The Fifth Point
In the Name of Allah, the Merciful, the Compassionate.
Look, then, to the signs of Allah’s mercy – how He restores life to the earth after its death – verily He it is Who quickens the dead, for He is powerful over all things. There appeared to my mind in the distance in the month of Shawwal in Eskişehir Prison a fine point concerning this mighty verse, and another about the following mighty verse, Allah! There is no god but He, the Living, the Self‑Subsisting, Eternal. No slumber can seize Him nor sleep, together with a manifestation of the name Ever‑Living, which is the greatest name or one of the two lights of the greatest name or one light of its six lights. I did not record them, for at the time I was unable to swiftly capture that sacred bird. Now after it has drawn away, I shall at least indicate briefly by means of a number of signs a few rays of that supreme truth and sublime light.
First Sign
The index‑like answer to the questions “What is life?” and “What is its true nature and purpose?”, which are a greatest manifestation of the names Ever-Living and Giver of Life, is this:
Life is: The most important aim of the universe; Its greatest result; Its most brilliant light; Its subtlest leaven; Its distilled essence; Its most perfect fruit; Its most elevated perfection; Its finest beauty; Its most beautiful adornment; The secret of its undividedness; The bond of its unity; The source of its perfections; In regard to art and nature, a most wondrous being endowed with spirit; A miraculous reality which makes the tiniest creature into a universe; A most extraordinary miracle of divine power that connects the animate creature to most beings and makes it a tiny universe as well as being the means whereby the universe is situated in a tiny animate creature and displays a sort of index of the huge universe in the creature;
A wondrous divine art that makes a tiny part the greatest whole, and makes a particular a universal‑like world, and shows that in regard to dominicality the universe is an indivisible whole or universal that cannot be broken into parts and which accepts no participation;
Among the essential attributes of the universe, the most brilliant, the most decisive, and the most perfect of proofs testifying to the necessary existence of the Ever‑Living and Self-Subsistent One; and among divine artefacts is the most unknown and most apparent, and the most valuable and abundant, and the purest, most shining, and most meaningful embroidery of dominical art;
A graceful, refined, delicate manifestation of divine mercy which makes other beings serve itself; A comprehensive mirror of the divine attributes; A wonder of dominical creation comprising the manifestations of such numerous most beautiful names as Merciful, Provider, Compassionate, Munificent, and All‑Wise, that subjects to itself many truths like sustenance, wisdom, grace, and mercy, and is the source and origin of all the senses, like sight, hearing, and touch;
A transformation‑machine in the vast workshop of the universe that continuously cleanses everywhere, purifies, allows progress, and illuminates, while living bodies, the dwellings of life, are guesthouses, schools, and barracks for instructing and illuminating the caravans of particles, enabling them to perform their duties. Quite simply, by means of the machine of life, the Ever-Living Self-Subsistent One makes subtle this dark, transient, lowly world, illuminates it and gives it a sort of permanence, preparing it to go to another, everlasting world;
Life’s two faces, that is, its inner and outer faces, are both shining, elevated, and without dirt or defect. It is an exceptional creature on which apparent causes have not been placed, veiling the disposal of power, in order to show clearly that it has emerged directly without veil or means from the hand of dominical power;
The reality of life looks to the six pillars of belief, proving them in meaning and indirectly. That is to say, it is a luminous truth which powerfully looks to and necessitates both the necessary existence of the Necessarily Existent One and His eternal life, and the realm of the hereafter and everlasting life, and the existence of the angels, and the other pillars of belief.
Also, just as life is the purest essence of the universe, distilled from it, so it is a mighty mystery producing thanks, worship, praise, and love, the most important divine purposes in the universe and most important results of the world’s creation.
So consider these twenty‑nine significant, valuable characteristics of life, and elevated, general duties. Then look and see the tremendousness of the name of Ever-Living behind the name of Giver of Life. Understand too how with these immense characteristics and fruits of life, the name of Ever-Living is a greatest name.
Also understand that since life is the most important result of the universe, and its greatest aim and most valuable fruit, it must have an aim and result as vast as the universe. For the tree’s result is its fruit, so the fruit’s result is the future tree by means of the seed. Yes, just as the aim and result of this life is eternal life, so one of its fruits is thanks to the Ever‑Living Giver of Life, and worship and praise of Him and love for Him. And just as this thanks, love, praise and worship are the fruit of life, so are they the aim of the universe.
Understand also from this, the ugly ignorance and denial, indeed, unbelief, of those who say that the purpose of life is to live comfortably, enjoy oneself heedlessly, and indulge oneself in pleasure, and how they denigrate and insult the precious bounty of life, gift of consciousness, and bounty of reason, and what ghastly ingratitude they display.
Second Sign
One would have to write treatises to the number of life’s attributes to explain all its degrees, attributes, and duties, mentioned in the index in the First Sign, for this life is a maximum manifestation of the name Ever‑Living and a most subtle manifestation of the name Giver of Life. Since some of them have been elucidated in various parts of the Risale‑i Nur, we refer you to them for some of the details and here point out only a few others.
It was said in the twenty‑third of the twenty-nine properties of life that since life’s two faces are transparent and unsullied, apparent causes have not been made a veil to the disposals of dominical power. Yes, the meaning of this is as follows:
For sure everything in the universe contains good and beauty, while evil and ugliness are minor, and have the function of being units of measurement to show the degrees of good and beauty and to augment and multiply their realities. In this way the evil becomes good and the ugliness, beauty. And apparent causes have been made a veil to the disposals of power so that the complaints and anger arising from what are to the superficial view of conscious beings apparently ugliness, badness, disasters, and calamities, should not be directed to the Ever‑Living and Self-Subsistent One, and so that the contact of sacred, pure divine power with apparently vile and filthy things should not offend the dignity of power. The causes cannot create, but have been placed to be the target of unjust complaints and objections and to preserve the dignity, sacredness, and unblemished nature of divine power.
As is explained in the Introduction to the Second Station of the Twenty‑Second Word, Azra’il (Upon whom be peace) supplicated Allah the Most High concerning his duty of seizing the spirits of the dying, saying: “Your servants will be angry with me.” He was told in reply: “I shall place the veil of illness and calamity between your duty and the dying, then they shall fling their arrows of complaint and objection, not at you, but at those veils.” According to this supplication, Azra’il’s (Upon whom be peace) duty is a veil as other causes are apparent veils, so that the anger and complaints of those who do not see the true, beautiful face of death – beautiful for the people of belief – and do not know the manifestation of mercy on it, are not directed to the Ever-Living and Self-Subsistent One.
Yes, dignity and grandeur require that causes are curtain‑holders to the Hand of Power in the mind’s view, while divine unity and glory demand that causes withdraw their hands and have no true effect.
However, since both the outer and inner faces of life are without dirt, defect, or fault, there is nothing to invite complaints and objections; they hold no filth or ugliness contrary to the dignity and sacredness of power. The faces of life, therefore, have been surrendered directly, without veil, to the hand of the life‑giving, restoring, resurrecting name of the Ever-Living Self-Subsistent One. Light is the same, and so are existence and the giving of existence. For this reason, creation and the giving of existence look directly without veil to the power of the All-Glorious One. Moreover, since rain is a sort of life and mercy, the time of its precipitation has not been made subject to a regular law, so that at all times of need hands will be raised to the divine court to seek it. If like the rising of the sun, rain had been subject to a law, that vital bounty would not have been sought and asked for at times of need.
Third Sign
It was said in the twenty‑ninth property of life that just as the result of the universe is life, so are thanks and worship the result of life, and the cause and ultimate reason for the universe’s creation, and its desired result. Yes, the universe’s Ever-Living Self-Subsistent Maker certainly wants thanks and love from living creatures in return for His making Himself known and loved through so many sorts of bounties, and He wants their praise and laudation in return for His precious arts, and for His creatures to respond with worship and obedience to His dominical commands.
In accordance with this mystery of dominicality, it is because thanks and worship are the most important purpose of every sort of life and therefore of the whole universe that the Qur’an of Miraculous Exposition urges thanks and worship with fervour, intensity, and sweetness. It states repeatedly that worship is for Allah the Most High alone, thanks is due only to Him, and praise is particular to Him. To state that thanks and worship should go directly to its True Owner, verses like, It is He Who gives life and death, and to Him [is due] the alternation of night and day. ❋ It is He Who gives life and death; and when He decides upon an affair, He says to it: “Be!”, and it is. ❋ And gives life to the earth after its death, point out that He holds life together with all its attributes, without veil, in the grasp of His power, and they reject intermediaries explicitly, and ascribe life directly to the Ever‑Living and Self-Subsistent One’s hand of power, restricting it to Him.
The verses, For Allah is He Who gives [all] sustenance – Lord of Power – Steadfast for ever. ❋ And when I am ill, it is He Who cures me. ❋ He is the One that sends down rain [even] after [men] have given up all hope, show that things which provoke thanks such as sustenance, healing and rain, which also invite gratitude and thanks and stimulate a feeling of love and praise, also pertain directly to the Healing Provider, and that causes and intermediaries are a veil; that is, that sustenance, healing, and rain are particular to and restricted to the power of the Ever‑Living and Self-Subsistent One. To express this in accordance with the rules of grammar, the restrictive pronoun, “For Allah is He Who” “He is the One that” Hūwa aladhī and Hūwa ar‑Razzāq has been used. The True Healer is the one who gives medicines their properties and creates their effects.
Fourth Sign
It was explained concerning the twenty‑eighth property of life, that life looks to the six pillars of belief and proves them; it points to their truth. Yes, since life is the most important result and fruit of the universe, and the purpose of its creation, certainly that elevated reality is not restricted to this fleeting, brief, deficient, painful worldly life. The aim and result of the tree of life, the immensity of which is understood through its twenty-nine properties and the fruit consistent with its immensity, is eternal life and the life of the hereafter; it is life in the realm of bliss, the very stones, trees, and earth of which are alive. The tree of life, decked out with this many significant members, would otherwise remain without fruit, benefit, purpose, and reality for conscious beings and especially for man. Then man, whose capital and faculties are twenty times greater and more numerous than those of a sparrow and is the most exalted and important creature in the universe, and the highest living being, would fall lower than a sparrow in respect of the happiness of life, and become the most unhappy, the most debased of wretches. Furthermore, by dwelling on the pains of the past and fears of the future, the intelligence, the most precious of bounties, would continuously wound the human heart; because it mixes nine pains with a single pleasure, it would become a calamitous affliction. This would be false to the hundredth degree.
That is to say, the life of this world proves the pillar of belief in the hereafter decisively and in the spring, lays before our eyes more than three hundred thousand examples of the resurrection of the dead.
Is it at all possible that the All‑Powerful Disposer of Affairs, who prepares with wisdom, grace, and mercy in your body, garden and country all the things and members necessary and appropriate for your life; who makes them reach you at the right time; who knows and hears even the tiny, particular prayer for food offered by your stomach through its desire for continued existence; and gratifies it, showing with innumerable delicious foods that He accepts its prayer – is it at all possible He does not see you and know you; would not prepare everything necessary for eternal life, mankind’s greatest goal; and would not accept mankind’s most urgent, important, universal prayer for immortality, of which it is worthy, through constructing the hereafter and creating Paradise; that He would not hear man’s most powerful, general prayer, which rings out from the ground to the divine throne, although he is the ruler and result of the earth, nor hold him as important as a stomach, would not gratify him, so make him deny His perfect wisdom and endless mercy? Allah forbid, a hundred thousand times!
Is it at all possible that He should hear the most secret voice of the tiniest particular of life, heed its plaint, supply its cure, answer its want, nourish it solicitously, cause others to serve it attentively, and make His large creatures assist it; then not hear the thunderous voice of the largest and most valuable, immortal, most delicate life; and not take into consideration its powerful plea and prayer for immortality? That He should equip and superintend a common soldier with the greatest care and disregard a magnificent, obedient army? That He should see an atom and not see the sun? That He should hear the buzzing of a mosquito and not hear the roar of thunder? Allah forbid! A hundred thousand times, Allah forbid!
Could the reason in any way accept that an All‑Powerful and All-Wise One who is infinitely merciful, loving, and compassionate, who greatly loves His own art, makes Himself much loved, and loves greatly those who love Him, would condemn to everlasting death the life that loves Himself more than anything, is lovable and loved and by nature loves its Maker, condemn to death the spirit, the essence and substance of life; would He offend and make angry with Himself for all eternity that beloved friend of His, and wounding him in terrible fashion deny the mystery of His mercy and light of His love, and make him deny it? A hundred thousand times, Allah forbid! The absolute beauty which adorns the universe with its manifestation, the absolute mercy which makes happy all creatures, is most certainly exempt from such infinite ugliness, far elevated above such absolute tyranny, such unkindness.
Conclusion: Since there is life in this world, those who understand the secret of life and do not misuse their lives will manifest eternal life in the realm of eternity and everlasting Paradise. In this we believe!
Shining objects on the face of the earth glistening with the sun’s reflection, and bubbles on the surface of the sea sparkling and dying away with flashes of light and the bubbles that follow on after them again acting as mirrors to the imaginary miniature suns, self‑evidently show that those flashes are the reflections and manifestations of a single, elevated sun. They recall the sun’s existence with various tongues, and point to it with their fingers of light.
In just the same way, through the greatest manifestation of the Ever‑Living and Self-Subsistent One’s name of Giver of Life, the living creatures on the earth and in the sea shine through divine power, and in order to make way for those that follow after them, utter “O Living One!” and vanish behind the veil of the Unseen, thus indicating and testifying to the life and necessary existence of the Ever-Living and Self-Subsistent One, who possesses eternal life. Furthermore, all the evidences testifying to divine knowledge, the effect of which is apparent in the ordering of all creatures; and all the proofs demonstrating the power which has disposal over the universe; and all the evidences proving the will and volition which governs and directs the universe; and all the signs and miracles proving the missions of the prophets, the channels of divine revelation and dominical speech; and all the evidences attesting to the seven divine attributes – all these unanimously indicate, denote, and testify to the life of the Ever-Living and Self-Subsistent One.
For if a thing has sight, it also has life; and if it has hearing, it is a sign of life; and if it has speech, it points to the existence of life; and if it has will and choice, it shows life. Thus, attributes such as absolute power, comprehensive will, and all‑embracing knowledge, the existence of which is clear and certain due to their works and effects in the universe, testify, through all their evidences, to the life and necessary existence of the Ever-Living and Self-Subsistent One, the eternal life which illuminates the whole universe with a single of its shadows, and, through a single of its manifestations gives life to the realm of the hereafter, even its very particles.
Life looks also to the pillar of belief in the angels and proves it indirectly. For since the most important result of the universe is life; and it is living beings that are most widely spread, and because of their value, their copies are most duplicated, and who populate the guesthouse of the earth with their travelling caravans; and since the globe of the earth has been filled with so many species of living creatures, and for the purpose of renewing and multiplying the animate species is continuously emptied and refilled; and since life is created on it in even rotting and corrupt matter and it has become a mass of micro‑organisms; and since consciousness and intelligence, the purest distilled essence of life, and spirit, its most subtle and stable substance, are created in great profusion on the earth, and quite simply the earth has been infused with life through life, intelligence, consciousness, and spirits, and inhabited in that way; since this is so, surely the heavenly bodies, which are subtler, more luminous, larger and more important than the earth, could not be dead, inanimate, lacking life and consciousness; it would be beyond the bounds of possibility. That is to say, in accordance with the mystery of life, there will surely be living, conscious inhabitants of the skies, the suns, and the stars suitable to the heavens, who will endow them with their living state, demonstrate the result of the creation of the heavens, and receive the divine addresses; and they are the angels.
The essential nature of life also looks to the pillar of belief in the messengers, and proves it indirectly. Yes, since the universe was created for life, and life is a greatest manifestation of the Pre‑Eternal Self-Subsistent One, a perfect inscription of His, a most beautiful work of His art; and since the Eternal Life shows Itself through the sending of messengers and revealing of scriptures, for if there were no Books or messengers, that Pre-Eternal Life would not be known – just as it is through his speech that it is understood that a person is alive, so too it is messengers and the scriptures they bring that make known the words and speech of the One who speaks from beyond the World of the Unseen, beneath the veil of the universe, who commands and prohibits and utters His address – then certainly just as the life in the universe testifies decisively to the necessary existence of the Pre-Eternal Ever-Living One, it looks also to the pillars of belief the sending of messengers and revelation of scriptures, which are the rays, manifestations, and communications of that Pre-Eternal Life. And since the messengership of Muhammad (UWBP) and the Qur’anic revelation are like the spirit and intelligence of life, it may be said that their truth is as certain as the existence of life.
Yes, just as life is the distilled essence of the universe; and consciousness and sense perception are distilled from life and are the essence of life; and intelligence too is distilled from consciousness and sense perception and is the essence of consciousness; and spirit is the pure, unsullied substance of life, its stable and autonomous essence; so too, the physical and spiritual life of Muhammad (UWBP) is the distilled quintessence of the life and spirit of the universe; and the messengership of Muhammad (UWBP) is the very purest essence distilled from the senses, consciousness, and intelligence of the universe. Indeed, the physical and spiritual life of Muhammad (UWBP), is, through the testimony of its works, the very life of the universe’s life. And Muhammad’s (UWBP) messengership is the consciousness and light of the universe’s consciousness. While the Qur’anic revelation, according to the testimony of its living truths, is the spirit of the universe’s life and the intelligence of its consciousness. Yes, yes, yes! If the light of Muhammad’s (UWBP) messengership were to depart from the universe, the universe would die. If the Qur’an were to depart, the universe would go mad, the earth would lose its head and its reason; it would even strike its now unconscious head on a planet and Doomsday would occur.
Life also looks to the pillar of belief in divine determining and proves it indirectly. Because, since life is the light of the Manifest World, and it dominates it, and is the result and aim of existence, and since it is the most comprehensive mirror of the Creator of the Universe and the most perfect sample and index of dominical activity, and – let there be no mistake in the comparison – is like a sort of programme; for sure, the mystery of life necessitates that the creatures in the World of the Unseen, that is, the past and the future, that is, that have been and will come, are predisposed to conform to order, regularity, being known and observed, specific individual existence, and the creative commands, which are their lives in one respect.
The original seed of a tree and its root, as well as the seeds contained in its fruit and final outcome, all manifest a sort of life no less than the tree itself; indeed, they bear within themselves laws of life more subtle than those of the tree. Similarly, the seeds and roots left by last autumn, before the present spring, as well as the seeds and roots that will be left to subsequent springs after this spring has departed – they all bear the manifestations of life, just like this spring, and are subject to the laws of life.
In just the same way, all the branches and twigs of the cosmic tree each have a past and a future. They have a chain consisting of past and future stages and circumstances. The multiple existences and stages of each species and each member of each species, existing in divine knowledge, forms a chain of being as knowledge, and like its external existence, its existence as knowledge is a manifestation of universal life that draws all the aspects of its life from these meaningful and vital Tablets of divine determining.
The fact that the World of Spirits – which is one form of the World of the Unseen – is full of the essence of life, the matter of life, and the spirits, which are the substances and essence of life, of a certainty demands and requires that the past and future – which are another form of the World of the Unseen and its second segment – should also receive the manifestation of life. In addition, the perfect order, the meaningful circumstances and vital fruits and stages inherent in the existence of a thing as knowledge, also demonstrate the manifestation of a sort of life.
Such a manifestation of life, which is the light emitted by the sun of eternal life, cannot be limited to this Manifest World, this present time, this external existence. On the contrary, each world receives the manifestation of that light in accordance with its capacity, and the cosmos together with all its worlds is alive and illumined through it. Otherwise, as the misguided imagine, beneath a temporary and apparent life, each world would be a vast and terrible corpse, a dark ruin.
One broad aspect of the pillar of belief in divine determining and decree is, then, understood through the mystery of life and is established by it. Just as the life and vitality of the Manifest World and existent, visible objects become apparent from their orderliness and the consequences of their existence, so too past and future creatures – regarded as belonging to the World of the Unseen – have an immaterial existence and sort of life and a spiritual presence as knowledge. The trace of this life and presence is made manifest and known by means of the tablet of divine determining and decree and through all the stages and circumstances of their external lives and existences.
Fifth Sign
Also, it was said concerning the sixteenth property of life that when life enters a thing, it makes it into a world; if a part, it affords it the comprehensiveness of a whole; if a particular, the extensiveness of a universal. Yes, life possesses such extensiveness it is simply a comprehensive mirror of divine oneness, showing in itself most of the divine names manifested throughout the universe. When life enters a body, it makes it a small world; like a sort of seed of the tree of the universe, containing an index of it. In the same way that a seed can only be the work of a power capable of making the tree that bears it, the one who creates the tiniest living beings has to be the Creator of all the universe.
Thus, through this comprehensiveness, life demonstrates in itself a most obscure mystery of divine oneness. That is, like the mighty sun is present with its light, reflection, and seven colours in every drop of water and fragment of glass facing it, so the divine names and attributes which encompass the universe are manifested together in all living beings. From this point of view, in regard to creation and dominicality, life makes the universe into an indivisible whole, a universal whose being broken into parts and in which others can share is outside the bounds of possibility.
Yes, the stamp on your face shows self‑evidently that the One who creates you is the One who creates all humankind. For the nature of man’s creation is the same; it cannot be split up. Also, by means of life the parts of the universe are like the individual members of mankind, and the universe, like the species. It shows the seal of divine oneness and stamp of eternal besoughtedness on every individual, the same as it shows them on the whole, thus in every way repulsing the associating of partners with Allah the Most High.
Also, there are such extraordinarily wondrous miracles of dominical art in life that one, a power, that cannot create the whole universe cannot create the tiniest animate creature. Yes, a pen that inscribes in a tiny seed the index of the huge pine tree, and the programme of its life, like writing the whole Qur’an in a chickpea, can surely be none other than the pen that writes the heavens together with the stars. And the one who places in the tiny head of a bee the ability and faculties to know the flowers in the garden of the universe, be connected with most of its species, convey a gift of divine mercy like honey, and know on the day it comes into the world the conditions of life, can surely be none other than the Creator of the entire universe.
In Short: Life is a shining seal of divine unity on the face of the universe; and in respect of life all beings with spirits are stamps of divine oneness; and the embroideries and art in every living being form a seal of eternal besoughtedness; and living creatures set their signatures with their lives on the missive of the universe in the name of the Ever‑Living and Self-Subsistent One to their number, and are seals of divine unity, stamps of divine oneness, and signets of divine eternal besoughtedness. Similarly, just as all living beings are seals of divine unity in this book of the universe, like life; so a seal of divine oneness has been placed of the faces and features of each.
Furthermore, just as life forms signatures and seals testifying to the unity of the Ever‑Living and Self-Subsistent One to the number of its particulars and of animate beings, the act of raising and restoring to life also puts signatures to divine unity to the number of beings. For example, the raising to life of the earth, which is one example of such restoration, testifies to divine unity as brilliantly as the sun. For in the raising to life of the earth in spring, three hundred thousand species together with all the species’ innumerable members are restored to life one within the other, without fault or defect, in perfect, regular order. The one who performs a single act such as that together with innumerable other orderly acts must surely be the Creator of all beings and the Ever-Living and Self-Subsistent One, and the Single One of Unity any partnership in Whose dominicality is impossible.
For now, this small number of life’s properties has been described briefly, and we refer the explanation and detailed discussion of its other properties to the Risale‑i Nur and to another time.
Conclusion
The greatest name is not the same for everyone; it differs.
For example, for Imam ‘Ali (May Allah be pleased with him) it was the six names of Single, Ever‑Living, Self-Subsistent, Sapient, All-Just, and Most Holy. For Imam al-A‘zam, it was two names; Sapient and All-Just. While for Ghawth al-A‘zam it was Ever-Living. For Imam Rabbani, the greatest name was Self-Subsistent, and so on; many other people held different names to be the greatest name.
In connection with this Fifth Point being about the name of Ever‑Living, as both a blessing, and a witness, and an evidence, and as a sacred proof, and as a prayer for ourselves, and as a happy conclusion to this treatise, we include the following, uttered by Allah the Most High’s Noble Messenger (Upon whom be blessings and peace) in the supreme supplication called al‑Jaushan al-Kabīr, which shows the extremely elevated and comprehensive degree of his knowledge of Allah the Most High. We shall travel in the imagination to that time and saying “Amen” to what the Noble Messenger (Upon whom be blessings and peace) said, shall utter the same supplication with his voice as though saying it ourselves:
O Thou Who was living before all living beings; O Thou Who shall live after all living beings;
O Living One Whom no living being resembles; O Living One Whom nothing is like;
O Living One Who takes no living being as partner; O Living One Who needs no other living being;
O Living One Who causes all living beings to die; O Living One Who provides the sustenance of all living beings;
O Living One Who restores to life the dead; O Living One Whom death touches not
Glory be unto Thee, Thou art without partner or fault! There is no god but Thee! Mercy! Mercy! Deliver us from Hellfire! Amen!
Glory be unto Thee! We have no knowledge save that which Thou hast taught us; indeed, Thou art All‑Knowing, All-Wise.