Through his universal sovereignty and law, a king may encompass all the members of his nation with his royal mercy. Each receives the king’s favour and is subject to his rule directly. The members all have numerous particular connections within the universality.
The second aspect are the king’s particular bounties and particular orders: above the law, he bestows favours on persons and gives his orders.
Like this comparison, everything receives a share of the general dominicality and all-encompassing mercy of the Necessarily Existent One, the All-Wise and Compassionate Creator. He has disposal over everything through His power, will, and all-embracing knowledge; He intervenes in the most insignificant matters of all things; His dominicality embraces them. Everything is in need of Him in every respect. All of their works are performed and ordered through His knowledge and wisdom. Neither nature has the ability to hide within the sphere of disposal of His dominicality, or have any effect or intervene, nor can chance interfere in the works of His wisdom and its fine balance. We have refuted chance and nature in twenty places in the Risale-i Nur with decisive proofs, executing them with the sword of the Qur’an; we have demonstrated their interference to be impossible. But the people of neglect have called “chance,” matters they do not know the wisdom of and reason for in the sphere of apparent causes within universal dominicality. They have been unable to see some of the laws of the divine acts concealed beneath the veil of nature, the wisdom and purposes of which they do not comprehend, and they have recourse to nature.
The second is His particular dominicality and particular favours and merciful succour, through which the names of Merciful and Compassionate come to the aid of individuals unable to bear the constraints of the general laws; they assist them in particular fashion and save them from those crushing constraints. Therefore, all living beings and especially man may seek help from Him at all times, and receive succour.
Thus, the favours in this particular dominicality cannot be hidden under chance by the people of neglect, nor be ascribed to nature.
It is in consequence of this that we have considered and believed the signs from the Unseen in The Miraculousness of the Qur’an and The Miracles of Muhammad to be particular signs, certain that they are a particular succour and particular divine favour showing themselves against the obdurate deniers. So we have proclaimed them purely for God’s sake. If we were mistaken in doing so, may God forgive us. Amen.
O our Sustainer, do not take us to task if we forget or do wrong.(2:286)