Conclusion

[It is a brief indication to a lengthy haqiqah concerning a subtle point of the miraculousness of great importance that suddenly without my will, after maghrib, my heart was warned about and that demonstrates an evident miracle of Surah قُلْ اَعُوذُ بِرَبِّ الْفَلَقِ concerning the ghayb.]

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

قُلْ اَعُوذُ بِرَبِّ الْفَلَقِ مِنْ شَرِّ مَا خَلَقَ وَمِنْ شَرِّ غَاسِقٍ اِذَا وَقَبَ وَمِنْ شَرِّ النَّفَّاثَاتِ فِى الْعُقَدِ وَمِنْ شَرِّ حَاسِدٍ اِذَا حَسَدَ1

Thus, only in respect of the indicative meaning (ma’nâ al-isharî), this mighty, wondrous âyah through commanding our Prophet (ASM) and his ummah “Protect yourselves from the evil (sharr) ones and shaytans among jinn and men who strive on account of the ‘âlams of non-existence in the universe” looks to all ages, through its indicative meaning (ma’nâ al-isharî), it also looks to a greater degree, even explicitly, to our strange age, and summons the Qur'an's servants to isti’âdha. This miracle concerning the ghayb will be declared briefly with five indications. It is as follows:

Each âyah of this surah has many meanings. Only through the indicative meaning (ma’nâ al-isharî), in its five sentences, repeating the word ‘sharr’ four times, and with a powerful ma’nawî relation and in four ways, pointing the finger to the four unprecedented, terrifying, stormy, material and ma’nawî sharrs and revolutions and conflicts of this age with the same date, and in a ma’nawî manner commanding “Withdraw from these”, are certainly guidance (Irshad) from the ghayb befitting the miraculousness of the Qur'an.

For example, in the beginning, the sentenceقُلْ اَعُوذُ بِرَبِّ الْفَلَقِ2 , with the calculation of the abjad and jafr, has a tawâfuq with the date 1352 or 1354, and it indicates to the Second World war, which has prepared to occur due to the most spread ambition and envy of mankind and the First War. And, in a ma’nawî manner, it says to the ummah of Muhammad (ASM): “Do not enter this war and seek refuge with your Rabb.” And with an allusive meaning of it (Ma’nâ al-ramzî), through a special compliment to the Risale-i Nur students, who are among the servants of the Qur'an, it allusively informs their being saved from Eskişehir Prison and a terrifying sharr at the same date and the destruction plan about them being remained barren; in a ma’nawî manner, it gives an allusion, “Do isti’âdha” as though commanding them.

And for example, the sentence مِنْ شَرِّ مَا خَلَقَ3 makes 1361 – the shaddah is not counted – and points the finger to the cruel, tyrannical destruction of this unprecedented war with its Rumi and Hijri dates; through having tawâfuq with the Nur students, who work with all their strength to the service of the Qur'an, being saved from an extensive destruction plan and from a grievous and terrifying calamity and from Denizli Prison, it looks to them too with an allusive meaning (Ma’nâ al-ramzî). With a concealed allusion, it says: "Protect yourselves from the sharr of creatures."

And for example, the sentence 4 اَلنَّفَّاثَاتِ فِى الْعُقَدِ 1328 – the shaddahs are not counted –;  if the lâm with the shaddah is counted, with the number 1358, it has tawâfuq with the dates of the sharrs, which savagely destroyed a thousand years of the progress of civilization, being prepared by the foreign tyrants, who caused the who World Wars due to the ambition and envy, through changing of the sultan and the outbreak of Balkan and Italian Wars and the First World War with the idea of spoiling the consequences of the Constitutional Revolution, which favoured the Qur'an, and political diplomats blowing their material and ma’nawî sharrs through the tongue of the radio into everyone's heads by their poisonous blows like a sorcerer, and their inculcating their covert plans into the knots and ties of the qadar of mankind, it also corresponds exactly with the meaning of 5 اَلنَّفَّاثَاتِ فِى الْعُقَدِ .

And for example, the sentence 6 وَمِنْ شَرِّ حَاسِدٍ اِذَا حَسَدَ makes 1347 – the shaddah and tanwin are not counted –; in a ma’nawî manner, its corresponding and with the indicative meaning (ma’nâ al-isharî) its having exact tawâfuq to the same date of the significant turmoils in this country due to compulsion of Europen treaties, and of the occurrence of changes in this religious nation due to the domination of philosophy, and to the same date of the clashes of terrifying envies and rivalries between governments which produced Second World War, are surely flashes of this sacred surah's miraculousness concerning the ghayb.

A Warning: Each âyah has numerous meanings. Also, each meaning is universal and has members in every century. Only its level of indicative meaning (ma’nâ al-isharî) which looks to our century is discussed here. Within that universal meaning, our age is a member. But it has gained particularity, so it looks to it with its date. Since I have known neither the stages of the war, nor its results, nor whether or not peace has been declared, and I have not asked for four years, I have not knocked on the door of it to learn how many indications it contains to this century and this war. Since it has been declared and proved that this treasury contains many more mysteries in the parts of the Risale-i Nur, and especially in Rumûzât-i Semaniye, I refer to those and cut this short.

The answer to a question that might occur to the mind

In this flash of miraculousness, in the مِنْ شَرِّ مَا خَلَقَ7 at the beginning, both the مِنْ and the شَرِّ being counted, and in 8 وَمِنْ شَرِّ حَاسِدٍ اِذَا حَسَدَ at the end, only the word شَرِّ being counted, وَمِنْ not being counted, and in neither of these words being counted in وَمِنْ شَرِّ النَّفَّاثَاتِ فِى الْعُقَدِ is for signing and alluding to an extremely subtle relationship. For there is also khayr as well as sharr in the creatures. Also, not all sharr affects everyone. Alluding to this, مِنْ and شَرِّ which express being only a part of a whole, are counted. When envier envies, it is altogether sharr, so there is no need for the partitive. And through the allusion of 9 اَلنَّفَّاثَاتِ فِى الْعُقَدِ , since all the destructive works of the blowers who cast fire to the globe of the earth for their own benefits and of those sorcerer diplomats are pure sharr, there is no need for the word شَرِّ .

A Note to a subtle point concerning the miraculousness of this surah

Just as with four of its five sentences, with the indicative meaning (ma’nâ al-isharî) this surah looks to our century’s four great revolutions and storms with sharr, in the same way, with the indicative meaning (ma’nâ al-isharî) and its jafr value, through the word مِنْ شَرِّ , repeating it four times – the shaddah is not counted – it looks to and points the finger four times at the century of the fitnah of Janghiz and Hulagu and the time of the fall of the 'Abbasid government, which was the most terrifying fitnah for the world of Islam. Yes, – without shaddah – شَرِّ makes 500, and مِنْ is 90. Since many âyahs, which look to the future, indicate both our century and those centuries, Imam 'Ali (R.A.) and Ghawth al-A'dham (K.S), who gave news of the future, looked at both our century and those centuries in the same way and gave the news. The words غَاسِقٍ اِذَا وَقَبَ10 indicate not to these times, rather with غَاسِقٍ making 1161 and اِذَا وَقَبَ making 810, they indicate to the important material and ma’nawî sharrs at those times. If they are counted together, they make 1971 with the Gregorian calendar and give news of a terrifying sharr at that date. Twenty years later, if the crops of the seeds of the present are not ameliorated, their slaps will certainly be terrible.