The Arabic Piece About Divine Power:
Allah is Most Great! Through His power and will, greater than all things. For He is powerful over all things with absolute, all‑encompassing power, necessary and intrinsic to His Most Pure and Holy Essence. It is impossible that the opposite of His power should intervene in it, for it has no degrees; equal before it are particles and stars, particulars and universals, the part and the whole, the seed and the tree, the world and man – through the mystery of the observable utterly perfect order, balance, distinction, and precision, together with the ease in the absolute abundance, speed, and intermingling; and through the mysteries of luminosity, transparency, reciprocity, balance, order, and obedience; and through the mysteries of the assistance of unity, facility of unity, and the manifestation of oneness; and through the mysteries of necessity, total detachment, and complete otherness of essence; and through the mysteries of unrestrictedness, not being bound by space, and indivisibility; and through the mysteries of the transformation of obstacles and obstructions into means of facility; and through the mystery of the intuition that the particular, the part, the seed and man are not inferior as regards art and eloquence to the star, and that the Creator of the universal, the whole, the tree, and the world is the Creator of the former; and through the mystery of the surroundings and wholes inevitably being in the grasp of the Creator of the things which are surrounded and the parts, like the miniature inscribed beings similar to them, or milked, extracted droplets, for they and their likes are included in the former with the balance of His knowledge, or are milked from them in accordance with the principles of His wisdom; and through the mystery of a Qur’an of Dignity inscribed with particles of ether on an atom or minutest particle not being of less eloquence or wondrous art than a Qur’an of Grandeur written with the ink of the stars and suns on the page of the heavens; similarly, through their relation to the power of the universe’s Creator, the blooming rose not being of less eloquence and art than the star Venus; nor the ant being inferior to the elephant; nor the microbe inferior to the rhinoceros, nor is the bee inferior to the date palm. Moreover, the extreme ease and speed in the creation of things causes the people of misguidance to confuse formation with self-formation, which necessitates innumerable impossibilities and is a delusion; while it proves to the people of guidance that in relation to the power of the universe’s Creator particles and the stars are equal, may His glory be exalted, for there is no god but He; Allah is Most Great!
Before giving a translation of this Arabic piece from the point of view of the truly vast question of divine power, and a brief meaning of it, I shall disclose a truth which was imparted to me. It was like this:
The existence of divine power is more certain than the existence of the universe. Indeed, singly and all together creatures are the embodied words of power; they demonstrate its existence with the vision of certainty. They testify to their number to the Absolutely Powerful One, the One qualified by it. There is no need to prove that power with further proofs. But because it is one of the most important bases of faith and one of the most substantial foundation stones of resurrection, and a necessary means to understanding many questions of belief and Qur’anic truths, and because not everyone has found the way to it through the use of reason, claimed by the verse, Your creation and your resurrection is but as a single soul some people have remained bewildered and uncomprehending before power and others have denied it, it is therefore necessary to prove an awesome truth concerning it.
As for the above‑mentioned basis, foundation, means, assertion, and truth, it is the meaning of the above verse. That is to say: “Men and jinn! The creation of all of you and your being raised to life at the resurrection is as easy for My power as the creation of a single individual!” Divine power creates the spring as easily as it creates a single flower. For that power, there is no difference between particular and universal, small and large, many and few. It spins planets as easily as it spins particles.
In nine steps, the above Arabic passage expounds a most conclusive, cogent proof of this awesome question. Very briefly, its meaning is as follows. The basis of the steps is indicated by this: For He is powerful over all things with absolute, all‑encompassing power, necessary and intrinsic to His Most Pure and Holy Essence; it is impossible that the opposite of His power should intervene in it, for it has no degrees; equal before it are particles and stars, particulars and universals, the part and the whole, the seed and the tree, the world and man.
That is, divine power is such that it is powerful over all things, encompasses all things, is essential to the Necessarily Existent One, and according to logic, is “necessary” to Him; it is impossible that it should be separated from Him; there is no possibility that it could be.
Since the Most Pure and Holy Essence possesses such necessary power, impotence, its opposite, could certainly in no way intervene in it. Impotence could not impinge on the All‑Powerful Essence.
Since the existence of degrees in a thing occurs through the intervention of its opposite – for example, the degrees and levels of heat occur through the intervention of cold, and the degrees of beauty, through the intervention of ugliness – impotence, the opposite of this essential power, can in no way approach it; there is no possibility whatsoever that it could. There can be no degrees in that absolute power.
Since there can be no degrees in it, stars and particles are equal to that power, and there are no differences for it between the part and the whole, or an individual and a species. The raising to life of a seed and a huge tree, and the universe and man, and one individual and all beings with spirits at the resurrection of the dead is equal in relation to that power, and all are equally easy. There is no difference between great and small, many and few.
Decisive witnesses to this truth are the perfect art, order, balance, distinction and profusion that we see in the creation of things with absolute speed, absolute ease, and complete facility.
First Step
Through the mystery of the observable utterly perfect order, balance, distinction, and precision, together with the ease in the absolute abundance, speed, and intermingling. For the meaning of this, see the above truth.
Second Step
Through the mysteries of luminosity, transparency, reciprocity, balance, order, and obedience. For detailed explanation of this we refer you to the end of the Tenth Word, the Twenty‑Ninth Word, and the Twentieth Letter, and here make only a brief allusion.
Just as with respect to luminosity and through dominical power, the sun’s light is reflected as easily on the surface of the sea and in all its bubbles as is it on a single fragment of glass; the two are equal; so it is as easy for the luminous power of the Light of Lights to create and rotate the heavens and stars as it is to create flies and particles and rotate them; neither presents any difficulties for it.
Also, by virtue of the quality of transparency and through divine power, the sun’s image is present with the same ease in a tiny mirror or in the pupil of the eye as its light is reflected through the divine command on all shining things and droplets, and translucent motes, and on the surface of the sea.
Similarly, since the inner faces of the essences of things are transparent and shining, the manifestation and effect of absolute power creates all living beings with the ease of creating a single individual; there is no difference between many and few, great and small.
Also, if two walnuts of equal weight are placed on a pair of scales which are absolutely precise and large enough to weigh mountains and a tiny seed is added to one of the walnuts, it will raise one of the pans to the height of a mountain‑top and lower the other to the bottom of the valley. Then if two mountains of equal weight are placed in the pans and a walnut added to one, with the same ease it will raise one pan to the skies and lower the other to the valley bottom.
In exactly the same way, in the terminology of the science of theology (kalām), contingency is equal in regard to existence and non‑existence. That is, the existence and non-existence of contingent beings are equally possible; if there is nothing to cause their existence, things which are not necessary but contingent are equal in regard to existence and non-existence; there is no difference. Few or many, big or small are the same in regard to this contingency and equality. Thus, creatures are contingent, and since within the sphere of contingency their existence and non-existence are equal, it is as easy for the boundless pre-eternal power of the Necessarily Existent One to give existence to a single contingent being as to give all contingent beings existence and clothe everything in an appropriate being, spoiling the balance of non-existence. And when the being’s duties are completed, He takes off its garment of external existence and sends it apparently to non-existence, but in fact to a non-material existence within the sphere of His knowledge.
This means that if things are ascribed to the Absolutely Powerful One, the raising to life of the spring becomes as easy as that of a flower, and the raising to life of all humankind at the resurrection of the dead as easy as raising to life a single soul. Whereas if they are ascribed to causes, a flower becomes as difficult as the spring, and a fly as difficult as all living beings.
Also, through the mystery of order, the setting in motion of a large ship or an aeroplane through pressing a button with one’s finger is as easy as setting in motion the mainspring of a clock by turning the key with one’s finger.
So too since through the principles of pre‑eternal knowledge, and laws of eternal wisdom, and universal manifestations of dominical will and its specified principles, all things, universal and particular, large and small, many and few, have been given an immaterial mould, particular measure and proportions, and sheer limits, they are entirely within the order of divine knowledge and laws of divine will. Certainly, it is as easy for the Absolutely Powerful One to rotate the solar system and cause the ship of the earth to voyage around its annual orbit through His infinite power as it is for Him to make blood circulate in a body in orderly and wise fashion and the red and white corpuscles circulate in the blood, and the particles circulate in the tiny corpuscles, for without difficulty He creates a human being together with his wondrous organs from a droplet of fluid on the pattern of the universe.
This means, if ascribed to that pre‑eternal, infinite power, the creation of the universe is as easy as the creation of a single human being. But if not ascribed to that power, it becomes as difficult to create a single human being together with his wondrous organs, members and senses as to create the universe.
Also, through the mystery of obedience, compliance, and conforming to commands, with the command of “Forward march!” a commander impels a single soldier to attack, and with the same command he drives forward to the attack a large, disciplined army.
So too, with innate desire and eagerness resembling soldiers totally obedient to the laws of divine will and subservient to the signs of the dominical creational commands, creatures are a thousand times more obedient than the soldiers of an army – within the bounds of the line of action determined by pre‑eternal knowledge and wisdom – and are completely compliant and subservient. It is therefore as easy through the dominical command of “Come into existence out of non-existence and get down to your business!” and in the manner determined by knowledge and in the form specified by will, for power to clothe an individual animate being in an existence particular to it, and take it by the hand and bring it into being as it is to create the army of living beings of the spring and to assign them their duties.
That is to say, if everything is attributed to that power, the creation of the entire army of minute particles and divisions of stars is as easy and free of trouble as the creation of a single particle and single star. Whereas if attributed to causes, the creation of a particle in the pupil of a living being’s eye or in its brain together with its ability to perform its wondrous duties, would be as difficult and troublesome as that of the army of animals.
Third Step
Through the mysteries of the assistance of unity, facility of unity, and the manifestation of oneness. We shall look at the meaning of this by means of brief indications. That is, by reasonof the unity of sovereignty and all his subjects acting in conformity to his commands alone, it is as easy for a ruler and commander‑in-chief to govern a large country and numerous nation as it is to govern the people of a village. For due to the unity of his decree, the members of the nation become a means of facility just like the soldiers, and his commands and laws are easily executed. Whereas if it was left to various rulers, in addition to sinking into confusion, to govern a village, or even a household, would be as difficult as governing the country.
And since the obedient nation is attached to the single commander, like individual soldiers, through the strength of relying on the commander’s strength, and his ammunition stores and army, each may take an enemy king captive and perform works far exceeding his own individual strength. His connection with the ruler obtains for him an infinite strength and power, so that he may perform great works. But if the relation is severed, he loses that vast strength, and with his own petty strength performs works only to the extent of the arms and ammunition on his back. For if it was required of him to perform all the works he carried out relying on the power of his connection with the ruler, he would have to have in his arm the strength of the army and on his back all the ruler’s stores of arms and ammunition.
In exactly the same way, due to the unity of His sovereignty and absolute rulership, the Monarch of Pre‑Eternity and Post-Eternity, the All-Powerful Maker, creates the universe as easily as a city, and raises to life the spring as easily as a garden, and raises to life all the dead at the resurrection as easily as creating the leaves, flowers, and fruits of the garden’s trees in the spring. He easily creates a fly on the pattern of an eagle. He easily makes man the microcosm. Whereas if ascribed to causes, a microbe would be as difficult as a rhinoceros, and a fruit as difficult as a mighty tree. Perhaps too, every particle which performs its wondrous tasks in the body of a living creature would have to be given an eye that sees all things and knowledge that knows all things so that it could carry out those subtle and perfect vital duties.
Also, ease and facility reach such a degree in unity, they become necessary. For if the equipping of an army is from one hand, from one factory, it becomes as easy as equipping a single soldier. Whereas if numerous different hands interfere and the various parts of the equipment are all brought from different factories, quantitively a single soldier’s equipment could be prepared only with a thousand difficulties; since numerous officers interfered, it would be as difficult as a thousand soldiers. Also, if the management and command of a thousand soldiers is given to a single officer, in one respect it becomes as easy as a single soldier, whereas if they were assigned to ten officers or the soldiers themselves, it would result in confusion and great difficulty.
In exactly the same way, if all things are attributed to the Single One of Unity, they become as easy as a single thing. But if they are attributed to causes, a single living creature becomes as difficult as the whole earth, and perhaps impossible. This means that in unity ease and facilty are at the level of necessity. And with the interference of numerous hands, the difficulties amount to impossibility.
As it is said in Letters (Mektûbat), if the alternations of day and night, and the motions of the stars, and the seasons of the year, the autumn, winter, spring, and summer, are left to a single officer and organizer, that commander‑in-chief commands the globe of the earth, which is a soldier: “Rise up, rotate, and travel!” Out of joy and delight at receiving the command, with two motions like a Mevlevi dervish in ectasy, the earth is easily the means to the daily and annual changes and the apparent, imaginary movements of the stars, thus demonstrating the total ease and facility of unity. But if it is left not to the single commander but to causes and the caprices of the stars, and the earth is told: “You stop in your place and don’t travel!”, every night and every year thousands of stars and suns thousands of times larger than the earth would have to cut distances of thousands of millions of years, so that through their travelling, the situations of the earth and heavens such as the seasons and day and night, might come about. But it would be so difficult as to be impossible.
The phrase And the manifestation of oneness alludes to a vast and extremely subtle, profound, and extensive truth. Referring explanation and proof of it to the Risale‑i Nur, we shall here set out a single point by means of a comparison.
Yes, just as with its light the sun illuminates the whole earth and is an example of unity, so with its image, reflection, seven‑coloured light, and shape appearing in all the transparent things that face it, like mirrors, it forms an example of oneness. If the sun possessed knowledge, power, and will, and the fragments of glass and droplets and bubbles in which the tiny suns appeared had the capacity, through the law of divine will, in each and next to each a complete sun would be present together with its image and attributes, as well as in all the other places. There being no deficiency in its power of disposal, at the command, effect, and word of dominical power, it would be the cause of truly extensive manifestations, thus demonstrating the extraordinary ease and facility of oneness.
In exactly the same way, just as in respect of His unity, the All‑Glorious Maker looks with His knowledge, will, and power, which encompass all things, and is all-present and all-seeing everywhere, so with respect to His oneness and through its manifestation, He is present together with His names and attributes with all things, and particularly living things, so that easily, in an instant, He creates a fly on the pattern of an eagle and a human being according to the system of the universe. He creates living creatures in a way so miraculous that if all causes were to gather together, they could not make a nightingale or a fly. And the One Who creates the nightingale, is the One Who creates all birds; and the One Who creates a human being could only be the One Who creates the universe.
The Fourth and Fifth Steps
Through the mysteries of necessity, total detachment, and complete otherness of essence; and the mysteries of unrestrictedness, not being bound by space, and indivisibility.
It is very difficult to express the reality of these two steps to everyone, so their meaning will be explained in one or two very brief points. That is, in relation to the power of an Absolutely Powerful One Whose existence is at the degree of necessity, the most powerful and stable of the degrees of existence, and is pre‑eternal and post-eternal, and Who is totally detached from and free of materiality, and Whose holy nature is totally different to all other natures, – in relation to His power, the stars are like minute particles, and the resurrection of the dead like the spring, and to raise to life all human beings at the resurrection is as easy as raising to life a single soul.
For as much as a fingernail from the levels of existence that are powerful may hold a mountain from an insubstantial level of existence, and may manipulate it. For example, a mirror and faculty of memory from the level of powerful, external existence may hold a hundred mountains and a thousand books from the level of existence of the World of Similitudes and non‑material existence, which are weak and insubstantial, and they may have disposal over them.
Thus, however inferior as regards power the level of existence of the World of Similitudes is to the level of external existence, the created, accidental existences of contingent beings are thousands of times more inferior and weaker than a pre‑eternal, everlasting, necessary existence, so that through the manifestation of a particle He can manipulate a world from the worlds of contingent beings. Regretably, for the time being, three important reasons do not permit me to explain this lengthy truth and its fine points in full, so we refer it to the Risale‑i Nur and another time.
Sixth Step
Through the mystery of the transformation of obstacles and impediments into means of facility.
Through a law of the manifestation of divine will called in science “the life force,” and of the creational command, and through the command and will being turned towards the unconscious branches and hard twigs of a huge tree, the branches and twigs do not form obstacles or impediments to the necessary substances and foods which pass to its fruits, leaves, and flowers through the life force, which is like the tree’s mainspring and stomach; indeed, they facilitate the process. In just the same way, since all [potential] obstacles in the creation of the universe and creatures cease being obstacles in the face of a manifestation of will and regard of the dominical command and become means of facility, eternal power creates the universe and all the species of creatures on the earth as easily as creating a single tree. Nothing at all is difficult for it.
If all those acts of creation are not ascribed to that power, then the creation and administration of the single tree would be as difficult as the creation and administration of all trees, indeed, as the universe. For then everything would become obstacles and obstructions, and if all causes were to gather together, they could not send the necessary sustenance to the fruits, leaves, branches and twigs in orderly, regular fashion from the stomach and mainspring of a tree’s life force, which proceeds from command and will. Unless all the parts of the tree, and all its particles even, were given an eye, all‑encompassing knowledge, and wondrous power which would see the entire tree together with its parts and particles, and know them and assist them.
So climb these five steps and take a look; see what difficulties – indeed, impossibilities – are present in unbelief and associating partners with Allah the Most High, and how distant they are from reason and logic, and how precluded they are. Then see what ease there is on the way of the Qur’an, indeed, that its facility is at the degree of necessity, and how acceptable and reasonable it is, and what certain and satisfying truth is found on its way, so certain as to be necessary. Understand this and say: All praise be to Allah for the bounty of belief!
(The difficulties I was suffering and my indisposition caused the remaining part of this important step to be postponed.)
Seventh Step
And through the mystery that the particular, the part, the seed and the human being are not inferior as regards art and eloquence to the star, the universal, the whole, the tree, and the world.
Note: The basis, mine, and sun of the truths contained in these nine steps are the verses: Say, He is Allah, the One; ❋ Allah, the Eternal and Ever‑Besought. They are brief indications to flashes from the manifestation of divine oneness and eternal besoughtedness.
We shall take a very brief look in one or two points at the meaning of this Seventh Step, and for the details refer you to the Risale‑i Nur. That is, a particle which performs wonderful duties in the eye or brain is not inferior to a star; nor is a part inferior to the whole; for instance, the brain and eye are not inferior to the human being as a whole; nor with regard to beauty of art and the marvels of its creation is a particular individual inferior to a universal species; nor with his strange members and faculties is a man inferior to all the animal species; nor in regard to fine craftsmanship and being treasury‑like, and resembling an index, programme, and memory, is a seed inferior to a mighty tree; nor in regard to his creation, and wondrous, comprehensive organs and faculties created so as to perform thousands of amazing duties, is a human being, the microcosm, inferior to the universe.
This means that the One Who creates the particle cannot lack the power to create the star. And the One Who creates an organ like the tongue, certainly easily creates the human being. And the One Who creates a single person thus perfectly surely can create all animals, and this He does before our eyes. And the One Who creates a seed as a list, an index, a notebook of the laws issuing from the divine command, and as the life force, is certainly the Creator of all trees. And the One Who creates the human being as a sort of seed of the world and as its comprehensive fruit, and makes him the mirror to all the divine names, and connected to all the universe, and vicegerent of the earth, most certainly possesses such power that He creates the universe as easily as He creates the human being, and sets it in order.
In which case, whoever is the Creator, Maker, and Sustainer of the particle, part, particular individual, seed, and human person must be the Creator, Maker, and Sustainer of the stars, species, the whole, universals, trees, and the whole universe. That it should be otherwise is impossible and precluded.
Eighth Step
Through the mystery of the surroundings and wholes inevitably being in the grasp of the Creator of the things which are surrounded and the parts, like the miniature inscribed beings similar to them, or milked, extracted droplets, for they and their likes are included in the former with the balance of His knowledge, or are milked from them in accordance with the principles of His wisdom.
That is, the relation to the large encompassiong universals of the particulars which are encompassed – and of individuals, seeds, and grains which are within universals and wholes – is as tiny miniatures, and as the identical samples of the universal and wholes, inscribed in miniature in the very finest writing. Since this is so, the encompassing universal must be within the grasp of the Creator of the particulars and completely under His disposal so that through the balances of His knowledge and its fine pens He can include that huge all‑encompassing book in hundreds of miniscule sections and notebooks.
The relation and comparison, then, of the encompassed parts and particulars with their surroundings is as droplets distilled from what encompasses them, like milk, or as if someone squeezed the surroundings and those points dripped from them. For example, a melon seed is a droplet distilled from all its surroundings or a point in which is written the whole book, for it contains its index, list, and programme.
Since it is thus, the encompassing wholes and universals must be within the hand of the Maker of those particulars, droplets, and points so that He can distil the individuals, droplets, and points from them with the sensitive principles of His wisdom.
This means that the One Who creates the seed and individual must the One Who creates the whole and the universals, and the other universals and sorts, which encompass the latter and are bigger than them; it could not be anyone else. In which case, the One Who creates a single soul can only be He Who creates all humankind. And the One Who raises to life one dead person, can raise to life all jinn and human beings at the resurrection of the dead, and will raise them to life.
So see, what is claimed and stated by the verse, Your creation and your resurrection is but as a single soul is most definitely and brilliantly pure truth and reality.
Ninth Step
And through the mystery of a Qur’an of Dignity inscribed with particles of ether on an atom or minutest particle not being of less eloquence or wondrous art than a Qur’an of Grandeur written with the ink of the stars and suns on the page of the heavens; similarly, through their relation to the power of the universe’s Creator, the blooming rose not being of less eloquence and art than the star Venus; nor the ant being inferior to the elephant, nor the microbe inferior to the rhinoceros, nor the bee inferior to the date palm. Moreover, the extreme ease and speed in the creation of things causes the people of misguidance to confuse formation with self‑formation, which necessitates innumerable impossibilities and is a delusion; while it proves to the people of guidance that in relation to the power of the universe’s Creator particles and the stars are equal, May His glory be exalted, for there is no god but He; Allah is Most Great!
I wanted to explain the meaning of this last step at length, but regretably I have been prevented by my extreme distress, arising from arbitrary oppression and harassment, and my weakness and serious sicknesses, resulting from poisoning. I have therefore have been compelled to suffice with a brief indication.
That is, let us suppose a Qur’an of Mighty Stature was written on a so‑called indivisible particle, called in the science of theology (kalām) and in philosophy “jawhar al‑fard,” in particles of ether, which is matter even finer, and another mighty Qur’an was written in stars and suns on the pages of the heavens, then the two were compared, the microscopic Qur’an written in particles would not be inferior in respect of marvels and miraculous art than the vast Qur’an gilding the face of the heavens; indeed, in some ways it would be superior. In exactly the same way, from the point of view of the originality and eloquence in their creation, in relation to the power of the universe’s Creator, the rose is not inferior to the star Venus, the ant is not inferior to the elephant, and a microbe is more wondrous as regards its creation than a rhinoceros, and with its marvellous inborn faculties the bee is superior to the date palm.
This means that the One Who creates the bee can create all animals. The One Who raises a single soul to life can raise to life all humans at the resurrection of the dead and gather them together in the arena of the Great Gathering, and will gather them together. Nothing at all is difficult for Him, for before our eyes every spring He creates a hundred thousand samples of the resurrection with the greatest ease and speed.
Very Briefly, the Meaning of the Final Arabic Sentence Is This: since the people of misguidance do not know the unshakeable truths of the above Steps, and since creatures come into existence extremely easily and extremely quickly, they imagine their formation and creation through a Maker’s infinite power to be self‑formation and that they come into existence of themselves. They have thus opened for themselves the door of in every way impossible and precluded superstitions, which no mind, and not even delusion, could accept.
For example, in that case, every single particle of every animate creature would have to be ascribed an infinite power, knowledge, and eye that sees everything, and power sufficient to execute every art and skill. Thus, by not accepting a single Allah, they are bound by their ways to accept gods to the number of particles, and thus deserve to enter among the lowest of the low of Hell.
As for the people of guidance, the powerful truths and irrefutable proofs of the above Steps afford to their sound hearts and straight minds the firmest conviction and most powerful belief and assent at the level of the vision of certainty, so that they believe without doubt or misgiving and with peace of mind that in relation to divine power there is no difference between stars and particles, or the smallest and the largest, for all these wondrous things occur before our very eyes. And every marvel of art confirms the assertion of the verse, Your creation and your resurrection is but as a single soul and testifies that what it states is pure truth and reality, and through the tongues of their beings they declare: “Allah is Most Great!” We too declare: “Allah is Most Great!” to their number. And with all our strength and conviction we affirm the verse’s claim, and we testify with innumerable proofs that what it states is pure truth and reality.
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 and peace to the one whom You sent as a Mercy to all the worlds
And all praise be to Allah, the Sustainer of All the Worlds.