AL-ASMÂ AL-HUSNÂ / Compilations Via Risale-i Nur

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ

القدير - AL-QADÎR

“Man is in need for the majority of the varieties of species in the universe and is connected to them. His needs spread through every part of the ‘âlam, and his desires extend to eternity. Just as he wants a flower, so does he want a huge spring. Just as he desires a garden, he also desires eternal Jannah. Just as he longs to see a friend, he also longs to see Al-Jamîl Zuljalâl. Just as in order to visit one he loves who lives somewhere else, he is in need of opening the door of that place, in order to visit the ninety-nine per cent of his friends who have migrated to barzakh to be saved from eternal separation, he needs to refuge at the court of the Absolute Qadîr who will close the door of this huge world and open the door of the âkhirah, which is an exhibition of wonders, and remove this world and establish and replace the âkhirah.

Thus, for man in this state, the only True Ma’bûd will be only a Qadîr Zuljalâl, a Rahîm Zuljamâl, a Hakîm Zulkamâl One in whose hand are the reins of all things, with whom are the treasuries of all things, who sees all things, and is present in every place that a thing exists, to whom no place or limit can be assigned, absolved from impotence, sacred of fault, and exalted from defect. Because One Who provides the infinite needs of man can only be The One Who possesses an infinite qoudrah and all-embracing ‘ilm. So, the One who is only worthy of ma’bûdiyyah is He.” The Twenty-Third Word/Second Chapter/1st Subtle point

 

O, unfortunate man who performs ‘ibâdah to causes and worships nature! Since the nature of each thing is created like all things, as it is full of art and newly comes into existence. Also, like all effects, their apparent causes are, too, works of art. And since everything's existence is in need of many tools and equipment. So, there is an Absolute Qadîr Who brings that nature into existence and creates the cause. And what need does the Absolute Qadîr have that, He may associate impotent intermediaries to His Rubûbiyyah and creation? Hâsha! Indeed by directly creating cause and effect together, in order to demonstrate His hikmah and the manifestation of His Names, and through establishing an apparent causality with an arrangement and order, and associating two things with each other (Iktiran), He made causes and nature a veil to the hand of His qoudrah, in order to make them a source to which apparent faults, mercilessness and defect in things are referred; in this way, He has preserved His dignity.” The Twenty-Third Flash/The Third Word/ The Third Impossibility

 

“As-Sâni’ Zuljalâl, Who is Qadîr over all things, has created causes; He creates effects as well. Through His hikmah, He ties the effect to the cause. Through His Irâdah, He has determined a manifestation of the Ilahî great Sharî’ah of fitrah, which consists of the laws of ‘Âdâtullah concerning the ordering of the universe’s motion, and determined the nature of things, which is only a mirror and a reflection to that manifestation on things. And through His Qoudrah, He has created the face of that nature which is the place of manifestation for an external existence, and has created things on that nature, and has mixed them one within the other.” The Twenty-Third Flash/The Third Word/ The Third Impossibility

 

Since their own nafs, became a Pharaoh and possess nothing apart from absolute impotence and a juz’ al-ikhtiyârî, can neither annihilate anything nor create anything, and cannot create any particle or material out of nothing, and the causes and nature to which they rely on does not have the ability to create out of nothing, those unfortunates say, out of their stupidity: “Nothing can exist from non-existence and neither can what exists in no way become non-existent” and they want to extend this void (bâtil) and erroneous principle to the Absolutely Qadîr.

Yes, Al-Qadîr Zuljalâl has two ways of creating:

The First is through ikhtirâ’1 and ibdâ’.2 That is to say, He gives existence out of nothing, out of non-existence, and creates everything necessary for it also out of nothing, and gives them to its hand.

The Second is through inshâ3 , through art. That is to say, He constructs (inshâ) certain beings out of the elements of the universe for subtle hikmahs, like demonstrating the perfections of His hikmah and the manifestations of many of His Names. Through the law of razzâqiyyah, He sends particles and materials, which are dependent on all of His commands, to them and employs the particles in them.      

Yes, the Absolute Qadîr possesses the creation in two ways, both in the form of ibdâ’ and inshâ. To annihilate what exists and to give existence to what does not exist is the most simple, easiest and general law of His..The Twenty-Third Flash/Conclusion/The Third Question

 

“For arts like “To make everything from one thing” that is, to make all plants and fruits from a single earth, and to create all animals from a single water, and to create all the limbs and organs of animals from a simple food, together with “To make everything one thing” that is, from the great variety of foods which the living beings eat, to weave a simple skin and to make flesh particular to that living being, is a peculiar stamp, private seal and inimitable mark of As-Sultân of Past-Eternity and Future-Eternity, Who is Al-Ahad, As-Samad. Yes, to make one thing everything, and everything one thing is an âyah, a mark peculiar to Al-Khâliq of everything and Al-Qadîr over everything.” The Eighth Word

 

“Or is it possible for man to flee and hide himself in annihilation, for him to enter the earth and conceal himself from that Qadîr Zuljalâl to Whose Power over all contingencies in the future, {The entirety of the past, extending from the present back to the creation of ‘âlam’s beginning, consists of occurrences. Every day, year and century that came into being are like a line, a page, a book, written by the pen of qadar; the hand of Qoudrah has inscribed His âyah’s miracles there with the utmost hikmah and order.

Similarly, time from the present until qiyâmah, Jannah and eternity, consists entirely of contingencies. That is, the past consists of occurrences, the future of contingencies. Now if these two chains of time are compared with each other, it will be seen to be true of a certainty that the Being That created yesterday and brought into being the creatures peculiar to it, is capable, too, of creating tomorrow together with its creatures. Again, there is no doubt that the beings and wonders of past time, that wondrous display, are the miracle works of a Qadîr Zuljalâl. They bear decisive witness that, that Qadîr is capable of creating all of the future and its contingencies and manifesting all of its wonders.

The one who creates an apple must of a certainty be able to create all the apples in the world and to bring the vast spring into being. Conversely, the one who cannot create a spring cannot create a single apple either, for the apple is made at the same workbench. But the one who makes an apple can make the spring. Each apple is an example in miniature of a tree, even of a garden or a universe. The apple seed that carries within itself the life-story of the huge tree is, from the point of view of artistry, such a miracle that the one who creates it thus is incapable of nothing. So too, the one that creates today is able also to create the day of qiyâmah, and it is only the one capable of creating the spring that is able, too, to create resurrection. The one who affixes all the ‘âlams of past time to the ribbon of time and displays them there in utmost hikmah and order, is without a doubt capable of attaching other universes to the ribbon of the future, displaying them there and will display. In several of the Words, particularly the Twenty-Second Word, we proved with utter certainty that: "the one who cannot create everything cannot create anything, and the one who can fashion one thing, can fashion everything. Also, if the creation of everything is entrusted to a single being, the creation of all things becomes as easy as the creation of a single thing; thus facility arises. If, on the contrary, it is entrusted to numerous causes, and ascribed to multiplicity, the creation of a single thing becomes as difficult as the creation of everything and such difficulty arises as borders on impossibility." } the occurrences of past time -each a miracle of His qoudrah - bear witness, and Who visibly creates winter and spring, that, taken together, resemble resurrection? Since man is not called to account and judged fittingly while in this world, it follows that he must proceed to a Supreme Tribunal and a final felicity.” The Tenth Word-Seventh Haqiqah

 

“which is that the Absolutely Qadîr creates things with such ease and speed, with such facility and lack of trouble that it appears and is understood that He creates with a mere command.” The Words ( 179 )

 

“just as that Absolutely Qadîr makes each century, each year, and each day a model, so He makes the face of the earth, and the mountains and plains, gardens and orchards, and trees each a model. He continuously sets up new universes on the earth and creates new worlds. He removes one ‘âlam and replaces it with another, well-ordered ‘âlam. Season after season He displays the miracles of His qoudrah and gifts of His rahmah in all the gardens and orchards. He writes them all as hikmah-displaying books, establishes them as kitchens of His rahmah, and clothes them in ever-renewed garments full of art. Every spring He dresses up all trees in a fresh charshaf like brocade and adorns them with new jewels like pearls. He fills their hands with the star-like gifts of His rahmah.

Thus, the One Who performs these matters with infinitely fine art and perfect order and changes with infinite hikmah, ‘inâyah, and perfection of qoudrah and art the travelling ‘âlams which follow on one after the other and are attached to the string of time, is certainly Qadîr and Hakîm. He is Basîr and ‘Alîm to an infinite degree. Chance cannot interfere in His works. He is the Zuljalâl One Who decrees, اِنَّمَا اَمْرُهُ اِذَا اَرَادَ شَيْئًا اَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ ٭ وَمَا اَمْرُ السَّاعَةِ اِلاَّ كَلَمْحِ الْبَصَرِ اَوْ هُوَ اَقْرَبُ 4 and both proclaim the perfection of His Qoudrah, and that in relation to His Qoudrah the resurrection and qiyâmah are most easy and free of trouble. Since His takwinî command comprises qoudrah and irâdah, and all things are entirely subjugated and obedient to His command, and He creates with no difficulty or hindrance, in order to express the absolute ease in His creating, the Qur'an of Miraculous Exposition decrees that He does this through a mere command.” The Words ( 213 )

 

“It is as follows: just as in the heavens -and astronomy even admits to it- extremely well-ordered movements for extremely extensive results show the wujûd, wahdah, and perfect Rubûbiyyah of a Qadîr Zuljalâl, so too on the earth -and geography even testifies to it and acknowledges it- most orderly changes, like in the seasons, for most extensive benefits show the wujûb and wahdah and perfect Rubûbiyyah of the same Qadîr Zuljalâl.

Also, just as, being given their rizq with perfect rahmah, and being clothed in different forms with perfect hikmah, and being decked out with all sorts of senses through perfect Rubûbiyyah, each of all the animals on the land and in the sea again testifies to the wujûd of Al-Qadîr Zuljalâl and indicates to His wahdah, so in their totality do they show on a vast scale the tremendousness of His Ulûhiyyah and the perfection of His Rubûbiyyah” The Words ( 687 )

 

According to the testimony of botany and biology, based on profound research, there is in the opening of forms, such all-embracing, comprehensiveness and art that other than a single Wâhid Al-Ahad, One Absolutely Qadîr, able to see and do all things in all things, nothing could undertake this comprehensive and all-embracing act. For this act of the opening of forms demands a hikmah, an attention and a comprehensiveness that are present everywhere and at all times and are contained within an infinite Qoudrah. And such a Qoudrah can be found only in the One Who administers the whole universe.The Rays ( 189 )

 

“Indeed, the determining, rotating, regulating and illuminating of the moon, and its positioning in regard to the earth and the sun with an extremely precise reckoning is so wonderful, so astonishing, that for Al-Qadîr Who orders and determines it thus nothing at all could be difficult. It instructs all beings with intelligence who behold it, conveying to them the idea, "The One Who makes it thus can surely do everything." And it follows the sun so that it does not deviate from its path even for a second, or lag behind one iota in its duties.” The Letters ( 34 )

 

“Thus, when we study all beings carefully, we observe that their beginnings are instruction sheets of an ‘Ilm, and that their ends are plans and manifestos of a Sâni’; that their outer faces are skilful and beautifully proportioned dresses of artistry devised by One Fâ’il Mukhtar and Murîd, and their inner faces, most well-designed machines of a Qadîr.” The Letters ( 274 )

 

“Thus, everything testifies to the Necessary Existence of the Pre-Eternal Qadîr in two respects:

The First: Everything testifies to the existence of Al-Qadîr with the language of absolute impotence, during to carry out the duties that far exceeding its own power.

The Second: Through acting in conformity with the laws that form the order of al-‘âlam and principles which perpetuate the balance of beings, everything testifies to that ‘Alîm Who is Qadîr.” The Flashes ( 172 )

 

“Just as an ant may defeat the Pharaoh, a fly may defeat a Nimrod, and a microbe may defeat a tyrant, on the way of Tawhîd everything becomes related (intisâb) with Al-Qadîr Zuljalâl and relies on Him. So too a seed the size of a fingernail may be a workbench which is the source and store-house of all parts and members/equipment of the tree while bearing a tree the size of a mountain on its shoulders. Each particle, too, through that relation (intisâb) and reliance, can perform innumerable duties which are the forming of shapes that have a hundred thousand sorts and arts. The works in which those tiny officials and very fine soldiers are manifested on are  extremely perfect, artful and valued. For the one who makes those works is Al-Qadîr Zuljalâl. He put those works in their hands and made them veils. Whereas, if attributed to causes on the way of shirk, the work of the ant would have been as insignificant as the ant, and the art of the particle would have remained no value even as much as a particle and everything would have been of no avail both ma’nawî  (spiritually) and physically so that no one would buy the huge world for five coins.” The Second Ray/Second Station/The second requirement of Wahdâniyyah

 

“If something is essential, its opposite cannot be extraneous to that thing. For that would be “اجتماع الضدين ” 5 , which is impossible. Now with regard to this principle, since Ilahî Qoudrah is related to His Essence and is an essential concomitant of His Most Sacred Essence, impotence -the opposite of qoudrah- cannot in any way be extraneous to that Qadîr Essence.

Moreover, the existence of degrees within a thing comes about through the intervention in it of its opposite. For example, strong and weak degrees of light result from the intervention of darkness; high and low degrees of heat proceed from the admixture of coldness; and greater and lesser amounts of strength are determined by the intervention and opposition of resistance. It is therefore impossible that degrees should exist in that Qoudrah of the Ilahî Essence. He creates all things as if they were but a single thing. And since degrees do not exist in the Qoudrah of the Ilahî Essence and it does not admit of weakness or deficiency, no obstacle can in any way obstruct it nor can the creation of anything cause it difficulty.

Since, then, nothing is difficult for Him, He creates the supreme resurrection with the same ease as spring; spring with the same facility as a tree; and a tree with as little trouble as a flower. Further, He creates a flower as artistically as a tree; a tree as miraculously as a spring; and a spring as comprehensively and wondrously as a resurrection. All of this He accomplishes in front of our eyes.” The Rays ( 180 - 181 )

 

“That is, Qoudrah is such that it is powerful over all things, encompasses all things, is essential to Al-Wâjib Al-Wujûd, and according to logic, by “ضرورية ناشئة ”, that is necessary and wâjib 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 Qoudrah, impotence, its opposite, could certainly in no way intervene in it. Impotence could not be extraneous to Al-Qadîr 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 Qoudrah, can in no way approach it; there is no possibility whatsoever that it could. There can be no degrees in that absolute Qoudrah. Since there can be no degrees in it, stars and particles are equal to that Qoudrah, 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 nafs and all beings with rûhs at the resurrection of the dead are equal in relation to that Qoudrah, and all are equally easy. There is no difference between great and small, many and few. Decisive witnesses to this haqiqah 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.” The Rays (624)

 

THE TENTH PHRASE: وَ هُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ That is to say, nothing is difficult for Him. He is able to clothe with existence all the things that are in the sphere of imkân6 with the utmost ease. It is so simple and easy for Him that according to the mystery of, اِنَّمَا اَمْرُهُ اِذَا اَرَادَ شَيْئًا , it is as if He only commands and it is done.

As soon as a skilful artist puts his hand to his work, he functions easily like a machine. In order to express his speed and skill, it is said that the work and art are subjected to him to such a degree that it is as if with his command, with his touch, the works are done, the works of art come into existence.

In the same way, to indicate to the absolute subjugation and obedience of things to the Qoudrah of Al-Qadîr Zuljalâl, and to the functioning of that Qoudrah with the utmost ease and convenience, it is decreed: اِنَّمَا اَمْرُهُ اِذَا اَرَادَ شَيْئًا اَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ   We shall explain in Five Subtle Points five of the infinite mysteries contained in this mighty haqiqah.

The First: In relation to Ilahî Qoudrah the greatest thing is as easy as the smallest. The creation of a species with all of its individuals is as easy and convenient as the creation of one individual. It is as easy to create Jannah as the spring. It is as easy to create the spring as a flower.

This mystery has been explained and proved through the six comparisons -the Mystery of Luminosity, the Mystery of Transparency, the Mystery of Reciprocity, the Mystery of Balance, the Mystery of Order and the Mystery of Obedience- at the end of the Tenth Word, which is about the resurrection and in the discussion also about the resurrection in the Second Aim of the Twenty-Ninth Word, which is about the Malâikah, the eternity of man's rûh and the resurrection. It has been demonstrated in these that in relation to Ilahî Qoudrah the stars are as easy as particles and that the infinite individuals are created as easy and convenient as one individual. Since these six mysteries have been proved in those two Words, we cut short here by referring to them.

The Second: Absolute evidence and manifest proof that everything is equal in relation to Ilahî Qoudrah are these: we see with our eyes, in the creation of animals and plants there is mastery and beauty of art at the utmost degree within an infinite multiplicity and generosity.  Also, distinction and differentiation at the highest degree are seen within confusion and intermingling at the utmost degree. Also, there is value with regards to art and beauty in regards to creation at the utmost degree within abundance and wideness at the highest degree. While being needy of much equipment and much time, they are created with the utmost ease and speed with an artistical form to an infinite degree. Simply, those miracles of art come into existence suddenly and out of nothing.

Thus, this activity of Qoudrah on the face of the earth which we see every season observantly, absolutely proves that the greatest thing is as easy as the smallest in relation to the Qoudrah that is the source of those actions. And that the creation and administration of infinite individuals are as easy as the creation and administration of a single individual.

The Third: The greatest universal is as easy as the smallest particular in relation to the Qoudrah of As-Sâni’ Al-Qadîr Who rules in the universe by actions and disposal that are seen. The creation of a universal consisting of a multiplicity of individuals is as easy as the creation of a single particular. And in a most insignificant particular, an art of the highest value can be displayed….

…In Short: As-Sâni’ Who is Qadîr creates everything in a form which is worthy of that thing conveniently, without functioning, swiftly and easily. He creates the universals as easily as  particulars. He creates the particulars as full of art as universals. Indeed, the One Who creates universals and the samâwât and the earth is necessarily the One Who creates the particulars and animate individuals contained in the samâwât and earth; it could not be anything other than Him. For those tiny particulars are the fruits, seeds and the miniature specimens of universals.

Furthermore, the One Who creates the particulars is also the One Who created the elements which encompass the particulars and the samâwât and earth. For we see that particulars are each like a seed and tiny copy in relation to universals. Since this is so, the universal elements and the samâwât and the earth must be in the hand of the One Who created those particulars so that, through the principles of His hikmah and the balances of His ‘Ilm, He may include the essences, the meanings, the samples, of those universal and all-encompassing beings in those particulars, which are like their miniature specimens.

Indeed, at the point of the wonders of art and strangeness of creation, particulars are not behind universals; neither are flowers lower than the stars, nor seeds inferior to trees, but rather, the ma’nawî tree, which is the embroidery of qadar in the seed, is more wonderous than the physical tree, which is the weaving of qoudrah in the garden. And the creation of man is more wonderous than the creation of al-‘âlam. If a Qur'an of Hikmah is written on an atom by the particles of athîr, it would be more important in respect of value a Qur'an of Grandeur written by the stars on the face of the samâwât. In the same way, there are minute particulars which are superior to universals in regards to the miracles of their art…

…Thus, although this infinite speed and boundless ease are absolute evidence and certain proves for perfection of As-Sâni’s Qoudrah and that everything is easy for Himself evidently, in the view of the people of dhalâlah, the formation and creation of things by As-Sâni’s Qoudrah, which is as easy as the degree of wujûb, have caused confusion of things forming themselves, which is utterly impossible. That is because they see that some ordinary things come into existence very easily, they imagine their being was self-formated. That is, they are not being created, but rather come into existence by themselves.

There, look at the degree of stupidity! They make the proof of an absolute qoudrah, the proof of its non-existence; they open the door to innumerable impossibilities. Because in that case, it would be necessary for the attributes of perfection, like infinite qoudrah and all-encompassing ‘ilm, which are necessary to As-Sâni’ of ‘âlam, to be attributed to every particle of every creature so that it would be able to form itself.” The Twentieth Letter-2nd Station-The Tenth Phrase

 

Firstly: Throughout the earth, we see the making of wondrous living machines, some instantaneously and some in a minute, in orderly and measured fashion, each different from its fellows, with the greatest ease, arising from a thorough knowing and skill, all of which point to an infinite ‘ilm and testify that the perfection of ‘ilm is proportionate to the ease resulting from the skill and ‘ilm in the art.

Secondly: Perfect creations of the greatest art within the greatest profusion and multitude, point to a boundless ‘ilm within an infinite qoudrah and testify to their number to One Who is Absolutely  ‘Alîm and Qadîr.

Thirdly: Creations which are of the finest balance and measure despite being made with absolute speed, point to a boundless ‘ilm and testify to their number to One Absolutely ‘Alîm and Absolutely Qadîr.

Fourthly: The making of innumerable animate beings on the broad face of the earth with the greatest craft, adornment, and beauty of art despite their wide extent, points to an all-encompassing ‘ilm which confusing nothing, sees all things together, and for which nothing is an obstacle to anything else. It testifies too that singly and altogether they are the artefacts of One ‘Alîm of All Things, an Absolutely Qadîr.

Fifthly: The coming into being of the members of a species which are far from each other, with one in the east, one in the west, one in the north, and one in the south, in the same way, both resembling each other and differing, could occur only through the infinite Qoudrah of One Absolutely ‘Alîm and Absolutely Qadîr Who governs the whole universe, and through His infinite ‘ilm, which encompasses all beings together with all their states, thus pointing to an all-encompassing ‘ilm and testifies to One ‘Allâm Al-Ghuyûb.

Sixthly: The creation of a great multitude of living machines in confusing circumstances and dark places, for example, seeds under the ground, without confusion, despite their similarity and all being mixed up together, in miraculous fashion without neglecting any single one of any sort, together with all their distinguishing features, points as clearly as the sun to pre-eternal ‘ilm and testifies as brilliantly as daylight to the Khallâqiyyah and Rubûbiyyah of One Absolutely Qadîr and Absolutely ‘Alîm.” The Rays ( 619 )

 

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 man, the small universe, 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 man. And the One Who creates a single man 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 Ilahî command, and as a "knot of life," is certainly Al-Khâliq of all trees. And the One Who creates man as a ma’nawî seed of al-‘âlam and as its comprehensive fruit, and makes him the mirror to all the Ilahî Names, and connected to all the universe, and His khalîfah on earth, most certainly possesses such Qoudrah that He creates the universe as easily as He creates man, and sets it in order. In which case, whoever is Al-Khâliq, As-Sâni’, and Ar-Rabb of the particle, part, particular individual, seed, and man must be Al-Khâliq, As-Sâni’, and Ar-Rabb of the stars, species, the whole, universals, trees, and the whole universe. That it should be otherwise impossible and precluded.” The Rays ( 631 )

 

“The existence of Qoudrah is more certain than the existence of the universe. Indeed, singly and all together creatures are the embodied words of Qoudrah; they demonstrate its existence with ‘ayn al-yaqîn. They testify to their number to the Absolutely Qadîr, the One qualified by it. There is no need to prove that Qoudrah with further proofs. But because it is one of the most important bases of îmân, the most powerful foundation stone of the resurrection, and the most necessary means to understanding the haqiqahs of Qur'an and many matters of îmân, and as claimed by the âyah,  مَا خَلْقُكُمْ وَلاَ بَعْثُكُمْ اِلاَّ كَنَفْسٍ وَاحِدَةٍ and because not everyone has found the way to it through the use of mind, some people have remained bewildered and uncomprehending before qoudrah and others have denied it, and it is, therefore, necessary to prove an awesome haqiqah concerning it.

As for the above-mentioned basis, foundation, means, assertion, and haqiqah, it is the meaning of the above âyah. That is to say: "Men and jinn! The creation of all of you and your being resurrected and raised to life at the resurrection is as easy for My Qoudrah as the creation of a single nafs!" Qoudrah creates the spring as easily as it creates a single flower. For that Qoudrah, there is no difference between particular and universal, small and large, many and few. It spins planets as easily as it spins particles.” The Rays ( 623 )

 

“the gathering together of causes is a du'â for the creation of the effect. That is to say, the causes acquire a position whereby that position become like a language of being through which they make du'â for and request the effect from Al-Qadîr Zuljalâl. For example, water, heat, earth, and light take up positions around a seed, and that position is a language of du'â which says: "O Our Khâliq, make this seed into a tree!" For the tree, which is a wonderful miracle of Qoudrah, cannot be attributed to those unconscious, lifeless, simple substances; it is impossible to attribute it to them. That means the coming together of causes is a sort of du'â.” The Letters ( 353 )

 

“Yes, through whichever law Al-Khâliq Ar-Rahîm changes and renews the feathered dress of a bird, through the same law that Sâni’ Al-Hakîm renews the dress of the globe of the earth every year. Through the same law, He transforms the shape of the world every century. And through the same law, He will transform and change the form of the universe at the qiyâmah.

Through whichever law He impels particles like Mawlawi, He makes the earth spin through the same law, like a majdhûb Mawlawi rising up to the sama'. And through that law, He causes ‘âlams to revolve, and the solar system to travel through space.

Through whichever law He renews, repairs, and dissolves the particles in your body's cells, through the same law, He renews your garden every year, making it new many times every season. And through the same law, He renews the face of the earth every spring, drawing a fresh veil over its face.

Through whichever law of hikmah that As-Sâni’ Al-Qadîr raises a fly to life, through the same law He restores to life the plane-tree before your window every spring; and through that law, He raises the globe of the earth to life in the spring; and through the same law will raise creatures to life at the resurrection.” The Letters ( 344 )

 

“it is as easy for the Absolutely Qadîr 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 Qoudrah, the creation of the universe is as easy as the creation of a single human being. But if not ascribed to that Qoudrah, it becomes as difficult to create a single human being together with his wondrous organs, members and senses as to create the universe.” The Rays (626)

 

“Indeed, to gather within the sphere of hikmah around man the varieties of creatures in the universe, and to make them hasten to meet all his needs with perfect order and ‘inâyah is clearly one of two situations. Either each variety of creatures in the universe itself knows man, and obeys him, runs to help him, which just as it is completely irrational is also impossible in many respects, or an absolutely impotent being like man has to possess the qoudrah of the mightiest absolute Sultân, or this assistance occurs through the ‘ilm of an Absolutely Qadîr behind the veil of the universe. That is to say, it is not that the different beings in the universe know man, but that they are the evidences of a Knowing, Compassionate One being acquainted with him and knowing him.” The Flashes ( 135 )

 

“Like the darkness of the night shows nûr, so too through his weakness and impotence, his poverty and need, his defects and faults, man makes known the qoudrah, strength, riches, and rahmah of a Qadîr Zuljalâl, and so on... he acts as a mirror to numerous Ilahî attributes in this way. Even, through searching for a point of support in his infinite impotence and boundless weakness in the face of his innumerable enemies, his conscience perpetually looks to Al-Wâjib Al-Wujûd. And since he is compelled in his utter poverty and endless need to seek for a point of assistance in the face of his innumerable aims, his conscience in that respect all the time leans on the Court of a Ghanî Ar-Rahîm and opens its hands in supplication to Him. That is to say, in regard to this point of support and point of assistance in the conscience, two small windows are opened onto the Court of Rahmah of Al-Qadîr Ar-Rahîm, which may all the time be looked through.” The Words ( 719 )

 

At a time when, together with the infinite impotence in my fitrah, in my old age, exile, aloneness and isolation, ahl ad-dunyâ were attacking me with their spies and wiles, I told my heart: "Armies are attacking a single man whose hands are tied, is ill and weak. Is there not something for me a point of support to rely on?" I had recourse to the âyah حَسْبُنَا اللّٰهُ وَنِعْمَ الْوَكِيلُ That  âyah informed me of the following:

Through the document of the relation (intisâb) of îmân, you may relate to such a Sultân, Who is Absolute Qadîr, together with equipping every spring in perfect order all the plant and animal armies on the face of the earth composed of four hundred thousand different nations, He places all the sustenance of those huge armies of foremost man and of all the animals in the Rahmânî extracts called seeds and grains, which are like the meat, sugar and other food extracts discovered recently by the people of civilization but a hundred times more perfect, He folds up and entrusts inside those extracts the instructions of Qadar concerning their cooking and development, and places them in the tiny coffers for protection. The creation of those tiny coffers is with such speed, ease and abundance from the 'Kaf. Nûn' factory, which is governed by the command of "Kun!" (Be), that the Qur'an states: "Al-Khâliq commands and it comes into being." Since you can find a point of support such as this through the passport of the relation of îmân, you can rely on an infinite strength and Qoudrah. As I took this lesson of mine from the âyah, I found such a ma’nawî strength that with all my rûh I declared حَسْبُنَا اللّٰهُ وَنِعْمَ الْوَكِيلُ through feeling a strength of  îmân which could have challenged not only my present enemies but the whole world.” The Twenty-Sixth Flash/14th Hope

 

Al-Qadîr Over All Things sweeps and cleans in a minute the atmosphere filled with clouds and shows the shining sun in clear face of the samâ, so He may also dispel these dark and merciless clouds and show the haqiqahs of the Sharî’ah like the sun, and give them without expense or trouble. We await it from His rahmah that He will not sell them to us expensively. May He give mind (aql) to the heads of those at the top, and îmân to their hearts; that would be enough. Then matters would put themselves to rights” The Flashes ( 144 )

 

“At one time after returning from being held as a prisoner-of-war, I was overcome by ghaflah for a year or two in Istanbul. The politics of the day directed my attention away from my nafs and scattered it on the outside world. Then one day, I was sitting on a high spot overlooking the valley of the Eyüb Sultan graveyard in Istanbul when I was overcome by a state of mind in which, while I was looking down on it, it seemed my private world was dying and my rûh withdrawing in certain respects. I said: "I wonder if it's the inscriptions on the gravestones which are giving me such imaginations?", and I withdrew my gaze. I looked not at the distance, but the graveyard. Then the following was imparted to my heart: "This graveyard around you is Istanbul a hundred times over, for Istanbul has been emptied here a hundred times. You cannot be saved from the command of Al-Hakîm Al-Qadîr Who has poured all the people of Istanbul into here; you cannot be an exception; you too will depart." The Flashes ( 302 )

 

"A human is a living machine who is grieved with thousands of different sorrows and receives pleasure in thousands of different ways, and despite its utter impotence has innumerable enemies, physical and ma’nawî, and despite its infinite poverty, has countless needs, external and internal, and is a wretched creature continuously suffering the blows of death and separation. Yet, through îmân and ‘ubûdiyyah, it is immediately connected to a Zuljalâl Sultân it finds a point of support against all its enemies and a source of help for all its needs, and like everyone takes pride at the honour and rank of the lord they are connected to. You can compare for yourselves how pleased, grateful, thankful and full of pride a human becomes at being connected to an infinitely Qadîr and Rahîm Sultân through îmân and at entering His service through ‘ubûdiyyah, and transforming for itself the announcement of the execution of death, into the papers releasing it from duty." The Rays ( 229 )

 

“KNOW, O YOU WHO ARE SATISFIED AND CONTENT with the world. You are like one who rolls down from the top of a high castle. After this, the castle rolls down in a flood coursing down a steep mountain, and the mountain collapses into the depths of the earth via earthquakes.

The castle of life collapses, and the plane of your lifespan flies with lightning speed. Soon you will be wrapped in your white shroud and buried. The stream of time turns its wheels with horrifying speed, and the ship of earth floats like clouds. If, while travelling on a fast-moving train, you stretch your hand out to grasp thorny flowers alongside the railways and the thorns tear your hands, can you blame anybody other than your nafs? Do not covet or reach for the world’s pleasures, for if the pain of separation tears your heart when you grasp them, you will get a small idea of what will happen at the time of final separation.

O my nafs al-ammarah, be an ‘abd to whomever you wish and claim whatever you wish. As for me, I am the ‘abd of only Him, He who has created me and subjected to me the sun, the moon, the earth and the trees. I ask help only of He Who conducts me on the plane of life moving through the space of all-encompassing qadar and has subjected to me the spaceship among the planets. I ask help only of He Who makes me mount the train of time travelling with the speed of lightning through the tunnel opened up under the mountain of life towards the gate of the grave along the way to all eternity. Sitting on it with His permission, I recall Him in the compartment of this day connected to both yesterday and tomorrow.

I call and ask help only of He Who can stop the wheel of destiny, which apparently moves the ship of earth, and stop the movement of time by reuniting the sun and the moon. I ask help only of He Who, by transforming this world into another world, can steady this changing earth rolling down from the summits of existence into the depths of the valleys of perishment and decay. My ambition and aims are connected with all things. My ambitions are related to time’s passage and the earth’s movement. I also feel a deep connection with the joys and sorrows of all beings, particularly of humanity and especially with the sâlihs in the samâwât and on earth.

So I perform ‘ibâdah only to He Who is aware of my heart’s most secret thoughts and satisfies its least ambition and inclination. By qiyâmah and changing the world into the âkhirah, He realizes the desire of my mind and imagination, namely, to establish eternal happiness for humanity. His “Hand” reaches the tiniest particle and the largest sun at the same instant, and nothing is too big for His qoudrah to encompass. He is such that your pain changes into pleasure if you know Him, and that without Him all ‘ilm change into wahm and hikmah into calamity and illness...

Without His nûr, existence changes into non-existence, nûr into darkness, living creatures into dead things, pleasure into pain and sin, and beloved ones into enemies. Without Him, permanence becomes a disaster, perfection goes for nothing, life is wasted and becomes a torment, the mind becomes a means of suffering and misery and wishes become pain.

Those who become an ‘abd and servant of Allah are served by everything; those who disobey Allah find everything turned against them. This is also true for those who have idh'ân and îmân to that; all existence -without exception- belong to Him and are His property.

He has created you surrounded by circles of need and equipped you with devices that allow you, if you rely on your will and power, to satisfy only those needs in the smallest circle. Some of your other needs are related to an enormous circle stretching from the Pre-Eternity to the Post-Eternity, and between the earth’s centre and the ‘arsh. To satisfy these needs, He has equipped you with du'â: قُلْ مَا يَعْبَؤُا بِكُمْ رَبِّى لَوْلاَ دُعَاؤُكُمْ 7 . An infant calls its parents to provide what it cannot reach, and an ‘abd prays to his Rabb through his impotence .” Al-Mathnawi al-Nuri (156)

 

“Perhaps those ghâfils are unaware that we are students of the Nur! The nature of atheists, freemasons and communists are very weak. The way they appear strong is similar to the way a foolish child destroys a house with one matchstick because they work through destruction. Indeed they are extremely weak because they rely on the strength of their own beings which in reality, does not even possess the strength of a sparrow. They are also sunk in extreme vileness, laziness (maskanat) and carry a sense of inferiority because they enslave themselves to others and act through riyâ, flattering and hypocrisy. As for the people of îmân, especially whose îmân has developed through tahqiqî îmân, they are strong and honourable. Each one of them become the ‘azîz ‘abds of Allah and are His universal ‘abds. This is because they only perform ‘ibâdah and are servants of a Qadîr Zuljalâl and a Hakîm Zulkamâl and a Rabb as-Samâwât wa’l-Ardh and a “wa Huwa ‘alâ kulli shay’in Qadîr”8 . They are connected to him (intisâb) and rely on him.

These covert enemies of religion and munâfiqs have understood for a long time that the Nur students carry their shroud around their necks. It is not possible to pull Nur Students away from the Risale-i Nur and their Ustadh. That is why they have changed their shaytanic plans and stratagems. They have chosen the path of deception, hoping to take advantage of their weak veins and exploit their pure states.

Those munâfiqs or those assisting munâfiqs, or those who are deceived by their assistants, pretend to be friends and sometimes even in the guise of a student say, or get others to say, “This too is a service  to Islam, this too is to struggle against them. If you attain this (other) knowledge, you would serve to the Risale-i Nur better. This too is a great book.” Through such stratagems, they attempt to deceive them and gradually reduce the numbers of the  Nur students directly working and serving the Nur, by attempting to turn their attention to other things until finally, they have no time left for the Risale-i Nur. Alternatively, they deceive them with things like wages, wealth, positions and fame, or try and have them abandon their service by frightening them.

If one reads the Risale-i Nur attentively, it awakens and alerts the minds, rûh and heart, which become intensely encouraged and drawn towards the Risale-i Nur. It has an effect and a result completely contrary to the aims of those deceptive munâfiqs. Fesubhanallah!... There are such Nur students who possess true and sincere intentions and sacred aims that they purposefully oppose the plans of the munâfiqs by abandoning their own worldly lives and who devote themselves (as a waqf) to the Risale-i Nur. Just like their Ustadh, they say: “It is now the time to become a hero for Islam.” Biography (757-758)

 

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

1 (To invent a thing never before made.)

2 (To create out of nothing without a previous pattern.)

3 (To built and costruct)

4 (Indeed, His command when He wills a thing is, "Kun-Be!", and it is, and, And the decision of the Hour is as the twinkling of an eye, or even closer)

5 (The union of opposites)

6 Imkân is defined as: Contingent beings. The entire creation. The existence of them and non-existence of them have the same possibility. Whatever exists other than Al-Wâjib Al-Wujûd. Allah, Who is Al-Wâjib Al-Wujûd chooses the existence of them, through His will and Irâdah and gives them a particular essence, a specific form, a distinct identity, particular attributes, qualities with hikmah, and beneficial organs from amongst the infinite possibilities.

“Contingent beings (imkân) are equal in respect of being and non-being, there must be [a Necessary Being] who has chosen this.” Signs of Miraculousness (163)

“in the terminology of ‘Ilm al-Kalâm, contingency (imkân) is the equality on the two sides (Al-imkân musawî ad-darafayn). That is, if there is not a cause, things which are not necessary (wâjib) and unattainable but contingent and the attainment of which are possible 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 (imkân) and equality.

Thus, creatures are contingent, and since within the sphere of contingency (imkân) their existence and non-existence are equal, it is as easy for the boundless pre-eternal qoudrah of Al-Wâjib Al-Wujûd to give existence to a single contingent being as it is to give all contingent beings existence, He clothes everything in an appropriate existence, spoils 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, sends it to a ma’nawî existence within the sphere of ‘Ilm.” The Rays ( 625 )

Wujûb is defined as: The totality of the Ilahî essence, Shuûnah, Attributes and Names.

7 (Say: “No weight or value would my Rabb attach to you were it not for your du‘â”/25:77)

8 (Al-Qadîr who has Power of all things)

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