Sovereignty is, moreover, a station of dignity; to accept a rival would flout the dignity of sovereignty. The fact that man, who needs the assistance of many people on account of his impotence, will kill his brothers and offspring in the cruellest fashion for the sake of some petty, apparent and temporary sovereignty, shows that sovereignty rejects all notion of partnership. If so feeble a one acts thus for the sake of so petty a sovereignty, it follows that the Possessor of Absolute Power, the Master of All Creation, will never permit one other than Himself to participate in His sacred sovereignty, the means to His real and universal dominicality and Divinity.
Since this truth has been established with firm proofs in numerous places throughout the Risale-i Nur and especially the Second Station of the Second Ray, we refer the reader to those pages for further discussion of it.
Through witnessing these four truths, our traveller came to know Divine unity with the degree of certain and clear witnessing. His faith shone, and with all his power he said, “There is no god but God, He is One, He has no partner.” In brief allusion to the lesson he derived from this station, we said in the Second Chapter of the First Station:
There is no god but God, the One, the Unique, to Whose Unity and the Necessity of Whose Existence point the witnessing of the sublimity of the truth of the manifestation of absolute Divinity, as well as the witnessing of the sublimity of the comprehensiveness of the truth of the manifestation of absolute dominicality that requires Unity, the witnessing of the sublimity of the comprehensiveness of the truth of the perfections that arise from unity, and the witnessing of the sublimity of the comprehensiveness of the truth of absolute sovereignty, that prevents and contradicts the existence of any partnership.
Then that restless traveller addressed his heart and said: “The fact that the people of faith, and particularly those affiliated with a sufi order, are constantly repeating the words, ‘no god but He,’ and recalling and proclaiming God’s unity, is an indication that the affirmation of God’s unity comprises many degrees. Such affirmation is moreover a most enjoyable, most valuable, and most exalted sacred duty, instinctive function, and act of worship. Let us then in order to attain a further degree, open the door of another stopping-place in this abode of instruction. For the true affirmation of God’s unity we seek is not some imaginary species of knowledge. It is rather an affirmation that in terms of logic is deemed the opposite of imagination, that is far more valuable than cognition based on imagination, that is the result of proof, that is designated a knowledge.”