بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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

Tawâfuq-1

(For the literal meaning of Tawâfuq, please refer to the dictionary)

1.There is no random coincidence nor chance in the universe:

This universe is such a palace that within it is a city continually shaken amid devastation and repairment. And within that city is a country brewing amid war and emigration every time. And within that country is an ‘âlam revolving amid death and life all the time. Whereas, such an equilibrium, balance and equilibration, which raise astonishment, rule over that palace, city, country and ‘âlam; it self-evidently proves that the alteration, incomings and outgoings that occur in these infinite beings are measured and weighed by the balance of a Single One Who sees the whole universe every moment and considers it with His investigating look. If there be not, if causes had been strayed, which want to invade and try to destroy the equilibrium severely by the assault of changes and the elements flowing like floods and by a fish among fishes with its thousand eggs, a flower among plants like a poppy with its twenty thousand seeds, or if they had been referred to aimless, vagrant coincidence and unbalanced, blind forces and unconscious, dark nature, the equilibrium of things and universe would have been so destroyed that within a year, rather within a day, they would have been fall into turmoil. That is, the seas would have been filled with messy things and would have become fetid from decay; the air would have been poisoned with detrimental gases; as for the earth, it would have turned into a refuse-heap, slaughterhouse and swamp. The world would have suffocated.

The Thirtieth Flash/2nd Subtle Point

 

Since in each of the flowers and fruits is a balance, and the balance is within an order, and the order is within a renewing arrangement and equilibration, and the arrangement and equilibration are within an adornment and art, and the adornment and art are within meaningful scents and tastes with hikmah, each flower indicates Al-Hakam Zuljalâl to the number of the flowers of the tree.

And in this tree, which is a word, the point of a seed within a fruit, which is a letter, is a small coffer carrying the index and programme of the whole tree. And so on. In analogy with this, through the manifestation of the Name of Hakam and Hakîm, all the lines and pages of the book of the universe, not only every page of it, but each of its line, word, letter and point, have been made as a miracle that if all causes gather together, they can not make the like of a single point of it, nor can they contend.

Yes, since each of the takwînî âyah of this Qur’an of the immense universe displays miracles to the number of points and letters of that âyah, in no way, vagrant coincidence, blind force, aimless, unbalanced, unconscious nature certainly can not interfere in that peculiar balance and extremely subtle order with seeing and hikmah. If they had interfered, traces of confusion would certainly have seemed. But the disorder is not witnessed anywhere.

The Thirtieth Flash/3rd Subtle Point

 

KNOW, O FRIEND, that in the farthest, widest and most delicate spheres of multiplicity, the signs of hikmah, care and perfecting are seen clearly. If you want, look at man’s skin and face where the multiplicity infinitely spreads out so that you can see how the pen of Qoudrah has annotated the page of his forehead, face and palms with subtle lines, inscriptions, embroideries and instruments serving as an indication of the meanings in the rûh of man and the book of deeds hung on his neck. And this, too, points to qadar written in his fitrah. These annotations pertaining to qadar have left no hole that blind coincidence and one-eyed union may enter.

Al-Mathnawî Al-Nurî 226

2.There is tawâfuq in the universe:

Just as all beings indicate and testify to an all-encompassing ‘ilm, so too they indicate the universal Irâdah of the owner of that all-encompassing ‘ilm. It is as follows:

A determined probability among a great many muddled probabilities and a way that produces result among a great many barren ways, and while hesitating among a great many possibilities an extremely regular individuality being given to each being, especially to each living being, demonstrate a universal irâdah through infinite aspects. For, a well balanced and proportioned shape and a regular individuality, which have been given from among the confused and monotonous inanimate elements flowing like flood without balance, with an extremely sensitive measure and delicate weight and an extremely subtle order and delicate regularity, amid the barren and fruitless ways and infinite contingencies and possibilities that surround all beings, necessarily and self-evidently rather through witnessing, demonstrate that the fact that they are the works of a universal Irâdah. For, choosing a state among innumerable states occurs through a specification, a choice, an intention and purpose and an irâdah; and it is specified by a deliberate intention and desire. Specification certainly requires a specifier. Choice requires a chooser. As for the specifier and chooser, they are Irâdah.

For example, the creation of a being like man, a machine of hundreds of different equipment and instruments, out of a drop of water... and a bird, which has hundreds of different members, out of a simple egg... and a tree, which is divided into hundreds of different parts, out of a simple seed; just as they testify to Qoudrah and ‘Ilm, they serve as an indication to the universal Irâdah of their Sâni’ most decisively and necessarily. With that Irâdah, He specifies everything which belongs to that thing, and with that Irâdah, He gives a different and special shape to every component, every member, every part of it, and clothes them with a state.

In Short: Just as the resemblance of the animals’ major members concerning their essentials and results, and their tawâfuq, and the fact that they display a single stamp of wahdah indicate decisively that As-Sâni’ of all animals is one; He is Wâhid, He is Ahad. So too, the different specifications of those animals and different identifications and differentiation of their features with hikmah indicate 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 purpose, and Irâdah.

Since there are indications and testimonies to the ‘ilm of Allah and the irâdah of Ar-Rabb to the numbers of beings, rather to the number of the shuûn of beings, indeed, some philosophers denying irâdah of Allah, and some of the people of bid’ah denying Qadar, and some of the people of dhalâlah claiming that Allah does not possess knowledge about particular things, and the naturalists attributing some of the beings to nature and causes, are a multiplied mendacity to the number of beings and lunacy of dhalâlah compounded to the number of the shuûn of beings. For whoever denies the infinite veracious testimonies perpetrates infinite mendacity.

Thus, compare how mistaken and contrary to the haqiqah it is to say knowingly “Natural, natural,” of actions, states and matters, which come into existence through the will of Allah, instead of, “Insha’Allah, Insha’Allah”.

The Twentieth Letter/2nd Station/9th Word

 

KNOW, O FRIEND, that your face contains distinguishing signs to the number of all past and future members of mankind, even if there were infinite members, together with having tawâfuq in the main parts of the face, signs would have been found to separate you from all others. It is as if wahdah has manifested on your face within infinite multiplicity. Tawâfuq in the major organs of the individuals of mankind and animals self-evidently proves that their Sâni’ is Wâhid and Ahad. The differences in the identification and differentiation in perfect order necessarily indicate that their Sâni’ is Mukhtâr and Hakîm. This mystery becomes more magnificent 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 being the results of the purposeful intention of the One Who has an intention and purpose and the choice of a Mukhtâr, the irâdah of a Murîd, and the ‘ilm of an ‘Alîm. We offer tasbîh to the One Who includes and writes infinite writings on the page of your face...

...such regular and beneficial differences in mankind, and the tawâfuq of the species like wheat and grape, and of among the members of the species like bee, ant and fishes cannot be due to blind coincidence and one-eyed union. Certainly not! Again and again, Certainly not!, they are the art of a Samî’, Basîr, ‘Alîm and Hakîm.

Thus, since the farthest, widest, most spread, most insignificant stages and levels of multiplicity, which are most appropriate for the occurrence of random coincidence — if it is possible — are not neglected and left to their own devices, but rather they are preserved from the hand of random coincidence and are 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 possession, 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-Mathnawî Al-Nurî

 

3.There is tawâfuq in the Qur’an and in its tafsir Risale-i Nur:

The disjointing of these letters2 indicate that the value of the letters lies not only in their meanings but in their fitrî relationships like the relationships between numbers. ‘Ilm al-asrâr al-hurûf3 has discovered these relationships.

Signs of Miraculousness 80

 

‘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 Twenty-Eighth Letter- The Eighth Matter, Which is the Eighth Risale

 

Your Third Question: You want a lesson which will be a key to the ‘ilm of jafr.

The Answer: We do not render this service with our own wish and through our own planning. Beyond our will, a will that is better for us governs our work. Since ‘ilm of jafr is an absorbing and pleasurable occupation, it occupies us by detaining us from our true duty. Even for how many times, certain mysteries of the Qur’an were opening with that key; when I inclined favourably toward them with complete yearning and enjoyment, they were being closed. I found two hikmah in this:

The First: There is the possibility of being disrespectful towards the prohibition of 4 لاَ يَعْلَمُ الْغَيْبَ اِلاَّ اللّٰهُ

The Second: As for the service of giving the lesson on the fundamental haqiqahs of îmân and the Qur’an to the Ummah with the conclusive arguments, it has superiority and a value one hundred degrees higher than the hidden ‘ilm like that of jafr. In this sacred duty, certain evidences and firm proofs give no opportunity for misuse. But in the hidden ‘ilms like jafr which are not tied to the firm rules, there is the possibility of misuse and charlatans taking advantage of them. Whenever a need for the service of haqiqah is felt, a little is bestowed according to need.

Thus, among the ‘ilm of jafr’s keys, the easiest, rather the purest and most beautiful, are the varieties of tawâfuq, which proceed from the Name of Badî’, and which display their manifestation on Lafza-i Jalâl5 in the Qur’an, and adorn the works we have published. They have been shown a little in several places of the karâmât of Ghawth al-A’zam.

For instance, if tawâfuq shows something in several aspects, it is a sign at the degree of proof. Sometimes with some deductions, a single tawâfuq serves as an indication and proof. However, that is enough for now. If there is a serious need, it will be made known to you.

The Ninth Flash

 

Eighteenth Sign: The greatest and the eternal miracle of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm which contains hundreds of evidences of the nubuwwah and the miraculousness of which have been proven by forty aspects is Al-Qur’an Al-Hakîm. Thus, the Twenty-Fifth Word concerning the declaration of this great miracle has concisely explained and proved its forty aspects of miraculousness in approximately one hundred and fifty pages. Therefore, referring to that greatest miracle, which is a treasury of miracles, to that Word, we will explain only one or two subtle points.

The First Subtle Point: If it is said: The miraculousness of the Qur'an is in the balâghât.6  But all classes have the right to have a share of its miraculousness. Whereas, only one muhaqqiq ‘âlim out of a thousand can understand the miraculousness in the balâghât?

The Answer: Al-Qur’an Al-Hakîm has a different kind of miraculousness for each class. And in a different way, it makes the existence of its miraculousness be perceived. For example, to the class of the people of balâghât and eloquence, it displays its miraculousness in the wondrous balâghât. And to the class of the people of poem and oratory, it displays the miraculousness of its singular, beautiful and elevated style hitherto unseen or unheard. Although that style pleases everyone no one can imitate it. The passage of time does not cause that style to age, it is always young and fresh. It is such well-ordered prose and is such a well-arranged verse that it is both elevated and sweet.

To the class of ‘ulamâ to whom the future events are shown and of those who give information from ghayb, it displays its miraculousness in its wondrous news from the ghayb. To the class of historians and the ‘ulamâ of the events of the ‘âlam, it demonstrates its miraculousness in the information of the events of former ummahs and the future, barzakh and âkhirah events and states in the Qur’an. To the class of the ulamâ of the social life of mankind and politicians, it displays its miraculousness in the Qur’an’s sacred principles. Yes, the Great Sharî'ah, which proceeds from the Qur'an, displays that mystery of miraculousness. Also, to the class of those occupied with knowledge of Allah and haqiqahs pertaining to the existences, it displays the miraculousness in the sacred Ilahî haqiqahs in the Qur'an or it makes the existence of that miraculousness be perceived. And, to the people of tarîqah and walâyah, the Qur'an displays the miraculousness in the mysteries of its âyahs constantly rising in waves like a sea. And so on. To each of the forty classes, it opens up a window and displays its miraculousness.

To the class of ‘âwam even, who only possess the ear and understand a little of its meaning, through the recitation of the Qur’an, the one who possesses the ear confirms that it does not resemble any other book. And that ignorant says: “The Qur'an is either below all the other books we have listened to. And as for this, not even an enemy can say it; it is also an impossibility a hundred times over. In that case, it is superior to all books we have heard. Therefore, it is a miracle.” Now, in order to help him, we shall explain further the miraculousness that this ignorant man possessing ear understands. It is as follows:

When the Qur'an of Miraculous Exposition appeared, it challenged the whole world and caused two passionate feelings to arise in people:

The First: In its friends, the desire to imitate it; that is, the desire to resemble the style of the beloved Qur'an, and a wish to speak like it.

The Second: In enemies, the wish to criticize and contend with it; that is, the wish to refute the claim of miraculousness by competing with the Qur'an’s style.

Thus, with these two intense feelings, millions of Arabic books were written, and are to be seen. Now, when the most eloquent, the most fluent of them are read together with the Qur'an, whoever listens will certainly say that the Qur'an does not resemble any of them. That means the Qur'an is not of the same level as any of them. In that case, it must either be below all of them; as for this, together with being impossible a hundred times over, no one, not even shaytan, can say it. {Note: The important First Discussion of the Twenty-Sixth Letter is a commentary and explanation of this sentence.} Therefore, the Qur'an of Miraculous Exposition is superior to all the written books.

Al-Qur’an Al-Hakîm displays its miraculousness even to the ignorant uneducated class, who does not understand its meaning, by not wearying them. Indeed, that uneducated, ignorant man says that “If I hear a most beautiful and best-known couplet two or three times, it wearies me. But the Qur'an never wearies me; the more I listen to it, the more it pleases me. Therefore, it is not the word of man.”

Also to the class of children who work at memorizing the Qur’an, Al-Qur’an Al-Hakîm shows its miraculousness even to them, in the form of settling that large Qur'an in their memories, with the greatest of ease, in their small, delicate, weak and simple heads being unable to keep a single page of a book, despite the resemblance of the phrases and âyahs one another, which causes confusion and complexity.

Even to the sick and the people at the sakarât, who are affected by a few words and noises, in respect of being as pleasant and sweet for them as Zamzam water, the murmuring recitation and sound of the Qur'an make perceived a sort of its miraculousness.

In Short: Through forty ways, Al-Qur’an Al-Hakîm displays its miraculousness to forty different classes and different kinds of people, or it makes the existence of its miraculousness to be perceived. It does not leave anyone deprived. Even to the class of those who possess eyes but have no ear, heart and knowledge, the Qur'an has a sort of sign of miraculousness.

{Here the aspect of its miraculousness to the class of those who possess eyes but have no ear and heart remained extremely concise, abridged and deficient. But this aspect of its miraculousness has been displayed in a most brilliant, luminous, manifest and evident fashion in the Twenty-Ninth and Thirtieth Letters; even the blind can see. (The Thirtieth Letter had been planned and intended to be extremely brilliant, but it gave up its place to the another, Isharat’ul I’jaz, itself never published.) We have had written a copy of the Qur'an that will show this aspect of miraculousness. Insha’Allah, it will be published and everyone will see that beautiful aspect.}  It is as follows:

The scribed words of the printed Qur'an of Miraculous Exposition with Hâfidh Osman’s handwriting look to one another. For example, in Surah al-Kahf, if a hole is made through the underlying pages of the word وَثَامِنُهُمْ كَلْبُهُمْ7 , with a slight deviation, the word قِطْمِيرٍ in Surah al-Fâtir will be seen and the dog's name will be understood. And, in Surah Yâsin, the two words مُحْضَرُونَ look over each other; in Surah as-Saffat, the words مُحْضَرِينَ and مُحْضَرُونَ both look at each other and them; if a hole is made through one of them, the other will be seen with a slight deviation. For example, at the end of Surah Saba and the beginning of Surah al-Fâtir, two words مَثْنَى look at each other. The two of three مَثْنَى words in the Qur'an being looked at each other cannot be a random coincidence. There are numerous similar examples like these. One word even looks at each other in five or six places, on the reverse pages with a slight deviation. And I saw a copy of the Qur'an in which phrases looking to one another on facing pages were written in red ink. At that time I said: “This state too is an indication of a sort of miracle.” Later I looked at that there are many phrases of the Qur’an looking at each other on the many different reverses of pages; they too look at one another in a meaningful form. Thus, since the arrangement of the Qur'an is through the guidance of the Prophet (ASM) and the printed and disseminated copies of the Qur'an are through Ilahî ilham, Al-Qur’an Al-Hakîm possesses an indication of a sort of sign of miraculousness in its design and writing. For that state is neither the work of random coincidence nor of the thought of the human mind. However, there are some deviations that are the fault of the printing; if it had been completely well-ordered, the words would have fallen one on top of the other exactly.

Also, on every page of the Qur'an's surahs of medium length and long which were revealed in Madînah, the word ‘Allah’ has been repeated in a manner hitherto unseen or unheard. Together with mostly five, six, seven, eight, nine or eleven times repetitions on the same page, it displays a beautiful and meaningful numerical relationship on the two sides of the same page or on facing pages. {Note 1: Also, to the people of dhikr and du’â, together with its adorned and rhymed words, and eloquent and artistic style and the many virtues of its balâghât, which draw attention to itself, the Qur'an gives an elevated seriousness and Ilahî hudhur and a collectedness of the thought; it does not spoil these. Whereas, the virtues of eloquence, artistic wording, poetry and rhyme of that sort spoil seriousness, reek elegance, disturb the hudhur and distract attention. In fact, I frequently used to recite a famous du’â of Imam ash-Shâfi'î, which is the most subtle and serious of du’âs, is in the most elevated rhymed form and is the cause of the scarcity and dearth in Egypt being lifted; I saw that since it was in the form of poetry and rhymed, it spoils the elevated seriousness of du’â. It was my wird for eight or nine years. I was unable to reconcile true seriousness with the form of poetry and rhyme within it.

I understood from this: in the particular, fitrî and distinguished rhymes, order and virtues of the Qur'an, there is a sort of miraculousness that preserves the true seriousness and complete hudhur; it does not spoil them. Thus, even if the people of dhikr and du’â do not understand this sort of miraculousness with the mind, they perceive it with the heart.}

{Note 2: A ma’nawî mystery of the miraculousness of the Qur'an of Miraculous Exposition is that the Qur'an expresses the greatest and the most brilliant degree of îmân of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, who is the place of manifestation to Al-ism al-â’dham. In a fitrî manner, it also expresses and instructs the elevated rank of the most vast, extensive and lofty religion of haqq, which declares the ‘âlam of âkhirah and of rubûbiyyah like a sacred map. Also, in respect of being Ar-Rabb of all beings, it expresses the address of Al-Khâliq of the universe with all His infinite glory and majesty. Certainly, in the face of the expression of Furqân which is thus and the declaration of the Qur’an in this way, through the mystery of  8 قُلْ لَئِنِ اجْتَمَعَتِ اْلاِنْسُ وَالْجِنُّ عَلَى اَنْ يَاْتُوا بِمِثْلِ هذَا اْلقُرْآنِ لاَ يَاْتُونَ بِمِثْلِهِ if all the minds of mankind were to unite and become a single mind, they could not confront it or contend with it. 9 اَيْنَ الثَّرَا مِنَ الثُّرَيَّا For in the point of view of these three principles, its imitation is certainly not possible and its similar is not made!}

{Note 3: At the end of all pages of Al-Qur’an Al-Hakîm, the âyahs are completed. Their end is completed with a beautiful rhyme. The mystery of it is this: since the Mudayana âyah10 , which is the longest âyah, is taken as a unit of measurement for the pages, and the Surah Al-Ikhlas and Al-Kawthar for the lines, this fine virtue of Al-Qur’an Al-Hakîm and sign of miraculousness are seen.}

{Note 4: In this Discussion of this Station, due to the scourge of haste, it is sufficed with few and particular states and brief instances and small signs of an extremely important, magnificent and great karâmât, which is adorned, lovable and encouraging from the point of view of the Risale-i Nur's success. Whereas, under the name of tawâfuq and its five or six sorts, that important haqiqah and lovable karâmât form a chain of karâmât of the Risale-i Nur and flashes of sort of the Qur'an's miraculousness seen by eyes and a source of signs of the allusions from the ghayb. Subsequently, with gilded letters, a copy of the Qur'an had been written that shows a flash of miraculousness that arises from the tawâfuq of the word 'Allah' in the Qur'an. Also, eight short risales called Rumûzât-i Semaniye, which declare the subtle relationships arising from the tawâfuq between the Qur'an's letters and their indications from the ghayb, is composed. Also, five risales called Ishârât-i Kur'aniye, three Kerâmât-i Aleviye and Kerâmât-i Gavsiye, which through the mystery tawâfuq confirm, appreciate and admire the Risale-i Nur, are written. That is to say, that great haqiqah was perceived briefly in the composition of the Miracles of Ahmad (ASM) but unfortunately, the author saw and showed just a tip of it; he left it and continued without looking back.}

The Nineteenth Letter/Eighteenth Sign

 

The Third Section, which is the Third Risale

[I wrote this Section in order to present an important intention of mine to my brothers in the service of the Qur’an concerning writing a Qur’an in a way that will demonstrate one sort of the two hundred sorts of the Qur’an of Miraculous Exposition’s miraculousness pertaining to its artful and adorned design, together with maintaining the pages specified by the handwriting of Hâfidh Osman and measured by the Mudayana âyah11 and the lines measured by Surah al-Ikhlas12 , in a way demonstrating that miraculousness pertaining to its artful and adorned design, and in order to have mashwarah with them and to learn their opinion, and to warn my own self; I refer to them. This Third Section consists of Nine Matters.]

First Matter: It is proved with conclusive arguments in the Twenty-Fifth Word, called the Miraculousness of the Qur’an, that the sorts of the miraculousness of The Qur’an Great in Dignity reach forty. Some of those sorts have been demonstrated in detail, and some briefly against the obstinate and rebellious people.

Also, it has been declared in the Eighteenth Sign of the Nineteenth Letter that the miraculousness of the Qur’an displays its different miraculousness to each of the forty classes of mankind, and it proved the different shares of the miraculousness of ten of those classes.

The tahqîqî îmân at the degree of ‘ilm al-yaqîn, ‘ayn al-yaqîn and haqq al-yaqîn of the people of walâyah among the followers of different paths and of the ‘ulamâ of different sciences has demonstrated that the Qur'an displays its different miraculousness to the remaining thirty classes and that the Qur’an is the haqq Word of Allah. That means each has seen a different aspect of its miraculousness differently. Yes, just as the miraculousness a walî among the people of ma’rifat understands and the beauty of the miraculousness a walî among the people of ‘ashq witnesses are not the same, so the manifestations of the beauty of miraculousness vary according to the different paths. And the aspect of miraculousness that an ‘ulâmâ and an imam of the ‘Ilm of Usul ad-dîn sees and that a mujtahid of the branches of the Sharî’ah sees is not the same; and so on. I am not able to show in detail different aspects of their miraculousness. My comprehension is narrow, it cannot comprehend;  my view is short, it cannot see. Therefore, only ten classes were declared and the remaining were pointed out briefly. Now, of those classes, two of them remained deficient in the Risale on Miracles of Ahmad (ASM) while were in need of much explanation.

The First Class is the ignorant ‘âwam, whom we call ‘the class possessing ears’; they only listen to the Qur’an by their ear and understand its miraculousness by means of their ears. That means, they say: “The Qur’an which I hear does not resemble any other books, so it must either below all of them or above all of them. The option of being below them, no one can say, nor has said, nor even the shaytan can say it. So it is below all of them.” Here, it was written as briefly as this in the Eighteenth Sign. Then, to explain it, the First Discussion of the Twenty-Sixth Letter, called ‘A Proof of the Qur’an Against Shaytan and His Followers’, describes and proves that class’ understanding of the miraculousness.

The Second Class is ‘the class possessing eyes.’ That means, against the class of materialists, whose minds see no further than their eyes, or the ignorant ‘âwam, it was claimed in the Eighteenth Sign that The Qur’an possesses a sign of miraculousness that may be seen with the eyes. And, much explanation was necessary to illuminate and prove this claim. That explanation was not made due to an important Rabbânî hikmah which we now understand. Only a few very minor particulars were pointed out. Now, the mystery of that hikmah is understood and we were certainly convinced that its postponement is better. In order to facilitate this class’s understanding and pleasure, we made to write a Qur’an which may show one of the forty aspects of its miraculousness, which can be seen with the eyes.

[Since the remaining Matters of this Third Section with the Fourth Section are about tawâfuqs, sufficing with the Index concerning tawâfuqs, they are not included here. Included here are only a Reminder and the Third Subtle Point belonging to the Fourth Section.]

REMINDER: On the explanation of the great subtle point concerning the word ‘Rasûl’, one hundred and sixty âyahs were written. Together with having a great special quality, since these âyahs prove and complete each other concerning the meaning and since they have subtle meaning, they became a hizb al-Qur’an13 for those who want to memorize or recite different âyahs, and also in the explanation of the great subtle point concerning the word ‘Qur’an’, the sixty-nine âyahs’ degree of balâghât is most wondrous and the power of their perfect beauty arising from unique expression is most sublime. This, too, is recommended as a second hizb al-Qur’an for our brothers. Only the word ‘Qur’an’ was present in the seven lines of the word ‘Qur’an’, most of them retained that word and two remained as an exception. Since those two had the meaning of qirâ’at14 , being excluded strengthened the subtle point. As for the word ‘Rasûl’, since among the surahs most connected with that word are Surah Muhammad and Surah al-Fath, and since we limited it to the lines appearing from those two surahs, the word ‘Rasûl’ that remained excluded has not been included. If time permits, the mysteries in it will be written, Insha’Allah.

The Third Subtle Point consists of ‘Four Subtle Points’.

First Subtle Point: The word ‘Allah’ is mentioned two thousand eight hundred and six times in the whole Qur’an. Together within the Bismillah’s, the word ‘Rahmân’ one hundred and fifty-nine; the word ‘Rahîm’ two hundred and twenty; the word ‘Ghafûr’ sixty-one; the word ‘Rabb’ eight hundred and forty-six; the word ‘Hakîm’ eighty-six; the word ‘ ‘Alîm’, one hundred and twenty-six; the word ‘Qadîr’ thirty-one; the ‘Hû’ within ‘Lâ Ilahe Illâ Hû’ mentioned twenty-six times. {Note: The total number of âyahs in the Qur’an being six thousand six hundred and sixty-six, and on this page, the number of aforementioned Asmâ Al-Husnâ being connected with the number six, indicate an important mystery. It remained unattended for now.} In the number of the word ‘Allah’ are many mysteries and subtle points. For instance: together with the word ‘Allah’, Rahmân, Rahîm, Ghafûr and Hakîm, which are the most mentioned after the word ‘Allah’ and ‘Rabb’, are half of the Qur’an’s âyahs. Also, the word ‘Allah’, together with the word ‘Rabb’, which is mentioned in place of the word ‘Allah’, is again its half. However, the word ‘Rabb’ is mentioned eight hundred and forty-six times, but if attention is paid, more than five hundred of them are mentioned in place of the word ‘Allah’, more than two hundred of them are not.

Also, ‘Allah’ together with the number ‘Rahmân’, ‘Rahîm’, ‘ ‘Alîm’ and the ‘Hû’ within ‘Lâ Ilahe Illâ Hû’ is again its half. The difference is only four. And together with ‘Qadîr’ in place of ‘Hû’ is again half of the number of the whole âyahs. The difference is nine. There are numerous subtle points in all the word ‘Allah’, but for now, we suffice with this subtle point.

Second Subtle Point: This is in respect of the surahs. It too contains many subtle points. It contains tawâfuqs in a way that demonstrates an order, an intention and purpose and an irâdah.

In Surah al-Baqara, the number of the âyahs and the number of the word ‘Allah’ is the same. The difference is four that there are four words ‘Hû’ in place of the word ‘Allah.’ For example, like the ‘Hû’ within ‘Lâ Ilahe Illâ Hû’. Conformity is completed with it. In Surah Âl-i ‘Imran, again the word ‘Allah’ and its âyahs have tawâfuq, they are equal. Only, the word ‘Allah’ is two hundred and nine, the âyahs are two hundred. The difference is nine. In the subtle points of balâghât and verbal excellence such as these, small differences cause no harm; an approximate tawâfuq is sufficient. Surahs an-Nisâ, al-Ma’ida and al-An’am, the total number of âyahs of the three and the number of the word ‘Allah’ in all of them have the tawâfuq. The number of âyahs is four hundred and sixty-four, and the number of the word ‘Allah’ is four hundred and sixty-one; together with the word ‘Allah’ within the Bismillah, they have an exact tawâfuq. Also, for example, the number of the word ‘Allah’ in the first five surahs is twice the number of Lafza-i Jalâl15 in Surahs al-A’raf, al-Anfal, al-Tawba, Yûnus and Hûd. That is to say, the latter five is half of the first five. The number of Lafza-i Jalâl, in the following Surahs Yûsuf, ar-Ra’d, Ibrâhîm, al-Hijr and an-Nahl, is half of that half. Then, Surahs al-Isrâ, al-Kahf, Maryam, Tâ-Hâ, al-Anbiyâ and al-Hajj, it is again is the half of the half of that half. {Note: A mystery was unfolded through this division into fives. Without the knowledge of any of us, the aforementioned six surahs were recorded. We do not doubt that, from the ghayb, the sixth was entered outside our wills so that the important mystery of being half may not be lost.} In the following groups of five surahs, it continues approximately with the same ratio, only there are some differences in the fractions. Such differences cause no harm in such a station (maqâm) where a theoretical indication is sufficient. For example, some are one hundred and twenty-one, some are one hundred and twenty-five, some are one hundred and fifty-four, and some are one hundred and fifty-nine. Then, the five surahs that begin with Surah az-Zukhruf; it decreases to half of the half of the half of that half. The five begin with Surah An-Najm; it is the half of the half of the half of the half of that half, but this is approximate. Differences in the small fractions cause no harm in such a station (maqâm) where a theoretical indication is sufficient. Among the following small fives, three groups of five contain only three Lafza-i Jalâl. Thus, this situation shows that random coincidence has not interfered at all in the number of Lafza-i Jalâl; their numbers have been specified by a hikmah and order.

Third Subtle Point concerning the word ‘Allah’: This looks to the relation between the pages. It is as follows:

The number of Lafza-i Jalâl on one page looks to that page’s right side and to its facing page, and sometimes it looks to the facing page on the left side and to the reverse face of the facing page. I examined this tawâfuq in my own copy of the Qur’an. Generally, I saw a tawâfuq with a very fine numerical relationship. I also put marks on my copy. Many times they are equal. Sometimes they are a half or a third. They have a situation that causes a hikmah and order to be perceived.

Fourth Subtle Point: This is tawâfuqs on a single page. My brothers and I collated three or four different copies. We have concluded that the tawâfuqs were desired in all of them. Only, since printing press copyists followed different aims, in tawâfuqs, the disorder appeared to a degree. If they were put in order, with only rare exceptions, tawâfuqs would appear on the number of the two thousand eight hundred and six Lafza-i Jalâl within the whole Qur’an. And, a flame of miraculousness shines in this. Because the thought of man can not comprehend an extensive page such as this and interfere in it. As for the random coincidence, its hand can not reach this meaningful situation with hikmah.

In order to show this Fourth Subtle Point to a degree, we are having a new copy of the Qur’an written that together with maintaining the same pages and lines of the most spread out copies of the Qur’an, Insha’Allah, ordering the places subjected to being lack of order due to the carelessness of artists, the true order of the tawâfuqs will be shown. And it was shown.

اَللّٰهُمَّ يَا مُنْزِلَ الْقُرْآنِ بِحَقِّ الْقُرْآنِ فَهِّمْنَا اَسْرَارَ الْقُرْآنِ مَادَارَ الْقَمَرَانِ وَ صَلِّ وَ سَلِّمْ عَلَى مَنْ اَنْزَلْتَ عَلَيْهِ الْقُرْآنَ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ آمِينَ

The Twenty-Ninth Letter - The Third Section, which is the Third Risale

 

 

One subtle point of Al-Qur’an Al-Hakîm’s subtle points concerning miraculousness which manifests from the aspect of tawâfuq is as follows:

In Al-Qur’an Al-Hakîm, the total number of the Names of Allah, Rahmân, Rahîm, Rabb and Hû in place of Allah, is four thousand-odd. بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ with the calculation of the second sort of abjad classified in due order of letters of the syllable, it is also four thousand-odd. Since small fractions in the large numbers do not spoil tawâfuq, they have been disregarded. Also, together with the two copulative conjunctival و which الم comprises, it makes two hundred and eighty-odd. Together with having tawâfuq with the two hundred eighty-odd words ‘Allah’ in Surah al-Baqara and the two hundred eighty-odd of its âyahs, it makes again four thousand-odd with the second calculation of Abjad concerning syllable. That also has tawâfuq both with the number of the five famous Names of Allah mentioned above and the number of بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ if its fractions are disregarded. That is to say, as a consequence of this mystery of tawâfuq, الم is both a name comprising the one named with it, and a name for al-Baqara, and a name for the Qur'an, and a succinct index of both of them, and a sample, summary and seed of both and a summary of بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ . With the well-known calculation of Abjad, بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ is equal to the number of Name of Rabb, and if the reduplicated ( ر ) in الرَّحْمنِ الرَّحِيمِ is counted two ( ر ), it becomes nine hundred and ninety and a means to numerous important mysteries and with its nineteen letters, it is the key to nineteen thousand ‘âlams.

It is one of the subtle tawâfuqs of Lafza-i Jalâl in the Qur'an of Miraculous Exposition that in the whole Qur'an eighty Lafza-i Jalâl at the top of the bottom line of pages look to each other with tawâfuq, in the same way, eighty Lafza-i Jalâl at the bottom part, too, look to each other with tawâfuq. Again fifty-five Lafza-i Jalâl right in the centre of the bottom line, by falling one on top of the other, as though a single Lafza-i Jalâl has become formed by the combination of fifty-five Lafza-i Jalâl.

When twenty-five complete tawâfuqs at the start of the last line a single and sometimes three-letter short word with intervals are added to the complete tawâfuqs of fifty-five right in the centre, it makes eighty tawâfuqs; this has a tawâfuq with the eighty tawâfuq at the first half of the line and again with the eighty tawâfuq at the last half. I wonder, can such a subtle, elegant, well-ordered, well-balanced and miraculous tawâfuqs be without hikmah or subtlety? Hâsha16 , it can not be! Rather, with the tip of these tawâfuqs, an important treasury can be opened up.

رَبَّنَا لاَ تُؤَاخِذْنَا اِنْ نَسِينَا اَوْ اَخْطَاْنَا

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

Said Nursî

The Conclusion of the Seventh Flash