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 of and connected with the majority of the species of the universe. 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, so does he desire eternal Jannah. Just as he longs to see a friend, so does he long to see Al-Jamîl Zuljalâl. Just as to visit one he loves who lives in another place, he is in need of opening the door of that place, to visit the ninety-nine per cent of his friends, who have migrated to barzakh, and to be saved from eternal separation, he is in need of refuging at the court of an Absolute Qadîr, Who will close the door of this huge world and open the door of the âkhirah, which is a wondrous assembly, Who will remove this world and establish and replace the âkhirah in place of it.

Thus, the True Ma’bûd of a man in this state will only be 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 is all-seeing with all things, present in every place, free of the restrictions of space, absolved from impotence, sacred of fault and exalted from defect. Because One Who will provide the infinite needs of man can only be The One Who possesses an infinite qoudrah and all-embracing ‘ilm. In which case, the One Who is worthy of ma’bûdiyyah is only He.

 The Twenty-Third Word/Second Discussion/1st Subtle Point

 

O, the unfortunate man who performs ‘ibâdah to causes and worships nature! Since the nature of each thing is created like all things; because it is artful 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. In that case, there is an Absolute Qadîr Who brings that nature into existence and creates that cause. And what need does such 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, by establishing an apparent causality and associating two things with each other (Iktiran) with an arrangement and order, 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 movements, 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 the external existence, 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 absolute impotent nafs, which became Pharaoh and possess nothing apart from a juz’ al-ikhtiyârî in its hand, can neither annihilate nor exterminate anything and cannot create any particle or material out of nothing and the causes and nature to which they rely on are incapable to create out of nothing, those unfortunates say out of their stupidity: “Nothing can exist from non-existence neither can what exists in no way become non-existent” and they want to extend this void (bâtil) and erroneous principle to the Absolute 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 perfection 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 them in those beings.          

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 simplest and easiest rather constant and general law of His.

The Twenty-Third Flash/Conclusion/The Third Question

 

Because arts like “making everything from one thing,” that is, making all plants and fruits from a single thing, earth, also creating all animals from a single thing, water, and creating all the limbs and organs of animals from a simple food, as well as “from everything making one thing,” that is, from the great variety of foods that the living beings eat, weaving a simple skin and making flesh particular to that living being, are a peculiar stamp, private seal and inimitable mark of Azalî and Eternal Sultân, Who is Al-Ahad, As-Samad. Yes, making everything from one thing and one thing from everything is an âyah and 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 )

 

In exactly the same way, since on the way of tawhîd, everything is related (intisâb) with Al-Qadîr Zuljalâl and relies on Him, an ant defeated a Pharaoh, a fly defeated a Nimrod and a microbe defeated a tyrant… Just as by bearing a tree the size of a mountain on its shoulders, a seed the size of a fingernail becomes a workbench, which is the source and store-house of all members and equipment of the tree, so too, each particle, through that relation (intisâb) and reliance, can perform innumerable duties, which are the forming of shapes and bodies that possess a hundred thousand sorts and arts. The works, which those tiny officials and very fine soldiers display, become extremely perfect, artful and valuable. For, the One Who makes those works is Al-Qadîr Zuljalâl. He put those works in their hands and made them veils. If on the way of shirk, they are referred to causes, the work of an ant would be as insignificant as an ant, and the art of particle would have no value even as much as a particle, and just as everything would degrade in a ma’nawî manner, so would they physically degrade to such a degree that no one would buy the huge world for five coins.

The Second Ray/Second Station/The second necessity 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 )

 

Gathering causes together is a du'â for the creation of the effect. That is to say, the causes take a position that such position becomes a language of being; they offer du'â for the effect and seek it from Al-Qadîr Zuljalâl. For example, by taking a position around a seed — such position is  a language of du'â — water, heat, earth and light say: "O Our Khâliq, make this seed 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 is to say, gathering causes together is a sort of du'â.

The First Addendum to the Twenty-Fourth Letter- The First Subtle Point

 

“Yes, through whichever law Al-Khâliq Who is Rahîm changes and freshens the feathered dress of a bird, through the same law, that Sâni’ Who is Hakîm renews the dress of the globe of the earth every year. Also, through the same law, He changes the shape of the world every century. Through the same law, He also alternates and changes the form of the universe at the time of qiyâmah.

Also, through whichever law, He impels to move particles like Mawlawi, through the same law, He makes the globe of the earth turn like a majdhûb Mawlawi rising to the sama' and through that law, He causes ‘âlams to turn and makes the solar system wander.

Also, through whichever law He freshens, repairs and decomposes the particles of the cells in your body, through the same law, He renews your garden every year and freshens it many times every season. Through the same law, He renews the face of the earth every spring, draws a fresh niqab over it.

Also, through whichever law of hikmah As-Sâni’ Who is Qadîr gives life to a fly, through the same law, He brings to life again the plane-tree before us every spring, and through that law, He gives life to the globe of the earth again in the spring; and through the same law, He brings to life and raises creatures at the resurrection as well.” The Twenty-Fourth Letter/2nd Station/1st Discussion

 

“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 friend, who is satisfied with the world and is comforted by it. You are like one who rolls down from the top of a high palace. While he is falling, the palace, too, rolls down in a flood coursing down a high mountain, and the mountain, too, rolls down into the depths of the earth via earthquakes.

The palace of life has started to demolish, and the bird (plane) of your lifespan flies with lightning speed. Soon it will lay you in the nest of your grave. The stream of time turns its wheels with a speed horrifying all minds, and the ship of earth floats like clouds, by reciting the âyah 7 تَمُرُّ مَرَّ ٱلسَّحَابِ . If, while being in a fast-moving train, a man stretches his hand out — in the middle of the way and despite the speed — to grasp thorny flowers alongside the railways and the thorns tear his hands, can he blame anybody other than his nafs?

Thus, O friend! Do not stretch your hands or eyes to the world’s flowers, for if the pain of separation tears your heart when you grasp them, how painful is the time of final separation?

O my nafs commanding evil, be an ‘abd to whomever you wish and claim whatever you wish, or call whomever 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 for help only from He, Who carries me on the plane of life that moves in the space of encompassing qadar and has subjected to me the earth that flies among the stars and planets. Sitting in the compartment of this day connected to both yesterday and tomorrow with His permission, I ask for help only from He, Who makes me mount the train of time travelling with the speed of lightning through the tunnel of earth, under the mountain of life towards the gate of the grave along the way to all eternity. I call and ask for help only from 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 for help only from He, Who can steady this changing earth rolling down from the peaks of existence into the depths of the valleys of perishment and decay by transforming it into another world through the mystery of يَوْمَ تُبَدَّلُ ٱلْأَرْضُ غَيْرَ ٱلْأَرْضِ8. For I have hopes and aims that are connected with all things. My hopes stick to things, on which time passes and the earth goes, and which the world leaves; they continue to eternity. I also have a deep connection with the joys and sorrows of all sâlih ‘abds of Allah in the samâwât and on the earth.

So I perform ‘ibâdah only to He, Who can be aware of my heart’s most secret thoughts and satisfy and reform its least hopes and inclinations, and can also create qiyâmah and change the world into the âkhirah in order to establish eternal happiness for mankind, which is the hope of my mind and imagination. His Hands reach the tiniest particle and the largest sun at the same instant. The smallest particle cannot hide itself from His control and administration, and the greatest sun cannot be arrogant before His Qoudrah. He is such that all your pains transform into pleasures if you know Him, and that without Him all ‘ilm change into wahm and hikmah into calamity and illness...

Yes, without the nûr of His ma’rifat, existence weeps the drops of non-existence, nûr rains darkness, living creatures pile dead things on you, pleasures pile pains and sins. Without the nûr of His ma’rifat, beloved ones — rather, everything — transform into enemies. Without it, permanence becomes a disaster, perfection goes for nothing, life goes like the wind and becomes a torment, the mind becomes a means of suffering and misery, and hopes and wishes weep the drops of pain.

Everything is for those who are for Allah; everything is against those who are not for Allah. Being for Him means to give everything to Him and have idh'ân that everything belongs to Him and is His property.

He is the One Who has created you in a form surrounded by circles of need and equipped you within the smallest circle of needs amongst them, which your will and power can only reach as long as your hands can stretch. Rest of your needs, some of them are related to an enormous circle stretching from the azal to eternity, and between the earth and the ‘arsh. To make you reach these needs, He has equipped you with du'â and said, قُلْ مَا يَعْبَؤُا بِكُمْ رَبِّى لَوْلاَ دُعَاؤُكُمْ 9.

Yes, just as an infant calls its parents to provide what it cannot reach, so does an ‘abd call his Rabb through his impotence.

Al-Mathnawi al-Nuri 242-244

 

“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”10. 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