The Thirtieth Word

Second Aim

[On the movement of the particles]

It will indicate a particle from the treasure of this âyah.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

1 وَقَالَ الَّذِينَ كَفَرُوا لاَ تَاْتِينَا السَّاعَةُ قُلْ بَلَى وَ رَبِّى لَتَاْتِيَنَّكُمْ عَالِمِ الْغَيْبِ لاَ يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِى السَّمٰوَاتِ وَلاَ فِى اْلاَرْضِ وَلاَ اَصْغَرُ مِنْ ذلِكَ وَلاَ اَكْبَرُ اِلاَّ فِى كِتَابٍ مُبِينٍ

[From the great treasure of this âyah, it points out a jewel amount of the particle’s weight, that is, a jewel in the chest of the particle and discusses a little bit the movement and duty of the particle. This Aim consists of an Introduction and Three Points.]

Introduction

The transformation of the particles is the vibration and revolving during the pen of qoudrah of Azalî Embroiderer (Naqqâsh) write the takwînî âyahs in the book of the universe not a jumbled meaningless movement or the plaything of coincidence like the Materialists and Naturalists imagine. Because, like all beings, particles and each particle say "Bismillah" at the start of its movement. Because, like a seed the size of a grain of wheat shouldering a load the size of a huge pine tree, it raises loads infinitely exceeding its strength. And on completion of its duty, it says "Alhamdulillah." Because by displaying a beauty arising from an art full of hikmah and embroidery full of benefits, which astound all minds, it displays a work of art like an ode praising As-Sani Zuljalâl. For example, look carefully at the pomegranate and corn.

Yes, the transformations of the particles {NOTE: It is a note belonging to the long sentence of the Second Aim on the definition of the transformations of particles. Al-Imâm Al-Mubîn and Al-Kitâb Al-Mubîn are repeatedly mentioned in Al-Qur’an Al-Hakîm. One group of mufassir stated, "They are the same," while others stated, "They are different from one another." Their explanations about their haqiqah are different.

In short: they stated, "They are the titles of ‘ilm of Allah". However, through the faydh of the Qur'an, I came to the conclusion that Al-Imâm Al-Mubîn is a title for one kind of ‘ilm and command of Allah that looks more to al-‘âlam al-ghayb than al-‘âlam ash-shahâdah. That is, it looks more to the past and future than to the present time. That is, rather than their visible being, it looks more to the origin, progeny, roots and seeds of everything. It is a notebook of the qadar of Allah. The existence of this notebook has been proven in the Twenty-Sixth Word and also in the Note of the Tenth Word.

Yes, this Imâm Al-Mubîn is a title for one kind of ‘ilm and command of Allah. That is, the sources, roots and origins of things producing the consequence of the existence of things with perfect order and extraordinary art show that they are definitely arranged in accordance with a notebook of the principles of ‘ilm of Allah. And since the results, progeny and seeds of things contain the indexes and programmes of beings, which will come into existence subsequently, they definitely indicate that they are a small collection of the commands of Allah.

For example, it can be said that a seed is a tiny embodiment of the programmes and indexes that will arrange the formation of the whole tree and a tiny embodiment of the takwînî commands which determine those programmes and indexes.

In short: Al-Imâm Al-Mubîn is an index and programme of the tree of creation, which shoots out branches throughout the past, the future and al-‘âlam al-ghayb. Al-Imâm Al-Mubîn in this meaning is a notebook of the qadar of Allah and a collection of its principles. By means of the spelling and laws of those principles, particles are directed to their services and movements in the being of things.

As for Al-Kitâb Al-Mubîn, it looks more to al-‘âlam ash-shahâdah than to al-‘âlam al-ghayb. That is, it looks more to the present time than to the past and the future. Rather than His ‘ilm and command, it is a title, a notebook and a book of the qoudrah and irâdah of Allah. If Al-Imâm Al-Mubîn is the notebook of Qadar, Al-Kitâb Al-Mubîn is the notebook of Qoudrah. That is, perfect art and arrangement of everything in their existence, essence, attributes and shuûn demonstrate that they are clothed with an existence through the laws of a penetrating Irâdah and the principles of a perfect Qoudrah. Their form is determined and distinguished; an appointed measure and a particular shape are given to them. It means that such a Qoudrah and Irâdah have a universal and comprehensive collection of laws and a great notebook according to which the distinct form and particular body of everything are cut out, sewn and clothed. Thus, like Al-Imâm Al-Mubîn, the existence of this notebook has been proven in the matters of Qadar and juz’ al-ikhtiyârî2.

Look at the stupidity of the people of ghaflah, dhalâlah and philosophy that they have felt Al-Lawh Al-Mahfûdh of the qoudrah of Al-Fâtir and the manifestation, reflection and sample of that book — particular to the One Who is Basîr — of hikmah and irâdah of Ar-Rabb in things. Hâsha, they gave the name nature to it and made it blind. Thus, by means of the spelling of Al-Imâm Al-Mubîn, that is, through the decree and principle of Qadar, on the mithâlî page3 of time called Al-Lahw Al-Mahw Wa’l-Ithbât, the qoudrah of Allah creates and writes the chain of beings each of which is an âyah concerning the creation of things, and causes particles to move. It means that the movement of the particles is a vibration and movement arising from that writing and copying while beings pass from al-‘âlam al-ghayb to al-‘âlam ash-shahâdah and from ‘Ilm to Qoudrah. As for Lahw Al-Mahw Wa’l-Ithbât, it is a slate for writing and erasing and a changing notebook of the fixed and constant Supreme Lawh Al-Mahfûdh, in the sphere of contingency4, that is, in the things which are continuously the place of manifestations for life and death, existence and transience; this is the haqiqah of time. Yes, just as everything has a haqiqah, so too, the haqiqah of an immense river flowing in the universe — what we call time — is the ink and the page of the writing of Qoudrah in Lahw Al-Mahw Wa’l-Ithbât . لاَ يَعْلَمُ الْغَيْبَ اِلاَّ اللّٰهُ5} is the movements and meaningful vibrations that arise from the writing and drawing the words of Qoudrah on Lahw Al-Mahw Wa’l-Ithbât , which is the haqiqah of flowing time and time’s mithâlî page, by being copied from Al-Kitâb Al-Mubîn, which is from al-‘âlam ash-shahâdah and present time and is the source of the formation and creation of things and is a title of the qoudrah and irâdah of Allah, and by following the principles and spelling of Al-Imâm Al-Mubîn, which is from al-‘âlam al-ghayb and is the source of the arrangement of everything’s past origin and future progeny and is a title of ‘ilm and command of Allah.

FIRST POINT: It consists of Two Discussions.

First Discussion: In every particle — in its movement and in its becoming motionless — two nûrs of tawhîd shine like two suns. Because as is proved briefly in the First Indication of the Tenth Word and in detail in the Twenty-Second Word, if each particle is not an official of Allah and does not act with His permission and under His control, and if it does not move through His ‘ilm and qoudrah, then each particle must possess infinite ‘ilm and limitless qoudrah; it must possess eyes that see everything, a face that looks to everything and a command that controls everything. Because each particle of the elements orderly works, or can work in each living being’s body. The order of things and the laws of their formation are opposed to each other. If their order is not known, the particles cannot work; even if they work, they cannot work without error. But they work without error. In which case, those serving particles are either working with the permission and at the command of the Owner of an encompassing ‘Ilm and through His ‘Ilm and Irâdah, or they must possess such an encompassing ‘ilm and qoudrah.

Yes, each particle of air can enter each living being’s body, each fruit of each flower and the structure of each leaf; it can work there. But their formation is in different ways; they have different orders. As though the factory of a fig is a broadcloth machine and the factory of a pomegranate is a sugar machine, and so on… The programmes of those structures and bodies are different from each other. Now, this particle of air enters or can enter all of them. It works and takes positions without error in an extremely expert fashion full of hikmah. After its duty is over, it departs.

Thus, just as a moving particle of moving air either must know the shape and formation of forms and measures with which plants, animals and even their fruits and flowers are clothed or else it must be an official following the command and irâdah of One Who knows; each stationary particle of stationary soil, since it has the ability to be the means and source for all the seeds of all flowering plants and fruit-bearing trees, and since in that particle, that is in a handful of soil, which is identical with a particle in terms of having the same essence, there is a factory particular to it and all the equipment and machines needed for the things necessary for the factory and its formation, either there must be well-ordered ma’nawî machines and factories to the number of the varieties of the trees, plants, flowers and fruits in that particle and in that handful of soil, which is its little house, or it must possess a miraculous ‘ilm and qoudrah that create everything out of nothing and knows everything about all things, or else those duties are made to be performed at the command and with permission, power and might of The Absolute Qadîr, The ‘Alîm of All Things.

If an untrained, inexperienced, simple, ordinary and blind man goes to Europe, enters all the factories and workbenches, works perfectly and masterly at all crafts and in every building and produces the most artistic works full of hikmah to such a degree that astonishes everyone, anyone with an iota of consciousness would know that the man does not act on his own but a master of every art gives him instruction and causes him to work. And there is a blind and impotent man who is unable even to rise from his place; he sits in his simple little house. Small fragments of stone and bits and pieces of material like bone and cotton are given into that little house. If sacks of sugar, rolls of broadcloth, thousands of jewellery, the most artful and jewelled clothes and delicious foods emerge from that little house, would anyone with an iota of intelligence not say: "That man is a lazy doorkeeper or a latch on the door of an extremely miraculous person’s factory, which is the source of his miracles."?

In exactly the same way, it is as definite as two plus two equalling four that the movement and services of particles of the air in plants, trees, flowers and fruits, each of which is a letter of As-Samad, an antique art of Ar-Rabb, a miracle of Qoudrah and a wonder of hikmah, are with the command and irâdah of a Sâni’, Who is Hakîm Zuljalâl, a Fâtir, Who is Karîm Zuljamâl, and particles of earth, too, are sources and means for the seeds and the shoots and trees emerging from those seeds, each of which is a different machine and workbench, a different printing-press, a different treasury and antique, a different manifesto proclaiming the Names of As-Sâni’ Zuljalâl and an ode telling His perfections; they come into existence with the permission, through the command, irâdah and power of a Sâni’ Zuljalâl, Who possesses the command of كُنْ فَيَكُون6 and to Whose command everything is subjugated. Âmannâ7

Second Discussion: It is a small indication for the duties and hikmahs in the movement of the particles.

Yes, the hikmah — without hikmah — of Materialists, whose minds are limited to seeing only with their eyes, takes the movement of particles, which their philosophy based on the foundation of futility and considers to be bonded with coincidence, as the fundamental basis of all their principles. They also show the movement of the particles as the source of the artful works of Allah. Anyone with an iota of consciousness would know how contrary to the mind is their attributing beings adorned with infinite hikmahs to a meaningless and jumbled thing that lacks hikmah.

Whereas, in the point of view of the hikmah of Al-Qur’an Al-Hakîm, the movement of the particles has many purposes, hikmahs and duties. It points to these duties and hikmahs with many âyahs, such as: 8 وَ اِنْ مِنْ شَيْءٍ اِلاَّ يُسَبِّحُ بِحَمْدِهِWe shall point to several of these as examples.

The First: In order to renew and refresh the manifestations of the creation of Janâb Al- Wâjib Al-Wujûd, by making each rûh a model, Al-Fâtir Zuljalâl causes particles to move and employs them with His qoudrah in order to clothe them with a fresh body every year from the miracles of His qoudrah, to copy thousands of different books from every single book with His hikmah, to demonstrate single haqiqah in different forms and prepare the ground and open a place for the coming of beings, ‘âlams and universes, which follow one after the other, group by group.

The Second: Mâlik Al-Mulk Zuljalâl created this world, especially the field of the face of the earth, in the form of a sovereignty. That is to say, He prepared it in such a way that is capable to flourish and produce fresh crops so that He can sow and reap the infinite miracles of His qoudrah. Thus, by causing particles to move with hikmah and employing them in the sphere of orderliness in His field on the face of the earth, He displays a different new universe from the miracles of His qoudrah and causes the courtyard of the face of the earth to produce different crops at every age, every season, every month, indeed, every day and every hour. Through the movement of the particles, He demonstrates gifts from the treasury of His infinite rahmah and samples of His endless qoudrah.

The Third: By displaying infinite embroideries of the manifestations of Ilahî Names, Azalî Embroiderer (Naqqâsh) has caused particles to move with perfect hikmah and employed them with perfect order, to show in a limited field endless embroideries for expressing the manifestations of those Names and to write on a small page the infinite âyahs that will express infinite meanings.

Yes, the essence of the crops of this year and the last year are the same, but their meanings are different. By the determined relative differences being changed, their meanings change and multiply. Their beautiful meanings are preserved and remain permanent and eternal, although the determined relative differences and temporary forms of their features are changed and are apparently transient. Since this tree’s leaves, flowers and fruits of last spring do not have rûh, they are the same — in haqiqah — with their similars of this spring. Only the determined relative forms and features differ. But in order to express the meanings of the shuûn of the Names of Allah, manifestations of which are constantly renewed, the determined relative forms and features of this spring replaced those of last spring with a different formation.

The Fourth: Al-Hakîm Zuljalâl causes particles to move in the narrow tillage of the world, in the workshop and field of the face of the earth, in order to grow things like crops or adornments or equipment suitable for the most broad ‘âlam al-malakût like the infinite ‘âlam al-mithâl and endless other ‘âlams of the âkhirah; by making the universe flow and making the beings travel, He grows numerous ma’nawî crops in this small ground for those vast ‘âlams. From the infinite treasury of His qoudrah, He causes an endless flood to flow through the world and pours into al-‘âlam al-ghayb and some of it into the ‘âlams of the âkhirah.

The Fifth: Through causing particles to move with perfect hikmah by His qoudrah and employing them with perfect order, He causes countless tasbihât to be offered in a finite time and in a limited ground in order to display infinite Ilahî perfections, countless tasbihât offered to Ar-Rabb and endless manifestations of beauty (jamâl) and glory (jalâl) in this narrow and limited ground and finite and short time. He displays infinite manifestations of His beauty (jamâl) and glory (jalâl) and perfection (kamal). He creates many haqiqahs belonging to the ghayb, many fruits of the âkhirah, numerous embroideries belonging to al-‘âlam al-mithâl from the eternal identities and forms of transient creatures and meaningful weavings belonging to al-lawh al-mahfûdh. It means that the One Who causes particles to move is the One Who displays these immense purposes and mighty hikmahs. If it was otherwise, there should be a brain as big as the sun in every particle.

Those mindless philosophers suppose the movements of the particles, which are caused to move with five-thousand hikmahs like the above five examples, to be lacking hikmah. They assume the particles, which perform dhikr and revolve like Mawlawi darwishes through dhikr and tasbîh of Allah in two ecstatic movements, one is anfusî9 and the other âfâkî10, to be turning and playing by themselves like a fool. Here, it is understood from this that their ‘ilm is not ‘ilm but ignorance; their hikmah is not hikmah.

(A sixth long hikmah will be said in the Third Point.)

SECOND POINT: In every particle, there are two veracious witnesses to the existence and wahdah of Al-Wâjib Al-Wujûd. Yes, just as a particle decisively testifies to the existence of Al-Wâjib Al-Wujûd, by raising great loads and carrying out great duties consciously despite its impotence and being lifeless, so does it testify to the wahdah of Al-Wâjib Al-Wujûd and the ahadiyyah of the One, Who is the Owner of mulk and malakût, by conforming to the general order in its actions, following the system in each place it enters, which is particular to that thing, and by settling anywhere as though it was its homeland. That is to say, whoever owns the particles is the owner of all places it enters.

It means that the particle — because it is impotent and its loads are extremely heavy and its duties are endless — makes known that it moves and acts at the command and name of an Absolute Qadîr. And, the particle moving conformingly to the universe’s general order as though it knows that order and entering everywhere without any obstacle show that it works through the qoudrah and hikmah of an Absolute ‘Alîm.

Yes, just as a soldier has a relation in each sphere, such as his squad, his troop, his battalion, his regiment, his division and so on, and has duties according to that relation; to know those relations and duties and to act conformingly with them can be through receiving training and instruction under military discipline and obeying the commands and laws of a single supreme commander who commands all those spheres. In the same way, since, in compounds that are within each other, each particle has a proportionate place, a different beneficial relation, a different well-ordered duty and different results full of hikmah, surely, to preserve all its relations and duties in that compound and to place the particle in that compound in a way that will not spoil the results and hikmahs are particular to the One in the grasp of Whose control is the whole universe.

For example, a particle placed in Tevfik's {(*): The first scribe of the Risale-i Nur.} eye taking a  proportionate position with regard to the blood vessels like the arteries and veins, and the motor and sensory nerves and possessing a relation with and a duty and benefit to the face, and then the head, the trunk and the entire human body with perfect hikmah demonstrate that the One Who creates all the members of the body can place the particle in that position. And particles that enter into the body for being rizq and that journey in the convoy of rizq, in particular, they travel with such an astonishing order and hikmah, pass through modes and stages in such an orderly manner and take their steps in such a conscious manner without confusion, at the end of their journey, by being strained through the four filters and being loaded onto the red blood-corpuscles in order to reach the help of the members and cells needy of rizq, they run to aid in the body of a living being through a law of generosity (Karam). It is clearly understood from this that the One Who drives these particles and causes them to pass through thousands of different places must of necessity be a Razzâq, Who is Karîm, a Khallâq, Who is Rahîm , in relation to Whose qoudrah particles and stars are equal.

Also, each particle acts within such an embroidery of art that it knows and creates that astonishing artful embroidery and the art full of embroidery and hikmah through having relations with all the other particles and having a position of ruling over all particles and each of them and a position of being subjected to all particles and each of them. And, it is a thousand times impossible. Or it is a point that emerged from the pen of qoudrah and the law of qadar of a Sâni', Who is Hakîm, and is assigned to move.

For example, if the stones of the dome of Aya Sophia are not subjected to the command and art of its architect, each stone must possess skill in the art of building like the architect Sinan and must be subject to or ruler over the other stones. That is, it must have the power to say: "Come, we shall stand shoulder to shoulder in order not to fall and collapse."

In the same way, if the particles in artful beings, which are thousands of times more artful, astonishing and full of hikmah than the dome of Aya Sophia, are not subjected to the command of the Master of the universe, many attributes of perfection, as many as the attributes of Sâni' of the universe, must be attributed to each of those particles.

Alas! Subhanallah! Since the zindiq materialist kâfirs do not accept a Wâjib Al-Wujûd, according to the way of their belief, they are compelled to accept as many bâtil Ilahs as the number of particles. Thus, no matter if the denier kâfir is a philosopher or scholar, he is in immense ignorance to the utmost degree and is absolutely ignorant.

THIRD POINT: This Point is an indication for the sixth mighty hikmah, which was promised at the end of the First Point. It is as follows:

In the Note of the answer to the Second Question in the Twenty-Eighth Word, it was stated: one of the hikmah of thousands of the movement of particles and their movement in the bodies of living beings is to illuminate the particles and to make them lifeful and meaningful for being worthy of the construction of the ‘âlam of the âkhirah. It is as if the animal and human bodies and even plants are guest houses, barracks and schools for those who came to receive the lessons of tarbiyyah; lifeless particles enter them and are illuminated. Simply, the particles receive training and instruction and acquire a subtlety. By fulfilling different duties, they become worthy to be particles in al-‘âlam al-baqâ and the realm of the âkhirah, which is lifeful with all of its parts.

Question: How is it known that there is this hikmah in the movement of the particles?

Answer:

Firstly: It is known through the hikmah of As- Sâni' , which is proven by all the order and hikmahs in all artful beings. Because a hikmah that attaches universal hikmahs to the most particular thing would not leave the movement of the particles without hikmah, which performs the greatest activity in the flood of the universe and is the means for embroideries full of hikmah. Also, a hikmah and sovereignty, which do not leave the smallest creature without a wage, reward and perfection in its duties, would not leave its most numerous and principal officials and servants without a nûr and without a reward.

Secondly: It is known — through As-Sâni', Who is Hakîm, causing the elements to move, employing them (as a wage of perfection for them) and raising them to the degree of minerals, and instructing them the tasbihât particular to minerals, and causing minerals to move, employing them and giving them the rank of the degree of vegetable life, and making plants a rizq, causing them to move, employing them and granting them the degree of subtlety of animal life, and employing the particles in animals, raising them to the degree of human life by way of being a rizq for humans, and purifying the particles in the human body through repeated filtering and giving them a rank at the most delicate and subtle places of the brain and the heart by honouring them — that the movement of the particles is not without hikmah but rather the particles are made to hasten to a sort of perfection worthy of themselves.

Thirdly: Among the particles of living beings, some of them like those in cores and seeds are the place of manifestation for such a nûr, subtlety and superiority that they are like a rûh or a sultân to the rest of the particles and the huge tree. Thus, since among all the particles of a huge tree, the rise of some particles this rank is through their fulfilling delicate duties in many stages of the tree's life, it demonstrates that these particles receive a ma’nawî subtlety, a ma’nawî nûr, a rank and a ma’nawî instruction through the command of As- Sâni', Who is Hakîm, and on account of and in honour of the Names manifested on them and in accordance with the varieties of movement of the particles within their duty of fitrah.

In Short: Since As-Sâni’, Who is Hakîm, for everything, determines a point of perfection suitable for it and a level of faydh of existence worthy of it, gives a disposition to it for striving to reach that point of perfection and drives it towards that point. This law of Rubûbiyyah is in force in all plants and animals as well as in lifeless beings that, to simple earth, He gives a progress to the rank of diamonds and the level of priceless jewels. And, within this haqiqah, the tip of the “Law of Rubûbiyyah” becomes apparent.

And since as a reward, Al-Khâliq, Who is Karîm, bestows a particular pleasure like a wage to the animals that He employs in the mighty law of reproduction. And He gives a wage of perfection to the animals like bees and nightingales that are employed in other Rabbânî services. He gives them a rank that is a means of eagerness and pleasure, and within this, the tip of the mighty “Law of Generosity (Karam)” becomes apparent.

And since the haqiqah of everything looks to the manifestation of one of Janâb-i Haqq's Names, and is bound to it, and is a mirror to it. All the beautiful states that thing takes are due to the honour of that Name; that Name requires it to be thus. Whether it knows it or not, that beautiful state is demanded in the view of haqiqah. And from this haqiqah, the tip of the most mighty “Law of Beauty and Making Beautiful (Jamâl and Tahsîn)” becomes apparent.

And since, through the requirement of the principle of generosity (Karam), Al- Fâtir, Who is Karîm, does not take back the rank and perfection He has bestowed on a thing when its life and time ends, but rather, gives eternity to the fruits, results, ma’nawî identity and meaning of that thing possessing perfection; if it has a rûh, He gives eternity to its rûh. For example, He gives eternity to the meanings and fruits of the perfections He has made manifest in man in this world. In the form of an embodied fruit of Jannah, He even returns it to a mu’min, who offers shukr, the shukr and hamd of transient fruits that he has eaten. And in this haqiqah, the tip of the mighty “Law of Rahmah” becomes apparent.

And since the Matchless Khallâq does not waste anything; He does nothing in vain. He even uses the material debris of the creatures of autumn, who fulfilled their duties and died, in the artful creatures of spring; He includes them in their construction. For sure, according to the mystery of يَوْمَ تُبَدَّلُ اْلاَرْضُ غَيْرَ اْلاَرْضِ11 and the indication of 12 وَاِنَّ الدَّارَ اْلآخِرَةَ لَهِىَ الْحَيَوَانُ , the lifeless and unconscious particles of the earth, which perform important duties in this world, being used and included in some of the constructions of the âkhirah, the stones, the trees and all things of which are certainly living and conscious, is a requirement of hikmah. Because to leave the particles of the world in the world that has been destroyed or to cast them into non-existence is a waste. And from this haqiqah, the tip of the mighty “Law of Hikmah” becomes apparent .

And since the numerous works, ma’nawî aspects and fruits of this world, and the fabrics of the deeds, pages of the acts and the rûhs and bodies of those who are responsible to Allah for acts and beliefs like jinn and human beings are sent to the market of the âkhirah. Certainly, the particles of the earth, which accompany and serve those fruits and meanings, after gaining a perfection befitting themselves in point of the duty, that is, after many times serving to and being the place of manifestation for the nûr of life and after being the means for the tasbîhât pertaining to life, it is a requirement of justice (‘adl) and hikmah to include in the construction of the other ‘âlam those particles amid the debris of this world that will be destroyed. And from this haqiqah, the tip of the mighty “Law of Justice (‘Adl)” becomes apparent.

And since, just as the rûh rules over the body, so the takwînî commands written by Qadar rule over lifeless materials. Those materials can take a position and an order according to the ma’nawî writing of Qadar.

For example, in all kinds of eggs, sorts of nutfah, varieties of seeds and species of grains, materials obtain a different rank and nûr with respect to the takwînî commands that are differently written by Qadar. And, those materials, all of which are the same in regard to their substance and essence {Note 1: Yes, all of them consist of the four elements. They are formed of materials like hydrogen, oxygen, nitrogen and carbon. Materially they can be considered to be the same. Their difference is only in the ma’nawî writing of Qadar.} become the source of innumerable different beings. They obtain a different rank and nûr.

If a particle has been repeatedly in the service of life and in the tasbihât of Ar-Rabb present in life, and if it has performed a service, it is the requirement of encompassing ‘Ilm to record the hikmah of those meanings on the ma’nawî forehead of that particle by the pen of Qadar that neglects nothing. And in this, the tip of the mighty “Law of Encompassing ‘Ilm” becomes apparent.

In which case, particles {Note 2: This answer looks to the seven words of 'since'.} are not stray.

Conclusion: Beyond the visible tips of numerous mighty laws like the Law of Rubûbiyyah, the Law of Generosity (Karam), the Law of Jamâl, the Law of Rahmah, the Law of Hikmah, the  Law of Justice (‘Adl) and the Law of Encompassing ‘Ilm, seven above-mentioned laws point to an I sm al-â’dham and the greatest manifestation of that I sm al-â’dham . And, it is understood from that manifestation that the movements of the particles in this world — like the rest of the creatures — are the revolution for the most exalted hikmahs, with a sensitive balance of ‘Ilm according to the takwînî commands given by Qoudrah through the limits drawn by Qadar. Simply, they are prepared to go to another elevated ‘âlam. {Note 3: For, as we witness with our eyes, abundantly kindling and scattering the nûr of life in this dense and lowly ‘âlam with an extremely munificent activity, abundantly illuminating the fresh nûr of life even in insignificant materials and rotten substances and making that dense and insignificant matters subtle with the nûr of life and polishing them indicate clearly that for the sake of another most subtle, exalted, pure and living ‘âlam, He polishes, dissolves this dense and lifeless ‘âlam and makes it beautiful through the movement of particles and the nûr of life. It is as if He adorns it in order to go to a subtle ‘âlam. Thus, if narrow-minded men, who cannot squeeze into their minds man being raised from the dead and assembled for judgment, look through the nûr of the Qur'an, they will see that such an encompassing “Law of Qayyûmiyyah” that will raise all particles from the dead like an army and assemble them is apparent; it evidently controls everything.} In which case, for those travelling particles, the bodies possessing life are each like a school, barrack and guest house for tarbiyyah. It can be concluded with certainty that it is so.

In Short: As is stated and proved in the First Word, all things say "Bismillah." Thus, like all beings, each particle and each group of particles and each particular jamâ’ah of particles say "Bismillah" through the language of their being, and they move.

Yes, according to the mystery of the previous three Points, at the beginning of its movement, each particle says بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ through the language of its being. That is, "I am moving in the name of Allah, on His account, with His permission and through His power." Then, at the end of its movement, like each artful being, each particle and each group of particles say اَلْحَمْدُ ِللهِ رَبِّ الْعَالَمِينَ through the language of their being; they show themselves to be a tiny tip of the pen of Qoudrah on the embroidery of an artful creature, which is an ode of praise. Rather, each of them shows itself in the form of a point of needle turning at the top of artful beings, which are the records of an immense and ma’nawî gramophone of Ar-Rabb with innumerable arms, a point of a needle, which makes those artful beings recite the poems of tasbîh for Allah and makes them speak with the odes of hamd to their Rabb.

دَعْوَيهُمْ فِيهَا سُبْحَانَكَ اللّٰهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلاَمٌ وَ آخِرُ دَعْوَيهُمْ اَنِ الْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ اِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً اِنَّكَ اَنْتَ الْوَهَّابُ

اَللّٰهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ صَلاَةً تَكُونُ لَكَ رِضَاءً وَ لِحَقِّهِ اَدَاءً وَ عَلَى آلِهِ وَ صَحْبِهِ وَ اِخْوَانِهِ وَ سَلِّمْ وَسَلِّمْنَا وَ سَلِّمْ دِينَنَا آمِينَ يَا رَبَّ الْعَالَمِينَ

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