Hearing, All-Seeing.>{[*]: Qur'an, 17:1.}

Here, after mentioning the Noble Messenger's (Peace anf blacsings be upon him) journey from the Sacred Mosque in Mecca to the Farthest Mosque in Jerusalem, which was the start of his Ascension, the Qur'an says: for He is indeed All-Hearing, All-See examphe pronoun He>refers to either Almighty God or to the Prophet. If it refers to the Prophet, it is like this: "There was within this particular journey a general journey and universal ascension, durinat theh, as far as the Farthest Lote-tree>and distance of two bow-strings,>he heard and saw the dominical signs and wonders of Divine art whice Chil apparent to his eyes and ears in the universal degrees of the Divine Names."

It shows that that particular and insignificant journey was like a key to a journey which aboveiversal and an assembly of wonders.

If the pronoun refers to Almighty God, it is like this: "He invited one of His servants to journey to His presence; and in order to entrust him with a du to thnt him from the Sacred Mosque to the Farthest Mosque, where He caused him to meet with the prophets who were gathered there. Then after showing that he was the absolute heir to thevealediples of all their religions, conveyed him through His realms in their inner and outer aspects as far as 'the distance of two bow-lengths.'"

Herfectcertainly a servant and he journeyed on an ascension that was particular, but he held a trust that was related to the whole universe, and a light which would change the universe's colour. Since he had with'an, 3 key to open the doors of eternal happiness, Almighty God described this Being with the attributes of hearing and seeing all things. For in this way he could demonstrate the world-embracing purposes and instances of wisdom of thefering, the light, and the key.

And, for example:

Praise be to God, Creator of the heavens and the earth, Who made the angels messengers with wings, two, three, or four [pairs]: He adds to creation as He of thes, for God is Powerful over all things.>{[*]: Qur'an, 35:1.}

In this Sura, the Qur'an says: "By adorning the heavens and the earth in this way and displaying the works of His perfectiect.

eir All-Glorious Creator causes innumerable spectators to extol and praise Him. He decks them out with uncountable bounties so that the heavens and the earth praise aof allol unendingly the Most Merciful Creator through the tongues of all the bounties and those who receive them." After this it points out that since the Creator has given men and the animals and birds members and wings with which to y of t through the towns and lands of the earth, and since that All-Glorious One has also given wings to the angels, the inhabitants of the realm of the heavens, in order to fly through the celestial palaces ofts whitars and lofty lands of the constellations, He is certainly powerful over all things. The One Who gives wings to a fly, to fly from fruit to fruit, and wings to a sparrow to fly from tree to tree, is the One Who gives wings will e angels to fly from Venus to Jupiter. Furthermore, the angels are not restricted to particularity like the dwellers of the earth; they are not confined by a specific place. With the words: two, three, or four [p of Pa>it suggests that at one time they may be present on four or more stars; it gives details. Thus, through describing "the arraying of the ange Inscrh wings," which is a particular event, it points to a universal, general workshop of Divine power and its immensity, and

verifies and establishes it with the su Thus For God is Powerful over all things.

Tenth Point of Eloquence:

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

Say: if there had been [other] gods with Him -as they say- behold they would cerieflyy have sought out a way to the Lord of the Throne! * Glory be to Him! He is high above all that they say! - Exalted and Great [beyond measure] * The sevens heavens and the earth, and all beingsurelyein declare His glory; there is not a thing but celebrates His praise; and yet you understand not how they declare His glory! Indeed, He is Oft-Forbearing, Most Forgiving!>{[*es sha'an, 17:42-4.}

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

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

Thus, since man is the summary and result of the universe, and God's vicegerent on earth, and its delicate fruit, this verse points out how ugly and deserving of punishment is his unbh is aand associating partners with God. For it is counter and contrary to the whole universe, which altogether glorifies unanimously, with one tongue, its All-Glorious Creator and testifies in

its own way to Hi levely, and performs the duty of worship with which it is charged, carrying it out in perfect submission. But in order not to cast man into despair, and to show the wisdom in the All-Glorious Subduersay, emitting such an infinitely ugly rebellion and not destroying the universe around mankind, it says:

Indeed, He is Oft-Forbearing, Most Forgiving!

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

Thus, you may understand from these ten indications of miraculousness that in the summaries at the conclusions of verses are numer eitherinklings of guidance and flashes of miraculousness. The greatest geniuses among the scholars of rhetoric have bitten their fingers in absolute wonder and admiration at these unique styles, arved Tlared: "THIS IS NOT THE WORD OF MAN," and have believed with absolute certainty that

It is no less than revelation inspired.>{[*]: Quord an53:4.}

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

THE THIRD BEAM of The SparatiLight

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

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

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

And He said to it and to the earth: Come together willingly or unwillingly. They said: We do come [together] in willing obedience.>{[*]:REMARKn, 41:11.}

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

"Be stationary, O earth! Be cleft, O skies! O resurrnds, m, break forth!"

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

And for example the verses:

Indeed, His command when He wills a thing is "Be!," and it is,>{[*]: Qur'an, 36:82.}

and,

Amble aOur saying to the angels: Prostrate before Adam.>{[*]: Qur'an, 2:34.}

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

And for example:

Do they not look at the sky above them? How We have made itble -edorned it, and there are no flaws in it? * And the earth, We have spread it out, and set thereon mountains standing firm, and produced thand itevery kind of beautiful growth [in pairs], * As an insight and reminder for all [God's] servants who turn unto Him. * And We send down from the sky rain charged with blessing, and We produce there with gardens of theain for harvests; *

And tall [and stately] palm-trees, with shoots of fruit-stalks, piled one over another; * As sustenance for [God's] servants; And We give [new] life lf-heaith to land that is dead: thus will the coming-forth [from the grave].>{[*]: Qur'an, 50:6-11.}

Can there be any comparison between these descriptions, these acts, which shine like the starry fruits of Paradise in minicanstellation of this Sura in the skies of the Qur'an, and this mentioning many levels of proofs within them by means of the order of rhetoric, and this proving the resurrection of the dead, its coneator.n, with the phrase thus will be the coming-forth,>thus silencing those at the start of the Sura who deny resurrection - can there be any comparway thetween this and the discussions of men about meddlesome acts which have little connection with them? It is not even the comparison of pictures of flowers by way of copying, and real living floweg: "He fully explain the meaning from Do they not look>to Thus will be the coming-forth>would be very lengthy, so we shall just pass over it with a brief indication, like this:

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

From the beginning of this treatise up to here, in endeavouring to make an obstinate enemy accept the Qur'an's miraculousness by way of impartialand thning, known as ascertaining the truth, we have left secret many of the

Qur'an's rights. We have brought that Sun in among candles and drawn comparisons. We haveong.>{ed out the duty of ascertaining the truth, and have proved its miraculousness in brilliant fashion. Now, in one or two words, not in the name of 'ascertaining the truth,' but in that of 'reality,uantithall point to the Qur'an's true station, which is beyond comparison.

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

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

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

If th here was to come forward now and put some of the truths the Qur'an brought into a childish order according to his own fancies, and if he was to compare these with some of the Qur'an's verses in order to contest them, and say "I hast antered words close to the Qur'an's," it would be utterly foolish, like in the following example: there is a common man, a builder of ordinary houses, incapable of understanding th neverated inscriptions of a master who has built a splendid palace the stones of which are various jewels, and has decorated it with harmonious adornments which look to the elevated inscriptions of all the palace and their relation to the stones. Ijesticcommon man, who had no share in any of the jewels and adornment of the palace, was to enter the palace, destroy the elevated inscriptions in the valuable stones and give it d to l, an order, similar to that of an ordinary house in accordance with his childish desires and tack on a few beads pleasing to his juvenile view, and then say, "Look! I have greater skill and wealth and more precioud be cnments than the builder of the palace," in comparison, it would be the art of a crazy, raving forger.

THIRD LIGHT

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

Whatever is in the heavens extols and glorifies God, for He is the Mighty, the Wise.>{[*]: Qur'an, 57:1; 59:1; 61:1 is inhatever is in the heavens and earth extols and glorifies God, the Sovereign, the Most Holy One, the Mighty, the Wise.>{[*]: Qur'an, 62:1.}

See how those dead or sleeed on reatures of the world spring to life at the sound of extols and glorifies in the 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 witdisappem extol and glorify Him,>{[*]: Qur'an, 17:44.}

the stars in those black skies, each a lifeless piece of fire, and the wretched creatures on the face of the earth present ee of llowing view to those listening: the sky appears as a mouth and the stars as wisdom-displaying words and truth-uttering lights. The earth appears as a head, the land and sea aercy oues, and all animals and plants as words of glorification. Otherwise you will not appreciate the subtleties of the pleasure at looking from thise onento that. For if you look at each verse as having scattered its light since that time, and having become like universally accepted knowledge with the passage of time, and as shining with the other lights of Islam, and taking its colour fro of pesun of the Qur'an, or if you look at it through a superficial and simple veil of familiarity, you will not truly see what sort of darkness each verse s]: Qurs or how sweet is the recital of its miraculousness, and you will not appreciate this sort of its miraculousness among its many sorts. If you want to see one of the highest degrees of the Qur'an of Miraculous uple ation's miraculousness, listen to the following comparison:

Let us imagine an extremely strange and vast and spreading tree which is concealed beneath a veil of the unseen and hidden in a level of oots alment. It is clear that there has to be a relationship, harmony, and balance between a tree and all its members like its branches, fruits, leaves, and blossom, the same as between man's mem MAN'SEach of its parts takes on a form and is given a shape in accordance with the nature of the tree. So if someone appears and traces a picture on top of the veil corresponding to the members of the tree, which hasth of been seen, then delimits each member, and from the branches to the fruit, and the fruit to the leaves draws a form proportionately, and fills the space between its source and extremities, whics of tan infinite distance from one another, with drawings showing exactly the shape and form of its members, certainly no doubt will remain that the artist sees the concealed tree with an eye that penetrates and encompasses the unseen, then he kes ths it.

In just the same way, the discriminating statements of the Qur'an of Miraculous Exposition concerning the reality of contingent beings (that is, concerning the reality of the tree of creation which stret backwrom the beginning of the world to the farthest limits of the hereafter, and spreads from the earth to the Divine Throne and from minute particles to rdancen) have preserved the proportion between the members to such a degree and have given each member and fruit a form so suitable that at the depictions of the Qur'an, all exacting scholars have declared at the conclusion of their investigaments "What wonders God has willed! How great are God's blessings!" They have said: "It is only you who solves and unravels the talisman of the universe and riddle of creation, Oh All-Wi part '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 sphere of whodence ndeur stretches from pre-eternity to post-eternity, and the limits of whose vastness spread through infinite, endless space and encompass it, and the limits of whose deeds stretch from,

It is God Who splits the seed-grait the date-stone,>{[*]: Qur'an, 6:95.} and, Comes between man and his heart,>{[*]: Qur'an, 8:24.}

to,

Who created the heavens and the earth in six days,>{[*]: Qur'an, 7e causand, And the heavens rolled up in His right hand.>{[*]: Qur'an, 39:67.}

The All-Wise Qur'an has described that luminous reality, the truths of those Names and attributes, and acts and deeds, ts, andr with all their branches and twigs and aims and fruits, in a way so harmonious, so fitting for one another, so appropriate for one another, withoureviouing one another or spoiling the decree of one another, or their being remote from one another, that all the people of illumination and those who have penetrated to the realities, andof thehe wise and the sage who have journeyed in the realm of the inner dimension of things, have declared: "Glory be to God!" in the face of that Discriminating Exposition, and have affirmed it, saying: "d thatght, how conformable with reality, how fine, how worthy!"

Take, for example, the six pillars of belief, which are like a single branch of those two mighty tred. Which look to the entire sphere of contingency and sphere of necessity: it depicts all the branches and boughs of those pillars -as far as the furthest fruits and flowers- observing such a harmony and proportion betwto anyem, and describes them in a manner so balanced, and illustrates them a way so symmetrical that the human mind is powerless to perceive it and stands astonished at its beauty. And the proof that a beauty of proportion and 27, 22t relation and complete balance have been preserved between the five pillars of Islam, which are like one twig of the branch of belief, down to the finest details, smalIs it oint of conduct, furthest aims, most profound wisdom, and most insignificant fruits, is the perfect order and balance and beauty of proportion and soundness o sometGreater Shari'a of Islam, which has emerged from the decisive statements, senses, indications, and allusions of the comprehensive Qur'anth you form an irrefutable and decisive proof and just witness that cannot be doubted. This means that

the expositions of the Qur'an cannot be attributed to man's partial knowledge, and particularly to the knowime itof someone unlettered. They rest rather on a comprehensive knowledge and are the word of One Who is able to see all things together and observe in one moment all truths between pre-eteThrougand post-eternity. In this we believe...

SECOND GLEAM:

Since just how far the human philosophy which challenges Qur'anic wisdom has fallen in the face of that wisdom has been explained and illustrated with comparisand mi the Twelfth Word and proved in the other Words, we refer readers to those treatises and for now offer a further comparison from another point of view. It is as follows:

Human science and philosophy look at the world as fixial li constant. And they discuss the nature of beings and their characteristics in detail; if they do speak of their duties before their MaWhose hey speak of them briefly. Quite simply, they speak only of the decoration and letters of the book of the universe, and attach no importance to its meaning. Whereas the Qur'an looks at the world as transient, paat it deceptive, travelling, unstable, and undergoing revolution. It speaks briefly of the nature of beings and their superficial and material charan.

tics, but mentions in detail the worshipful duties with which they are charged by the Maker, and how and in what respects they point to His Names, and their obedience before the Divine creational commands. We shall therefore look at theand isrences between human philosophy and Qur'anic wisdom in regard to this matter of looking at things either briefly or in detail, and shall see which is pure truth and reality.

A watch in our harable ears to be constant, but its inside is in perpetual upheaval through the motion of the workings and the constant anguish of the cogwheels and parts. In just the same wayunity ther with its apparent stability, this world, which is a huge clock of Divine power, is perpetually revolving within upheaval and change, transiecise md evanescence. Indeed, since time has entered the world, night and day are like a two-headed hand counting the seconds of that huge clock. The years are like a hand counting its minutes, while the centurieis nont its hours. Thus, time casts the world onto the waves of death and decline. It assigns all the past and the future to non-existence, leaving in existence onbrief present.

Together with this form which time gives the world, with regard to space also it is like an unstable clock undergoing revolution. For since the space of the atmosphere changes swiftly and quickly passes from one state to another proofh being filled and emptied with clouds sometimes several times a day, it causes change like a hand counting the seconds. And the space of the earth, which is like the floor of the house of the world, since with life and deaeen th

the animals and plants its face changes very rapidly, like a minute-hand it shows that this aspect of the world also is transient. And just as the earth is like has man regard to its face, so through the revolutions and upheavals within it, and the mountains emerging as a result and disappearing, this aspect of the world is slowly passing also, liort nohour-hand. And through change like the movements of the celestial bodies, the appearance of comets, the occurrence of solar and lunar eclipses, and falling stars, the intce of the heavens too, which is like the ceiling of the house of the world, shows that the heavens also are not stable and constant, but are progressing towae an ad age and destruction. Their change is slow and tardy like the hand counting the days in a weekly clock, but in every respect it demonstrates that it is transient and passing and heading for destruction.

Thus, the wor out t regard to the world, has been constructed on these seven pillars. These pillars perpetually shake it. But when the world which is thus in motion and being shaken looks to its Maker, the motion and change is the working of tis, "I of power writing the missives of the Eternally Besought One. And those changing states are the mirrors of the Divine Names, which, being constantly renewed, display with ever-differing depictions the manifestation of the Names' qualitieance tAnd so, in respect of the world, the world is both transient and hastens towards death, and is undergoing revolution. Although in reality it is departing like flowing water, to the heedless eye it appears to be He crn; due to the idea of nature, it has become dense and turbid, and become a veil concealing the hereafter. Thus, through philosophical investigation and natural sciencthe fa the seductive amusements of dissolute civilization and its intoxicated passions, sick philosophy has both increased the world's frozen state and inaction, and made denser heedlessness, and increased its opaqueness acusingbidity, and caused the Maker and the hereafter to be forgotten. Whereas, with its verses,

By the Mount [of Revelation]. * By a Book inscribed.>{[*]: Quvery w52:1-2.} * When the Event Inevitable comes to pass.>{[*]: Qur'an, 56:1.} * The [Day of] Noise and Clamour, * What is [the Day of] Noise and Clamour?,>{[*]: Qur'an, 101:1.}

the Qe man cards the world in regard to the world like cotton, and casts it away. Through its expositions like,

Do they see nothing in the government of the heavens and the earth?>{[*]: Qur'an, 7:185.} * Do they not look at the sm theive them? - How We have made it.>{[*]: Qur'an, 50:6.}

* Do the unbelievers not see that the heavens and the earth were joined together, beforry andlove them asunder?,>{[*]: Qur'an, 21:30.}

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

God is the Light of pretatavens and the earth.>{[*]: Qur'an, 24:35.} * What is the life of this world but play and amusement?,>{[*]: Qur'an, 6:32.}

it melts the frozen, inactivof hisd. Through its death-tainted expressions like,

When the sun is folded up.>{[*]: Qur'an, 81:1.} * When the sky is cleft asunder.>{[*]: Qur'an, 82:1.} * When the sky is rent asunder.>{[*]: Qur'an, 84:1.} * And the trumpet will have unded, and all that are in the heavens and all that are on earth will fall down senseless, except such that it pleases God [to exempt],>{[*]: Qur'an, 39:68.}

it smashes the delusion thand incworld is eternal. Through its thunderous blasts, like,

He knows what enters within the earth and what comes forth out of it, what comes down from the skies and what mounts up to them. And He is of theou wheresoever you may be. And God sees all that you do.>{[*]: Qur'an, 57:4.} * And say: Praise be to God, Who will show you His signs, so that you shall know them. And your Sustainer is not unmindful of all that you do,>{[or arer'an, 27:93.}

it scatters the heedlessness born of the notion of 'nature'.

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

THIRD GLEAM:

In the Second Gleam we pointed to the fall of human philosophy before Qur'anic wisdom and to the miraculousness of Qur'anic wisdom.nd makin this Gleam, we shall show the degree of the wisdom and science -before Qur'anic wisdom- of the purified scholars, the saints, and the enlightened among philosophers, the Ishraqiyyun,>who are all students of the Qur'an, and ost grmake a brief indication to the Qur'an's miraculousness in this respect.

A most true indication of the All-Wise Qur'an's sublimity, and a most clear proof of its truth and justice, and a someonowerful sign of its miraculousness is this: preserving all the degrees of all the areas of Divine unity together with all their necessities, and expounding them, it has preseron himeir balance and not spoilt it; and it has preserved the balance of all the exalted Divine truths; and it has brought together all the ordinances dictated by the Divine Names and preservedclusio mutual proportion; and it has brought together the dominical and Divine acts with perfect balance. Thus, this preserving and balance and bringing togethegh usu characteristic which is certainly not present in man's works nor in the products of the thought of the eminent among mankind. It is to be found nowhere in the works of the saints who have penetrated to the inner face of beings, whichhat sp to their Creator, nor in the books of the Ishraqiyyun,>who have passed to the inward, hidden meaning of things, nor in the knowledge of the spiritual who have penetrated the World of the Unseen. As though they have practised a divisi way ylabour, it is as if each group adheres to only one or two branches of the mighty tree of reality; each busies itself with only its fruit or its leaves. They either know nothing of the y powe, or else do not concern themselves with them.

Absolute reality cannot be comprehended by restricted views. A universal view like the Qur'an is necessary in order to comprehend it. For sure they are instructed by the ht bei, but with a particular mind they can only see completely one or two sides of universal reality, are preoccupied with them, and imprisoned in them. They spoil the balance of reality through either excess or negligence and mar its proport clockd harmony. This truth was explained with an unusual comparison in the Second Branch of the Twenty-Fourth Word, and now we shall point to the matter with another comphis st.

For example, let us suppose there is some treasure under the sea, full of innumerable jewels of various kinds. Divers are plunging the depths to search for the jewels of the treasure. Sit may eir eyes are closed, they understand what is there through the dexterous use of their hands. A longish diamond comes into the hand of one of thee Crea diver assumes that the whole treasure consists of a long, pillar-like diamond. When he hears of other jewels from his companions, he imagines that they are subsidiary to the diamon like 454

has found, and are facets and embellishments of it. Into the hand of another passes a round ruby, while another finds a square piece of amber, and so ofect bh of them believes that the jewel he sees with his hand is the essential, major part of the treasure, and supposes that the things about which he hears are additional parts and details of it. So then the balance of as a suths is spoilt, and the mutual proportion too is marred. The colour of many truths changes, and in order to see the true colour of reality they are obliged to resort to forced interpretation and elaborate explanations. inimiimes even they go as far as denial and rejection. Anyone who studies the books of the Ishraqiyyun>philosophers and the works of sufis who rely on illuminations and visions without weighing t least the scales of the Sunna will doubtless confirm this statement of ours. That is to say, although their works concern truths similar to those ofe of tur'an and are taken from the Qur'an's teachings, because they are not the Qur'an, they are defective in that way. The Qur'an's verses also, which are oceans of truths, are divers for that treasure under the sea. But their end spae open and encompass the treasure. They see what there is in the treasure and what there is not. They describe and expound it with such harmony, order, and proportion tries tey show the true beauty and fineness. For example, just as they see the vastness of dominicality expressed by the verses,

And the whole of the earth will be but Hi, and ful, and the heavens will be rolled up in His hand.>{[*]: Qur'an, 39:67.} * The Day that We roll up the heavens like a scroll rolled up for books [completed],>{[*]: Qur'an, 21:104.}

so too they see the all-encompassing me plungpressed by these:

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

And just as they see and point out the vast extent of the creativity expressed by,

Who cominic the heavens and the earth and made the darkness and the light,>{[*]: Qur'an, 6:1.}

so too they see and show the comprehensive disposal and encompassing ch hadcality expressed by,

But God has created you and what you do.>{[*]: Qur'an, 37:96.}

They see and point out the mighty truth expressed by,

He gives life to the earth after its death,>{[*]: Qith al 30:50.}

and the magnanimous truth expressed by,

And your Sustainer inspired the bee,>{[*]: Qur'an, 16:68.}

and the sovereign and commanding vast truf Diviressed by,

The sun and the moon and the stars subjugated to His command.>{[*]: Qur'an, 7:54.}

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

o they not observe the bQUR'ANbove them, spreading their wings and folding them in? None can uphold them except the Most Merciful; indeed He sees all things,>{[*]: Qur'an, 67:19.}

and the vast truth expressed by,

His Throne e Jewis over the heavens and the earth, and He feels no fatigue in preserving them,>{[*]: Qur'an, 2:255.}

and the guarding truth expressed by,

And He is with you wherever nd disy be,>{[*]: Qur'an, 57:4.}

and the all-encompassing truth expressed by,

He is the First and the Last and the Outward and the Inward, and He is Knowing of All Things,>{[*]: Qur'an, 57:3.}

and thty rulimity expressed by,

It was We Who created man, and We know what dark suggestions his soul makes to him; for We are nearer to him that his jugular vein,>{[*]: Qur'an, 50:16.}

and the elevated truth indicated by,

Theare chs ascend to Him in a day the measure of which is fifty thousand years,>{[*]: Qur'an, 70:4.}

and the all-embracing truth expressed by,

God commands justice, the doing of good, and liberality to kith and kin, and He forbids all shamefulAnd it, and injustice and rebellion.>{[*]: Qur'an, 16:90.}

The Qur'an's verses see and show in detail each of the six pillars of belief in

respect of this world and thRINCIPafter, action and knowledge. They see and show intentionally and seriously each of the five pillars of Islam, and all the principles which ensure happiness in this world and the next. They preservs answr balance, perpetuate their proportion, and a form of the Qur'an's miraculousness comes into being from the source of the beauty which is born of the mutualave cortion of the entirety of those truths.

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

It is al. Thin to this mystery that since all the leaders of the heretical groups who have passed to the inward nature of things (batin),>who, not followingso we unna of the Prophet (PBUH) but relying on their visions, have returned having gone half way, and becoming leaders of a community have founded sects, have been unable to preserve the proportion and balanc"The phe Qur'anic truths, they have fallen into innovation and misguidance and driven a community of people down the wrong road. Thus, the complete impotence of all these demonstrates the miraculousness of the Qur'an's vern orde457

Conclusion

Two flashes of the Qur'an's miraculousness mentioned in the Fourteenth Drop of the Nineteenth Word are its repetiti of thhich are imagined to be a fault, and its brevity concerning the physical sciences, both of which are sources for flashes of miraculousness. Also, a flash of the Qur'an's mirachat Aless which shines on the miracles of the prophets in the Qur'an is demonstrated clearly in the Second Station of the Twentieth Word. Similarlywearieese, numerous flashes of miraculousness have been mentioned in the other Words and in my Arabic treatises. Therefore, deeming those to be sufficient, here we shall only say this, that a fferenr miracle of the Qur'an is that just as all the miracles of the prophets display an impress of the Qur'an's miraculousness, so with all its miracles, the Qur'e:>Is itself a miracle of the Prophet Muhammad (PBUH). And all the miracles of the Prophet Muhammad (PBUH) are a miracle of the Qur'an which demsgiviate its relation with Almighty God. And with the appearance of that relation all of its words become miracles. For then a single of its words may contain the meaning of a tree of truths, like a seed; and may be connected with all thulatioers of a mighty truth, like the centre of the heart; and since its relies on an all-encompassing knowledge and infinite will, it may look to innumeus of things together with their letters, totalities, situations, and positions. It is because of this that the scholars of the science of letters claim that they have found a pageful of secrets in a not k of the Qur'an's letters, and they prove what they claim to adepts of that science.

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

Say: t be w 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 ainto aport.>{[*]: Qur'an, 17:88.}

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.}

O our Sustainer! Do not call us to task if we forget or do wrwo are[*]: Qur'an, 2:286.} * O my Sustainer! Expand for me my breast, * And make easy for me my task, * And remove the impediment from my speech, * So that they may understand what I say.>{[*]: Qur'an, 20:25-28.}

O Goary cant blessings to our master Muhammad that will be pleasing to You and will be fulfilment to his truth, and to his Family, his Companions, and his brothers, and granto me apeace.

O our Sustainer! Let not our hearts deviate after you have guided us, and grant us mercy from Your Presence, for You are the Granter of bounties without mart an.>{[*]: Qur'an, 3:8.} * And the close of their prayer will be, All praise be to God, the Sustainer of All the Worlds.>{[*]: Qur'an, 10:10.} Amen. Amen. Amen.> the m% First Addendum

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

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

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

Just as with all its miracles and all its truths, which are an indication of its veracity, the Qur'an is a miracle of Muhammad (Peace and blessings be upon him), so too with all his mi the s and the evidences of his prophethood and perfections of his knowledge, Muhammad (PBUH) is a miracle of the Qur'an, and a decisive proof that it is the Word of God.

ns of men, whose sacred sovereignty over the regions of the earth and the universe and the face of time is permanent, whose spiritual and luminous authority has run over half the earth and a fifth of humanity, for more than fourteen centurinot reth the utmost splendour. Testimony and proof is also given by the unanimity of its sacred and heavenly Suras, the agreement of its luminous, divine verses, the congruence of its mysterim. The lights, the correspondence of its fruits and effects, by witnessing and clear vision.

The Qur'an caused a transformation in social life in this world in so luminous, happy, and truthful a fashion, and brought about such a revolution in both rmore,souls, and hearts, and spirits, and minds, and in their personal lives, social lives, and political lives, and continued and directed that revolution, that every minute for fourteen centuries its six *]: Qund six hundred and sixty-six verses have been recited with deep reverence by the tongues of at least one hundred million men, and it has traineusly f purified their souls and cleansed their hearts, and has caused spirits to unfold and progress, given direction and light to minds, and vitality and happiness to life. For sure, such a book hasateverke; it is a wonder, a marvel, a miracle.

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

Also, when a bedouin poet heard the verse,

Therefore expound openly what you are commandedne is Qur'an, 15:94.}

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

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

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

Also, millions of Arabic books are in circulation, written since that td is A the Qur'an's friends through the desire to resemble and imitate it, and by its enemies, driven to combat and criticize it, and such works are being written and have improved thf the the meeting of minds and ideas, but if even the most common man should listen to them, he would declare that none of them have reached it, saying: "The Qur'an does not resemble these and is not of theirills w. It is either lower than all of them or higher. No one in the world, no unbeliever, nor an idiot even, can say that it is lower, which means

that the degree of its eloqgtime.is above all of them."

One time, a man recited the verse,

All that is in the heavens and the earth extols and glorifies God,>{[*]: Qur'an, 57:1, etc.}

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

The Qur'an disuits aan agreeableness so true that for those who recite it, its many repetitions, which are the cause of even the sweetest things being wearied of, do ning a se weariness, rather for those whose hearts are not corrupted and taste spoilt, the repetitions increase its agreeableness. Since early times this has been accepted by everyone and become proverbial. Furthermheir mt demonstrates such a freshness, youth, and originality that although it has lived for fourteen centuries and has been freely available to everyone, it has preserved its freshness asrse, ah newly revealed. Each century has seen it to be young as though it was addressing that century in particular. And although in order to benefit from it all the time, all the branches of scholarpels t always had copies of it present with them in large numbers and have followed and emulated its style and manner of expression, it has preserved the originality in its style and manner of exevels on exactly.

One wing of the Qur'an is in the past, and one is in the future, and just as its root and one wing are the agreed truths of the former prophets, and it confirms and corroborates them, and they too cont of mt with the tongue of unanimity, so too all the true sufi paths and ways of sainthood whose fruits, the saints and purified scholars, who receive life from the

Qur'an, show through their vital spiritual progress that their blessedinningis living, effulgent, and the means to truth. They grow and live under the protection of its second wing, and testify that the Qur'an is pure truth and the assembly of truths and in its comprehensiveness, is a matchless wond and t Sixth Point:

The Qur'an's truthfulness and veracity show that its six aspects are luminous. Indeed, the pillars of argument and proof beneath it; the flashes of the stamp of miraculousness above it; the gifts of hapas rea in this world and the next before it, its goal; the truths of heavenly revelation, its point of support behind it; the assent and evidence of innumerable upright minds to bestoght; and the true tranquillity, sincere attraction, and submission of sound hearts and clean consciences on its left all prove that the Qur'an is a wondrous, firm, unassailable citadel of both the heavens and the eartface oSimilarly, the universe's Disposer, Who has made it His practice to foremost always exhibit beauty in the universe, protect good and right, and eliminate imposterke lyiliars, has set His seal on its being sheer truth and right on six levels, and not being man's word, and its containing no error; and by giving iey havmost acceptable, highest, and most dominant place of respect and degree of success in the world, has confirmed and endorsed the Qur'an.

So too,t tenune who is the source of Islam and interpreter of the Qur'an - his believing in it and holding it in greater respect than everyone else, and being in a sleep-like state when it was revealed, and other words and speeches the clsembling or coming near it, and that Interpreter's describing without hesitation and with complete confidence through the Qur'an true cosmic events of generally the past and the futal-Qahom behind the veil of the Unseen, and no trickery or fault being observed in him while being under the gazes of the sharpest eyes, and his believing and affirming every pronouncement of the Qur'an wted onl his strength and nothing shaking him, is a stamp confirming that the Qur'an is revealed and true and the blessed Word of his own Compaunder te Creator.

Also, a fifth of mankind, indeed the greater part of it, being drawn to the Qur'an and bound to it in religion and giving ear to it eagerly as heous of the truth, and according to the testimony of many indications and events and illuminations, the jinn, angels, and spirit beings also gatherings styld it in truth-worshipping fashion like moths whenever it is recited is a stamp confirming the Qur'an's acceptance by all beings and th the eoccupies an elevated position.

Also, all the classes of mankind from the most stupid and lowly to the cleverest and most learned taking their full share of the Qur'an's instruction and their understanding amplesofoundest truths, and all branches of scholars

like the great interpreters of the Greater Shari'a in particular, and hundreds of Islamic sciences and branches opath iledge, and the brilliant and exacting scholars of theology and the principles of religion extracting from the Qur'an all the needs and answers for their own sciences, - this is a stamp confirming that the w in p is a source of truth and mine of reality.

Also, although the Arab literary figures, who were the most advanced in regard to literature, -thohere ithem who were not Muslims- had the greatest need to dispute the Qur'an, their avoiding producing the like of only a single Sura and its eloquence, eloquence beine degr one aspect of the seven major aspects of the Qur'an's miraculousness, as well as the famous orators and brilliant scholars up to the present who have wanted to gain fame through disputing it being unable to oppose a singlseparact of its miraculousness and their remaining silent in impotence, - this is a stamp confirming that the Qur'an is a miracle and beyond the powers of man.

Yes, the value, superiority, and eloquence of a spe time word is apparent through knowing, "from whom it has come and to whom, and for what purpose;" the Qur'an then can have no like, and none can reach it. For thome ofan is the speech and address of the Sustainer of all the worlds and Creator of the whole universe and a dialogue in no way hinting of imitation and aaspectiality. It is addressed to the one sent in the name of all men, indeed of all beings, the most famous and renowned of mankind, the strength and breadth of whose belief gave rise to mighty Islam all crised its owner to the level of 'the distance of two bow-strings' and returned him as the addressee of the Eternally Besought One. It describes and explains the matters concerning happiness in this world and the nle thehe results of the creation of the universe, and the dominical purposes within it. It expounds also the belief of the one it addresses, which was the highest and most extensive, and bore all le oppuths of Islam. It turns and shows every side of the huge universe like a map, a clock, or a house, and teaches and describes it in the manner of the Craftsman Who made them - to produce the like of this Qur'an of Miracuf the xposition is not possible; the degree of its miraculousness cannot be attained to.

Also, thousands of precise and learned scholars of high intelligence have all written commentaries expounding the Qur'an, some of which are of thirty, fodecisir even seventy volumes, showing and proving through evidence and argument the innumerable qualities, fine points, characteristics, mysteries, elevated meanings, and numerous indications concerning every sort of hidden and unseen lences in the Qur'an. And the one hundred and thirty parts of the Risale-i Nur in particular, each of which proves with decisive arguments one quaarise one fine point of the Qur'an, - all its parts, such as the Miraculousness of the Qur'an, and the Second Station of the Twentieth Word, which deduces many things from the Qur'an concerning the wonders Glory,ilization

like the railway and the aeroplane, and the First Ray, called Signs of the Qur'an, which divulges allusions of verses to the Risale-i Nur and electricity, and the eight short treatises called The Eightaordin, which show how well-ordered, full of meaning, and mysterious are the words of the Qur'an, and the small treatise proving in five aspects the miraculousnesinsidihe verses at the end of Sura al-Fath in regard to their giving news of the Unseen - each part of the Risale-i Nur shows one truth, one light of the Qurof thell this forms a stamp confirming that the Qur'an has no like, is a miracle and a marvel, and that it is the tongue of the World of the Unseen in the Manifest World and the Word of One All-Knowhe rea the Unseen.

Thus, due to these qualities and characteristics of the Qur'an indicated above in six points, six aspects, and six levels, its sublime, luminous sovereignty and sacred, mighnnerlee have continued in perfect splendour illuminating the centuries and the face of the earth for one thousand three hundred years. Also, on account of these qualities of poles r'an, each of its letters has gained the sacred distinction of yielding at least ten rewards, ten merits, and ten eternal fruits, and the letters of certain verses and Suras yielding a hundred or a thousand fruits, or even more, and g out ssed times the light, reward, and value of each letter rising from ten to hundreds. The traveller through the world understood this and said to his oul, y "The Qur'an, which is thus miraculous in every respect, through the consensus of its Suras, the agreement of its verses, the accord of its lights and mysteries, and the concurrence of its frgs andnd works, so testifies with its evidences in the form of proofs to the existence, unity, attributes, and Names of a Single Necessarily Existent One that it is fro an eytestimony that the endless testimony of all the believers has issued forth."

Thus, in brief indication to the instruction in belief and Divine ginatithat the traveller received from the Qur'an, it was said in the Seventeenth Degree of the First Station:

There is no god but God, the One and Unique Necessary Existent, to Whose Necessary Existence in Unity pointsword our'an of Miraculous Exposition, the book accepted and desired by all species of angel, men and jinn, whose verses are read each minute of the year, with the utmost reverence, by hundreds of

THE TENTH MATTER OF THE FRUITS OF BELIEF, THE ELEVENTH RAY

[An extremelping arful reply to objections raised against repetition in the Qur'an.]

My Dear and Loyal Brothers!

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

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

My True and Loyal Brothers! While reading the Qur'an of Miraculous Exposition in Ramadan, whichevsmall,the thirty-three verses I came to that in the First Ray describe the allusions to the Risale-i Nur, I saw that the page and story of the verse have mook to the Risale-i Nur and its Students to a degree -in so far as they have a share of the story. Particularly the Light Verses in Sura al-Nur, just as they pofect.

the Risale-i Nur with ten fingers, so the Darkness Verses following it point directly at those opposing it; these afford a further share. Quite simply, I understood that this 'station' rises from par Dal, rity to universality and that one part of that universality is the Risale-i Nur and its Students.

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

of the one addressed in the name of mankind, indeed of all beings, and the most extensive station bellio mankind's guidance in all the centuries, and from the station of the most elevated comprehensive expositions of the Divine laws concerninand faregulation of this world and the hereafter, the heavens and the earth, pre-eternity and post-eternity, and the dominicality of the Creator of the universe, and of all beings, this Address displays such an elevated mg whicousness and comprehensiveness that both its apparent and simple level, which flatters the simple minds of ordinary people, the most numerous group the Qur'an addresses, overins highest level, partake of it.

It is as though, addressing every age and every class of people, not as one share of the story or one lesson from a, rankorical story, but as parts of a universal principle, it is newly revealed. Particularly its often repeated threats of the wrongdoers, the wrongdoers,>and its severe expositions of calamities visited on the heavens and the earth, in pharactent for their wrongdoing -through these and the retribution visited on the 'Ad and Thamud peoples and on Pharaoh- it draws attention to the unequalled wrongs of this century, which rough the salvation of prophets like Abraham (PUH) and Moses (PUH) gives consolation to the oppressed believers.

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

For sure, then, it gains sacred distinctions, like there being ten merits in each of its letters, and sometimes a hundred, a thousand, or thousa, acci merits; and if all men and jinn were to gather together, their being unable to produce the like of it; and its speaking completely appropriately with all mankind and all beings; and its all the time being inscribed with eagerness in the hell glof millions of hafizes;>and its not causing weariness through its frequent and numerous repetitions; and despite its many obscure passages and sentences, its being settled perfectly in the delicate and simple heads ofthe maren; and its being agreeable like Zamzam water in the ears of the sick,

the dying, and those distressed by a few words; and its gaining for its students happiness in this world and the next.

Its smoothness of style, which, observine the tly its interpreter's being unlettered, allows for no bombast, artificiality, or affectedness, and its descending directly from the heavens, demonstrate a fine miraculousness. So too it shows a fine miraculousness 3.}

grace and guidance of flattering the simple minds of ordinary people, the most numerous of the classes of men, through the condescension in its expression, and mostly opening the clearest and mreceivident pages like the heavens and earth, and teaching the wondrous miracles of power and meaningful lines of wisdom beneath those commonplace things.

By making known that it is also a book of prase, Ind summons, of invocation and Divine unity, which require repetition, it demonstrates a sort of miraculousness through making understood in a single sentence and a single story through of threeable repetitions numerous different meanings to numerous different classes of people. Similarly, by making known that the most minor and unimportant things in ordinary, commonplace events are within pointmpassionate view and the sphere of its will and regulation, it demonstrates a sort of miraculousness in attaching importance to even the minor events of the Companions of the Prophet in the establins for of Islam and codification of the Shari'a, and both in those minor events being universal principles, and, in the establishment of Islam and the Shari'a, which ten. Tneral, their producing most important fruits, as though they had been seeds.

With regard to repetition being necessary due to the repetition of need, the repetition of certain verses which, as answers to numerous repeated questiul, soer a period of twenty years, instruct numerous different levels of people is not a fault, indeed, to repeat certain sentences so powerful they produce thousands of results and a number of verses resulting from countless evidences, which dt. Sine an infinite, awesome, all-embracing revolution that, by destroying utterly the vast universe and changing its shape at Doomsday, will remove the world and found the mighty hereafter in its reds o and will prove that all particulars and universals from atoms to the stars are in the hand and under the disposal of a single Being, and will show the Divine wrath and dominical anger -oof.

#3unt of the result of the universe's creation- at mankind's wrongdoing, which brings to anger the earth and the heavens and the elements, to repeat such verses is n The Oault, but most powerful miraculousness, and most elevated eloquence; an eloquence and lucid style corresponding exactly to the requirements of the subjDivine For example, as is explained in the Fourteenth Flash of the Risale-i Nur, the sentence,

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

which forms a single verse and is re when one hundred and fourteen times in the Qur'an, is a truth which binds the Divine Throne and the earth, and illuminates the cosmos, and for which eay thie is in need all the time; if it was repeated millions of times, there would still be need for it. There is need and longing for it, not only every day like bread, but every moment like air and light.

And, for example, the verse,

prayererily your Sustainer is Exalted in Might, Most Compassionate,

which is repeated eight times in Sura Ta. Sin. Mim. {[*]: Sura 26, al-Shu'ara'.} Repeating on account of the result of the universe's creation and in the name of universal dcreateality, the salvation of the prophets whose stories are told in the Sura, and the punishments of their peoples, in order to teach that dominical dignity requires the torments of those wrongdoing peoples while Divine compassion reed in the prophets' salvation, is a concise, miraculous, and elevated miraculousness, for which, if repeated thousands of times, there would still be need and longing.

And, for example, the vesponse Then which of the favours of your Sustainer will you deny?>{[*]: Qur'an, 55:13, etc.}

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

Woe that Day to the rejecters of truth!,

in Sura al-Mursalat {[*]: Sura 77.} shout opring eateningly to mankind and the jinn across the centuries and the heavens and the earth, the unbelief, ingratitude, and wrongdoing of those who bring the universe and the heavens sing, rth to anger, spoil the results of the world's creation, and deny and respond slightingly to the majesty of Divine rule, and aggress against the rights of n anoteatures. If a general lesson thus concerned with thousands of truths and of the strength of thousands of matters is repeated thousands of times, reuponwould still be need for it and its awe-inspiring conciseness and beautiful, miraculous eloquence.

And, for example, the repetition of the phrase,

Glor the fnto You! There is no god but You: Mercy! Mercy! Save us, deliver us, preserve us, from Hell-fire!

in the supplication of the Prophet (PBUH) called Jawshan al-Kabir,>which is ation and authentic supplication of the Qur'an and a sort of summary proceeding from it. Since it contains the greatest truth and the most important of the three supreme duties of creatures in the ternalf dominicality, the glorification

and praise of God and declaring Him to be All-Holy, and the most awesome question facing mankind, man being saved from eternal misery, and worship, the most necessary resuit, rehuman impotence, if it is repeated thousands of times, it is still few.

Thus, repetition in the Qur'an looks to principles like these. Sometimes on one page, even, with regard to the rn's stments of the position and the need for explanation and the demands of eloquence, it expresses the truth of Divine unity perhaps twenty times explicitly and by implication. It does not cause boredom, but githus fpower to it and inspires an eagerness. It has been explained in the Risale-i Nur with proofs how appropriate, fitting, and acceptable from the point of view of rhetoric are was tpetitions in the Qur'an. The wisdom and meaning of the Meccan and Medinan Suras in the Qur'an of Miraculous Exposition being different in regard to eloquence, mircattersness, and detail and brevity is as follows:

In Mecca, the first line of those it was addressing and those opposed to it were the Qurayshi idolators and untaught tribesmen, so hood, rful and elevated style in regard to rhetoric was necessary, and a miraculous, convincing, persuasive conciseness, and in order to establireach. repetition was required. Thus, in most of the Meccan Suras, repeating and expressing the pillars of belief and degrees in the affirmation of Divine unity with a most powerful, elevated, y the raculous conciseness, it proved so powerfully the first creation and the Resurrection, God and the hereafter, not only in a single page, verse, sentence or word, but sometimes in a letter, thush>sogrammatical devices like inverting the words or sentences, making a word indefinite, and omissions and inclusions, that the geniuses and leaders of the science of rhetoric met it with wonder. Qur'ansale-i Nur, and the Twenty-Fifth Word and its Addenda in particular, which prove in summary forty aspects of the Qur'an's miraculousness, and the Qur'anic commentary, Isharat al-I'jaz,>from the Arabic Risalet he i, which in wondrous fashion proves the aspect of the Qur'an's miraculousness in its word-order, have demonstrated in fact that in the Meccan Suras ans poines are the highest styles of eloquence and the most elevated, concise miraculousness.

As for the Medinan Suras and verses, since theker, t line of those they were addressing, who opposed them, were the People of the Book, such as the Jews and Christians who affirmed God's existence, what was reqll natby eloquence and guidance and for the discussion to correspond to the situation, was not explanation of the high principles of religion and pillars of belief in a simple, clear, and detailed style, but the explanation of phat islar matters of the Shari'a and its injunctions, which were the cause of dispute, and the origins and causes of secondary matters and genی٭l laws. Thus, in the Medinan Suras and verses, through explanations in a detailed, clear,e of te style, in the matchless manner of exposition peculiar to the Qur'an, it mostly

mentions within those particular secondary matters, a powerful and elevated summary; a cociouslon and proof, a sentence relating to Divine unity, belief, or the hereafter which makes the particular matter of the Shari'a universal and ensures that it conforms to belief in God. It illuminates the pacomes and elevates it. The Risale-i Nur has proved the qualities and fine points and elevated eloquence in the summaries and conclusions, which express Divine unity and the hereafter, aal fave mostly at the end of verses, like:

Indeed, God is Powerful over all things. * Verily God has knowledge of all things. * And He is the Mightyhen maWise. * And He is Exalted in Might, Most Compassionate.

In explaining in the Second Beam of the Second Light of the Twenty-Fifth Word, ten out of the many fine points of those summaries and conclusions, it has proved to king'stinate that they contain a supreme miracle.

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

Sometimes in two words, for example, in Sustainer of All the Worlds>and Your Sustainer,>through the phrase, Your Sustainer,>it expresses Divinibed iess, and through, Sustainer of All the Worlds,>Divine unity. It expresses the Divine oneness within Divine unity. In a single sentence even it sees and situates a particelse pthe pupil of an eye, and with the same verse, the same hammer, it situates the sun in the sky, making it an eye to the sky. For example, after the verse,

Who created the heavens andoes yoarth,

following the verse,

He merges the night into the day, and He merges the day into the night,>{[*]: Qur'an, 35:13.}

it says:

And He has full knowledge of all that is in [men's] hearts.>{[*]: Qur'an, 35:38.}

It says: nsity n the vast majesty of the creation of the earth and the skies, He knows and regulates also the thoughts of the heart." And through an exposition of this sort, transforms that simple and unlettered share and particular discussion which takes into account the minds of ordinary people, into

an elevated, attractive, and general conversation for the purpose of guidance.

A Question:"

S:7.} aes an important truth is not apparent to a superficial view, and in some positions the connection is not known when an elevated summary concerning Divine unity or a universal principlld notrawn from a minor and ordinary matter, and it is imagined to be a fault. For example, to mention the extremely elevated principle: And over all endued with knowledge, One Kno instr[*]: Qur'an, 12:76.} when Joseph (Peace be upon him) seized his brother through subterfuge, does not appear to be in keeping with eloquence. Whh. Theits meaning and purpose?"

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

"What is the purpose of tons wi'an proving and drawing attention to the hereafter, Divine unity, and man's reward and punishment thousands of times, explicitly, implicitly, and allusively, and s adorng them in every Sura, on every page, and in every discussion?"

To instruct in the most important, most significant, and mhe miresome matters in the sphere of contingency and in the revolutions in the universe's history concerning man's duty, the means to his eternal misery or happinessithin who undertook the Divine vicegerency of the earth- and to remove his countless doubts and to smash his violent denials and obduracy, indeed, to make man confirm those awesome revolutions and submit to those men inccessary essential matters which are as great as the revolutions, if the Qur'an draws his attention to them thousands, or even millions of times, it is not excessive, for those discussions in the Qur'an are read millions of times, and they des allcause boredom, nor does the need cease.

For example, since the verse,

For those who believe and do righteous deeds are gardens beneath which rivers flow,>{[*]: Qur'an, 85:11.} * They will dwelan, 67e for ever.>{[*]: Qur'an, 5:85, etc.}

shows the truth of the good news of eternal happiness, which "saves from the eternal execution of the reality of death that h every moment shows itself to wretched man, both himself, and his world, and all those he loves, and gains for them an everlasting sovereignty," if it is repeated thousands of millions of times and given the importance e pain universe, it still is not excessive and does not lose its value. Thus, in teaching the innumerable, invaluable matters of this sort, and endeavouring to persuade, convince, and prove the occurrence of the awesome revolutions waccordill destroy the present form of the universe and transform it as though it was a house, the Qur'an of Miraculous Exposition certainly draws attention to these mattersg the ands of times times explicitly, implicitly, and allusively, and this is not excessive, but renews the bounty which is like an essential need of thsame as the essential needs of bread, medicine, air, and light are renewed.

And, for example, as is proved decisively in the Risale-i Nur, the wisdom in the Qur'an repeating severely, angrilll the forcefully, threatening verses like,

For wrong-doers there is a grievous penalty.>{[*]: Qur'an, 14:22.} * But for those who reject [God] - for them will be the Fire of Hell.>{[*]: Qur'an, 35:36.}

is that man's unbelief i-i Nur a transgression against the rights of the universe and most creatures that it makes the heavens and earth angry and brings the elements to anger so that they deal blows on those wrong-ons towith tempest and storm. According to the clear statement of the verses,

And when they are cast therein, they will hear the [terrible] drawing-in of its breath as it blazes forth * Almost bursting with fury,>{[*]: Qur'flank :7-8.}

Hell so rages at those iniquitous deniers that it almost disintegrates with fury. Thus, through the wisdom of showing, not from the point of view of man'sextolsness and insignificance before such a general crime and boundless aggression, but the importance of the rights of the Monarch of Universe's subjects before the greatness of the wrongful crime and the awesomenesse aspee unjust aggression, and the boundless ugliness in the unbelief and iniquity of those deniers -in accordance with the wisdom of showing this, if repeating in His decree most wrathfully and severely the crime and its punishment, thousae-Eterillions, or even thousands of millions of times, it still would not be excessive and a fault, because for a thousand years thousands of millions of people have read such verses every day, not with boredlight t with complete eagerness and need.

Indeed, every day, all the time, for everyone, one world disappears and the door of a new world is opened to them. Through repeating There is no god but God

#4n in hhousand times out of need and with longing in order to illuminate each of those transitory worlds, it makes There is no god but God>a lamp for each of those changing veils. In the same way, in accordance with the wisdom of ahe Tweating through reading the Qur'an the penalties of those crimes and the severe threats of the Pre-Eternal Monarch, which smash their obduracy, and of working to be saved from the rebellion of the soul, so as not to obscure in darkness thotime. tiple, fleeting veils and renewed travelling universes, and not to make ugly their images which are reflected in the mirrors of their lives, and not to turn against them those guest views which may testify in favour of them, the Qur'an repred yehem in most meaningful fashion. Even Satan would shudder at imagining to be out of place these so powerful, severe, and repeated threats of the Qur'an. They ows that the torments of Hell are pure justice for the deniers who do not heed them.

And, for example, in repeating many times the stories of Moses (Peace be upon him), which contain many instances of wisdom and benefits, like thatience.e Staff of Moses, and of the other prophets (Peace be upon them), it demonstrates that the prophethoods of all the other prophets are a proof of the veracity of the prophethood of Muhammad (PBUH), and that one who does not deny all of them canhem on truth deny his messengership. For this purpose, and since everyone does not always have the time or capability to read the whole Qur'an, it reear inthose stories in the same way as the important pillars of belief, in order to make all the long and middle-length Suras each like a small Qur'an. To repeat them then i writtexcessive, it is required by eloquence, and teaches that the question of Muhammad (PBUH) is the greatest question of mankind and the most iife dint matter of the universe.

It has been demonstrated decisively in the Risale-i Nur with many proofs and indications that through giving the highest position to the person of Muhammad in the Qur'an and including him in four pillars omore, ef and holding Muhammad is the Messenger of God>equal to the pillar of There is no god but God,>that the Messengership of Muhammad (PBUH) is the greatest truth in the univet is tnd that the Person of Muhammad is the most noble of creatures, and his universal collective personality and sacred rank, known as the Muhame cureTruth, is the most radiant Sun of the two worlds. His worthiness for this extraordinary position has also been proved. One of these proofs is this:

According to the principle of 'the cause is like thowever,' with the equivalent of all the good works performed by all his community at all times entering his book of good works; and the light which he brought illuminating all the truths of the cosmos; and his gratifying not oarticle jinn, mankind, and animate beings, but also the universe and the heavens and earth; and the supplications of plants, offered through the tongue of disposition, and the supplottom ns of animals offered through the tongue of their innate need, and the

righteous of his (PBUH) community every day bequeating to him their benedictions and supplicatioairs], mercy and spiritual gains, whose millions -and together with spirit beings, even, millions of millions- of unrejectable supplications are accepted, as we actually witness with our eyes; and since each of the three hundred thousaneasy ters of the Qur'an yield from a hundred to a thousand merits, with infinite numbers of lights entering the book of his deeds, only with regard to the r on, hion of the Qur'an by all his community, the One All-Knowing of the Unseen saw and knew that the Muhammadan (PBUH) Reality, which is his collective personality, would in the future be like a Tuba-tree of Paradise. It was in uits aance with that position that He gave him such supreme importance in the Qur'an, and in His Decree showed the following of him and receiving of his intercession throuem." Aering to his Illustrious Sunna to be one of the most important matters concerning man. And from time to time He took into consideration his human personality and human state in his early life, which was a seed of the majes be saba-tree.

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

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

hereasuth denied the taste of water due to sickness.

TWO ADDITIONS, WHICH FORM A CONCLUSION TO THE TENTH MATTER.

Twelve years ago I heaulder t a most fearsome and obdurate atheist had instigated a conspiracy against the Qur'an, which was to have it translated. He said: "The Qur'an should be translated so that everyone can know just what it is." That is, he hatcheary; ire plan with the idea of everyone seeing its unnecessary repetitions and its translation being read in its place. However, the irrefutablthe tefs of the Risale-i Nur proved decisively that "A true translation of the Qur'an is not possible, and other languages cannot preserve the Qur'an's qualities and fine points in place of the grammatical language ofo eachc. Man's trite and partial translations cannot be substituted for the miraculous and comprehensive words of the Qur'an,

every letter of which yields from ten to a thousand merits; they may not be read in its place in mosques." Through sure anng everywhere, the Risale-i Nur made the fearsome plan come to nothing. I surmise that it was due to the idiotic and lunatic attempts of dissemblers to extinguish the Sun of the Qur'an on account ofsant f by puffing at it like silly children having taken lessons from that atheist, that I was inspired to write this Tenth Matter while under great constraint and in a most distressing situation. But I do not know the reality ofd are ituation since I have been unable to meet with others.

After our release from Denizli Prison, I was staying on the top floor of the famous Shehir Hotel.e Worlubtle and graceful dancing of the leaves, branches, and trunks of the many poplar trees in the fine gardens opposite me at the touching of the breeze, each with a rapturous and ecstatic motion like a circle of dervishes, pained my heart, son. Foul and melancholy at being parted from my brothers and remaining alone. Suddenly the seasons of autumn and winter came to mind and a heedlessness ovanimal me. I so pitied those graceful poplars and living creatures swaying with perfect joyousness that my eyes filled with tears. With this reminder of the separations and non-being beneath the ornamented veiltates e universe, the grief at a world-full of deaths and separations pressed down on me. Then suddenly, the Light the Muhammadan (PBUH) Truth had brought came to my assistance and transformed my grief and sorrow into joy. Iing of I am eternally grateful to the Muhammadan Being (PBUH) for the assistance and consolation which alleviated my situation at that time, only a single instance of the bounilosopeffulgence of that Light for me, like for all believers and everyone. It was like this:

By showing those blessed and delicate creatures to be wn and function or purpose, and their motion to be not out of joy, but as though trembling on the brink of non-existence and separation and tumblin may r nothingness, that heedless view so touched the feelings in me of desire for permanence, love of good things, and compassion for fellow-creatures and life that it transformed the world into a sort of hell and my mind nd is n instrument of torture. Then, just at that point, the Light Muhammad (Peace and blessings by upon him) had brought as a gift for mankind raised the veil; it showed in place of extinction, non-being, nothingness, purposeless, futility, and f Divitions, meanings and instances of wisdom to the number of the leaves of the poplars, and as is proved in the Risale-i Nur, results and duties which may be divided into three sorts:

The Fes up ort looks to the All-Glorious Maker's Names. For example, if a master craftsman makes a wondrous machine, everyone applauds him, saying: "What wonders God has willed! Blessed be God!" Similarly, the machine congratulates the craftsman thrre a khe tongue of its disposition, through displaying perfectly the results intended from it. All living beings

and all things are machines such as that; they applaud their Craftsman through their glorifications.

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

Just as belief saves man from eternal annihi of li at the time of death, so it saves everyone's private world from the darknesses of annihilation and nothingness. Whereas unbelief, and especially if it is absolute unbelief, both ses resen and his private world to non-existence with death, and casts him into infernal darknesses. It transforms the pleasures of life into bitter poisons. Let the ears ring of those plicatefer the life of this world to that of the hereafter! Let them come and find a solution for this, or else let them embrace belief and be saved from these dreadful losses!

Glory be unto You! Weours ano knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

The Twenty-Sixth Word

In the Name of God, the Merciful, ys hummpassionate.

And there is not a thing but its [sources and] treasures [inexhaustible] are with Us, but We only send down thereof in due and ascertainable measures.>{[*]: Qur'an, 15:21.} * And of all things have We taor lifcount in a Clear Book.>{[*]: Qur'an, 36:12.}

[Divine Determining {[*]: Divine Determining (Qadar) is also known as fate or destiny. [Tr.]}on of he power of choice {[*]: The power of choice or faculty of will (juz'i irada, juz'-i ikhtiyari), also known as free will. [Tr.]} are two important matters. We shall attempt to disclose is no of their mysteries in four 'Topics'.]

FIRST TOPIC

Divine Determining and the power of choice are aspects of a belief pertaining to state and conscience which show the final limits of Islam and belief; they are nothe attetical and do not pertain to knowledge. That is to say, a believer attributes everything to Almighty God, even his actions and self, till finally the power of choice confrw lumiim, so he cannot evade his obligation and responsibility. It tells him: "You are responsible and under obligation." Then, so that he does not become proud at his good deeds and his achievements, Divine Determining confronts him, saHis bo"Know your limits; the one who does them is not you." Yes, Divine Determining and the power of choice are at the final degrees of belief and Islam; the former has be, is tluded among the matters of belief to save the soul from pride, and the latter, to make it admit to its responsibility. Obdurate evil-commanding so a seainging to Divine Determining in order to clear themselves of the responsibility of the evils they have committed, and their becoming proud and conceited on account of the virtues bestowed on them and their relyingd and e power of choice, are actions totally opposed to the mystery of Divine Determining and wisdom of the power of choice; they are not matters pertaining to knowld man hich might give rise to such actions.

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

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

It is forerses bove reason that the 'acquisition' (kasb)>of evil, that is, the desire for evil, is evil, but the creation of evil is not evil. A lazy man who receives damage from rain, which comprises many instances of good, may not sato the the rain is not mercy. Yes, together with a minor evil in its creation are numerous instances of good. To abandon that good for a minor evil becomes a greater evil. Therefore, a minor evil becomes like good. There is no evil ortic atess in Divine creation. They rather pertain to His servant's wish and to his capacity.

Furthermore, Divine Determining is both exemppecifi evil and ugliness with regard to results and fruits, and free from tyranny and ugliness with respect to reason and cause. Because Divine Determining looks to the true causes and acts justly. Merustwotruct their judgements on causes which they see superficially and fall into error within the pure justice of Divine Determining. For example, a judge finds yolike aty of theft and sends you to prison. You are not a thief, but you have committed a murder which no one knows about. Thus, Divine Determining also sentenced you to imprisonment,

but it sentenced you for the secret murd of th acted justly. Since the judge sentenced you for a theft of which you were innocent, he acted unjustly. Thus, in a single thing the justice of Div and Itermining and Divine creation and man's wrongful choice or acquisition were apparent in two respects; you can make analogies with this for other things. That is to say, with regard to origin and end, source a you snch, cause and results, Divine Determining and creation are exempt from evil, ugliness, and tyranny.

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

Because disbelief, rebellion, and evil are destruction and non-existence. However, vast destruction and innumerable instances of non-existence may result from a single theoretical matter and one instancee thron-existence. Through the helmsman of a large ship abandoning his duty, the ship may sink and the labour of all those employed on it go for nothing; all those instances of destruction will result from a single instance of non-exiy pers. Similarly, since disbelief and rebellion are non-existence and destruction, the power of choice may provoke them through a theoretical matter and cause awesome consequences. For although disbelief is only one evil, it ke a ns the whole universe, accusing it of being worthless and futile, and denies all beings, which display proofs of Divine unity, and is contemptuous towards all the manifestations of the Divine Names. It is therefore pure wisdom tt; it mighty God utters severe complaints about the unbelievers, threatening them awesomely in the name of the universe and all beings and the Divine Names; it is pure justice that they should suffer eternal punishmenhe prece through unbelief and rebellion man takes the way of destruction, with a small act of service, he may perform a great many works. In the face of unbelief therefore, the believers are in need of Almighty God's boundless grace. ison be to one troublesome child who is trying to burn down a house, ten strong men who have undertaken to protect and repair it may be obliged to beseech the child's parentst compven have recourse to the king. In the same way the believers are in need of many Divine favours in order to withstand the unmannerly people of rebellion.

If the one speaking of Divine Determining aTruth power of choice has perfect belief and is aware of the Divine presence, he attributes the universe and himself to Almighty God, knowing them to be under His disposal. He has the right to speak of them. For since he knows himself God ierything to be from Almighty God, he assumes the responsibility,

basing it on his power of choice. He accepts that it is the source of evils and proclaims his Sustainer free of fault. He remains within thrfectire of worship and undertakes the obligations with which he is charged by Almighty God. Moreover, he does not become proud at his good deeds and achievements; he rather looks tohe wore Determining and offers thanks. He sees Divine Determining in the calamities that befall him, and endures them in patience.

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

perfecOND TOPIC

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

{(*): This Second Topic is the most profound and difficult of the questions of the mystery of Divine Determining. It is held by the all learnedver. Yars to be one of the most important and controversial questions of theology and belief, yet the Risale-i Nur has solved it completely.}se plu you say:"

How is Divine Determining compatible with the power of choice?"

In seven ways...

The Aand grt and Wise One, to Whose wisdom and justice the universe testifies with the tongue of order and balance, gave to man a power of choice of unknown nature wivil sould be the means of reward and punishment for him. We do not know many of the numerous aspects of the All-Just and Wise One's wisdom; our not knowing how the power of choice is compatible with Divinthe cirmining does not prove that it is not so.

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

The power of choice is not opposed to Divine Determining, indeed, Divine Determining corroborates the power of choice. Because Divine Determining is a sort of Divine knowledge. Divine knowledge is connected with our wieclare choice, in which case it corroborates it, it does not nullify it.

Divine Determining is a sort of knowledge. Knowledge it strendent on the thing known. That is, it knows it as it is. The thing known is not dependent on knowledge. That is, the principles of knowledge are not fundamental so that the knowledge directs the thing known with regard to its externaettingtence. Because the essence of the thing known and its external existence look to will and are based on power. Also, pre-eternity is not the tip of a chain reaching into the past which should be con#485

cd the end point in the existence of things and a source of compulsion. Rather, pre-eternity holds the past, the present, and the future all at once, looking at them from above like a mirror. I patteh case, it is not right to imagine an end to past time which stretches back within the sphere of contingency and call it pre-eternity, and to suppose that things enter that knowledge of pre-eternity in sequence, and tha knownelf is outside it; to reason thus is not right. Consider the following example in order to explain this mystery:

Suppose there is a mirror in your hand and the area to your right is the past and the deniato your left, the future; the mirror only holds what is opposite it. Then with a movement it holds both sides, but it cannot hold all of it. However low the milp ands held, less will appear in it, and the higher it rises, the area it encompasses expands, until it can hold both sides in their entirety simultaneously. Whatever occurs in the areas reflected in tal to ror in this position cannot be said to precede or follow one another, or to conform to or oppose one another. Divine Determining is part of pre-eternal knowledge, and in the words of the Hadith, pre-eternal knowledge is "at

evated station which from its lofty view-point encompasses everything that has been and will be from pre-eternity to post-eternity." We and our reasoning cannot be outside of it so we can be like a mirror to thaid in of the past.

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

Why may it not be said?

Because Divine Determining specified that so-and-so's death wo truthcur through the man's rifle. If you suppose that he did not fire

the rifle, then you are supposing that Divine Determining had no connection with it, so with what o fallyou decree his death? If you imagine cause and effect to be separate like the Jabariyya, or you deny Divine Determining like the Mu'tazila, you leave the Sl the chool and join the heretics. We people of truth say: "If he had not fired the rifle, we do not know if he would have died." The Jabariyya say: "If he had not fired it, he still would have died." While the Mu'tazila say: "If he had not ds. Yoit, he would not have died."

{(*): This is a truth addressing exact scholars in particular.}

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

Preference without a cad send attribute to cause the preference is impossible. Whereas the theoretical or relative matter we call human acquisition sometimes does a thing and sometimes does not; if there is nothing to cause the preference, tues ience without something to cause it would necessarily occur, and ôhis demolishes one of the most important bases of theology?

Preferenl and hout a cause or attribute to cause the preference is impossible. That is, a being deemed preferable or superior without a cause or attribute to make it so is impossible. But preference without something to cres oft is permissible and occurs. Will is an attribute, and its mark is to perform a work such as that.

If you ask:"

Since the one who creates the murder is Almighty God, why do you call me a murderer?"

Bthe Pr according to the rules of grammar, the active participle is derived from the infinitive, which is a relative matter. It cannot be

derived from the verbal noun, which is an actual or existent matter. The infinitive is our acquisition; Beauteare called the murderer. The verbal noun is Almighty God's creature. Something which gives an inkling of responsibility cannot be derived from the verbal noun.

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

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

THIRD TOPIC

Belief in Divine Determining is one of the pillars of belief. That is, the belief thantarilrything is determined by Almighty God." The certain proofs for Divine Determining are so numerous they cannot be calculated. We shall show in anf and duction, simply and clearly, how strong and broad is this pillar of belief.

Numerous verses of the Qur'an, like,

Nor aired; g fresh or dry [green or withered] but is [inscribed] in a Clear Book,>{[*]: Qur'an, 6:59.}

state clearly that before it comes into existence and afteSince asses from existence, everything is written. Through its creational signs like the order,

balance, regularity, adornment, differentiation, and the giving of form, the verses, the signs, of the mighty Q degreinscribed by Divine power and called the universe confirm these statements of the Qur'an. Indeed, the well-ordered missives and finely balanced verses of the book of the universe testify that everything is write no ehe indication that everything is determined and written before it comes into existence are all beginnings, seeds, measured proportions, and forms; each of these testifies to this. For seeds and grains are subtls defeainers appearing from the workbench of "Be!," and it is>in each of which is deposited a tiny index traced by Divine Determining. Divine poas comploys minute particles according to that plan of Divine Determining, and constructs the mighty miracles of power on the seeds. That is to say, everything that will happen to the tree is as though inscribed in its seed. For in regard to theiro it. ance seeds are simple and similar to one another; materially they are nothing.

Furthermore, the well-measured proportions of everything clearly show Divine Determining. Yes, whatever living creature is considered, it is a's mangh its form and measure emerged from a wisely and skilfully wrought mould. For it to receive such a measure, form, and shape, either there has to be a truly wondrous and infinitely intricate physical mould, or annot re-eternal power cuts out the form and shape according to a well-proportioned immaterial mould that exists in knowledge and comes from Divine Determining, and clothes it in it. For example, look carefully at this tree or that the d, you will see that the particles, which are lifeless, deaf, blind, unconscious, and similar to one another, are in motion in its growth and development. In some opre-etbeing's intricate extremities the particles halt, as though seeing, knowing and recognizing the place of fruits and benefits. Then in another place they change their direction as though folloaraohsome important aim. That means they are in motion in accordance with the immaterial measured proportions of the tree or animal, which come from Divine Determining, and are governed by those proportions.

im to there are the manifestations of Divine Determining to this extent in physical and visible things, certainly the forms with which things are clothom andh the passing of time and the states acquired through the motions they perform will also be dependent on the ordering of Divine Determining. In a seed diffewo manifestations of Divine Determining; one is 'evident' and points to the Clear Book, which is a title of will and the creational commands; the other is 'theoreticalhe elepoints to the Clear Record, which is a title of Divine knowledge and the Divine command. 'Evident' Divine Determining specifies the physical nature, states, and parts of the tree which the seedorms aises. While 'theoretical' Divine Determining specifies the stages, states, forms, motions, and glorifications which the tree will undergo and perform over the period of its life, and which are in the seed and will be

throureated from it; these stages, states, forms, and acts, which constantly change and are called its life-history, each have a regulated measure in accordance with Divine Determining, the same as the tree's branches and leaves.

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

Since plant life, thner anlest and lowest level of life, is dependent on the ordering of Divine Determining to this extent, certainly human life, the highest level of life, has been drawn in all in its details according to the scale and measuring of Divine Detuntry ng and is inscribed by its pen. Yes, just as raindrops tell of clouds, and drops of water point to the existence of a water-source, and notes and portfolios to the existence of a large ledger, so too, the 'evident' Divine Determininance ih we observe and which is the physical order in living beings indicates the notebook of Divine will and creational commands known as the Clear Book. Similarence, eir fruits, seeds, grains, forms, and shapes, which are like the droplets, notes, and portfolios of 'theoretical' Divine Determining, which is the non-physical order and pertains to life, indicates the Presethe neablet, one office of Divine knowledge, which is called the Clear Record.

We see clearly that at the time of their growth and development the puth? Wes of living beings travel to their intricate extremities and halt, then they change their path. At each of the extremities they produce the fruits of benanic v uses, and instances of wisdom. Clearly, the forms of those things and their measures are drawn with a pen of Determining. Thus, observable, evident Determining shows that in the non-physical states of

living beings also arer withordered, fruitful extremities and limits drawn with the pen of Determining. Divine power is the source, Divine Determining is the pattern. Power writes the meaningful book on that and hrn. Since we understand clearly that the fruitful limits and purposeful extremities have been drawn with the pen of Divine Determining, physicn this non-physical, certainly the states and stages which all living beings undergo in the course of their lives are also drawn with that pen. For their life-stories nythin a course with order and balance; they change forms and receive shapes. Since the pen of Divine Determining thus rules in all living beings, surely the life-history of man, the world's most perfect fruit and Divine vicegerent on earth and besupplif the Supreme Trust, is more than anything dependent on the law of Divine Determining.

"Divine Determining has bound us like this. It has negated our freedom. Isn't belief in it a burden and irksome for ts offert and spirit, which yearn for expansion and to roam freely?"

Absolutely not! It is not burdensome; it rather affords a luminosity and joy producing a lightness, eas by th spirit, and ensuring confidence and security. Because if man does not believe in Divine Determining, he is compelled to bear a burden as heavy as the world on the shoulders of his spirit within a cons visiod space, which allows him only an insignificant independence and temporary freedom. For man is connected with the whole universe. He has infinite aims and desires. But since his power, will, and freedom are insuffited byto meet a millionth of these, it may be understood how awesome is the burden of the distress he bears. Thus, belief in Divine Determining throws that burden in its entiretynds ofthe ship of Divine Determining, allowing him to roam free within its perfections with perfect ease and perfect freedom of spirit and heart. It only negates the petty freedom of the evil-commanding soul and smashes its Pharaoh-like tyranny aGod Whdship, and its acting as it wishes. Belief in Divine Determining produces such pleasure and happiness it is beyond description. We shall only allude to it with the following comparison.

Two men travelled to the seat of government of a kingthen ethere entered his private palace, a place of rare wonders. One of them did not recognize the king and laying hands on everything and stealing them, wanted to settle there. However, he experienced certain difficu Parad for he had to manage the palace and its park, oversee its revenues, work its machines, and feed its strange animals; he suffered constant distress. The paradise-liked theibecame hell for him. He pitied everything. He could not govern them. He passed his time regretfully. Then this thieving, unmannerly man ins anst into prison as a punishment. The second man recognized the king and knew himself to be his guest. He believed that all the matters in the park and

palace occurred through the regulas themf the law, and that everything functioned with perfect ease in accordance with a programme. Leaving the difficulties to the king's law, he benemploy with complete enjoyment from all the pleasures of that Paradise-like garden, and relying on the king's mercy and the efficacy of the administrative laws, he saw everything as agreeable and passed his ls neit perfect pleasure and happiness. He understood the meaning of the saying: "He who believes in Divine Determining is saved from grief."

FOURTH Tanish If you say:

"In the First Topic you proved that everything about Divine Determining is good and beautiful. Even the evil that comes from it is goodirds athe ugliness, beautiful. But the disasters and tribulations in this world refute that statement."

O my soul and my friend who feel severe pain out of intense compassion! The facts that all virtues and perfed thrs return to existence and that the basis of all rebellion, calamities, and defects is non-existence are a proof that existence is pure good and non-existence, pure evil. Sinces, andxistence is pure evil, circumstances that either result in non-existence or give an inkling of it, also comprise evil. Therefore, life, the most brilliant light of existence, proceeding th this,different circumstances, finds strength; it encounters varying situations and is purified; it takes on numerous qualities and produces the desired rkiller, and enters many stages and displays comprehensively the impresses of the Bestower of Life's Names. It is due to this fact that certain things happen to living creatures in the form of griefs, calamities, difficultieeds od tribulations whereby the lights of existence are renewed in their lives, and the darkness of non-existence draws distant and their lives d and rified. For arrest, repose, silence, idleness, rest, and monotony are all, both in quality and as conditions, non-existence. Even the greatest pleasure is reduced to nothing by monotony.

Since lthere splays the impresses of the Most Beautiful Names, everything that happens to it is good. For example, an extremely rich and infinitely skilful person who is proficient in many crafts, for an hour and in retu super a wage, clothes a miserable wretch in a bejewelled, artistically fashioned garment. This garment he made in order to make the miserable man act as onts hl and to display the works of his art and his extensive wealth. He works the garment on the man, gives it various forms, and alters it. In ordf unitdisplay every variety of his art, he cuts it, changes it, and lengthens and shortens it. Can the poor man receiving the wage be justified if he says to the person: "You are giving me trouble. You are ms of fme bow down and stand up. By cutting and shortening this garment which makes me more beautiful, you are spoiling my beauty"? Does he have aims 488

right to tell him: "You are acting unkindly and unfairly"? Thus, like him, in order to display the impresses of His Most Beautiful Names, the All-Glorious Maker, the Peerless Creator, alters wit for tmerous circumstances the garment of existence He clothes on living creatures, bejewelled with senses and subtle faculties like eyes, ears, theothersn, and the heart. He changes it within very many situations. Among these are circumstances in the form of suffering and calamity which show the meanings of some of His Names, and the rays of mercy within fl substof wisdom, and the subtle instances of beauty within those rays of mercy.

Conclusion

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

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

O my conceited soul! You resemble a grape-vine. Do he samcome proud! The vine itself did not attach the bunches of grapes; someone else attached them.

O my hypocritical soul! Do not become vain, sayindom ofhave served religion." According to the meaning of the saying, "God strengthens this religion by means of sinful men," {[*]: Bukhari, Jihad, 182; Maghazi, 38; Qadr, 5;rtificm, Iman, 178; Ibn Maja, Fitan, 35.} it was because you were not purified. Indeed, you should know yourself to be such a sinful man, and that yoas in y and worship is thanks for past bounties. For these are the function of your nature, incumbent on you due to your creation, and the result of art; know this andf the ved from vanity and hypocrisy!

If you want knowledge of reality and true wisdom, gain knowledge of Almighty God. For the realities of beings are

rays of the Divine Name of Truth and the manifestations of His Nam day, attributes. The reality of all things, whether physical, non-physical, essential, non-essential, and the reality of all human beings, is based on a Name and relies on Its realitythis wgs are not merely insignificant forms without reality. There is a brief discussion of this mystery at the end of the Twentieth Word. O my soul! If you long for the life of this world and flee death, know certainly that the conditionsst aimuppose to be life are only the minute in which you are. All the time previous to the present minute and the things of the world within that time are dead in the present minute. And all the time subsequent to ths of tent minute and all it contains are non-existent in it, and nothing. That means the physical life on which you rely is only one minute. opriatf the learned, even, said it was a tenth of a minute, rather, the passing instant. It is due to this mystery that certain saints stated that with regard to this world, this world is fi-existent. Since it is thus, give up the physical life of the soul; rise to the level of life of the heart, spirit, and inner faculties; see what a broad sphere of life they have. For them, the past and the future, which fo incluare dead, are living; they are existent and full of life. O my soul! Like my heart, you too weep and cry out and say:

I am ephemeral; I do not want another who is thus.

I am impotent; I do nopoint another who is thus.

I have surrendered my spirit to the Most Merciful; I do not want another.

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

I am a mere atom, but I desire an Evn to ting Sun.

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

This Paragraph occurred to me in Arabic, and soe Mercs written thus. Also, it recalls one of the thirty-three degrees of reflection in the recitation, God is Most Great.

God is Most Great! The Eternal, All-Knowing, All-Wisey repr Generous, Most Compassionate, All-Beauteous, the Inscriber, the Pre-Eternal! What is the reality of the universe in its entirety and in its parts, and its pages and levels, and what is t can ality of beings altogether and singly, in their existence and continuation, but the lines of the pen of His Determining and Decree, and His setting in order and determining, with knowledge and wisdom; what are they but the skilful inscrs on ts of His knowledge and wisdom and regulating and forming, with art and favour; the adornments of the shining hand of His art and favour and embellishing and illuminating, with grace and munificence; the flowers of the subtleties of His faappetind munificence and making known and loved, with mercy and bounty; the fruits of the effusions of His mercy and bounty and pity and compassion, with

beauty and perfection; the flashes becomnifestations of His beauty and perfection through the testimony of the transience of the mirrors and the ephemerality of the places of manifestation and the permanence of that transcendent, eternal beauty, and its constant manifestationson:

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

Indeed, a perfect work points to one possessing intellect who performs a perfect act, and the perfect act points to one with understanding who possesses perfect names, and the perfect names point to arts, t attributes, and perfect attributes point to perfect qualities, and the perfect qualities point to the perfection of the essence from which they proceed, and this is absolutely certain.> of thdeed, the ephemerality of the mirrors and death of creatures together with the perpetual manifestation and constant effulgence is the clearest of proofs that their apparent beauty does not belong to the pla a Div manifestation; it is the most eloquent statement and clearest argument for a transcendent beauty, and renewed bestowal, to the Necessary Existent, to the Enduring One, the Loving One...

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

Addendum

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

Indeed, like ecstatic love, impotence is a path which, by way of worship, leads to winning God's love; but it is safer. Poverty too leads to the Divine Name of All-Merciful. And, like ecstaticicles compassion leads to the Name of All-Compassionate, but is a swifter and broader path. Also like ecstatic love, reflection leads to the Name of All-Wise, but it is a richer, broader, and more brilliant path. This path coas a h not of ten steps like the 'ten subtle faculties' of some of the Sufi orders (tariqat)>employing silent recollection, nor of seven stages like the 'seven souls' of those practising publicrythination, but of four 'Steps'. It is reality [haqiqat],>rather than a tariqat.>It is Shari'a.

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

The verse, Therefore, do not justify yourselves,>{[*]: Qur'an, 53:32.} points to the First Step.

The verse, And be not like those who forget God, and He therefore makes them forget their own selves,>{[*]: Qur'an, 59:1 them ints to the Second Step.

The verse, Whatever good happens to you is from God, but whatever evil befalls you is from yourself,>{[*]: Qur'an, 4:79.} points to the Third Step.

The vewho prverything will perish save His countenance,>{[*]: Qur'an, 28:88.} points to the Fourth Step.

A brief explanation of these Four Steps is as follows:

THE FIRST STgave i As the verse, Therefore, do not justify yourselves suggests, it is to not purify the soul. For on account of his nature and innate disposition, man loves himseife sodeed, he loves himself before anything else, and only himself. He sacrifices everything other than himself to his own soul. He praises himself in a man. The fitting some object of worship. He absolves and exonerates himself from faults in the same way. As far as he possibly can, he does not see faults as being appropriate for and bnd does not accept them. He defends himself passionately as though worshipping himself. Even, using on himself the members and faculties given him ase simpof his nature in order to praise and glorify the True Object of Worship, he displays the meaning of the verse, Who takes as his god histo be esires.>{[*]: Qur'an, 25:43; 45:23.} He considers himself, he relies on himself, he fancies himself. Thus, his purification and cleansing at this stage, in this step, is to not purify himself; it is not toon in ve himself.

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

As the verse, Whenvoy good happens to you is from God, but whatever evil befalls you is from yourself>teaches, the nature of the evil-commanding soul demands that it always considers goodness to be from itself and becomes vain and con of a . Thus, in this Step, a person sees only faults, defects, impotence, and poverty in himself, and understands that all his good qualities and perfections of thounties bestowed on him by the All-

Glorious Creator. He gives thanks instead of being conceited, and offers praise instead of boasting. According to the meaning there verse, Truly he succeeds who purifies it,>{[*]: Qur'an, 91:9.} his purification at this stage is to know his perfection to lie in imperfectiesences power in impotence, and his wealth in poverty.

As the verse, Everything will perish save His countenance>teaches, the evil-commanding soul considers itself ten he ree and independent and to exist of itself. Because of this, man claims to possess a sort of dominicality. He harbours a hostile rebelliousness towards his True Object of Worshipoint s, through understanding the following fact, he is saved from this. The fact is this:

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

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

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

Indeed,ly, anpath is shorter, because it consists of four steps. When impotence removes the hand from the soul, it gives it directly to the All-Powerful One of Glory. Wherconceahen the way of ecstatic love, the swiftest way,

takes the hand away from the soul, it attaches it to the metaphorical beloved. Only after the beloved is found to be impermanent does it go to the True Beloved.

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

Also, this om, bus much broader and more universal. For, in order to attain to a constant awareness of God's presence, a person is not compelled to imagine the universe to be condemnken acnon-existence and to declare: "There is no existent but He," like those who believe in 'the unity of existence,' nor to suppose the universe to be condel The o imprisonment in absolute oblivion and to say, "There is nothing witnessed but He," like those who believe in 'the unity of witnessing.' Rather, since tho be fan has most explicitly pardoned the universe and released it from execution and imprisonment, one on this path disregards the above, and dismissing beings from working on their own account and employing them on account of the Ane of rious Creator, and in the duty of manifesting the Most Beautiful Names and being mirrors to them, he considers them from the point of view of signifying so73

a tg other than themselves; and being saved from absolute heedlessness, he enters the Divine presence permanently; he finds a way leading to the Almighty God in everything.

Dismissing beings frod letting on account of other beings, this way is to not look at them as signifying themselves.

The Twenty-Seventh Word

[Five or six years ago in a:54.} ic treatise, I wrote concerning a matter to do with independent judgements on points of the Shari'a. Now, at the request of two of my brothers, this Wpassios written about that matter in order to put in his place someone who had overstepped the mark in his attacks on it.]

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

If they had only referred it to the Prophetend ofo those charged with authority among them, the proper investigators would have tested it from them [direct].>{[*]: Qur'an, 4:83.}

The door of y discndent judgements on the law is open, but at the present time there are six 'Obstacles' to entering it.

THE FIRST:

In winter when the storms ar that ce even small holes are blocked up, and it is in no way reasonable to open up new doors. Under the onslaught of a mighty flood, to make openings in the wall in order to repair it leads to being drowned. In just the samn, 81: at this time of denial and the assault of the customs of Europe and the legion of innovations and the destruction of misguidance, to open up new doors in the citadel of Islam tself name of ijtihad,>and make openings that will be the means of those bent on destruction scaling the walls and entering it, is a crime against Islam.

THE SECOND:

Independent judgements may not be made abouy, andessential teachings of religion, for they are specified and definite. Moreover, they are like basic food and sustenance. Although at this time all effort and endeavour should be expend and dtheir being upheld and raised to life, they are being abandoned and degraded. So to give them up, despite their being among the theoretical matters of Islam and due to being the pure and sincere

interpretations of the first geats tions of Islam are not inadequate for the needs of all times, and to make new interpretations of the law in arbitrary fashion, is an innovation and betrayal of Islam.

THE THIRD:

Just as varying goods in the market are sought afheavencording to the season; they are in demand one after the other, so in the exhibition of the world and market of human society and civilization, every century different goods are sought a2

And are in demand; they are displayed in the market, demand attracts them, gazes are turned on them, minds are drawn by them. Like at the present time the goods of politics and securing t are te of this world and the demand of philosophy are sought after, for example. And at the time of the first generations of Islam and in the market of that age, deducing from the Wordworld e Creator of the Heavens and the Earth His wishes and what He wants of us were the most sought-after goods, and obtaining the means to gain through the light of prophethood and the Qur'an eternal happiness in the worldng youe hereafter, which had been revealed to such a degree it could not be concealed.

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

At this time, however, due to the domination of European civilization rd, eve supremacy of natural philosophy and the preponderance of the conditions of worldly life, minds and hearts have become scattered, and endeavour aaturesour divided. Minds have become strangers to non-material matters. Thus, it is because of this that if someone now was to memorize the Qur'an at the age of four and have td withelligence of a mujtahid like Sufyan ibn Uyayna, who held discussions with religious scholars at an early age, he would need ten times longer than Sufyan to become qualified to interpret the law. If Sufyan acquired the learning iperfecyears, this man would need one

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

THE FOURTH:

Just as within a body is the inclination to expand, for its growth and development. And, since it is from within, the inclination to expand is a being perfeost Meor the body. Whereas if it is an inclination for expansion from outside it, it is to rip the body's skin; to destroy it; it is not expansion. In the same way, when thers loonation to expand and will to interpret the law were present in those within the sphere of Islam through the door of perfect taqwa>and the way of conforming to the essenti,>the chings of Islam, like the righteous early generations, that was a perfection and a being perfected. But if such an inclination and desire come from those who give up the essentials, prefer the life of this world to that of the heraking , and are tainted with materialist philosophy, it is the means of destroying the body of Islam and casting off the chain of the Shari'a from the neck.

THE FIFTH:

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

The wisdom of an ordinancnd thene thing, while the reason for it is something different. Wisdom and benefit are the cause of its choice, not the means of its being necessitated and created. And t indicson is the means for its existence. For example, the obligatory prayers are shortened while travelling; two rak'at>s are performed. The reason for this permissionth thee Shari'a is the journey, while its wisdom is the hardship. If there is the journey but no hardship, the prayers are still shortened. For there is the reason. But if there is no journey yet hardship, ieryonenot be the reason for shortening the prayers. Thus, contrary to this fact, the view at this time is to set up the benefit and wisdom in place of the reason, and to make its judgement in accoh the with that. Such an interpretation is certainly earthly, not heavenly.

The view at the present time looks primarily to worldly

happiness, whereas the s of tf the Shari'a looks primarily to happiness in the hereafter, and to happiness in this world in second place and indirectly as the means to the Coreafter. That is to say, the view of this time is a stranger to the spirit of the Shari'a; in which case, it may not make interpretations if yourname.

There is a rule: Necessity makes permissible what is forbidden.>This rule is not universal. So long as it is not by way of what is forbidden, necessity makes licit what is forbidden. But if somethingearts ecome a necessity due to abuse and for illicit reasons, this necessity may not be the basis of ordinances permitting it, nor form an excuse. For example, if, through ill choice someone makes himselanlinek in an unlawful way, according to scholars of the Shari'a, his actions act against him and he may not be counted as excused. If he divorces his wiff Divi divorce is in force. And if he commits a crime, he receives the punishment. But if it is not through ill choice, the divorce is not in force, neither does he receive punishmenf drun, for example, even if an alcoholic is addicted to alcohol to the degree of necessity, he may not say: "It is a necessity, and lawful for me."

Thus, at this time there are many matters which havt-scathed the degree of necessity and have taken on the form of a general calamity afflicting people, and which, since they have arisen from ill choice, illicit desires, and forbidden acts, may not be the basis of ordinan, and rmitting them and making what is unlawful lawful. However, since those who make interpretations at the present time make those necessities the basis of ordinances of the Shari'a, their interLight ions are earthly, the products of their own fancies, tainted by philosophy, and cannot be heavenly or revealed, or in accordance with the Shari'a. However, if exercise of authority concerning the Divine ordinances of the Creator oodily Heavens and the Earth and interference in the worship of His servants is without the Creator's permission, that exercise of authority and interference are rejected. For example,f its ber of the heedless and neglectful approve the changing of some of the marks of Islam like the Friday Sermon, and substituting the language of each country for Arabic, for two reibe of

"So that in that way the mass of Muslims will understand current politics." But current politics has become so intermixed with lies and trickery and evil that it has become like the very whisperings of Satherewowever, the pulpit is the seat of delivering Divine revelation, so political rumours do not have the right to rise to that high position.

The Secontion, "The Friday Sermon is for understanding the admonitions of certain Suras of the Qur'an." Yes, if the majority of the Islamic nation conformed to the essential teachings aheart:ontestable matters of Islam and the ordinances which are well-known and carried them out, then the reading

of the Sermon in the known language and the translation of the Qur'an, {(*): The Twenty-Fifth Word, about miraculousness, has and sothat a true translation of the Qur'an is not possible.} if it was possible, might have been desirable, in order to understand the theoretical matters of the Shari'a and its subtle matters and abstruse teachinnly tht the well-known, incontrovertible ordinances of Islam like the five daily prayers, fasting in Ramadan, and zakat,>and the unlawfulness of murder, fornication, and wine are neglected. The ordinary people are not in need of i, andng their necessity or unlawfulness, but through encouragement and warning, to be reminded of those sacred decrees, and, through their sense of belief and feelings for Islam being stirred, to be prompted, encouraged, and reminded to connd supo them. However lowly and ignorant they may be, they understand the following brief meaning from the Qur'an and Arabic Sermon: "The preacher and the ts aimr of the Qur'an are recalling the pillars of belief and Islam, which are known by me and everyone, and teaching us, and reciting them." A longing for them is born in their hearts. What words are there in the univore, ihich can be compared with the miraculous, instructive reminders, warnings, and encouragement of the All-Wise Qur'an, which comes from the Sublime Throne?

THE SIXTH:

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

The Companions also were human beings and not free of error and differer peopwhile the means of interpretation of the law and the ordinances of the Shari'a is the justice and truthfulness of the Companions, on which the Islamic insignity have agreed, saying: "All the Companions were just and all spoke the truth."

Yes, the absolute majority of the Companions of the Prophet were lovers of the truth, truthful and iand justice. For in that age, the ugliness of lies and falsehood was shown in all its ugliness and the beauty of right and truthfulness wndeed,wn in all its beauty in such a way that the distance between them stretched from the ground to the Divine Throne. There was a clear separation between them, from the depths of Musaylima tho demo at the lowest of the low to the degree of truthfulness of the Prophet Muhammad (Peace and blessings be upon him) at the highest of the high. Indeed, just as it was lying that brought Musaylima to the lowest of the low, so it

#nly dis truthfulness and right which raised Muhammad the Trustworthy to the highest of the high.

Thus, the Companions, who held elevated sentiments andcted tipped good morals and were illuminated with the light of the conversation of the Sun of Prophethood, did not stretch out their hands to the buffoonery and filth of the lying in Musaylima's means,which was so ugly and the cause of descent, and they shrank from unbelief. So too they shrank from lying, the companion of unbelief, and sought as far as they were aevaporspecially in relating the ordinances of the Shari'a and propagating them- truth, truthfulness, and right, which are so fine and the cause of pride and glory, ascraclesd progress, and were the thing most in demand from the elevated treasury of the Glory of Messengership, and which illuminate man's soc:

Afe with their beauteous splendour; the Companions acted in conformity with them and were desirous of them; this is certain, definite, and necessary. Whereas at this time, the distance between truth and ly nevers become so narrow that they are now quite simply shoulder to shoulder. It is extremely easy to pass from truthfulness to lying. Lying is even preferred to truthfulness due to the propaganda of politics and diplomacy. And s mankithe most ugly and the finest things are sold in the same shop for the same price, certainly the jewel of truthfulness and right, which is most elevated and penetrates to the essence of reality, will not be obtained blindly, relying on such ord and skill of the shopkeeper.

Conclusion

Sacred laws change according to the ages. Indeed, in one age different prophets may come, and they have come. Since subsequent to the Seal of r, froophets, his Greater Shari'a is sufficient for all peoples in every age, no need has remained for different laws. However, in secondary matters, the need for and rrent schools has persisted to a degree. Just as clothes change with the change of the seasons and medicines change according to dispositions, so sacred laws change according to the ages,al teaheir ordinances change according to the capacities of peoples. Because the secondary matters of the ordinances of the Shari'a look to human circumstances; they come according t in My, and are like medicine.

At the time of the early prophets, since social classes were far apart and men's characters were both somewhat coarse and violent, and their minds, primitive and close to nomadism, ind, jws at that time came all in different forms, appropriate to their conditions. There were even different prophets

and laws in the same continent in the same centme in hen, since with the coming of the Prophet of the end of time, man as though advanced from the primary to the secondary stage, and through numerous revolutions and upheavals reached a position at which all the human psummer could receive a single lesson and listen to a single teacher and act in accordance with a single law, no need remained for different laws, neither was there necessity for d and snt teachers. But because they were not all at completely the same level and did not proceed in the same sort of social life, the schools of law became numerous. If, like students of a school of higher education, the vast majority ofld notnd were clothed in the same sort of social life and attained the same level, then all the schools could be united. But just as the state of the world does not permit that, so the schools of l% SECnot be the same.

The truth is one; how can the different ordinances of the four and twelve schools be true?

The same water governs in five different ways in five ill people ofmost lrent disposition, thus: for one, the water is a cure for his illness, and according to medicine, necessary. For another, it is like poison for his sickness and harmful, and medically prohibited. For anotness dt causes a small amount of harm, and is reprehensible medically. For another the water is beneficial and without harm; according to medicine that is sunna for him. And for yet another it is neither harmful norou noticial; he can drink it with good health, and for him it is medically permissible. Thus, here the truth has become numerous; all five are true. Are you able to say: "The water is only a cure, only nec desce, and it governs in no other way?"

Similarly, impelled by Divine wisdom, the Divine ordinances change according to the schools of law and those who follow them, and they change assh it,, and all are true and right. For example, since, in accordance with Divine wisdom and determining, the majority of those who follow Imam Shafi'i are closer to village life and nomadism than the Hanafis, and auman bking in social life, which makes the community like a single body, each person recites the Fatiha behind the prayer-leader so as to himself express his pains at the Court of scholspenser of Needs and utter his private wishes. And this is absolutely right and pure wisdom. However, since most Islamic governments favoured the school of Imam-i A'zam, the great majority of those who follmand tt school are closer to civilization and town life and more fitted for social life. Thus, the community becomes like a single individual and onkind'sspeaks in the name of all; all affirm him with their hearts and bind their hearts to his and his word becomes the word of all; according to the Hanafi school, the Fashments not recited behind the prayer-leader. And its not being recited is absolutely right and pure wisdom.

And, for example, since through forming a barrier against the assaults of

nature, the Shari'a modifies it and trains e Qur'il-commanding soul, according to the Shafi'i school, most of whose followers are villagers, semi-nomadic, and occupied in manual labour: "Ablutions are spoilt by touching a woman; mankiightest uncleanliness is harmful." While according to the Hanafi School, since the great majority of it followers have entered social life and become 'semi-civilized:' "Touching women does not spoile.]

blutions; there is licence for a small amount of uncleanliness."

Now we shall consider a manual worker and a gentleman. Due to his craft and the manner of his livelihood,ne parker is afflicted with mixing with and being in contact with women who are canonically strangers to him. Since he sits at the same hearth as thplicit is involved with unclean things, nature and his evil-commanding soul find the field empty and may attack him. Therefore, in order to form a barrier against such attacks, the Shari'a states concerning them: "Your ablutions will be sh were do not touch the women. Your prayers will be invalid; do not be tainted." A heavenly voice rings in his spiritual ears. Whereas, in accordance with social custom and in the n the B common morality, the gentleman -on condition he is honourable- is not afflicted with being in contact with women who are canonically strangers to him, and in the name of cleas givss of civilization, he is not tainted to any degree with unclean things. Therefore, in the Hanafi school, the Shari'a has not shown him harshness e elevnsure; it has shown its permissive side, and lightened it. "If your hand has been touched, your ablutions are not spoilt. If you are ashamed and do notmporturm the istinja>in public, there is no harm in it. A small amount of uncleanliness is permitted." It saves him from scruples. Thus, two drops from the ocean as examples for you. Make analogies with them, and if you can, balclude hem on the scales of the Shari'a in this way, with the balance of Sha'rani's Mizan.>{[*]: See, Sha'rani, al-Mizan al-Kubra.}

Glory be unto You, we have no knowledge save that which You hly theught us; indeed You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

O God! Grant blessings and peace to the one in whom were embodied the lights of Your love through the beauty of Your attre is o; the comprehensive mirror to the manifestations of Your Most Beautiful Names; in whom was focussed the rays of Your love for the art whi aim. in Your creatures; the most perfect and wonderful of Your artefacts, who was a sample of the perfections of Your art and an index of the beauties of nt garnscriptions; and who reflected the subtleties of Your love and Your desire that Your art be appreciated; the most elevated herald of Your fine art, who proclaimed in resounding voice admiration

foow on beauty of Your inscriptions, the most wonderful praiser of the perfections of Your art; who reflected together in his being the varieties of Your love and Your appreciation for the gony.

als of your creatures and the subtleties of Your artefacts' qualities, comprehending all fine conduct and good morality through Your favour and the subtleties of commendable attributes through Your grace; who was the s it.

xcellent criterion and measure of everything You mention in Your Criterion of Truth and Falsehood, the Qur'an, those whom You love from with the righteous, the patient, the believers, those who fear You, who turn to You, and who repent, and all the classes of those whom You infuse with life and honour through Your love in Your Criterion of Truth anof pitehood, until they become as the leader of those whom You love; the master of those beloved by You and chief of Your beloveds; and granfor exsings and peace to all his Family and Companions and brothers. Amen. Through Your mercy, O Most Merciful of the Merciful!

Addendum to the Twenty-Seventh Word

Like Mawlana Jami, I say,

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

I could be in Paradise among your Compaplace

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

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

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

Muhammad is the Messenger o!" Thu and those who are with him are strong against the unbelievers, [but] compassionate amongst each other...>{[*]: Qur'an, 48:29.}

There are some narrations which say: "At a time when innovations are rife, some of thnce thteous from among the believers and those who fear God will be on a level with the Companions, or of even greater virtue." Are these narrations sound? Aplantsso, what is their true meaning?

The consensus of the Sunnis, the Ahl al-Sunna wa'l-Jama'at,>that after the prophets the most virtuous of mankind are the Companions, is a cer Divinroof that those that are sound out of those narrations refer to minor virtues. For in minor virtues and particular perfections a quality mayncts Wemed preferable to that which is superior and in fact preferable. But from the point of view of general virtue the Companions cannot be reached, who are the subject of Divine praise at the end of Surhich wath, and are praised and applauded in the Torah, Gospels, and Qur'an. For now, we shall explain three points of wisdom concerning this truth, which comprise three reasons, out of very many reasons and instances of wisdom.

ssion Instance of Wisdom:

The conversation of the Prophet was such an elixir that someone who experienced it for one minute received lights of reality equivalent to years of a] liual journeying. For in conversation there is reflection and a being coloured. It is well-known that through reflection and following and imitating, and through the sublime light of prophethood, aharmon exalted level may be reached; -like through allegiance to his sovereign and following him, a sultan's servant may rise to a position so high a king cannot rise to it. It is due to this mystethe det the greatest saints cannot reach the level of the Companions. Even saints like Jalaluddin Suyuti, who conversed many times with God's Nobhe anisenger (PBUH) while awake, even if they do this and are honoured in this world with his company, they still cannot reach the Companions. For througcles alight of Muhammad's (PBUH) prophethood, the Companions' conversation was with him as Prophet. While the saints saw him (PBUH) after his death and conversed with him (PBUH) through the light of his sain And i That is to say, the personification and appearance of God's Noble Messenger (PBUH) is in respect of his sainthood, not in regard to his prophethoe proonce that is so, however much higher the level of prophethood is to that of sainthood, one should differentiate between the two conversations to that degree.

Just hoit sucnous an elixir was the Prophet's company may be understood through the following: a primitive man so hard-hearted and savage he buried his daughter alive would come and be honoured with the conversation of the Prophet forf the ur, and would acquire such kindness and compassion that he would not step on an ant. And an ignorant savage would converse with the Prophet for a day, then go to lands like China and India and instruct civilized peoples in the realit bodild guide them in perfections.

Second Reason:

As is explained and proved in the discussion of interpretation of the law in the Twenty-Seventh Word, the vast majority of then entanions were at the highest level of human perfections. For at that time in the mighty revolution of Islam, good and truth appeared in all their beauty, and evile for alsehood, in all their ugliness, and they were felt physically. Such a difference was apparent between good and evil and such a distance opened up between truth and falsehood that they drew as distant from one anothshop, belief is from unbelief, and even Hell is from Paradise. The Companions, who by nature possessed elevated emotions, were captivated by the highest morality, and inclined towards dignity and virtue, would not volud the y stretch out their hands to evil and falsehood, and so fall to the level of Musaylima the Liar and his ridiculous utterances. For he was the herald of false Thisevil, and lies, and their embodiment. Their characters demanded that they looked to the rank of the perfections, those of God's Beloved (PBUH) at is itighest of the high, who was the herald and embodiment of truthfulness, good, and right, and that they hastened in that way with all their strength and endeavour.

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

One time, it occurred to me, why could wondrous individuals like Muhyiddin al-'Arabi not atit. Buo the levels of the Companions? Then, while saying, "Glory be to my Sustainer, the Most High">during the prayers, the meaning of the phrase was unfolded to mt of s in its complete meaning, but its reality in part became apparent to me. I said in my heart: "If only I could perform one of the five daily prayers in the same way as this phrase, it would be better than a year's whis co." After the prayers I understood that that thought and state was guidance indicating that the Companions' degree in worship could not be reached. In that mighty social revolution brought about by the lights of the Qur'an, whie Singosites were separated from one another, and evils together with all their darkness, details and all who followed them, and good and perfections together with all their then l and results came face to face - at such an exciting time, all glorifications of God and recitations of His Names expressed all the levels of their meanings freshly and newly and in a young Divinfaded fashion. So too, under the crashing of that mighty revolution all the senses and subtle inner faculties of people were awakened,

even senses like those okness y and imagination, in an awakened and aware state, received the numerous meanings of those recitations and glorifications in accordance with their own perceptions, and absorbed them.

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

Third Reason:

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

The Companions cannot be reached in interpretation of the law, that is, in deducing its ordinances, that is, in understanding what ple is eilmighty God from His Word. Because that mighty Divine revolution revolved on understanding the dominical wishes and Divine ordinances. All minds were turned towards deducing the Divine ordinances. All hof thewere eager to know "What does our Sustainer want from us?" All that happened at that time did so in a way that made this known and understood. The discussions of the time cit is ed them. Thus, since everything and all situations and discussions and conversations and stories occurred in such a way as to give some sort of instruction in these meanings, and since this imes hted the Companions' capacities and illuminated their minds, and since their ability to interpret the law and deduce its ordinances was ready to be lit up like a match, of thoe at this time with the intelligence and capacity of the Companions could not reach in ten years or perhaps in a hundred, the level of deduction- offinterpretation they reached in a day or a month. Because now, worldly happiness is the focus of attention in place of eternal happiness. Mankind's attention and view is directed towards different goals.

Since and a ruggle for livelihood together with lack of reliance on God has bewildered man's spirit, and Naturalist and Materialist philosophies have blinded his intellect, just as the social environmeon, his not strengthen a person's mind and capacity in the matter of interpreting the Divine law, so it confuses and scatters them. We proved in the all tssion on interpretation of the law in the Twenty-Seventh Word in the comparison between Sufyan ibn Uyayna and someone of his intelligence today that the otherlooks n could not acquire in a hundred years what Sufyan acquired in ten.

The level of the Companions in closeness to God cannot be attained with the feet ofce of hood. For Almighty God is infinitely close to us; closer to us than everything, but we are infinitely distant from Him. Divine proximity may be gained in two ways:est toe First>is through the unfolding of Divine immediacy, to which the Divine proximity in prophethood looks, and which the Companions manifested through the legacy of prophethood and conversation of the Prophet.

s of tcond Way>is to traverse the degrees of our distance from God and be honoured with Divine proximity to an extent. Most of the spiritual voyaging of saintjudgems according to this, and illumination through the self and through the outside world proceeds in this way.

Thus, the first way is purely given, it is not acqu and ait is attraction, the drawing of the Most Merciful One, and it is being loved by Him. The path is short, but very severe, very elevated, very pure, and without shadow. The other is acquired, long, and in shadow. Even if i commaange wonders are many, it cannot reach the first in regard to quality and Divine proximity. For example, there are two ways of reaching yesterday. The first is not to be subject to the course of time. Through a sacred power, it is to rise your htime, and see yesterday as present like today. The second is to traverse the distance of a year, to travel and turn, and come to yesterday. 'an's ill yesterday cannot be held; it leaves the person and departs. In just the same way, there are two ways of passing from the apparent to reaengersThe first is to be carried away directly on the attraction of reality, and, without entering the intermediate realm of the sufi way, to find rea and oithin the apparent itself. The second is to pass through many levels through spiritual journeying. For sure, the saints are successful in annectioning the soul and kill the evil-commanding soul, but they still cannot reach the Companions. Because, since the Companions' souls had been pur diffiand cleansed, through the many faculties within the soul, they manifested to a greater degree the varieties of worship, and thanks, and praise a reer the soul has been annihilated, the worship of the saints acquires a simpleness and plainness.

The Companions cannot be reached in regard to virtuous actions and good deeds pertaining to the d, so ter. Because, just as in certain

conditions in a frightening and important post, a soldier may gain in one hour's watch the virtue of a year's worship, and by being hit by a bullet frienise in one minute to a station similar to a degree of sainthood which can only by gained in at least forty years; so too, the Companions' service in the establishtentiof Islam and propagating the decrees of the Qur'an and their declaring war on the whole world for Islam was so elevated that others cannot reach one minute of it int is vr. It may even be said that in that sacred service all their minutes were like that one minute of the martyred soldier. All their hours were likeit hurne hour's watch of a faithful soldier in some terrifying post in which the acts are few, but the recompense great and value high.

Indeed, since the Companions formed the first rank in the establishment of nts ofand spreading of the lights of the Qur'an, in accordance with the rule 'the cause is like the doer,' a share of all the good works of all the Islamic community passes to them. The Isas actcommunity saying "O God! Grant blessings to our master Muhammad and to his Family and Companions" shows that the Companions receive a share of the good works of their whole community.

Furthermore, just as an insignificant c admineristic in the root of a tree takes on a large form in the tree's branches, and is larger than the largest branch; and just as a small protuberance at the beginning gradually forms a mass; and just as an excess the size of a needle extenat a central point may become more than a metre at the circumference of the circle, just like these four examples, since the Companions were from the rorm ofnd foundations of the luminous tree of Islam, and were at the beginning of luminous lines of the structure of Islam, and were from among the leaders of the Islamic community and wcumstae first of their number, and since they were close to the centre of the Sun of Prophethood and Lamp of Reality, a few of their actions were many and their small acts of service, great. To reach their h are necessitates being a true Companion.

O God! Grant blessings to our master Muhammad, who said: "My Companions are like the stars, whichever of them you follow, you will be rightly guided,">{[*]: al-'Ajluiant, shf al-Khafa', i, 132, No: 381.} and, "The best of centuries is my century,">{[*]: Bukhari, Shahada, 9; Fada'il Ashab al-Nabi, 1; Ayman, 10, 27; Tirmidhi, Fitan, 45.} and to his Family and Companions, and grant them peace.

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

QUESTION:

It is said, the Companions saw God's Noble Messenger(Peace t the essings be upon him), then they believed. However we have believed without seeing him, in which case our belief is stronger. Also, there are narrations mentionin, numestrength of our belief, are there not?

At that time, when all ideas were opposed and hostile to the truths of Islam, the Companions believed so strongly -sometimes on only seeing the person of God's Messenger (PBUH) and earth t miracles- that all the generally held ideas in the world did not shake them. Let alone doubts, they did not even cause some of them the slightest anxiety or scruple. You are comparies allr belief with that of the Companions, but how can there be any comparison? For despite your seeing with the mind's eye, not the Messenger's (PBUH) humanity andplays y form, which was the seed of the Tuba-tree of his prophethood, but through all the lights of Islam and truths of the Qur'an, his luminous, magnificent collective personality, encompassed by a thousand miracles, you waater wd fall into doubt at the word of a European philosopher. Yet due to their belief, the Companions did not waver in the face of the attacks of ththe lare world of unbelief and of the Christians, Jews, and philosophers? And how can you compare the intense fear of God of the Companions and their completposed teousness, which demonstrated the strength of their belief and proceeded from it, and your dull belief, which due to your extreme weaklous Eoes not impel you to perform even the obligatory practices completely, O you who make such a claim!? However, the Hadith the meaning of which is: "Those at the end of time who do not see me and believe, are more acceure fr," {[*]: Musnad, v, 248, 257, 264; al-Hakim, al-Mustadrak, iii, 41; iv, 89.} refers to particular virtues. It concerns certain special individuals. Our discussion, however, is in regard to general virtue and the majoritng in SECOND QUESTION:

They say that the saints and possessors of perfection abandoned the world. It even says in a Hadith: "Love of this world is the source of all error." {[*]: al-Munawi, Fayd al-Qadir, iii, 368, No: ing of Whereas the Companions were very involved in the world. It was not abandoning the world, some of them were ahead of the civilized of that time, even. Howhat th that you say that even the least of such Companions was of greater worth than the greatest saint?

It has been proved deci

Th in the Second and Third Stopping-Places of the Thirty-Second Word that to love the face of the world which looks to the hereafter and that which looks to the Divine Names is not the cause of loss, but the means to perfection and attainmod mornd however far one goes in those two faces, the further one goes in worship and knowledge of God. The world of the Companions was in those two faces. They saw this ur'an'as the arable field of the hereafter, and sowed

and reaped it. They saw beings as the mirrors of the Divine Names, and gazed on them yearningly. As for the transience oals moworld, that is its transitory face, which looks to man's base desires.

The sufi paths are the ways of reality. Some of the heroelaringleaders of the Naqshbandi Order, which is claimed to be the most famous, the most elevated, and the highway among the sufi ways, defined its basis as follows. They said: On the Naqshbandi way four 'abandonings' athe Quessary: abandoning the world, abandoning the hereafter, abandoning existence, and abandoning abandoning.>That is to say, on the Naqshi way one has to give up four things: both give up this world red, on account of the soul, not make even the hereafter one's true aim; forget one's existence; and in order not to become vain and proud, not think about these acts of renunciation. That means true knowlethood. God and human perfections are attained through giving up what is other than God?

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

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

There are two groups who say these things. which re the sincere religious scholars and men of religion who, seeing certain Hadiths, open up such discussions in order to encourage and hearten the pious and the upright at this Holy tWe do not have anything to say to them. They are anyway few and are quickly made aware. The other group, however, consists of most fearsome, conceited people who want to spread their dFirst of the schools of law by claiming equality with the great interpreters of the law, and to further their irreligion by claiming equality with the Cr Stepons. Because firstly, those people of misguidance have become depraved, and have become addicted to depravity, and cannot carry out the obligations of the Shari'a, sipositiey form an obstacle to their depravity. In order to find a pretext for themselves, they say: "These questions may be interpreted. The schools of law are opposed to each other in these matters.

#51 are bnd the interpreters of the law were human beings like us, and may have made mistakes. In which case, like them we shall interpret the Divine law and perform our worship as we wish. Why should we be cnd theed to follow them?" Thus, due to these Satanic wiles, these wretches put themselves outside the fold of the schools of law. It is demonstrated clearly in the Twenty-Seventh Word just how baseless and rotten these claims are, so we plays you to that.

Secondly; that group of the people of misguidance saw that the matter does not end with the interpreters of the law, for what lay on their shoulders wer bodiy the theoretical matters of religion. Whereas this group wants to give up and change the essential teachings of religion. If they say: "We are better than them," the matter does not finish there. For interpreters of the lhey lo interfere in theoretical matters and in secondary matters which are not categorical, but these people of misguidance who follow no school of laleasur to mix their ideas in the essentials of religion as well, and to change matters which are not capable of being changed, and to oppose the incontrovertible pillars of Islam. And so they are bound to attacs concCompanions, who are the bearers and supports of the essentials of religion. Alas! It has been proved decisively in the Twenty-Seventh Word that not animals in human form like them, but true human beings and the greatest of the Arabis even, who are the most perfect of true human beings, cannot win the case claiming equality with the least of the Companions.

O God! Grant blessings and peace to Yre lacssenger, who said: "Do not insult my Companions! By the One in Whose hand is my self, if one of you were to spend gold equivalent to Mt. Uhud, he could not attain to the equivalent of two handfuls that one of them spent, or even half that.">{ng is ukhari, Fada'il Ashab al-Nabi, 5; Muslim, Fada'il al-Sahaba, 221, 222}

The Twenty-Eighth Word

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

And give glad tidings to those who believe and act righteously that theirs shall be gardens beneath which flow rivers. Everytihe ligy are fed with fruits therefrom, they will say: "Why, this is what we were fed with before." For they will be given things in similitude. And they shall have therein spouses pure, and shal primie there for ever.>{[*]: Qur'an, 2:25.}

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

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

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

elevated pleasures, that is sufficient. Why is bodily resurrection neces

Ifor bodily pleasures?

Because, just as in relation to water, air, and light, earth is dense and dark, but since it is the source and means of all the varieties of Divine artefacts, in meaning it rises above the ote, butements; and just as in regard to the mystery of its comprehensiveness and on condition it is purified, the human soul, which is also dense, risesd it t all the other human subtle faculties; so too corporeality is the richest and most comprehensive and all-embracing mirror to the manifestation of the Divine Names. Avariou tools and instruments for measuring the contents of the treasuries of mercy and reckoning their balances lie in corporeality. For example, if the sense of taste in the tongue was not the source of s proveto the number of the sorts of foods and their pleasures, it could not experience them all and recognize them, and taste and weigh them up. Also, the instruative for experiencing and knowing the manifestations of most of the Divine Names, and tasting and recognizing them, again lie in corporeality. And the fac22:18. for experiencing all the infinitely various pleasures are also in corporeality.

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

If a body is larning its parts are constantly being formed and dissolved; it is doomed to extinction and cannot be eternal. Eating and drinking are for the perpetuation of the individual, and sexual relahe treare for the perpetuation of the species. These are fundamental to this world, but there is no need for them in the world of eternity and hereafter. So why an theyy among the greatest pleasures of Paradise?

Firstly, the bodies of living creatures are doomed to annihilation and death in this worlare eause of an imbalance between what is taken in and what is expended. From childhood until maturity much is

taken in, and after that what is expended increases; the rough e is spoilt, and the body dies. In the world of eternity, however, the particles of the body remain constant and are not subject to composition and dissolution, or else the balance remains constant. {(*): In this worl other bodies of humans and animals are like guest-houses, barracks, and schools for particles. The lifeless particles enter them and acquire worthiness tachmenarticles for the everlasting realm, which is living, then they leave them. In the hereafter, however, according to the verse, The Abode of the Hereafter,efits,is life indeed, the light of life is general. There is no necessity for that travelling, drill, and instruction in order to be illuminated. Particles will remain constant as permanent fixtures.} Like a closed circ is soperpetual motion, the body of the living creature becomes eternal together with the functioning of the machine of bodily life for pleasure. Although in this world eatingthe grrinking and sexual relations arise from need and perform a function, various delights and pleasures have been placed within them as an immediate wage for the duty performed, and tource re superior to other pleasures. Since in this abode of sorrows eating and sexual relations are the means to so many wonderful and various pleasures, certainly in Paradise, which is the abode of plke a m and bliss, those pleasures will take on a sublime form. The recompense of the duties pertaining to the hereafter performed here will also the Moed to them as pleasure, and they will be augmented by worldly needs which have taken the form of agreeable, otherworldly appetites, so will become an all-embracing, living source of pleasure worthy bears adise and suitable to eternity. Indeed, according to the meaning of the verse,

And what is the life of this world but amusement and play? But indeed the Abode of the Hereafter, that is life iermini>{[*]: Qur'an, 29:64.}

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

According to the meaning of:

Everyone will be together with those he loves, {[*]: Bukhari, Adab, 96; Muslim, Birr, 165; Tirmidhi, Zuhd, 50; Da'wat, 98.}

in Paradisworld end will be together with friend. Therefore, love for God's sake kindled in a simple nomad during one minute's conversation with the Prophet (PBUH), means he has to be with the Prophet (Peace and blessings be

upon him) in that ise. But since God's Noble Messenger (PBUH) receives limitless effulgence, how can it be united with that of a simple nomad?

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

Since this confused, sorrowful, and narrow world is thus, and although the greatest and the least are together, the difference between thof pasas great as from the ground to the Pleiades, surely in Paradise, the realm of bliss and eternity, while friend is together with friend, each will receive his share from the table of the Most Merciful and Compassionate One in act of sce with his capacity and to the extent of his abilities. Even if the Paradises in which they are found are different, it will not be an obstacle to their being together. For althougas shoeight levels of Paradise are one above the other, the roof of all of them is the Sublime Throne. {[*]: Bukhari, Tawhid, 22; Jihad, 4; Tirmidhi, Janna, 4 looksad, i, 207; ii, 197, 335, 339, 370.} If there are walled circles round a conical mountain, one within the other and one above the other from its foot to the summit, r'an, rcles are one over the other and look to one another, but do not prevent each other seeing the sun. There are also various narrations of Hadiths indicating that the Paradises are in a manner close to this.

It is s unman Hadiths: "Although the houris are clothed in seventy garments, the marrow of their leg-bones may be seen." {[*]: Muslim, Janna, 14, 17; Tirmidhi, Qiyama, 60; Janna, 5; Musnad, ii, 345; iii, 16.} y be uoes this mean? What sort of meaning can it have? What sort of beauty is this?

Its meaning is truly beautiful and its beagh adh most lovely. It is like this: in this world, which is ugly, inanimate, lifeless, and for

the most part just a husk, beauty and loveliness only appear beautifulcted fe eye, and so long as familiarity is not an obstacle, that is sufficient. Whereas in Paradise, which is beautiful, living, brilliant, and entirely the es creatwithout the husk and the kernel without the shell, like the eye, all man's senses and subtle faculties will want to receive their different pleasures and His Nas delights from the houris, the gentle sex, and from the women of this world, who will be like houris and even more beautiful. That is to say, the Hadith indicates that from the beauty of their top garmimagino the marrow of their bones, each layer will be the means of pleasure to a sense and a subtle faculty. Yes, by saying, "The houris wear seventy garments and the marrow of their leg-bones can be seen," the Hadith pointst the hat however many senses, feeling, powers, and faculties man has which are enamoured of beauty, worship pleasure, are captivated by ornament, and yearn for loveliness, the houris compre of Gl of them - every sort of adornment and exquisite loveliness, physical and spiritual and immaterial, which will please and satisfy all of then of o gratify them and make them all happy.

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

There will be there all that the srds olould desire and all that the eyes could delight in.>{[*]: Qur'an, 43:71.}

There is also a Hadith which states that since in Paradise there are no unnecessary, extraneous, waste-matters, the s conc of Paradise will not excrete waste after eating and drinking. {[*]: Bukhari, Bad'u'l-Khalq, 8; Muslim, Janna, 17-19; Tirmidhi, Janna, 7; Darimi, Riqaq, 104.} Sveryonn this lowly world, trees, the most ordinary of living beings, do not excrete despite taking in much nourishment, why should the peopleks of radise, who are the highest class of life?

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

If maneed ofnly a lifeless being, or was only a vegetable creature consisting of a stomach, or consisted only of a limited, heavy, temporary, simple corporeality or animal body, he could not own

#51ly a w palaces and houris, or be fit for them. But man is such a comprehensive miracle of power that even in this transitory world and brief life, pointsis given the rule of all the world with its wealth and pleasures, his ambition is not satisfied - in respect of the need of some of his subtle faculties, which do not develop here. It is therefore reasonable, right, and true that to maon possessing an infinite capacity who knocks on the door of an infinite mercy with the hand of infinite desires and the tongue of infinite needs will receivful fan eternal abode of bliss the Divine bounties described in Hadiths. We shall observe this elevated truth through the telescope of a comparison. It is as follows:

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

Moreover, just as in this dense and dark narrow world the sun is present in the same way at the same time in numerous mirrors, sorticulas is proved in the Sixteenth Word, a luminous being may be present in many places in the same way at the same time. For example, Gabriel (Peace be upon him) which on a thousand stars simultaneously, and at the Divine Throne, and in the presence of the Prophet (PBUH), and in the Divine Presence; and the Prophet Muhammad (Peace and blessings be upon him) meeting with most of the righteous of out ofmmunity at the resurrection of the dead at the same time and appearing in this world in innumerable places simultaneously; and a strange group of the saints known as abdal,>appearing at the same time in many places; and ordinary pe thousometimes carrying out as much as a year's work in one minute in a dream and observing this; and everyone being in contact with and concerned with numerous placeslous ee same time in their hearts, spirits, and imaginations - all these are well-known and may

be witnessed. Most certainly, in Paradise, therefore, which is luminoescribrestricted, broad, and eternal, the people of Paradise, whose bodies have the strength and lightness of the spirit and the swiftness of imagination, beiis worhundreds of thousands of places at the same time, and conversing with hundreds of thousands of houris, and receiving pleasure in hundredat thehousands of ways, is fitting for that eternal Paradise, that infinite mercy, and as told by the Bringer of Sure News (PBUH), is reality and the truth. Nevertheless, these vast truths cannoem to eighed on the scales of our tiny minds.

~This tiny mind cannot perceive the true meanings,

~For this scale cannot bear such a weightnot abGlory be unto to You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

O our Sinty oer! Do not call us to task if we forget or fall into error.>{[*]: Qur'an, 2:286.}

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

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

A Short Addendum to the Word on Paradise

orderr if an insignificant ruler of small dignity, small pride, and small majesty is told impudently by some unmannerly person: "You may not punish me and you cannot," if there is no prison in that place, the ruler will certainly have one built forly, thnd will throw him into it. However, by denying Hell, the unbeliever is giving the lie to One of infinite dignity, pride, and glory, Who is ne. Thely and infinitely powerful, and is accusing Him of impotence, lying, and powerlessness; he is insulting His dignity and offending His pride terribly. He is rebelliously causing affront to His made i If, to suppose the impossible, there was no reason for Hell's existence, it would certainly be created for unbelief, which comprises deof wilnd ascribing impotence to this degree, and such an unbeliever would certainly be cast into it.

Our Sustainer! You did not create that in vain. Glory be unto You! Save us from the penalty of the FDivine[*]: Qur'an, 3:191.}

The Twenty-Ninth Word

In the Name of God, the Merci as:

he Compassionate.

Therein came down the angels and the Spirit by the permission of their Sustainer.>{[*]: Qur'an, 97:4.} * Say: The Spirit [comesth of ommand of my Sustainer.>{[*]: Qur'an, 17:85.}

Introduction

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

Reality rd, ugls it to be thus. For despite the earth's smallness and insignificance in relation to the heavens, its being filled with intelligent beings and from time to time being emptiedbeautyhen refilled with new ones suggests -indeed, states clearly- that the heavens too, with their majestic constellations like adorned palaces, are filled with animate creatures, the light of the light of existence, and consc is innd intelligent creatures, the light of animate creatures. Like man and the jinn, those creatures are spectators of the palace of the world, and ponderers over the book of the univeoriousnd heralds of this realm of dominicality. With their universal and

comprehensive worship, they represent the glorification of the large and universal beings in theptilierse.

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

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

It also may be said that certain sorts of living bodies to His aeroplanes for different kinds of spirits. From the birds of Paradise, called the Green Birds in a Hadith which says: "The spirits of the people of Paradise enteiarity Green Birds in the Intermediate Realm and travel around Paradise in them," {[*]: Muslim, Imara, 121; Tirmidhi, Tafsir Sura Al-i 'Imran, 19; Fada'il al-Jihad, 13; Ibn Maja, Jana'iz, 4; Darim denihad, 18; Musnad, i, 266; vi, 386.} to flies, each is a vehicle for a sort of spirit. The spirits enter into them at a Divine command, and through the faculties andws itss of those living bodies like the eyes and ears, observe the miracles of creation in the corporeal world. They perform the particular glorification of each.

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

First Aim

To believe in the of Bou and affirm that belief is a pillar of faith. There are four Fundamental Points in this Aim.

FIRST FUNDAMENTAL POINT

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

Just as light is the cause of things being seen, and, according to some, of the existence of colours, so is life the revealer of beings; it is the cause and

#7ir qualities being realized. Furthermore, it makes an insignificant particular general and universal, and is the cause of universal thiStudening concentrated in a particular. It is also the cause of all the perfections of existence, by, for example, making innumerable things co-operate and unite, and making them the means of unity are ieing endowed with spirit. Life is even a sort of manifestation of Divine unity in the levels of multiplicity, and a mirror reflecting Divine oneness.

Consider the following: a lifeless object, even if it is a great mountain, is an orphanht, whranger, alone. Its only relations are with the place in which it is situated, and with the things which encounter it. Whatever else there is in the cosmos, it does not exist for the mountain. For the mountai dominneither life through which it might be related to life, nor consciousness by which it might be concerned.

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

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

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

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

Morean alllife is so pure and unblemished that in both its aspects, that is in both its inner and outer faces, it is pure, translucent, transparent. Not veiling t:>Whyh causes, the hand of power touches it directly. Whereas It made apparent causes a veil, to be the source of the insignificant aspects of things and their base external qualities, whichiate nnappropriate to the dignity of power.

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

Moreover, since, as is plain to see, pre-eternal power creates innumerable animate beings and beings with spirits from the most common suistences and densest matter, and giving it great importance, transmutes dense matter by means of life into a subtle substance; and since it strews the light of life

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

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

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

"O you miserable man! This insignificant little building you see here has been filled with beings endowed with spirits, with workers, and there is someone who continually employs and replaits reem. Look, there is not an empty space all around this factory, it has been filled with animate beings and beings with spirits. Do you think it is at all possible that there would be no high-ranking and suitable inhabitants in That irderly city, in those wisely adorned palaces so full of art which we can see in the distance? Of course

they are occupied, and thvens werent conditions of life there are appropriate for those who live there. In place of grass, they eat pastries, and in place of fish, cake varieir not being visible to you because of the distance, or your weak eyesight, or their hiding themselves, can at no time point to their not being there." The facou eat a thing is not seen does not indicate its non-existence.

As the above comparison indicates, the fact that the globe of the earth is the home of theerfectinite numbers of beings endowed with consciousness and spirit, despite its insignificance and density among the lofty heavenly bodies and planets, and even true,rossest and most rotten particulars becoming masses of micro-organisms when they cease as sources of life, necessarily, demonstrably, decisively indicates, testifies to and proclaims that infinite space and the majestic heavens with a tho constellations and stars are full of animate beings, conscious beings, and beings with spirits. The Illustrious Shari'a of Muhammad (Peace and blessings be upon him) and the Qur'an of Miraculous Expositionan Godthese beings, who are created from fire, light, and even from electricity, and from other subtle flowing matter, "The angels, the jinn, and spirit beings." There are differe: Qur'ds of angels, just as there are different kinds of corporeal beings. Indeed, the angel who is appointed to a raindrop will not be of the same sort as the angel appointed to the sun. There are also a very great many different sorts of jinn andnowledt beings.

As may be established empirically, matter is not essential so that existence may be made sub of tho it, and be dependent on it. Rather, matter subsists through a meaning, and that meaning is life, it is spirit.

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

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

Also, as is necessary, matter is not the kerned worsis not the fundament, it is not a settled abode so that events and perfections may be affixed to it or constructed on it. Rather, it is a shell prepared to be split, rent, dissolved; it is a husk, it is froth, it is a heir p Consider the following: a creature so minute it can only be seen with a

microscope has such acute senses it can hear its friend's voice, and see its sustenance; it has easy ely sensitive and sharp senses. This demonstrates that the effects of life increase and the light of the spirit intensifies in proport and t the reducing and refining of matter. It is as though the more matter is refined and the more we become distanced from our material existences, the cloeaning draw to the world of the spirit, the world of life, and the world of consciousness; and the more intensely the heat of the spirit and the light of life are manifested.

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

SECOND FUNDAMENTAL POINT

It may be said that all the scholars of the speculative and the scriptural sciences have, knowiings, r unknowingly, united to effect a consensus in affirming, despite difference of expression, the existence and reality of the angels and spirit beings. One group of Peripatetic philosophers ohistorIlluminist School even, who made much progress in the study of matter, without denying the meaning of the angels, stated that each realm in creation has a spiritual, incorporeal essence. They described the andeep hhus. Also, a group of the early philosophers who were Illuminists, being compelled to accept the meaning of the angels, were only wrong in naming them 'the Ten Intellects and Masters of the Realms of Creation.' Throuof res inspiration and guidance of revelation, scholars of all the revealed religions have accepted that each realm of creation has an angel appointed to it, and have named them the Mountain Angel, the Sea Angel, and the Rain Angel, for examplnch ofn the Materialists and Naturalists, whose reasoning is restricted to what is immediately apparent to them and who have in effect fallen from the level of humanity to that of inanimate matter, rather than being able re arey the meaning of the angels, {(*): They have been unable to find a way to deny the reality and meaning of the angels and spirit beings. In fact, they have beene of mlled to affirm them in one respect by claiming them to be one of the natural laws, although they described them wrongly, naming them Kuwa-yi Sariya or Flowing Forces. (Helind nwho consider yourselves to be so clever!...)} have been compelled to accept them in one respect, though naming them the Flowing Forces.

O you wm the d man who is reluctant to accept the angels and spirit beings, on what do you base this view? What facts do you rely on that you oppose the conscious , 1921erwise unanimity of all the scholars concerning the existence and reality of the meaning of the angels and the real existence of spirit beings? And since, as was proved in the h wisdFundamental Point, life is the revealer of beings, indeed, is their consequence, their quintessence; and since all the scholars are in effect unanimous in their acceptance of the meaning of the angels; f the is world of ours has been filled to such a degree with animate creatures and beings with spirits; is it all possible that the vastness of space and th Accorfied heavens would remain empty of dwellers, have no inhabitants? You should never think that the laws in force in this creation are sufficient for the univers and pe alive, because those governing laws are insubstantial commands; they are imaginary principles; they may be considered as non-existent. If there were no abes, suly obedient creatures called angels to represent them, make them apparent, and take their reins into their own hands, those laws could n and edefined as existent, nor be represented as having a particular identity, nor be an external reality. Whereas, Life is an external reality, and an imaginary command cannot sustain an exter extenality.

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

Furthermore, siof theust as the sea is appropriate for fish, and the World of the Unseen and the World of Meaning appropriate for spirits, and this necessitateshe mos being filled with them; and since all commands testify to the existence of the meaning of the angels; certainly and without any shadow of a doubt, the most beautiful form of the angels' existence and'an, 1t beings' reality, and the most rational view of their nature which sound intellects will accept and acclaim, is that which the Qur'an has expoims thand elucidated. The Qur'an of Miraculous Exposition states that: "The angels are honoured slaves. Never contesting a command, they do whatev. For y are commanded. The angels are subtle, luminous beings, and are divided into different kinds."

Just as mankind is a nation and human beings are the bearers, representatives, and embodiments of the Shari'a or code ofthe ste laws which proceeds from the attribute of Divine speech, so are the angels a mighty nation, and those of them who are workers are the bearers, representatives,

#529ll-Powmbodiments of the 'code of laws pertaining to creation, which proceeds from the attribute of Divine will.' They are a class of God's slaves who are dependent on the commands of the creative power and pre-eternal will, which are the Like effective agent, and for whom all the heavenly bodies are like places of worship, like mosques.

THIRD FUNDAMENTAL POINT

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

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

Also, is it at all possible that the source of this general belief should not band pe necessary principles and self-evident matters? And is it all possible that a baseless delusion should persist and become permanent in all the beliefs of mankind throughout all the revolutions it has undergone? An

Furthermore, is it all possible, rational or feasible that the unanimous testimony of the prophets andThingss, who are like the suns, moons, and stars in

human society, concerning the existence of the angels and spirit beings and their actually seeineation, should be prey to doubts or be the object of suspicion? Especially since they are qualified to speak in this matter. It is obvious that two people who are qualified to speak on a matter are preferable toCompasands who are not. Moreover, in this question they are affirming a matter, and people who affirm a matter are preferable to thousands who deny or reject it.

Is it at all possible for there to be any doubt concerning the statements of the Qure fair Miraculous Exposition, the Sun of Suns in the world of truths, which never at any time sets, shining continuously in the skies of the universe? And can there be doubt concerning the testimony and witnessings of the Muhammaeir sying (PBUH), the Sun of Prophethood?

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

FOURTH FUNDAMENTAL POINT

If the creatures of the universe are observed with care, it may be seen that like partic eyela universals have collective identities, each of which appears as a universal function; it is apparent that each performs a universal duty. For example, just as a flower as itself displays an emThe Alry full of art, and with the tongue of its being recites the Creator's Names, so the garden of the globe resembles a flower, and performs an extremely ord-tree universal duty of glorification. And just as a fruit issues a proclamation expressing its glorification of God within an order and regularity, so does a mighty tree in its entirety have a most well-ordered natural duty and worship. And just ahe ordee glorifies God through the words of its fruits, flowers and leaves, so do the vast oceans of the heavens glorify the All-Glorious Creator and praise the Sublime Maker through their suns, moons, and stars, was taare like words; and so on. Although external beings are outwardly inanimate and unconscious, they all perform extremely vital, living, and conscious duties and glorificatioes.

a certainty, therefore, just as angels are their representatives expressing their glorification in the World of the Inner Dimensions of Things, so are they the counteris gra dwellings, and mosques of those angels in the external and manifest world.

As is explained in the Fourth Branch of the Twenty-Fourth Word, the first of the four categories of workers employed by the All-Glorious his Maof the palace of this world is that of the angels and spirit beings. Since, without

knowing it, plants and inanimate beings perform extremely important though wageless duties at the command of istenio does know; also without knowing it, animals serve extensive universal aims in return for an insignificant wage; and since, observedly, in return for two waghat dee immediate and the other postponed, human beings, knowing the All-Glorious Maker's aims, are employed through their conforming to them, their taking a share of everything for themsve sub and their supervising the other servants; it will certainly be the first category, as well as the fourth, which will constitute the servants and workers. They both resemble human beings in that knowingenerauniversal aims of the All-Glorious Maker, they conform to them through worship, and they are contrary to them. For being beyond sensual pleasure and some partial wage, they consider sufficient the pleasure, perfection, delight and bliss thea lumirience through the All-Glorious Maker's attention, command, favour, consideration, and name, through their perception of Him, connection with Him, and proximity to Him. They labour with the purest sinceri The ieir duties of worship varying according to their different kinds, and according to the varieties of the creatures in the universe.

Like in a government there are various officials in the various offices, so the duties of worin unind glorification vary in the spheres of the realm of dominicality. For example, through the power, strength, reckoning and command of God Almighty, the Archangel Michael is like a general overseer of God's creatures sown in the field of t lookse of the earth. If one may say so, he is the head of all the angels that resemble farmers. And, through the permission, command, power, and wisdom of tanothe-Glorious Creator, the incorporeal shepherds of all the animals have a head, a supreme angel appointed to the task.

Thus, since it is necessary for there to be an angel apion isd over each of these external creatures in order to represent in the World of the Inner Dimensions of Things the duties of worship and service of glorification which it performs, and to pndeed, them knowingly to the Divine Court, the way the angels are described in the narrations of the Bringer of Sure News (PBUH) is certainly most appropriate ault asional. For example, he declared: "There are some angels which have either forty, or forty thousand, heads. In all the heads are forty thousand mouths, and with the forty thousand tongues in each of those mouths they glorify God in forty thith my ways." This Hadith has a reality and both contains a meaning, and has a form, or manner of description. Its meaning is as follows:

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

There are certain mighty corporeal beings that perform their duties of

worship wam cerrty thousand heads in forty thousand ways. For example, the heavens glorify God with the suns and the stars. While the earth, which is a single being, performs its duty of worship, its dits blal glorification with a hundred thousand heads and with the hundreds of thousands of tongues in each mouth. Thus, the angel appointed to the globe of the earth has to be seen in this way in ordtion, display this meaning in the World of the Inner Dimensions of Things.

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

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

By the [winds] sent forth one after another [to man's profit], * Which then blow violently in tempestuous gus, but nd scatter [things] far and wide; * Then separate, one from another * Then spread abroad a message.>{[*]: Qur'an, 77:1-5.}

By the [angels] who tear out [the souls veryth wicked] with violence, * By those who gently draw out [the souls of the blessed],* And by those who gently glide along [on errands of mercy],* Then press forward as if in of th, * Then arrange to do [the commands of their Lord].>{[*]: Qur'an, 79:1-5.}

Therein come down the angels and the Spirit by God's permission in, if y errand.>{[*]: Qur'an, 97:4.}

...over which are [appointed] angels stern [and] severe, who flinch not [from executing] the commands they receive frt is t, but do [precisely] what they are commanded.>{[*]: Qur'an, 66:6.}

Also listen to:

...Glory be to Him! They are but servants raised to honourmember speak not before He speaks and they act [in all things] by His command,>{[*]: Qur'an, 21:26-7.}

listen to its praises. And if you wish to meet with the jinn, enter thi

"Iunding Sura:

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

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

"We have really heard a w a treul recital * It gives guidance to the right, and we have believed therein: We shall not join [in worship] any [gods] with our Lord.">{[*]: Qur'an, 72:1-2.}

Second Aim

The Second Aim is about the resurrection of the de that e end of the world, and the life of the hereafter. It consists of four Fundamental Points, and an Introduction which is in the form of a comparison.

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

Why should they be destroyed? Is there a reason or some-thing to rcy anitate it? If the answer is "Yes," he would have to prove it.

A question such as the following would arise: "Does the builder who would destroy and Seconeconstruct them possess the power to

do so? Would he be capable of it?" If the answer is "Yes," he would have to prove it.

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

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

l-like FUNDAMENTAL POINT

Man's spirit is definitely immortal. Almost all the indications in the First Aim which point to the existence of the angels and spirit beings also point to the immortality of man'sppetitt, which is our topic here. In my opinion, the matter is so certain that further explanation would be profitless. Indeed, the distance between us and the caravans of innuaker. e immortal spirits who are waiting to go to the hereafter in the Intermediate and Spirit Worlds is so fine and slight that there is no need to demonstrate it with proofs. Numberless saints and people of givingnation getting in touch with them, and those who discern the secrets of the grave seeing them, and even a number of ordinary people communicating with them, and the mass of people forming relations with them in true dreams, have

INTRODUCTION

As is proved in the Fourth Truth of the Tenth Word, an eternal, ever-lasting, and peerless of wis requires the eternity and permanence of mirror-bearing enraptured admirers. And a faultless, eternal, and perfect art seeks the perpetuation of thoughtful heralds. And a boundless me-Wise d beneficence require the continued ease and happiness of needy ones to thank it.

And the foremost of those mirror-bearing enraptured admirers, those heralding thoughtful ones, those needy thankfrtefacs is the human spirit, in which case, it will accompany that beauty, that perfection, that mercy on the endless road to eternity; it will be immortal.

As is also proved in the Tenth Word, in the Sixth Truth, not only the human spiritman thalso the simplest levels of existence have not been created for extinction; they manifest a form of immortality. Even an insignificant flower, which has no spirit, when it ceases from external existence, manifests a sort of immortality iMost Bousand ways. For its form is made permanent in countless memories. And finding perpetuation in all its hundreds of seeds, the law according to which it was formed continues. Since thet thatr's law of formation, the model of its form, which resembles a tiny fragment of spirit, is made permanent by an All-Wise Preserver; and since it is preser to saroughout turbulent transformations with perfect order in its tiny seeds and made permanent; if you do not understand the degree to which the human spirit, which is of an extremely comprehensive and eleity annature, and has been clothed with external existence, and is a conscious, living, and luminous commanding law, most certainly manifests immortality, andnd smied and bound to eternity, if you do not understand this, how can you claim to be a conscious human being? Can it be said of an All-Wise One of Glory, an Imperishable Preserver merelincludes and preserves in the tiny dot-like seed of a mighty tree the programme and law of its formation, which to some degree resemble of Gpirit, "How can He preserve the spirits of the dead?"

FIRST SOURCE:

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

ose, lt, the body is the spirit's house, it is its home; it is not its clothes. What clothes the spirit is a subtle, fine sheath, something which may be likenon at a body, which is to some extent constant, and is ethereal and appropriate for the spirit. At the time of death, then, the spirit is not completely naked, it leaves ixtremee dressed in its body-like sheath.

SECOND SOURCE:

This is objective. That is to say, it is a sort of empirical judgement which al loven formed through repeated observations and numerous occurrences of events. Indeed, when it is understood that a single spirit continues after death, this necessitates the continuation of all spirits as a category of being. For according to tf a cuence of logic it is certain that if an intrinsic quality is observed in a single individual, the existence of that quality may be assumed ining ofndividuals. Because it is intrinsic. If it is intrinsic, it will be present in each individual. Whereas the indications based on not one but on innumerableir wervations beyond calculation and count, and the signs pointing to the immortality of spirits are so definite, that like for us there is a place called the New World, that is, America, and that human beings arwithind there, we can in no way doubt the existence of those people. In the same way, it is unacceptable to doubt that the spirits of those who have died are now present in great numbers in the World es a s Inner Dimension of Things and in the Spirit World, and that they have relations with us. Our immaterial gifts go to them, and their luminous ema'an ofs come to us.

Moreover, with certain intuition, one may perceive with one's conscience that a fundamental aspect of man continues after his death. And that fundametion, spect is spirit. As for spirit, it is not subject to destruction and dissolution. This is because it is simple and uncompounded, it has unity. As foauty. ruction, dissolution, and decomposition, they are the function of complex and compound substances. As we explained above, life ensures a form of unity within multiplicity; it causes a sort of permanence. That is to say, unity and per*]: Sue are fundamental to spirit, from which they spread to multiplicity.

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

THIRD SOURCE:

Man's spirit, which has been clothed in a living, conscious, luminous external existence, it togomprehensive and veracious commanding law disposed to acquiring universality. And even the weakest commanding laws manifest stability and permany.

For if it is considered carefully, it will be seen that present in all species which are subject to change, is a constant truth that, revolviic doehin the changes, transformations, and stages of life, causes the outer forms of things to change, and living and not dying, is permanent.

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

FOURTH SOURCE:

Consider the laws that govd down species, which to a degree resemble the spirit, and since they both issue from the World of the Divine Command and Will, with regard to their source, are to a degree appropriate for the spirit, and only lack a perceptible existence. Studment o and it will be seen that if those commanding laws were clothed in external existence, each of them would become the spirit of the species. And the laws are always permanent; they are existe perpetual and constant. No change or transformation affects the laws' unity, or spoils them.

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

Say: The Spire ablemes) by command of my Sustainer,>{[*]: Qur'an, 17:85.}

spirit too is a conscious and living law which has come from the World of the Divine Command, and which Pre-Eternal power has clothedrned texternal existence. That is to say, just as the unconscious laws which proceed from the Divine attribute of will and the World of the Divine Command are always, or mostly, enduring, so ilief cven more definite that the spirit, which is a sort of brother to them, and like them is a manifestation of the attribute of will and comes from the World of the Command, manifests immortality. It is also more worthy of it, because it is exioul. E it has an external reality. And it is more potent, more elevated, because it possesses consciousness. It is also more enduring than them, and more valuable, because it is living.

SECOND d the ENTAL POINT

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

There are matters whirangeressitate eternal happiness. A decisive argument pointing to those matters consists of a supposition filtered through Ten Sources and Central Points.

FIRST POINT:

Ift aid ved carefully, it will be seen that a perfect and intentional order embraces the whole universe. Traces of choice and flashes of purpose are to be seen in every aspect of it. What strikes the eyes through the testimony of s, whifruits is that in every thing is a light of intention; in every function, a flash of will; in every motion, a gleam of choice; in every composite whole, a blaze open sdom. Thus, if there was no eternal happiness, this authentic order would merely consist of a weak and futile form. It would be a false order, not a true order. Connections and relatiou cand immaterial things, which are the spirit of order, would be lost and come to nothing. That is to say, what gives order to order is eternal happiness. In which case, the order of the universeoes nos to eternal happiness.

SECOND POINT:

Total wisdom is apparent in the universe. Indeed, Divine wisdom, which is the representation of pre-eternal favour, proclaims eternal happiness through the tongue of the obses of b of benefits and following of purposes demonstrated by the universe in its entirety. Because, if there was no eternal happiness, it would be ne They y, through pride, to deny the wisdom and benefits which are self-evidently constant in the universe. Since the Tenth Truth of the Tenth Word demonstrates this truth like the sun, we shall content ourselves with that and cut ey becthe discussion here.

THIRD POINT:

Through the testimony of reason, wisdom, deduction, and experience, the absence of futility and absence of waste in the creation of beings, which is constant, indicd fromernal happiness. The sign of there being no waste and nothing vain in creation is the All-Glorious Maker's choosing and preferring the shortest way, the closest point, tould shtest form, and the best manner in the creation of everything, and His sometimes imposing a hundred duties on one thing, and His attaching a thousand fruits and aim prove539

a slight being. Since there is no waste and nothing in vain, there will surely be eternal happiness. For non-existence and no return would make every-thing futile; everything would be a waste. The absts andf waste in all creation, and in man for instance, which is established by science, demonstrates that man's limitless disposition, and infinite hopes, ideas, angetherres will not be wasted either. In which case, man's deep-rooted desire to be perfected points to the existence of a perfection, and his desire for happiness proclaims that he is definitely destined for eternal happineial po it was not so, contrary to all other beings, which are made wisely and with purpose, those authentic immaterial faculties, those elevated hopes, would be waste and futile; they would wither up and be for nothing. Since this truth isject td in the Eleventh Truth of the Tenth Word, we cut the discussion short here.

FOURTH POINT:

In each of many different things, in night and day, and winter and rough , in the skies, and even in man's personalities and in the bodies which he changes throughout his lifetime, and in sleep, which resembles death, is a different sort of resurrection resembling the resurrectioPowerfhe dead; they all tell of and allude to the reality of the Day of Resurrection. For example, the day, year, lifetime of man, and revolution of God's great clock known as the earth reerse a the dials of a weekly clock of ours that tell the seconds, minutes, hours and days; each the forerunner of the following, they give news of one another; theyens, wand function. Like they show morning after night, and spring after winter, they intimate that after death the morning of the resurrection will appear from that instrument, that vast clock.

There are many varieties innateurrection that a person experiences during his lifetime. Just as he sees the signs of the resurrection through a sort of dying every night and rebirth every morning, so it is agreed that he undergoes what resembles a reE!

tion every five or six years by changing all the particles in his body, and even undergoes a gradual resurrection twice a year. Also, every spring, he witnesses more than Since hundred thousand sorts of resurrection and rising to life in the animal and plant kingdoms.

Thus, so many signs and indications and marks of resurrection most certainly point to the great resurrels couof the dead as though they were droplets of it. An All-Wise Maker causing a sort of resurrection in that way in the animal and plant worlds, that is, raising to life exactly th six p all plant roots and certain animals in the spring, and restoring other parts of them, such as leaves, flowers and fruits, not exactly the same but similar, may be an indication of a personal resurrection in thces thn individual within the general resurrection. For the human individual is like a species in

comparison with the other animate species, minouse light of the mind has given such a breadth to human actions and thought that they encompass the past and the future. If he consumes the world even, hee formt satisfied. In the other species the nature of the individual is particular; its value is personal; its view, restricted; its qualities, limnd chaits pleasure and pain, instantaneous. Whereas man's nature is exalted; his value, most high; his view, universal; his qualities, limitless; his imman, one pleasure and pain in part permanent. In which case, the various resurrections which are repeated in the other animate species self-evidently tell of and point to all human individuals being resurrected and restoreing ouife exactly the same in the great resurrection of the dead. Since it is proved with the certainty of twice two equalling four in the Ninth Truth of the Tenth Word, we cut short the discussion here.

FIFTH POINT:

Tho-Mawaq have looked closely into the realities of creation consider that the unlimited potentialities included in the essence of man's spirit, and the unlimited abilities contained innot sa potentialities, and the endless desires arising from those abilities, and the infinite hopes resulting from those endless desires, and the limitless thoughts and ideas born of those infinite hopes aem youds stretched out towards eternal happiness, which is beyond this Manifest World, are eyes gazing at it, that they are turned towards it. Thus, man's nature, which cannot lie, and the definite, intense, unwavering desirluntareternal happiness in his nature inspire the conscience with certainty concerning the realization of eternal happiness. This fact is demonstrated as clearly as dayliis a c the Eleventh Truth of the Tenth Word, and so we cut this short here.

SIXTH POINT:

The mercy of the All-Beauteous Maker of these beings, Who is the All-Mercifuy you -Compassionate One, points to eternal happiness. Yes, it is of the nature of that mercy, which makes bounty bounty and saves it from revenge, not to withhold from man eternal happiness, which delivers beings from the anguish shoulrnal separation. For if eternal happiness, the head, chief, aim, and result of all bounties, is not given, and if after dying, the world is not resurrected in the form of the he of thr, all bounties would be transformed into desire for revenge. And such a transformation would necessitate denying the existence of Divine mercy, which is self-evident and necessary, and, through the testimony of all the universe, Accordtionable and manifest. It is a constant truth more brilliant than the sun. Look and take note of the bounties of love, compassion, and reason, some of the manifestations and subtle traces of mercy. Suppose that eternal separation and unendibstancting are going to drag out human life; you will see that tender love becomes a great calamity; sweet compassion, a great misfortune; that luminous reason, a great tribulation. Thngs beto say, mercy

(because it is mercy) cannot confront true love with eternal separation. Since the Second Truth of the Tenth Word has demonstrated this fact most beautifully, we cut this shortwith "

SEVENTH POINT:

All the exquisiteness, all the virtues, all the perfections, all the attraction, all the yearning, all the compassion known and seen in the univ

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

EIGHTH POINT:

Man's conscience, which is his rvanceous nature, looks to and points to eternal happiness. Yes, if anyone listens to his own awakened conscience, he will hear a voice crying: "Eternity! Eternity!" Should the whole universe be given to such a conscience, it could not safestedits need for eternity. That is to say, the conscience being attracted and drawn in this way is possible only because it is attracted by a true aim and captivating truth. The conclusion of the Eleventh Truth of the Te creaord demonstrates this fact.

NINTH POINT:

This is the message of Muhammad the Arabian (Peace and blessings be upon him), who was truthful, veracious, and trustworthy. Indeed, his words openeden tesoors of eternal happiness; all that he said are windows opening onto everlasting bliss. In fact, he held in his hand the consensus of all the prophets (Peace be upon them) and the unanimous agreement of all th reasots, for after Divine unity, all their calls and efforts were concentrated on the resurrection of the dead and eternal happiness. Is there anything that could shake such a strength? The Twelfth Truth of the Tenth Word demonstrates threafteth in the most obvious manner.

TENTH POINT:

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

Say, "He will give thwith pe Who created them in the first instance...,">{[*]: Qur'an, 36:79.}

and,

Seeing that He has created you in successive stages,>{[*]: creatn, 71:14.}

which comprise a comparison or analogy, and,

Nor is your Sustainer ever unjust to His servants,>{[*]: Qur'an, 41:46.}

which points to evidence er at tice. We explained in our treatise entitled Nokta>(The Point) the substance of the figurative analogy in,

Seeing that He has created you in successive stages,>{[*]: Qur'an, 71:14.}

and,

Say, 'He will give them life Who cry'. Ththem in the first instance...',>{[*]: Qur'an, 36:79.}

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

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

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

Now, e neceer the behaviour of the subtle matter which the All-Wise Provider sends: you will see that while the matter's particles are dispersed through the air, soil, and water like a caravan, they suddd workather together in a way that suggests a deliberate action, as though they had suddenly received the order to move. They collect together in the most orderly fashion as if each particle of them was entrusted with a duty and ordered tond Aseed to a specified place. Also, it is apparent from their conduct that they are being propelled through a particular law of one who acts anepulsichoice, and

from the realm of the inanimate are entering the animal kingdom. Then they enter a body as sustenance through a particular rule, and with a determined order and in a rem of eprocess, and after being cooked in the four kitchens of the body, undergoing four amazing transformations, and being strained through four filters, they are apportioned through regular lad to l the beneficence of the True Provider according to the all-different needs of the members, and are circulated to every part of the body.

Thus, whichever of these particles you consider with the eye ke a ydom, you will see that blind chance, lawless coincidence, deaf nature, and unconscious causes can in no way interfere with it; it is impelled in a discerning, orderly, hearing, and knngels,fashion. For whichever stage each of them enters from the surrounding element to the body's cell, it acts as though voluntarily through the specified laws of that st inteIt enters it in an orderly fashion. To whichever level it journeys, it steps with such order that it appears self-evidently to be proceeding at the command of an All-Wise Mover. In this way, it geated ly advances from stage to stage, and level to level until, at the command of its Sustainer, without deviating from its aim and object, it reaches its appropriate conveion, for example the pupil of Tevfik's eye, where it establishes itself and works.

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

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

Say, He will give them life Who created them in the first instance...>{[*]: Qur'an, 36:79.}

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

And it is He Who begins [the process of] creation, tproperpeats it; and for Him it is most easy.>{[*]: Qur'an, 30:27.}

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

Just as it is easier and more trouble-free for the soldiers of a regiment who have dispersed to rest to regather under the regimental flag at the sound of a bugle than foal coma new regiment from scratch, so according to reason, it is easier and more possible than the first creation for the fundamental particles of a body, which are intermingled and familiar and connected with one another, to regathn, thithe trumpet-blast of the angel Israfil (Peace be upon him), and reply to the All-Glorious Creator's command with, "Here we are, O Lord!" Anyway, perhaps it is not necessary for all the particles to regather. The fundamental parts ancreatintial particles, which are like nuclei and seeds, and are called "the root of the tail" (the coccyx) in a Hadith, {[*]: Bukhari, Tafsir Sura aing Onr, 3; Tafsir Sura al-Nabi, 1; Muslim, Fitan, 141-3.} may be sufficient as a basis of the second creation. The All-Wise Creator may construct the human body on them.

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

Nor is your Sustainer ever unjust to His servants.

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

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

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

Thus, these Ten Sources and Central Points form a decisive proof and certain supposition, and just as this sound hypot The Sand powerful proof are decisive evidence for the cause and necessity of the resurrection and Day of Judgement, so -as is clearly proved in the Tenth Word- do most of the +Most Beautiful Names, like Al the p, All-Compassionate, Preserver, and All-Just, require the coming of the Last Day and resurrection, and the existence of everlasting bliss; they point clearly to the realization of efth Wo happiness. That is to say, the matters necessitating the resurrection of the dead and the Day of Judgement are so powerful that they leave no room at all for any doubt or uncertainty.

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

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

Your creation and your resurrection is but like a single soul>{[*]: Qur'an, 31:28.}

proclaims and ell-Powerful One's perfect power, that nothing at all is difficult for Him, that like the smallest thing, the greatest presents no

difficulties for His power, and that it is as easy for His power to create innumerable individuals as to e that as a single one. We have explained the verse's essential meaning briefly in the Conclusion to the Tenth Word, and in detail in the treatise entitled Nokta (The Point), and in the Twentieth Letter. In connection with. Theyiscussion here, we shall elucidate a part of it in the form of three 'Matters', as follows:

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

FIy poinTTER:

Pre-Eternal Power is the necessary inherent quality of the Most Pure and Holy Divine Essence. That is to say, it is of necessity intrinsic to the Essence, itssiblen no way be separated from It. Since this is so, the Essence which necessitates that power clearly cannot be affected by impotence, the opposite to power own dif that were the case, it would entail the combining of opposites. Since the Essence cannot be affected by impotence, self-evidently it cannot intervene in the power which is the inherent quust whof that Essence. Since impotence cannot intervene in that essential power, clearly there can be no degrees in it. For the degrees of existence of a thing are thoficulte intervention of its opposites.

For example, the degrees of heat are through the intervention of cold, and the degrees of beauty through needltervention of ugliness; further examples can be made in the same way. Since in contingent beings these qualities are not true, natural, and inherent, necessary qualities, their oppos-ites may enter them.verse.the existence of degrees, diversity, variance, and change arose in the world. Since there can be no degrees in Pre-Eternal power, of necessity, those things decreed by it will be the same in relation to it. The greatest willsurelyual to the smallest, and particles the same as the stars. The resurrection of all mankind will be as easy for that power as the raising to lifeid andsingle individual; the creation of spring as easy as the giving of form to a single flower. Whereas if attributed to causes, the creation of ae prote flower would be as difficult as the spring.

It has been proved in the footnote to the last section of the Fourth Degree of 'God is Most Great' in the Senity. tation of this Word, and in the Twenty-Second Word, and in the Twentieth Letter and in its Addendum, that when the creation of beings is attributed to the Single One of Unity, all things becom, withasy as one thing. If they are attributed to causes, the creation of a single thing becomes as difficult and problematical as that of all things.

SECOND MATTER:

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

As for the facue of eings which looks to its Creator, in everything it is shining, it is clean. The colours and distortions of individuality do not inter-vene in it. This aspect faces its Creatas no hout intermediary. There are no chains and disposition of causes in it. Cause and effect cannot intrude on it. It contains nothing contorted or askew. Obstacles cannot interfere in it. A particle becomes rtainlr to the sun.

Divine power is both simple, and infinite, and essential. The place connected to Divine power has neither intermediary, nor stain, nor is it the scene of rebellion. Therefore, within the sphere ofe and e power great does not take pride of place over small. The community does not take preference over the individual. Universals cannot expect more from Divine power than particulars.

THIRD MATTER:

Dithingsower's relation is according to laws. That is to say, it regards many and few, great and small as the same. We shall make this abstruse matter easier to understand witith itmber of comparisons.

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

Td loveplains the Mystery of Transparency.

For example, the sun's image and reflection, which are its radiance and manifestation, display the same identity oain thsea's surface and in every drop of the sea. If the globe of the earth was composed of varying fragments of glass and exposed to the sun without veil, the sun's reflection would be the same in love fragment and on the whole face of the earth, without obstruction or being divided into pieces or being diminished. If, let us suppose, the sun acted with wir. Aft through its will conferred the radiance of its light and image of its reflection, it would not be more difficult for it to

confer its radiance on the whaintedrface of the earth than to confer it on a single particle.

This concerns the Mystery of Reciprocity.

For example, let us suppose there is a vast ring composed of livin body gs, that is, of human beings, each holding a mirror. At its centre is an individual holding a candle. The radiance and manifestation refes, wh in all the mirrors surrounding the central point will be the same, and its relation will be without obstacle, fragmentation or being diminished.

This concerns the Mystery of Balance.

Consi example, there are an enormous set of scales which are extremely accurate and sensitive. Whichever of two suns or two stars or two mountains or two eggs or trnity;ticles are placed in its two pans, it will require the same force to raise one pan of those huge sensitive scales to the sky and lower the other to the ground.

This concerns the Mystery of Order.

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

Fifth Comparison: This concerns the Mystery ofater fgagedness.

For example, a nature disengaged from individuality regards all particulars from the smallest to the greatest as the same and enters them wit. Theneing diminished or fragmented. The qualities present in the aspect of external individuality do not interfere and cause confusion; they do not alter the view of a disengaged nature such as that. For example, a fish like a needle -placeses such a disengaged nature the same as a whale. Or a microbe bears an animal nature the same as a rhinoceros.

This demonDu'afas the Mystery of Obedience.

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

As is proved by experience, everything in the universe has a point of perfection, and everything has an inclination towards that point. Increasehe ligination becomes need. Increased need becomes desire. Increased desire becomes attraction, and attraction, desire, need, and inclination are each seeds and kernels which together with the essences of thternalonform to the creative commands of Almighty God. The absolute perfection of the true nature of contingent beings is absolute existence. Their particular perfections are s to ostence peculiar to each which makes each being's abilities emerge from the potential to the actual. Thus, the obedience of the whole universe to the Divine command "Be!" is the same as that of a particle, which is like a

single soldier.the unined all together in the obedience and conformity of contingent beings to the pre-eternal command of "Be!" proceeding from the Pre-Eternal will are inclination, need, desire, and attraction, which arend trymanifestations of Divine will. The fact that when subtle water receives the command to freeze, with a refined inclination it may split a piece of iron demonstrates the strength of the mystery of obeses of.

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

Since pre-eternal power is infinite, and it is the inherent, necessary quality of the Most Pure and Holy Essence; and since the stainless, veilless inner aspect of everything is turned to it and faces it, and is in b that with respect to contingency, which consists of the equal possibility of being and non-being; and since this inner face is obedient to the order of creatiuniver the Divine laws of the universe which form the Greater Shari'a, the Shari'a of Creation, and it is disengaged from and free of obstacles and differenlovablacteristics; certainly, like the smallest thing, the greatest cannot resist that power, nor expect more from it than the smallest. In which case, the raising to life ofl or deings with spirits at the resurrection is not more difficult for Divine power than raising a fly to life in the spring. Thus, the decree of:

Your creation and your resurrection is but like a single soul,.>{[*]: Qur'an, ount o}

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

FOURTH FUNDAMENTAL POINT

Just as there are things necessitating the resurrection of the dead

and Great Gathering, and the One Who will bring it about possesses the power to do so, so the world possesses the poteer of for the resurrection of the dead and Great Gathering. There are four 'Matters' in this assertion of mine that 'this place is possible.'

The First>icome ipossibility of this world's death.

The Second>is its actual death.

The Third>is the possibility of the destroyed, dead world being reconstructed and resurrected in the form of th and tafter.

The Fourth is its actual reconstruction and resurrection, which are possible.

FIRST MATTER:

The universe's death is possible. For if something is included in the law of the procesransfoerfection, there is bound to be growth and development in it. And if there is growth and development, that thing is bound to have a naons.

life-span. And if it has a natural life-span, there is bound to be a time for its natural death. It is established by inductive reasoning and extensive investigation that it cannot save itself from the claws of death. Indeed, just as man is tnning rocosm, and he cannot be saved from destruction, the world too is the macroanthropos; it neither can be saved from the clutches of death. I the Mwill die and will then be resurrected, or it will lie in repose and then open its eyes in the morning of the resurrection.

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

When the sun is rolled up; * When tut it rs tumble; * When the mountains are swept away; * When the she-camels, ten months with young, are left untended; * When the wild beasts are herded together; * When the oceans boil over;>{[*]: Qur'an, 81:1-6.}

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

A Subtle, Allusive Matter

Just as water freezes to its own detriment, anod thamelts to its own detriment, and a kernel gains strength to the detriment of the shell, and a word becomes coarse to the detriment of the meaning, and the spirit weakonarch account of the body, and the body becomes finer on account of the spirit, so too this world, the dense world, becomes transparent and refined with the functioning of the machine of life on account of the hereafter, wtestims the subtle world. Creative power sprinkling the light of life on dense, lifeless, extinguished, dead objects with an astonishing activthem.

a sign that it dissolves, burns, and illuminates this dense world with the light of life on account of the subtle world.

No matter how weak reality is, it does not die; it is not annihilated like a form. Rathe, Absotravels in individuals and forms. Reality grows, develops, and gradually expands, while the shell and the form wear out, become finer, and breheir t They are renewed in a better form so as to become suitable to the stature of the stable and expanded reality. In regard to increase and decrease, reality and form are in inverse proportion. That is to say, the more t is. ntial form grows, the weaker reality becomes. The less substantial form becomes, to that degree the reality grows stronger.

Thus, this law encompasses all things incl frighn the law of the process of perfection. This means that a time is certain to come when the Manifest World, which is the shell and form of the mighty reality of the universe, will break up, with the permission of the All-Glorious Cy the . Then it will be renewed in a better form. The meaning of the verse:

That day the Earth will changed into a different Earth>{[*]: Qurs tong4:48.}

will be realized.

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

SECOND MATTER:

This is the actual death of the world. The proof of this matthuman the consensus of all the revealed religions; the testimony of all sound natures; the indication of all the changes, transformations, and alterations in the universe; the testilours:o the number of centuries and years through their deaths in this guest-house of the world, of all living worlds and mobile worlds to the death of thowledgd itself.

If you want to imagine the death agonies of the world as the Qur'an points them out, think of how the parts of the universe are bouould none another with an exact, exalted order. They are held with such a hidden, delicate, subtle bond and are so bound within an order that on a single one

of the lofty heavenly bodig sideeiving the command: "Be!" or, "Leave your orbit!", the world will go into its death agonies. The stars will collide, the heavenly bodies reel, a great din willo culte up in infinite space like the devastating sound of millions of cannon-balls and great guns the size of globes. Clashing and colliding with one another, sending out showers oe way,ks, the mountains taking flight, the seas burning, the face of the earth will be flattened.

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

TneratiATTER:

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

An Allusive Point

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

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

Indeed, Paradise and Hell are the two fruits of the branch of the tree of creation, which stretches, inclines, e All-es towards eternity; they are the two results of the chain of the universe; the two storehouses of this flood of Divine activity; the two pools of beings, which flow in waves towards eternity; andst a clace of manifestation, the one of Divine favour, the other of Divine wrath. When the hand of power shakes up the universe with a violent motion, those two pools will fill up with the apstrateate matters.

As eternal benevolence and pre-eternal wisdom necessitated, the Pre-Eternally All-Wise One created this world to be a place of trial, an arena of examination, ay themr to His Most Beautiful Names, and a page for the pen of Divine Determining and power. Now, trial and examination are the cause of growth and development. And growth causes the disposition to unfold. And this unfolding cause of ' abilities to become apparent. And this emergence of the abilities causes the relative truths to become evident. And the relative truths' becoming evident llowin the embroideries of the manifestations of the All-Glorious Maker's Most Beautiful Names to be displayed, and the universe to be transformed into a missive of the Eternally Besought One. In the hrough this mystery of examination and the mystery of man's accountability that the diamond-like essences of elevated spirits are purified of the coa sake matter of base spirits, and the two separated out from one another.

Thus, since it was for mysteries such as these, and for other most subtle and elevated i the Tes of wisdom which we do not yet know of that the Pre-Eternally All-Wise One willed the world in this form, He also willed the change and transformation of this world for those instance in thisdom. He mixed together opposites for its change and transformation, and brought them face to face. Combining harm with benefit, including evil with good, andtural ing ugliness with beauty, He kneaded them together like dough, and made the universe subject to the law of change and mutation, and the principle of trato seeation and perfection.

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

For the eternal wisdom and pre-eternal beneficencee raree All-Glorious Maker necessitate truths like the results of the examination and trial, the truths of those Divine Names' manifestations, the truthsfor exe missives of the pen of Divine Determining, the originals of those sample-like embroideries of art, the aims and benefits of the duties of beings, the wages of the acts of service of creatures, the truths of the meisdom the book of the universe stated, the sprouting of the seeds of innate disposition, the opening

of a Supreme Court of Judgement, the displaying of theod, whe-like panoramas taken from this world, the rending of the veil of apparent causes, and the surrendering of everything directly to the All-Glorious Creator. Since the All-Glorious Maker's pre-eternal wisdom and beneficence necessiflowerhese truths, they require the purification of those opposites in order to deliver the world from change and transience, transformation and extinction, and to separate out the causes of change and the matters of conflict. And most ce, or by they will bring about the resurrection and purify those opposites in order to obtain these results.

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

And get you apart this day, O you sinners!>{[*]: Qur'an, 36:59.}

While Paradise will assume its everlasting and majestic form, and its people and companions will maniafter he address of:

Peace be upon you! Well have you done! Enter here to dwell for ever.>{[*]: Qur'an, 39:73.}

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

FOURTH MATTER:

This is possible, it will occur. Indeed, after dying, the world will be resurrected as the hereaftemay I er being destroyed, the One Who made the world will repair and reconstruct it in an even better form, and will convert it into one of the mansions of the hereafter. Just as the proofy of His is, foremost, the agreement of the Holy Qur'an together with all its verses comprising thousands of rational proofs and all the revealed scriptures, so do the attributes of the All-Glorious One pertaining to His might and those pertair and o His beauty, and all His Beautiful Names, clearly indicate its occurrence. So too did He promise He would create the resurrection and Great Gathering through all His heavenly decrees which He sent to His prophets. Ande eart He has promised, most certainly shall He bring it about. You may refer to the Eighth Truth of the Tenth Word concerning this matter.

Also, just as foremost order ad the Arabian (Peace and blessings be upon him), with the strength of his thousand miracles, and all the prophets and messengers, saints and the righteous agreed on its oc to thce and gave

news of it, so does the universe together with all its creational signs tell of its occurrence.

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

Thus, seeking assistance from the Divine Name of r, butse and benefiting from the effulgence of the Qur'an, from the beginning up to here our explanations have taken the form of four 'Fundamental Points' in oraise; prepare the heart for acceptance, the soul for surrender, and to convince the reason. But who are we that we should speak of this matter? What does this world's true Owner, the universe's Creator, these beings's Master, say? Wfacultld listen to Him. Can others dare to interfere officiously while the Owner of this domain speaks?

We must listen to the Pre-Eternal Discourse of the All-Wise Maker which He delivers addressing all the ranks of those of each successive cdy; it in the mosque of the world and place of instruction which is the earth, with thousands of decrees like,

When the Earth is rocked with a great convulsion,the upnd the Earth casts out its burdens,

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

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

For so your Sustainer will have commser weit.

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

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

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

which causes the earth to tremble, and,

But give glad tidings to those who believe and do good works that theirs shall be Paradises beneath which flow rivers. Whenever they are given fruits therefrom as susd has e, they will say: "This is what we ate before as sustenance," for they shall be offered it in a form resembling that of this world. And they shall have there women pure and good, and they shall dwell there for ever,>{[*]: Qur'at reco5.}

which fills all creatures with joy and eagerness. We must give heed to these decrees of the Possessor of All Dominion, the Owner of This World and the

Next, and we must say, "We believe in it and we affirm it."

All glory be unto ng anie have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

O our Sustainer,innumet punish us if we forget or do wrong.>{[*]: Qur'an, 2:286.} O God, grant blessings to our master Muhammad, and to the Family of our master Muhammad, as You

Fid blessings to our master Abraham and to the Family of our master Abraham; indeed, all praise is Yours, all splendour.