The Seventh Matter, Which Is the Seventh Part
In the Name of Allah, the Merciful, the Compassionate.
Say: “In the bounty of Allah, and in His mercy, in that let them rejoice;” that is better than the [wealth] they hoard.
This matter consists of seven Signs.
In order to recount a number of divine bounties, we shall explain seven Reasons, which disclose the meanings of several divine favours.
First Reason
Before the Great War, or around the beginning of it, I had a true vision. In it, I was under the famous mountain of Ağrı, known as Mount Ararat. The mountain suddenly exploded with a terrible blast. Pieces the size of mountains were scattered all over the world. I looked and saw that in that awful situation, my mother was beside me. I said to her: “Don’t be frightened. This is happening at Allah the Most High’s command, and He is All‑Compassionate and All-Wise.” Suddenly, while in that situation, I saw that a person of importance was commanding me: “Expound the Qur’an’s miraculousness!”
I awoke and I understood that there was going to be a great explosion and upheaval, and that following it the walls surrounding the Qur’an would be destroyed. The Qur’an would then defend itself directly. It was going to be attacked and its miraculousness would be its steel armour. And in a way surpassing his ability, someone like myself would be appointed at this time to reveal one sort of its miraculousness; I understood that I had been designated.
Since the Qur’an’s miraculousness has been expounded to an extent in the Words, to set forth the divine favours received in our service, which are sorts of blessings and emanations of its miraculousness, will surely assist it and pass to its account, and should therefore be set forth.
Second Reason
The All‑Wise Qur’an is our guide, master, and leader, and shows us the way in all our conduct. So since it praises itself, following its instruction, we shall praise its commentary.
Furthermore, since the Words that have been written are a sort of commentary on the Qur’an, and its treatises are the property of the Qur’an’s truths and its realities; and since in most of its Suras, and particularly in the Alif. Lām. Rā’s and Hā. Mīm.’s, the All‑Wise Qur’an displays itself in all its magnificence, tells of its own perfections, and praises itself in a way of which it is worthy; certainly we are charged with making known the flashes of the Qur’an’s miraculousness that are reflected in the Words, and the dominical favours that are a sign of that service’s acceptance. For our master does this and teaches us to do it.
Third Reason
I do not say this about the Words out of modesty but in order to explain a truth, that the truths and perfections in the Words are not mine; they are the Qur’an’s and they have issued from the Qur’an. The Tenth Word, for instance, consists of a few droplets filtered from hundreds of verses, and the rest of the treatises are all like that.
Since I know it is thus and since I am transient, I shall depart, of course something, a work, which is enduring should not, and must not, be tied to me. And since it is the custom of the people of misguidance and rebellion to refute a work that does not suit their purposes by refuting its author, the treatises, which are bound to the stars of the skies of the Qur’an, should not be bound to a rotten post like me who may be the object of criticism and disapproval, and may fall.
Also, it is generally the custom to search for the merits of a work in the qualities of its author, whom people suppose to be the work’s source and origin. To attribute those elevated truths and brilliant jewels to a bankrupt like me in keeping with that custom, and to my person, who could not produce one thousandth of them himself, is a great injustice towards the truth. I am therefore compelled to proclaim that the treatises are not my property; they are the Qur’an’s property, and issuing from the Qur’an, they manifest its virtues.
Yes, the qualities of delicious bunches of grapes should not be sought in their dry stalks. I resemble such a dry stalk.
Fourth Reason
Sometimes modesty suggests ingratitude for bounties, indeed, is ingratitude for bounties. Then sometimes recounting bounties is a cause of pride. Both are harmful. The only solution is for it to be neither. To admit to virtues and perfections, but without claiming ownership of them, is to show them to be the works bestowed by the True Bestower.
For example, suppose someone were to dress you in a robe of honour embroidered and encrusted with jewels and you became very beautiful. The people then said to you: “What wonders Allah has willed! How beautiful you are! How beautiful you have become!”, but you modestly replied: “Allah forbid! Don’t say such a thing! What am I? This is nothing!” To do this would be ingratitude for the bounty and disrespectful towards skilful crafts‑ man who had dressed you in the garment. While if you were to reply proudly: “Yes, I am very beautiful. Surely there is no one to compare with me!”, that would be conceited pride.
In consequence, to avoid both conceit and ingratitude one should say: “Yes, I have grown beautiful. But the beauty springs from the robe and thus indirectly from the one who clothed me in it; it is not mine.”
Like this, if my voice were strong enough, I would shout out to the whole earth: “The Words are beautiful; they are truth, they are reality; but they are not mine. They are rays shining out from the truths of the Noble Qur’an.”
In accordance with the principle of: I cannot praise Muhammad with my words, rather my words become praiseworthy through Muhammad, I say: I cannot praise the Qur’an with my words, rather my words become praiseworthy through the Qur’an.
That is to say, I did not beautify the truths of the Qur’an’s miraculousness, I could not show them beautifully; rather, the Qur’an’s beautiful truths made my words beautiful and elevated them.
Since it is thus, it is acceptable to recount divine bounties and to make known in the name of the beauty of the Qur’an’s truths, the beauties of its mirrors known as the Words, and the divine favours which comprise those mirrors.
Fifth Reason
A long time ago I heard from one of the people of sainthood that he had divined from the obscure allusions of the saints of old – received from the Unseen – that a light would appear in the East that would scatter the darkness of innovation. He was certain of this. I have long awaited the coming of the light, and I am awaiting it. But flowers appear in the spring and the ground has to be prepared for such sacred flowers. I understood that with this service of ours we are preparing the ground for those luminous people.
So to proclaim the divine favours which pertain not to us but to the lights called the Words should lead not to pride or conceit but to praise and thanks, and to recounting the divine bounties.
Sixth Reason
Dominical favours, which are an immediate reward for our serving the Qur’an by means of the Words, and an encouragement, are a success granted by Allah the Most High. And success should be made known. If they surpass success, they become a divine bestowal. To make known divine bestowal infers thanks. If they surpass that too, they become wonders of the Qur’an with no interference on the part of our wills; we have merely manifested them. It is harmless to make known wonders of this sort, which occur unheralded and without the intervention of will. If they surpass ordinary wonders, they become rays of the Qur’an’s miraculousness.
And since miraculousness may be made known, the making known of what assists the miraculousness passes to the account of the miraculousness and cannot be the cause of any pride or conceit; it should rather be the cause of praise and thanks.
Seventh Reason
Eighty per cent of people are not investigative scholars who can penetrate to reality, recognize reality as reality and accept it as such. They rather accept matters by way of imitation, that they hear from acceptable and reliable people, in consequence of their good opinions of them. In fact, they look on a powerful truth as weak when in the possession of a weak man, while if they see a worthless matter in the possession of a worthy man, they deem it valuable.
Because of this, in order not to reduce the value of the truths of faith and the Qur’an in the eyes of most people since they are in the hands of a weak and worthless wretch like myself, I am compelled to proclaim that
outside our knowledge and will, someone is employing us; we are not aware of it, but he is making us work. My evidence is this: outside our wills and consciousness, we manifest certain favours and facilities.
In which case, we are compelled to shout out and proclaim those favours.
In consequence of the above seven reasons, we shall point out several signs of universal dominical favours.
First Sign
Explained in the First Point of the Eighth Matter of the Twenty‑Eighth Letter, are the ‘coincidences’ (tevâfukat).
For example, in the Nineteenth Letter, about the miracles of Muhammad (UWBP), in a copy written by a scribe who was unaware of this factor, on sixty pages – with the exception of two – from the Third to the Eighteenth Signs, more than two hundred instances of the phrase “Allah the Most High’s Noble Messenger, Upon whom be blessings and peace” look to each other corresponding perfectly. Anyone fair who looks at two pages would confirm that they are not the product of mere chance. If many instances of the same word corresponded to each other on the same page, half would be chance and half coincidence; it would only be wholly coincidence if this occurred on more than one page. So if two, three, four, or even more instances of the phrase “Allah the Most High’s Noble Messenger, Upon whom be blessings and peace” correspond to each other perfectly on all the pages, it surely is not possible for it to be chance. It shows too that a coincidence that eight different scribes have been unable to spoil is a powerful sign from the Unseen.
Although the various degrees of eloquence are to be found in the books of the scholars of rhetoric and eloquence, the eloquence of the All‑Wise Qur’an has risen to the degree of miraculousness and it is in no one’s power to reach it. Similarly, the ‘coincidences’ in the Nineteenth Letter, which is a mirror of the miracles of Muhammad (UWBP), and in the Twenty-Fifth Word, which is an interpreter of the miracles of the Qur’an, and in the various parts of the Risale‑i Nur, which is a sort of commentary on the Qur’an, demonstrate a degree of singularity surpassing all other books. It is understood from this that it is a sort of wonder of the miraculousness of the Qur’an and the miracles of Muhammad (UWBP) which is manifested and represented in those mirrors.
Second Sign
The second of the dominical favours pertaining to the service of the Qur’an is this: Allah the Most High bestowed on someone like me who has difficulty in writing, is semi‑literate, alone, in exile, and barred from mixing with people, brothers as helpers who are strong, earnest, sincere, enterprising, and self-sacrificing, and whose pens are each like diamond swords. He placed on their powerful shoulders the Qur’anic duty that weighed heavily on my weak and powerless ones. Out of His perfect munificence, He lightened my load.
In Hulûsi’s words, that blessed community is like a collection of wireless and telegraph receivers, and in Sabri’s, like the machines producing the electricity of the light factory. With their different virtues and worthy qualities, again in Sabri’s words, manifesting a sort of coincidence proceeding from the Unseen, they spread the mysteries of the Qur’an and lights of faith all around reflecting each other’s enthusiasm, effort, enterprise, and seriousness, making them reach everywhere. At this time, that is, when the alphabet has been changed, and there are no printing‑presses, and everyone is in need of the lights of belief, and there are numerous things to dispirit a person and destroy his enthusiasm, their unflagging service and sheer fervour and endeavour are directly a wonder of the Qur’an and a clear divine favour.
Yes, just as sainthood has its wonders, so does a pure intention. So does sincerity. Especially serious, sincere solidarity between brothers and brotherhood purely for Allah’s sake – they produce numerous wonders. In fact, the collective personality of such a community may achieve the perfection of a saint and manifest divine favours.
My brothers and my friends in the service of the Qur’an! Just as it is unjust and wrong to give all the glory and all the booty to the sergeant of a company that conquers a citadel, so you should not ascribe the divine favours in the victories won through the strength of your collective personality and your pens to an unfortunate like myself! In fact, there is another indication of the Unseen in such a blessed community, more powerful than the ‘coincidences’ proceeding from the Unseen and I can see it, but I may not point it out to everyone at large.
Third Sign
The fact that the various parts of the Risale‑i Nur prove the principal truths of belief and the Qur’an in brilliant fashion to even the most obdurate person is a powerful sign from the Unseen and divine favour. For among those truths are some that Ibn Sina, who was considered the greatest genius, confessed his powerlessness to understand, saying: “Reason cannot solve these.” Whereas the Tenth Word explains what he could not achieve with his genius to ordinary people, or even to children.
And for example, a learned scholar like Sa‘d al‑Din Taftazani could only solve the mystery of divine determining and man’s will in forty to fifty pages with the famous Muqaddimāt‑i Ithna ‘Ashar in his work Talwīḥāt. Those same matters, which he set out for the elite alone, are explained completely in two pages in the Second Topic of the Twenty‑Sixth Word, which is about divine determining, in a way that everyone can understand; if that is not a mark of divine favour, what is?
There are also what are known as the mystery of world’s creation and the riddle of the universe, which have perplexed everyone and no philosophy has been able to solve: through the miraculousness of the Qur’an of Mighty Stature, that abstruse talisman and astonishing riddle are solved in the Twenty‑Fourth Letter, and in the Allusive Point towards the end of the Twenty-Ninth Word, and in the six instances of wisdom in the transformations of minute particles explained in the Thirtieth Word. They have disclosed and explained the mystery of the astonishing activity in the universe, and the riddle of the universe’s creation and its end, and the meaning and instances of wisdom in the motion and transformations of particles; they are there for all to see and may be referred to.
Furthermore, the Sixteenth and Thirty‑Second Words explain with perfect clarity the partnerless unity of dominicality, through the mystery of divine oneness, together with the astonishing truths of infinite divine proximity and our infinite distance from Allah the Most High. While the exposition of the phrase And He is Powerful over all things in the Twentieth Letter and its Addendum which contains three comparisons demonstrate self‑evidently that minute particles and the planets are equal in relation to divine power, and that at the resurrection of the dead, the raising to life of all beings with spirits will be as easy for that power as the raising to life of a single soul, and that the intervention of any partner to Allah the Most High in the creation of the universe is so far from reason as to be impossible, thus disclosing a vast mystery of divine unity.
Furthermore, although in the truths of belief and the Qur’an there is such a breadth that the greatest human genius cannot comprehend them, the fact that they appeared together with the great majority of their fine points through someone like me whose mind is confused, situation wretched, has no book to refer to, and who writes with difficulty and at speed, is directly the work of the All‑Wise Qur’an’s miraculousness and a manifestation of dominical favour and a powerful sign from the Unseen.
Fourth Sign
Fifty to sixty treatises were bestowed in such a way that, being works that could not be written through the efforts and exertions of great geniuses and exacting scholars, let alone someone like me who thinks little, follows the apparent, and does not have the time for close study, they demonstrate that they are directly the works of divine favour. For in all these treatises, the most profound truths are taught by means of comparisons to the most ordinary and uneducated people. Whereas leading scholars have said about most of those truths that they cannot be made comprehensible and have not taught them to the elite, let alone to the common people.
Thus, for these most distant truths to be taught to the most ordinary man in the closest way, with wondrous ease and clarity of expression, by someone like me who has little Turkish, whose words are obscure and mostly incomprehensible, and for many years has been famous for complicating the clearest facts and whose former works confirm this ill‑fame, is certainly and without any doubt a mark of divine favour and cannot be through his skill; it is a manifestation of the Noble Qur’an’s miraculousness, and a representation and reflection of the Qur’an’s comparisons.
Fifth Sign
The fact that although generally speaking the treatises have been widely distributed, and classes and groups of people from the loftiest scholars to the uneducated, and from great saints from among those who approach reality with their hearts to the most obdurate irreligious philosphers, have seen them and studied them and have not criticized them, despite some of them receiving blows through them; and the fact that each group has benefited from them according to its degree; is directly a mark of dominical favour and a wonder of the Qur’an. And although treatises of that sort are written only after much study and research, these were written with extraordinary speed and at distressing times when my mind was contracted, confusing my thought and understanding, which is a mark of divine favour and a dominical bestowal.
Yes, most of my brothers and all the friends who are with me and the scribes know that the five parts of the Nineteenth Letter were written referring to no book at all in several days working for two or three hours each day making a total of twelve hours; and the Fourth Part, which is the most important and displays a clear seal of prophethood in the phrase “Allah the Most High’s Noble Messenger, Upon whom be blessings and peace,” was written from memory in three or four hours in the rain in the mountains; and that the important and profound treatise of the Thirtieth Word was written in six hours in an orchard; and that as with the Twenty‑Eighth Word, which was written finally in two hours in Süleyman’s garden, most of them were written in such conditions; my close friends know also that for many years, when I suffer difficulties and my mind is contracted, I cannot explain even the plainest facts, indeed, I do not even know them. Then especially when illness aggravates the distress, it prevents me from teaching and writing even more. Yet despite this, the most important of the Words and their treatises were written when I was suffering most difficulty and illness, and with the most speed. If this was not a direct divine favour and dominical bounty and wonder of the Qur’an, what was it?
Furthermore, whatever book it may be, if it discusses the divine truths and realities of faith, it will certainly be harmful for some people, and for this reason all the matters it contains should not be taught to everyone. However, although I have asked many people, up to the present time these treatises have caused no harm to anyone; they have caused no ill effects or unfavourable reaction, nor have they disturbed anyone’s mind. It is absolutely certain in my opinion that this is a direct sign of the Unseen and dominical favour.
Sixth Sign
It has now become absolutely clear in my view that most of my life has been directed in such a way, outside my own will, ability, comprehension, and foresight, that it might produce these treatises to serve the All‑Wise Qur’an. It is as if all my life as a scholar had been spent in preparation and preliminaries, the result of which was the exposition of the Qur’an’s miraculousness through the Words.
I have no doubt even that these seven years of exile, and the situation imposed on me whereby I have been isolated for no reason and against my wish, living a solitary life in a village in a way opposed to my temperament, and my feeling disgust at and abandoning many of the ties and rules of social life to which I had long grown accustomed, was in order to make me carry out this duty to serve the Qur’an directly and in purely sincere fashion. I am of the opinion that the ill‑treatment was very often visited on me by a hand of favour under the veil of unjust oppression, compassionately, in order to focus my thought on the mysteries of the Qur’an and restrict it and not allow my mind to be distracted.
And being prevented from studying all other books, despite formerly having great desire to study, I felt an aloofness towards them in my spirit. I understood that I had been made to give up studying, which would have been a solace and familiar in my exile, so that the verses of the Qur’an should be my absolute master directly.
Furthermore, the great majority of the works that have been written, the treatises, have been bestowed instantaneously and suddenly in consequence of some need arising from my spirit, not from any outside cause. Then when afterwards I have shown them to friends, they have said that they are the remedy for the wounds of the present time. And having been disseminated, I have understood from most of my brothers that they meet the needs of the times exactly and are like a cure for every ill.
I have no doubt therefore that the above‑mentioned points and the course of my life and my involuntarily studying fields of learning opposed to normal practice, outside my own will and awareness, were a powerful divine favour and dominical bounty bestowed to yield sacred results such as these.
Seventh Sign
In the course of our work over the past five to six years, without exaggeration we have seen with our own eyes a hundred instances of divine bestowal and dominical favour and wonders of the Qur’an. We have pointed out some of them in the Sixteenth Letter, and others we have described in the various matters of the Fourth Topic of the Twenty‑Sixth Letter, and in the Third Matter of the Twenty-Eighth Letter. My close friends know these, and Süleyman Efendi, my constant friend, knows many of them. We experience an extraordinary and wondrous ease in spreading the Words in particular and other treatises, and in correcting them, and putting them in order, and in the rough and final drafts. I have no doubt that this is a wonder of the Qur’an. There have been hundreds of instances of it.
Furthermore, we are nurtured with great tenderness in our daily lives with the Gracious One who employs us bestowing on us the least desires of our hearts in ways entirely outside the ordinary in order to gratify us. And so on.
This situation is a truly powerful sign from the Unseen that we are being employed; we are being made to serve the Qur’an both within the sphere of divine pleasure, and through divine favour. All praise be to Allah, this is a bounty from my Lord and Sustainer!
All Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All‑Knowing, All-Wise!
Allah! Grant blessings to our master Muhammad that will be pleasing to You and fulfilment of his truth, and to his Family and Companions, and grant them peace. Amen.
The Answer to a Confidential Question
This instance of divine favour was written some time ago confidentially and was added to the end of the Fourteenth Word. However, most of the scribes have forgotten it and not written it. That is to say, the appropriate place for it must have been here, since it remained unknown.
You Ask Me: “How is it that in the Words you have written from the Qur’an are a power and effectiveness rarely to be found in the words of Qur’anic commentators and those with knowledge of Allah the Most High? Sometimes a single line is as powerful as a page, and one page as effective as a book?”
The Answer: A good answer: since the honour belongs to the Qur’an’s miraculousness and not to me, I say fearlessly: it is mostly like that for the following reason: The Words that have been written are not supposition, they are affirmation; they are not submission, they are belief; they are not intuitive knowledge (marifet), they are a testifying and witnessing; they are not imitating, they are verification; they are not taking the part of something, they are comprehension of it; they are not Sufism, they are reality (hakikat); they are not a claim, they are the proof within the claim.
The wisdom in this is as follows: Formerly, the fundamentals of belief were protected, submission was strong. Even if the intuitive knowledge of those with knowledge of Allah the Most High lacked proof, their expositions were acceptable and sufficient. But at this time, since the misguidance of science has stretched out its hand to the fundamentals and pillars [of belief], the All‑Wise and Compassionate One of Glory, who bestows a remedy for every ill, in consequence of my impotence and weakness, want and need, mercifully bestowed in these writings of mine which serve the Qur’an a single ray from the comparisons of that Noble Qur’an, which are a most brilliant manifestation of its miraculousness.
All praise be to Allah, distant truths were brought close through the telescope of the mystery of comparisons. Through the aspect of unity of the mystery of comparisons, truly disparate matters were collected together.
Through the stairs of the mystery of comparisons, the highest truths were easily reached.
Through the window of the mystery of comparisons, a certainty of belief in the truths of the Unseen and fundamentals of Islam was obtained close to the degree of witnessing (şuhûd). The intellect, as well as the imagination and fancy, and the soul and caprice, were compelled to submit, and Satan too was compelled to surrender his weapons.
In Short: Whatever beauty and effectiveness are found in my writings, they are only flashes of the Qur’anic comparisons. My share is only my intense need and my seeking, and my extreme impotence and my beseeching. The ill is mine, and the cure, the Qur’an’s.
The Conclusion of the Seventh Matter
This is to banish any doubts that have arisen or may arise concerning the signs from the Unseen apparent in the form of the above eight divine favours, and describes a further divine favour and its mighty mystery.
This conclusion consists of four points.
First Point
We claimed in the Seventh Matter of the Twenty‑Eighth Letter that we saw a sign from the Unseen, called the Eighth Favour, which we perceived in the seven or eight universal, immaterial divine favours, and a manifestation of that sign in the embroideries known as the coincidences (tevâfukat). And we claim that those seven or eight universal divine favours are so powerful and certain that each on its own proves those signs from the Unseen. If, to suppose the impossible, some appear weak, or are denied even, it will not damage the certainty of that sign from the Unseen. A person who cannot deny the divine favours, cannot deny the signs.
But because people differ in respect of their level, and because the most numerous level, the mass of people, rely mostly on what they see, since the coincidences are not the most powerful but the most apparent of the eight divine favours – certainly the others are more powerful but since this is more general – I have been compelled to expound a truth by way of comparing them, with the intention of dispelling those doubts. It is like this:
We said concerning the apparent divine favour that so many coincidences appeared in the word “Qur’an” and the phrase “Allah the Most High’s Noble Messenger, Upon whom be blessings and peace” in the treatise we had written that no doubt remained that they had been ordered intentionally and given mutually corresponding positions. Our evidence that the will and intention is not ours is that we became aware of them only three or four years later. In which case, as a work of divine favour, the will and intention pertain to the Unseen. This singular situation was bestowed solely to corroborate the miraculousness of the Qur’an and of Muhammad (UWBP), and in the form of the coincidences involving those two words.
In addition to the blessedness of these two words being a ratifying stamp of the Qur’an’s miraculousness and the miracles of Muhammad (UWBP), the great majority of similar phrases manifest coincidences, but they appear only on a single page, while the two above phrases appear throughout the two treatises and in most of the others. We have said repeatedly that essentially coincidences may be found in other books, but not to this extraordinary extent, which demonstrates an elevated will and intention.
Now, although it is not possible to refute what we claim, there are one or two ways that it might appear to be thus if glanced at superficially.
One is that they may say: “You had these coincidences in mind and brought them about in this way. It would be easy to do that intentionally.”
In reply we say this: in any matter two truthful witnesses are sufficient, but in this case a hundred truthful witnesses may be found who will testify that our will and intention played no part and that we became aware of it only three or four years later.
I want to say in this connection that this wonder of the Qur’an proceeding from its miraculousness is not similar in kind to its miraculous eloquence, or equal in degree. For that is beyond human power. But this wonder of its miraculousness could not occur through human power either; human power could not intervene in such a matter. If it did, it would be artificial and spoil it.
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Third Point
In connection with particular signs and general signs, we shall indicate a fine point of dominicality and mercifulness:
One of my brothers said something very good; I shall make it the subject here. What he said was this: one day I showed him a clear example of a coincidence and he said: “That’s good! In fact all truths and realities are good, but the coincidences in the Words and its success are even better.”
“Yes,” I said, “everything is in reality good, or in itself good, or good in respect of its results. And this goodness looks to general dominicality, all‑embracing mercy, and universal manifestation. Like you said, the sign from the Unseen in this success is even better. This is because it takes the form of a particular mercy and particular dominicality and particular manifestation.” We shall make this easier to understand with a comparison. It is like this:
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 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 Allah’s sake. If we were mistaken in doing so, may Allah the Most High forgive us. Amen.
O our Sustainer, do not take us to task if we forget or do wrong.