Dictionary / Arabic - Turkish Terminology

TAWÂFUQ – توافق


Literally: A being or becoming in agreement with one another. Agreement, correspondence. Numbers' having a common measure greater than unity; commensurability.

The concurrence of events or circumstances due to the ordering of Allah on purpose by His Irâdah and intention. Unlike the coincidence in the point of view of a Naturalist, Materialist ideology, behind the tawâfuq there is an Orderer, Doer and Chooser by His ‘Ilm and Irâdah. For example: the meaningful order with hikmah that we observe in the creations and the events of the universe;  while scribing the Qur’an or a valuable religious work’s sacred words, their being arrayed on or the unintentional correspondence of letters or words in lines on one or several pages.


'Tawâfuqs' indicate mutual correspondence, and mutual correspondence indicates concord, and concord is a sign of wahdah, and wahdah shows Tawhîd; Tawhîd is the greatest of the four fundamentals of the Qur'an.” The Letters ( 448 )


“The fact that there are between different things many resemblances and tawâfuqs with regard to their essentials and results; for example, between the major members and organs of animals' bodies, and the fact that they display a single stamp of wahdah, indicate in decisive fashion that As-Sâni’ of all animals is one; He is Wâhid, He is Ahad. And the fact that these animals have different identities and distinct features, all determined by hikmah and purpose, indicates that their Sâni’ Who is Wâhid is Fâ’il Mukhtâr and He has Irâdah. He does what He wishes to do, He does not do what He does not wish to do; He acts with intention and Irâdah.” The Letters ( 290 )


“KNOW, O FRIEND, that your face has features that distinguish you from all other people, past and future, although all human faces have the same tawâfuq in the main parts and structure. It is as if wahdah has manifested itself within infinite multiplicity. Tawâfuq in the major members and organs of the individuals of animals and human beings self-evidently proves As-Sâni’ is Wâhid and Ahad. The infinite differences that distinguish individuals in perfect order necessarily indicate that As-Sâni’ is Mukhtâr and Hakîm. This mystery becomes more significant when they are considered individually. Thus, the farthest and the most bâtil impossibility is not considering that  distinguishing with hikmah, fruitful differentiation, and beneficial distinction is the result of the purposeful intention and choice of the One Who has an intention, the will of a Mukhtâr, and the ‘Ilm of an ‘Alîm. Fasubhânallah! Who includes and inscribes endless features on the page of your face.....

Such purposely arranged and beneficial human differences and the tawâfuq among members of the same species like wheat and grape or bee, ant and the species of the fishes, cannot be due to blind chance and coincidence. Certainly not! Again and again Certainly not!, they are the art of a Samî’, Basîr, ‘Alîm and Hakîm. There is no room for chance in such perfect multiplicity. It is not neglected and left to its own devices, but rather is the arena for the operation of Al-Hakîm’s purpose and intention, Al-‘Alîm’s will, and Irâdah of Al-Basîr Who is Samî’. So, O Coincidence! There is no room for you in Allah’s domain, with your brother “nature” and your father “shirk” go to the Jahannam of non-existence and eternal annihilation and impossibility. The âyah: وَمِنْ اٰيَاتِه۪ خَلْقُ السَّمٰوَاتِ وَاْلاَرْضِ وَاخْتِلاَفُ اَلْسِنَتِكُمْ وَاَلْوَانِكُمْۜ 1 points to the first and last levels of Hikmah’s manifestation.” Al-Mathnawi al-Nuri (250-251)


Question: How can the karâmât apparent in the tawâfuq be definitely established?

Answer: If there is tawâfuq in one thing, it would be a slight sign that there are an intention and an irâdah in it; it is not a coincidence happening through chance. If such a tawâfuq becomes apparent in several aspects, that sign completely strengthens. And especially if within a hundred possibilities two things correspond fully in a way particular to them, the resulting sign of that tawâfuq becomes a clear indication that the tawâfuq has occurred through intention and irâdah and for a purpose, allowing no possibility of coincidence.

Thus it happened like that in the matter of the Mi’râj in the same way. The tawâfuq of the rahmah of rain, just in the Nights of Raghâib and the Mi’râj and only on those two nights and neither before nor after, and its corresponding with a time of extreme need, and occuring at the same time as the reading, writing out, and publication of the risale about Mi’râj2 , and those two holy nights having tawâfuq with each other in several respects, and its tawâfuq in a way that both threatened and consoled their cries through the rain’s falling with extraordinary rumbling and indescribable material and ma’nawî rumbles of the earth, for it was unseasonal, and its tawâfuq perfectly with the people of îmân’s search for solace in their despair and their seeking support for ma’nawî strength in the face of their weakness and the waswasa caused bu the assaults of dhalâlah, and as a rebuke to the faults of those who behave disrespectfully towards the shaâ’er of Islam like those nights, in the meaning of “even the universe shows respect to these nights why do you not?” having tawâfuq of the samâwât and atmosphere’s through showing their respect with that abundant rahmah to the shaâ’er of Islam so that anyone with even a grain of fairness would know that there were an intention and irâdah in the matter, and a particular instance of ‘inâyah and mercy for the people of îmân, leaving no possibility for coincidence.

That is to say, the haqiqah of the Mi’râj is a miracle of Ahmad (ASM) and his greatest karâmât, and just as his rising to the skies on the staircase of the Mi’râj demonstrated the person of Ahmad’s (ASM) eminence and stature to the dwellers of the samâwât, so the Mi’râj this year displayed a karâmât and demonstrated to the earth and to the people of this country the esteem and respect in which He (ASM) is held by the universe.” Emirdağ Addendum (54-55)


“In the Qur'an of Miraculous Exposition handwritten by the calligrapher Hâfidh Osman and later printed, many of the words look to one another. For example, if a needle is pierced through the word  3 كَلْبُهُمْ in the phrase وَثَامِنُهُمْ كَلْبُهُمْ 4 in Surah al-Kahf and through the underlying pages, with a slight deviation, it will go through the word قِطْمِيرٍ 5   in Surah al-Fâtir, thus establishing the dog's name. In a similar way, the words  مُحْضَرُونَ6 occur twice in Surah Yâ. Sîn., the first overlying the second. The same words are again repeated twice in Surah as-Saffât, and these both look to each other and to those in Surah Yâ. Sîn., if a needle is pierced through the word, with a slight deviation the others will be seen. For example, the phrase مَثْنَى7 at the end of Surah as-Saba' looks towards the same phrase at the beginning of Surah al-Fâtir. The phrase مَثْنَى8 occurs only three times in the Qur'an, and two of these corresponding cannot be mere coincidence. There are numerous similar examples. One word even looks to the others with a slight deviation on five or six underlying pages. And I have seen a copy of the Qur'an in which passages looking to one another on facing pages were written in red ink. At that time I said that, that too indicated another sort of miracle. Sometime later I saw that many phrases looked to others on the reverse of pages, corresponding to one another in a meaningful way. Thus, since the arrangement of the Qur'an is through the guidance of the Prophet and the writing and script of printed copies of the Qur'an is also through Ilahî ilham, Al-Qur'an Al-Hakîm contains the sign of a sort of miraculousness in its lettering and embroideries. For it is neither the work of chance nor thought of the human mind. Sometimes there are deviations, but that is generally the fault of the printing, and if it had been absolutely in order, the words would have corresponded to one another exactly.

Furthermore, on every page of the Qur'an's Surahs of long and medium length which were revealed in Madinah, the word "Allah" has been repeated  most wondrously. In addition to being repeated mostly five, six, seven, eight, nine or eleven times on the same page, the repetitions of the two sides of the same page or on facing pages display beautiful and significant numerical relationships.” The Letters ( 223 )


The Eighth Risale, which is the Eighth Matter

[This Matter consists of six questions comprising Eight Points.]


We have perceived many signs from the ghayb suggesting that we are being employed in the service of the Qur'an directed by a hand of ‘inâyah, and some of these we have pointed out. Now, a new sign is this: in most of the Words are 'Tawâfuqs' from the ghayb. {'Tawâfuqs' indicate mutual correspondence, and mutual correspondence indicates concord, and concord is a sign of wahdah, and wahdah shows Tawhîd; Tawhîd is the greatest of the four fundamentals of the Qur'an.} In short, there is a sign that a sort of manifestation of miraculousness is represented in the words 'Ar-Rasûl Al-Akram,' the phrase '‘Alayhissalâtu Wassalâm' and in the blessed word 'Qur'an.' However hidden and weak signs from the ghayb are, since they indicate the acceptability of our service and rightness of the matters, in my opinion, they are of great importance and power. Furthermore, they break my pride and have demonstrated to me categorically that I am merely an interpreter. They leave nothing for me which is the means to pride; they only show things which are the cause of shukr. Since they pertain to the Qur'an and pass to the account of its miraculousness; and since definitely our juz’ al-ikhtiyârî does not interfere; and since they encourage those who are lazy in their service, and afford the conviction that the risales are haqq; and since they are a form of Ilahî bestowal to us, and to make them known is to make known a ni’mah, and to do so reduces to silence those obdurate people who understand only what they see; it is surely necessary to make them known; Inshallah, it causes no harm.

One of the signs from the ghayb is this: out of His perfect rahmah and munificence, in order to encourage us who are occupied with the service of the Qur'an and îmân and to make our hearts satisfied, Janâb-i Haqq bestowed a subtle Rabbânî favour on us and an Ilahî gift in all the risales we have written, and particularly in the Miracles of Ahmad (ASM), the Miraculousness of the Qur'an, and the Thirty-Three Windows, in the form of tawâfuqs from the ghayb indicating the acceptability of our service and that what we have written is the haqq. That is, He causes the same words on a page to face one another. In this is a sign from the ghayb that they are ordered by a ghayb irâdah which says: "Do not rely on your own wills and comprehension. Without your knowledge and awareness, wondrous embroideries and arrangements are being made." Especially the words 'Ar-Rasûl Al-Akram' and 'salawât'9 in the Risale on the Miracles of Ahmad (ASM), they are like mirrors showing clearly the signs of those 'tawâfuqs' from the ghayb. In a copy written by a new, inexperienced scribe, other than on five pages, the remaining more than two hundred noble salawât's10 face one another in lines.

These tawâfuqs are not the work of coincidences, which might unconsciously give rise to one or two tawâfuqs out of ten, neither do they spring from the thought of an unfortunate like myself who is unskilled in art and dictates thirty to forty pages at great speed in one hour through concentrating only on the meaning and not writing himself but making others write.

Through the guidance of the Qur'an and due to the tawâfuqs of nine instances of the pronoun اِنَّا  in the tafsir, Signs of Miraculousness, I became aware of them only six years subsequently. When the copyists heard of them from me, they were astounded. The phrases 'Ar-Rasûl Al-Akram' and 'salawât' in the Nineteenth Letter became like a small mirror of a sort of miracle of Ahmad (ASM). Similarly, the word 'Qur'an' in the Twenty-Fifth Word, the Miraculousness of the Qur'an, and in the Eighteenth Sign of the Nineteenth Letter, manifested a sort of miracle: of the forty classes of humanity, before the class which relies on what they see with their eyes, a kind of the Qur'an's miraculousness was manifested in all the risales in the form of tawâfuqs from the ghayb, which is only one sort of the forty sorts of that kind of miraculousness. And of the forty types of that sort, it was manifested through the word 'Qur'an.' It was as follows:

The word 'Qur'an' was repeated a hundred times in the Twenty-Fifth Word and in the Eighteenth Sign of the Nineteenth Letter; only rarely, once or twice, did it not conform; all the rest look to each other. For example, on the forty-third page in the Second Ray, the word 'Qur'an' occurs seven times, and they all face each other. On page fifty-six, eight instances of it face each other; only the ninth is an exception. The five instances of the word on page sixty-nine, now open before me, face each other. And so on. The word 'Qur'an' repeated on all the pages face each other. Only rarely does one remain outside the pattern out of five or six.

As for other tawâfuqs, on page thirty-three -now open in front of me- the word اَمْ is repeated fifteen times and fourteen of them face each other. And on this page there are nine instances of the word 'îmân'; they face each other. Only, because the scribe left a large space, one of them has deviated a little. On the page now open before me, the word 'mahbûb'11 is repeated twice; one on the third line and one on the fifteenth; they look to each other in a perfectly balanced fashion. Between them, four instances of the word ' ‘ashq' have been arranged looking to each other. Other tawâfuqs from the ghayb may be compared to these. Whoever the scribe, and whatever form their lines and pages take, these tawâfuqs from the ghayb are bound to occur to such an extent that it cannot be doubted that they are neither the work of coincidences nor the thought of the author and scribes. But in the handwriting of some, the tawâfuqs are more striking. That means there is a handwriting particular to these risales. Some of the scribes draw close to it. It is strange, but it appears most not in the most skilful of them, but in the most inexperienced. It is understood from this that the art, grace, and virtues of the Words, which is a sort of tafsir of the Qur'an, are not anybody's; the garments of the harmonious, well-ordered style, which fit the blessed stature of the orderly, beautiful Qur'anic haqiqahs, are not measured and cut out by the will and consciousness of anyone. It is rather their stature which requires them to be thus; it is a ghayb hand that measures them and cuts them according to that stature, and clothes it in them. As for us, we are an interpreter among them, a servant.” The Letters ( 448-450 )


My Brothers!

I recently sent two risales from Rumuzat-i Semaniya12   to important students at some location. The road was blocked and so the risales could not get there. I carefully studied those two risales once again, and said in my own mind: “Why has this pathway which leads to a pleasurable, beautiful, curious and charming purpose filled with tawâfuq, become veiled before it was sent; why were we redirected to another path and employed there.”

It was suddenly warned that: “This was going to bring harm to the service and benefits of the treasury of the haqiqahs of îmân; which are the foundations of Islam, and is a hundred times more important and valuable that the method of unlocking the mysteries from the ghayb, and is a means of addressing the general need, and is what every individual seriously needs in this age. It was going to leave the greatest and most exalted aim of the haqiqahs of îmân at a second degree. That is the reason.”

The mystery from the ghayb was shown in the indication of surah اِذَا جَاءَ نَصْرُ اللّٰهِ ; when it was suddenly hidden and become veiled.

Also, it is due to this mystery that we have not been employed in that field very much. What emerged from the effulgence of that method of tawâfuq was but a signature to the veracity of the Risale-i Nur, an adornment of its eloquence, and a type of miraculousness appearing from the order and position of the letters of the Qur’an. And we were no longer made to work on that path.” Kastamonu Addendum (125-126)


1 (Among His âyahs is the creation of the samâwât and Earth and the variety of your tongues and colours, 30:22)

2 (31th. Word-Miraciye Risalesi)

3 (dog)

4 (they were seven, the dog being the eighth)

5 (Qitmîr)

6 (they will be all brought before us)

7 (in pairs)

8 (in pairs)

9 (the phrase of ‘Alayhissalâtu Wassalâm)

10 (the phrase of ‘Alayhissalâtu Wassalâm)

11 (beloved)

12 (The Eight Allusions - The Name of the 29th Letter’s 8th Section which is published separately from The Letters)

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