بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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

Tawâfuq-2

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

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

The first principle: Certain âyahs which have been the ustadh and origin of the Risale-i Nur and have been the wird of Said for a long time, were scribed as a hizb of the Qur’an by the request of some students and was later published: neither of the ‘Ulamâ from the committee of experts of the four or five courts, from even the Ministry of Religious Affairs, and the Religious Publications Review Group overseen by the Fatwa Office of Istanbul; no ‘âlim and no ‘Ulamâ from the committee of experts, has ever raised objection against it. Rather, they expressed appreciation and praised it. Because, there is foremost, the hizb of Sahâbah and the Qur’anic hizb of Hazrat Usama (ra) included in the printed edition of Majmuat’ul Ahzab and allocated so that a part is read each day; and in this same book and in the same volume of Majmuat’ul Ahzab, there is the Qur’anic hizb of Imam Ghazali (ra), and there are many others from the people of walâyah who have put together personal hizbs from âyahs and surahs that have an affinity with their own approach.

Ten years ago, the late Hâfidh Ali who passed away as a shahîd and others like him from among the heroes of the Nur, wanted to bring together my personal wird and the important âyahs that were the ustadhs and origins of the Risale-i Nur. So I sent it to them, and they ended up printing them. For not everyone can find the time to read the whole Qur’an at all times. So, with the thought of having people benefit from it at all times, this Qur’anic hizb includes the âyahs and surahs that yield great rewards.

In fact, one of the miracles of Al-Qur’an Al-Hakîm is that the people of haqiqah and perfection who have their own way, find within the Qur’an, a Qur’an, a private hizb and an ustadh for themselves that has an affinity to their own approach. It is as if there were thousands of Qur’ans within the one Qur’an.

The mystery of this miracle is this: The relationship between the âyahs and words of Al-Qur’an Al-Hakîm are not limited to those that are adjacent to them. Rather, they have connections with many âyah, phrases and words, and they look to them. This has been demonstrated to a degree in a tafsir of a Nur Isharat’ul I’jaz1 . This means that the Qur’an does not resemble other speeches and words. Each âyah has an eye and face that looks to thousand of âyahs. This feature of the Qur’an is the source of many haqiqahs. A private hizb according to the way of each group from among the people of tarîqah and the people of haqiqah is contained within that universal Qur’an.

So, the Hizb’ul Qur’an of the Risale-i Nur is of this kind. As it was, the late Hâfidh Ali who was among the awliyâ, really wanted to have it printed swiftly. Since by the Risale-i Nur’s kashf, the complete Qur’an contains a kind of miraculousness pertaining to tawâfuq in its words and letters, to print that Qur’an, they printed this Hizb’ul Qur’an as a prelude and a good news bearer of it. Yes, for the past fifteen years we have been working to print our copy of the Qur’an, which for now has been scribed by Husrev, is quite wondrous and is miraculous in terms of its tawâfuq.

The Emirdag Addendum 2 (152-153)

 

It is the Conclusion of the Seventh Matter

[On declaring an immense mystery of ‘inâyah and removing the doubts that have arisen or may arise concerning the signs from the ghayb that occur in the form of the eight ‘inâyah of Allah.]

This Conclusion is Four Subtle Points.

First Subtle Point: With the title of the Eighth ‘Inâyah, in the Seventh Matter of the Twenty-Eighth Letter, we claimed about a sign from the ghayb, which we recognized from seven or eight universal and ma’nawî ‘inâyah of Allah, and that we saw a manifestation of that sign in the embroideries named as Tawâfuqs. And we claim that these seven or eight universal ‘inâyahs are so powerful and certain that each on its own proves those signs from the ghayb. Let’s take for granted an impossibility, if some of them seemed weak or were even denied, it would not harm the certainty of that sign from the ghayb. One who cannot deny those eight  ‘inâyahs, cannot deny the signs. But because the classes of people are different, and because the most numerous class, the class of ‘âwam, rely mostly on what they see, since the tawâfuqs are not the most powerful but the most apparent of the eight ‘inâyahs -although the others are more powerful since this is more general- I have been compelled to declare a haqiqah of the sort of a comparison to dispel the doubts about it. It is as follows:

We said concerning that manifest ‘inâyah: In the risales, we had written, on the word ‘Qur’an’ and the phrase ‘Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm’ tawâfuqs have appeared to such a degree that it left no doubt that they had been ordered by a purpose and intention and a parallel position is given. As for the intention, purpose and irâdah, our evidence that they are not ours is that we became aware three or four years later. In which case, as a work of ‘inâyah, this intention, purpose and irâdah are from the ghayb. That singular situation was bestowed solely to corroborate the miraculousness of the Qur’an and of Ahmad (ASM) in the form of the tawâfuq in those two words.

Together with the blessedness of these two words being a ratifying seal for the miraculousness of the Qur’an and of Ahmad (ASM), with the great majority, they made the other similar words a place of manifestation to the tawâfuq. But these are special to a single page. These two phrases appear overall in one or two risales and in most of the others. But we have said repeatedly that the truth of tawâfuq may be found many in other books but not to such a singular degree demonstrating an elevated intention, purpose and irâdah. Now, although it is not possible to refute our claim, there are one or two aspects that it might appear to be thus to the views just see the outward appearance of things.

One is that they might say: “You have thought of it and managed such tawâfuqs. To do such a thing intentionally would be easy.” In reply, we say this: in a case, two truthful witnesses are sufficient. In our case, a hundred truthful witnesses may be found to testify to our intention, purpose and irâdah are not connected with it and we became aware of it only three or four years later. I will say in connection with this: this karâmât of miraculousness is not of the same sort as Al-Qur’an Al-Hakîm’s degree of miraculousness in respect of its balâghât. Because, in the miraculousness of the Qur’an, man’s power can not reach such a degree by going on that way. As for this karâmât of miraculousness, it can not occur through man’s power; it can not intervene in such a matter. If it intervenes, it would be artificial and spoiled. {Note: On the Eighteenth Sign of the Nineteenth Letter; in one copy, on a page, nine words ‘Qur’an’ were situated in the form of tawâfuq; we drew a line to each other and the word ‘Muhammad’ appeared on all of them. On the page opposite to this, tawâfuq appeared on eight words ‘Qur’an’, and the Name of ‘Allah’ appeared on all of them. There are many wondrous things like these in the tawâfuqs. We saw the meaning of this Note with our own eyes. Signed: Bekir, Tevfik, Süleyman, Galib, Said.}

Third Subtle Point: In connection with particular signs and general signs, we shall indicate a subtle mystery of rubûbiyyah and rahmâniyyah:

A brother of mine has a nice saying. I shall make it the subject of this matter. What he said was this: one day I showed him a beautiful tawâfuq, and he said: “That’s beautiful! Essentially, all haqiqahs are beautiful. But the tawâfuqs and success in the Words are more beautiful.” I said, Yes, everything is in haqiqah beautiful, or in essence beautiful, or beautiful concerning its results. And this beauty looks to general rubûbiyyah, comprehensiveness of rahmah and universal manifestation. As you said, the sign from the ghayb in this success is more beautiful. Because it is in a form that looks to particular rahmah and particular rubûbiyyah and particular manifestation. We shall bring this closer to understanding through a comparison. It is like this:

Through his universal sovereignty and law, a sultân’s royal mercy may encompass all the members of his nation. Each individual is the place of manifestation of the sultân’s favour and his sovereignty directly. Within that general form, the individual has many particular connections.

The second aspect is the sultân’s particular bestowal and particular orders: above the general law, he bestows, favours and gives his orders to an individual.

Thus, like this comparison, in point of the general rubûbiyyah and the comprehensiveness of rahmah of Al-Wâjib Al-Wujûd One and Al-Khâliq Who is Hakîm and Rahîm, everything is a partaker. On the aspect of what each thing got from its share, He has a special connection with that individual. Also, through His qoudrah, irâdah and all-surrounding ‘ilm, He has disposal over everything, He has intervention and rubûbiyyah in the most insignificant works of everything. In every matter, state and condition, everything is in need of Him. Their works are performed and ordered through His ‘ilm and hikmah. Neither nature dares to hide within the sphere of the disposal of His rubûbiyyah, or possess any effect and intervene, nor random coincidence dares to interfere in the works within the sphere of the sensitive balance of hikmah. In twenty places in the Risale-i Nur, with decisive proofs, we have negated random coincidence and nature and have executed them with the sword of the Qur’an, and we have demonstrated their intervention to be impossible. But the people of ghaflah have called ‘chance and coincidence’ the matters in the sphere of apparent causes within general rubûbiyyah which they do not know their hikmah and reason. They have been unable to see some of the laws of Allah’s actions hidden beneath the veil of nature, the hikmah of which they could not comprehend, and they had recourse to nature.

The second is His particular rubûbiyyah and special favour and rahmânî succour that the Names Ar-Rahmân and Ar-Rahîm come to the succour of individuals who cannot endure under the pressures of the general laws, assist them in a particular fashion, and save them from those pressures. Therefore, each living being, especially man, asks for succour from Him and can receive succour at all times.

Thus, the bestowal in this particular rubûbiyyah of His is not hidden under random coincidence before the people of ghaflah and is not ascribed to nature.

Thus, as a consequence of this mystery that we have considered and believed the signs from the ghayb in the Miraculousness of the Qur’an and Miracles of Ahmad (ASM) to be a particular sign. And, we have acquired a certainty that they are particular succour and particular ‘inâyah showing themselves against the obstinate and rebellious people. And, we have proclaimed them purely for Allah’s sake. If we were mistaken, may Allah forgive us. Amîn.

رَبَّنَا لاَ تُؤَاخِذْنَا اِنْ نَسِينَا اَوْ اَخْطَاْنَا2

The Twenty-Eighth Letter - The Seventh Matter, which is the Seventh Risale - The Conclusion of the Seventh Matter

 

Eighty per cent of mankind are not ahl al-tahqîq that they may penetrate to the haqiqah and recognize and accept a haqiqah to be a haqiqah. Rather, in consequence of their good opinions about them and their appearance, they accept matters, which they hear from acceptable and reliable people, by way of taqlîd. In fact, they see a powerful haqiqah to be weak when it is in the hand of a weak man, and if they see a worthless matter in the hand of a worthy man, they accept it to be valuable. Thus, in consequence of this, in order not to reduce the value of the haqiqahs of îmân and the Qur’an which are in the hands of a weak and worthless unfortunate man like myself in most people’s view, I am compelled to proclaim that outside our will and knowledge, someone employs us; without our knowledge, He makes us work on important duties. Our evidence is this: Certain ‘inâyahs and facilities are manifested upon us outside our consciousness and will. In which case, we are compelled to proclaim those ‘inâyahs by shouting.

In consequence of the above Seven Reasons, we shall point out several universal Rabbânî ‘inâyah.

First Sign: It is declared in the First Subtle Point of the Eighth Matter of the Twenty-Eighth Letter, are the tawâfuqs. For instance, in the Letter on the Miracles of Ahmad (ASM)3 , from the Third to the Eighteenth Signs, sixty pages, in a scribe’s copy, written unwaveringly and unknowingly, on all pages except two of them, more than two hundred of the phrases “Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm” look at each other with perfect correspondence. Anyone who looks at two pages with fairness would confirm that it is not a random coincidence. Whereas the coincidence, if at most, many instances of the same word are to be found on the same page, it would be half-tawâfuq, only on one or two-page, they may have exact tawâfuq. In that case, if the phrases “Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm” look at each other’s face, two, three, four or even more times, on all the pages with perfect correspondence, it surely is not possible for it to be random coincidence. It shows too that within a tawâfuq which eight different scribes have not been able to spoil is a powerful sign from the ghayb. Although the various degrees of balâghât are to be found in the books of those who cultivate balâghât, the balâghât in Al-Qur’an Al-Hakîm has risen to the degree of miraculousness. No one dares not to reach it. In the same way, the tawâfuqs in the Nineteenth Letter, which is a mirror of the Miracles of Ahmad (ASM), and in the Twenty-Fifth Word, which is an interpreter of the miracles of the Qur’an, and in the parts of the Risale-i Nur, which is a sort of tafsir on the Qur’an, demonstrate a degree of a singularity beyond all other books. And, it is understood from this, it is a sort of karâmât of the Miracles of the Qur’an and the Miracles of Ahmad (ASM) that manifests and is appears on those mirrors.

Second Sign: The second of the Rabbânî ‘inâyah belonging to the service of the Qur’an is this: Janâb-i Haqq bestowed on one like me whose writing is not well, who is semi-literate and is in a country in which he is a stranger, alone and prevented from having social intercourse, brothers as helpers who are strong, earnest, sincere, zealous, self-sacrificing, and whose pens are each diamond swords. He loaded the duty of Qur’an, which is too heavy for my weak and impotent shoulders, on those powerful shoulders. Out of His perfect munificence, He lightened my load. As for that blessed jamâ’ah, in the words of Hulûsi, they are wireless and telegraph receivers, and in the words of Sabri, they are the machines producing the electricity of the nûr factory, together with their different excellences and valuable virtues, again in the words of Sabri, as a sort of tawâfuq from the ghayb, spreading all around and everywhere the mysteries of the Qur’an and nûrs of îmân in a manner resembling each other in enthusiasm, effort, zeal and earnestness, making them reach everywhere, at this time, that is, when the alphabet has been changed, and there are no printing-presses, and everyone is in need of the nûrs of îmân, and there are numerous causes to lose zeal and to destroy the enthusiasm, their zealous service with complete enthusiasm and endeavour is directly a karâmât of the Qur’an and an evident ‘inâyah of Allah. Yes, just as walâyah has karâmât, so does the pure intention and so does sincerity. Especially earnest, sincere cooperation among brothers within a sphere of brotherhood (ukhuwwah), which is for the sake of Allah, may have many karâmât. Even the ma’nawî collective personality of such a jamâ’ah may be a perfected walî and becomes the place of manifestation for the ‘inâyah.

Thus, O my brothers and my friends in the service of the Qur’an! Just as how dhulm and an error is to give all the honour and booty to the sergeant of a troop, who conquers a castle, in the same way, you cannot ascribe the ‘inâyah in the victories that occurred through the strength of your ma’nawî collective personality and your pens to an unfortunate like me! Certainly, there is a sign from the ghayb in such a blessed jamâ’ah, more powerful than the tawâfuqs from the ghayb and I see it, but I cannot show it to everyone and the public.

The Twenty-Eighth Letter/The Seventh Matter, which is the Seventh Risale/The Seventh Reason

 

I recently looked over the tawâfuqs of the Tafsir and the Tenth Word and thought to myself: It is a waste to go into such detail. There are so many important matters and no time should be wasted.

I was suddenly warned: There is a very important matter (that lies) beneath the tawâfuq. And since manifested within tawâfuq is a special ‘inâyah and Rahmânî favour for the Risale-i Nur, to express feelings of gratitude and pleasure and appreciative joy in return for that favour – no matter how excessive it may be – cannot be considered wasteful. I will explain this brief warning in two aspects:

The First: In everything, no matter how small, there is a manifestation of intent and purpose and irâdah, and random coincidence does not truly exist. Indeed, one of the most scattered multiplicities and one that is most attributed to random coincidence is the position of letters in written words. Particularly in scribing, since there is a harmony and an order in the positioning of letters for which there is no direct connection and which is beyond the interference of human will – this positioning is surely given by an Irâdah from the ghayb. Just as nothing is outside the sphere of His ‘Ilm and Qoudrah, this too is not outside the sphere of His Irâdah and Will – a harmony is sought and arrangement is made even for such minor and apparently scattered things. And any special attention and favour within the manifestation of that order and general Irâdah are considered a special ‘inâyah in the form of a privilege given to the Risale-i Nur. In order to see this profound matter, I inspected the tawâfuq in the tafsir Isharat’ul I’jaz4 in which I understood and felt that mystery with certain conviction.

The Second Aspect: In the same way that if a person who is very blessed and sacred were to give an extremely poor and needy man a gift box wrapped around some papers in a complimentary and completely unexpected manner, that wretched man would surely want to offer that great person his appreciation a thousand times more than the gift. And in return for the compliment shown through that gift, which is a thousand times more valuable than the present; no matter how extravagant and excessive his appreciation, it will be well-accepted. And if deeming a sign of barakah, he was to start eating those papers which that very blessed person used to wrap his gift with like candy, even chew on the hard walnut shells like bread, and take the box of the present and revere it, kissing it was a blessed book, it will not be extravagant. In exactly the same way, the general Irâdah and special ‘inâyah has bestowed its compliment with the cover of tawâfuq on the surface of the Risale-i Nur. Indeed, details and descriptions about tawâfuqs are an active form of appreciation and a passionate expression of happiness and indebtedness. Apparent flaws will be excused. Yes, in return for a material gift worth forty cents, which manifests the compliments of such a person, even if forty thousand appreciations are shown, it will not be extravagant.

The Kastamonu Addendum (75-76)

 

The Eighth Matter, which is the Eighth Risale.

[This Matter is the answer to six questions comprising Eight Subtle Points.]

First Subtle Point: We have felt many sorts of signs from the ghayb concerning we are being employed in the service of the Qur’an beneath the hand of ‘inâyah, and we have demonstrated some of them. Now, a new one among those signs is this: in most of the Words are tawâfuqs from the ghayb. {Note: Tawâfuqs indicate mutual correspondence, and mutual correspondence indicates concord, and concord is a sign of wahdah, and wahdah shows Tawhîd; Tawhîd is the greatest of the four fundamentals of the Qur’an.}

In short: There is a sign concerning a sort of manifestation of miraculousness having taken the form and appearance on the word ‘Ar-Rasûl Al-Akram’ and the phrase ‘‘Alayhissalâtu Wassalâm’ and on the blessed word ‘Qur’an.’ However hidden and weak signs from the ghayb are, since they indicate the acceptability of the service and rightness of the matters, in my opinion, they are so important and powerful. They also break my pride and have shown me decisively that I am only an interpreter. They also leave nothing for me that is the means to pride; they only show things that are the means to shukr.

Since they belong to the Qur’an and pass to the account of the miraculousness of the Qur’an, and since our juz’ al-ikhtiyârî definitely does not interfere, and since they encourage those who are lazy in the service, and since they afford the conviction that the risale is haqq, and since they are a sort of Allah’s bestowal to us and displaying them is to tell the ni’mah for performing its shukr, and since they silence obstinate and rebellious people whose minds have descended to their eyes, surely, it is necessary to display them; Insha’Allah, it is harmless.

Here, one of the signs from the ghayb is this: out of His perfect rahmah and munificence, in order to encourage who occupied with the service of the Qur’an and îmân like us and to satisfy our hearts; in the form of Rabbânî favour and Ilahî bestowal as a sign for the acceptability of our service and as a sign from the ghayb that what we have written is haqq, in all the risales we have written and especially in the Risales of the Miracles of Ahmad (ASM)5 , the Miraculousness of the Qur’an6 and the Windows7 , Janâb-i Haqq bestowed a fineness in the form of tawâfuqs from the ghayb. That is, on a page, He causes similar words to face one another. In this, a sign from the ghayb is given:  “They are ordered by an irâdah from the ghayb. Do not rely on your will and comprehension. Without knowledge of your will and out of your comprehension, wondrous embroideries and arrangements are made.” Especially, the phrases ‘Ar-Rasûl Al-Akram’ and ‘salawât’ in the Risale on the Miracles of Ahmad (ASM) becoming mirrors display explicitly the signs of those ‘tawâfuqs’ from the ghayb. In a new, inexperienced scribe’s writing, except five pages, the remaining more than two hundred noble salawât parallelly look at each other.

As for these tawâfuqs, they are not the work of random coincidence, which might unconsciously cause to one or two tawâfuqs out of ten, neither are they the foresee of an unfortunate like myself who is unskilled in art and composes thirty to forty pages at great speed in one or two hours focusing only on the meaning and who does not write himself but makes others write.

Now, six years later, again through the guidance of the Qur’an and the guidance of nine اِنَّا within the tafsir Signs of Miraculousness that appears in the form of tawâfuq, I became aware of them subsequently. As for the copyists, when they heard from me, they remained plunged in astonishment. Just as how the phrases ‘Ar-Rasûl Al-Akram’ and ‘salawât’, in the Nineteenth Letter became a kind of small mirror of a sort of miracle of Ahmad (ASM), so too, the phrase ‘Qur’an’ in the Miraculousness of the Qur’an which is the Twenty-Fifth Word, and in the Eighteenth Sign of the Nineteenth Letter; of the forty classes, to the class which relies on their eyes, one sort of the forty sorts of a kind of Qur’an’s miraculousness manifested in all the risales in the form of tawâfuqs from the ghayb, one sort of the forty sorts of that sort has been manifested within the word ‘Qur’an.’ It is as follows:

The word ‘Qur’an’ was repeated a hundred times in the Twenty-Fifth Word and in the Eighteenth Sign of the Nineteenth Letter; one or two words rarely have remained excluded; all the remaining look at each other. Here, for example, on the forty-third page of the Second Ray, there are seven words of ‘Qur’an’; they look at each other. And, on page fifty-six, eight of them look at each other; only the ninth is an exception. Here, the five words of ‘Qur’an’ on page sixty-nine – now, before our eyes- look at each other. And so on. The word ‘Qur’an’ repeated on all the pages looks to each other. Rarely, one out of five or six remains excluded. And other tawâfuqs, on page thirty-three – here, before our eyes – there are fifteen words of اَمْ ; fourteen of them look at each other. Also, on this page, before our eyes, there are nine words of ‘îmân’; they look at each other. Only, because the scribe left an interval, one of them has deviated a little. Also, on the page before us, there are two words ‘mahbûb’, one on the third line and one on the fifteenth; they look at each other with a perfect balance. Between them, four words ‘ ‘ashq’ lined, they look at each other. Other tawâfuqs from the ghayb may be compared to these. Whoever the scribe is, and however the pages and lines are, in every case, these tawâfuqs from the ghayb exist to such an extent that it does not leave any doubt that they are neither the work of random coincidence nor the foresee of the author and scribes. But in some of the handwriting, more tawâfuqs draw attention. That means there is a real handwriting particular to these risales. Some of the scribes draw close to it. Wondrously, it appears most not in the most skilful scribe’s writing but in the most inexperienced. From this it is understood that the art, grace and excellence in the Words, which is a sort of tafsir of the Qur’an, are not anybody’s; the garments of the well proportioned, well-ordered form, which fit the blessed stature of the well-ordered, beautiful haqiqahs of the Qur’an, are not measured and cut out by the will and comprehension of anyone. It is rather He requires their stature to be thus, and it is a hand from the ghayb that cuts them out, measures them and clothes them according to that stature. As for us, we are an interpreter within it, a servant.

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

 

The Nineteenth Letter

This risale declares more than three hundred miracles. Just as it declares the miracles of the messengership of Ahmad (ASM), so too itself is a karâmât of that miracle. In three or four respects, it is wondrous.

The First: Although it is composed of narrations and riwâyât and more than a hundred pages, its being composed without referring to any book from memory, in the mountains and gardens, in three or four days by working two to three hours each day, twelve hours in total is a wondrous event.

The Second: Despite the length of this risale, its writing does not make anyone tired of it, nor does its reading lose its pleasantness. It caused lazy scribes to grow such eagerness and enthusiasm that in these distressing and tiring times, as many as seventy copies having written in this neighbourhood within a single year afforded conviction to those who were aware of it that it is a karâmât of that miracle of messengership.

The Third: In the copies written by him and other eight inexperienced scribes unaware of tawâfuq, without seeing each other and before we realize the tawâfuq; on the phrase “Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm” throughout the whole of the risale, and on the word ‘Qur'an’ in the fifth part the tawâfuq is appeared in such a way that anyone with an iota of conscience would not attribute it to the random coincidence. Whoever has seen it definitely concludes that it is a mystery of the ghayb and a karâmât of the miracle of Ahmad (ASM).

The Nineteenth Letter

 

A Sacred Date

The date of the year that a significant mystery pertaining to the miraculousness of Al-Qur’an Al-Hakîm appeared is again in the word ‘Qur’an’. It is as follows:

With the calculation of the abjad, the word ‘Qur’an’ is three hundred and fifty-one. It contains two alifs; if the concealed alif is read ‘alfun’ it is ‘alfun’ in the meaning of a thousand. {Note: According to the rules of ‘Ilm As-Sarf8 , ‘failun’ is read ‘fa'lun’, like ‘katifun’ is read ‘katfun’. Consequently, ‘alifun’ is read ‘alfun’. Then it becomes one thousand three hundred and fifty-one}. That is to say, the year one thousand three hundred and fifty-one may be called the Year of the Qur’an. Because the wondrous mystery of the tawâfuqs in the word ‘Qur’an’ is seen that year in the parts of the Risale-i Nur, which is the tafsir of the Qur’an. And, the miraculous mystery of the tawâfuqs of the Lafza-i Jalâl in the Qur’an appeared the same year. And, in the same year, it is occurring that a Qur’an is being written in a new way that will show an artful and adorned design pertaining to miraculousness. And, it is in the same year, the students of the Qur’an endeavoured to preserve the script of the Qur’an with all their strength against its being changed. And, important azwâq of the Qur’an’s miraculousness become apparent in the same year. Also, in the same year, numerous events have occurred which were related to the Qur’an, and it seems they will occur...

The Twenty-Ninth Letter/The Sixth Section

 

 

My Brothers!

I will share with you a thought that would be of benefit among yourselves, your ustadh, students and friends in your lessons. It is like this:

All of you are in one respect my students –which is exceeding my due; in one respect you are my friends in lessons; and in one respect you are my aides and assistants.

My Azîz brothers, your Ustadh is not infallible. To assume this is a mistake. To have a rotten apple in an orchard will not harm the garden. A faded coin found in a treasure will not reduce the value of that treasure. In accordance with the mystery for which a good deed is given the merit of ten and a sin is considered as one, fair is the person who; even if a single sin or mistake is visible, does not pollute the heart at the cost of other good deeds and does not disapprove of them. Since the universality and details about the matters relating to the haqiqahs are sunuhat9 of the sort of ilham, they are mostly definitive and without a doubt.

Know my brothers and my friends in lessons! I will be pleased if you freely relay to me my mistakes when you see them. In fact, if you were to hit me on the head, I would ask Allah to be pleased with you. The sake of others should not be considered to protect the sake of haqq. On account of ananiyyah of the nafs al-ammarah and for the sake of upholding the haqq, not only will I not argue against a haqq which I am unaware of, I would accept with the greatest pleasure.

You know that this duty of îmân is very important at this time. It should not be left on the shoulders of a wretched one, who, like myself is weak, and whose thoughts are in many ways scattered. One should assist as best as he can.

Through His Perfect Rahmah, in connection with the serious haqiqahs over the last two years, Jânab-i Haqq has rewarded our minds and pleased our intellects with the subtle tawâfuqs in the form of fruits. By granting those fruits of subtle tawâfuqs, through His Perfect Rahmah, He directed our attention to a significant haqiqah of the Qur’an and turned those fruits into nourishment and food for our rûh. Like dates, they became both fruit and food. And the haqiqah is merged with adornment and virtue.

My brothers; at this age, we are in need of so much ma’nawî strength against dhalâlah and ghaflah. Unfortunately, with respect to my person, I am very weak and bankrupt. I do not have an extraordinary karâmât so that with it I may prove this haqiqahs. I do not have a sacred influence so that with it I can attract hearts. I do not have an exalted genius so that with it I can conquer minds. I am rather a begging servant in the court of Al-Qur’an Al-Hakîm. In order to shatter the obstinacy of these stubborn people of dhalâlah and to make them fair-minded, I sometimes seek assistance from the mysteries of Al-Qur’an Al-Hakîm. As a karâmât of the Qur’an, I felt an Ilahî bestowal within the tawâfuqs, and so embraced it with both my hands. Indeed, I felt a decisive sign in the Isharat’ul I’jaz and the Risale on Resurrection, which are droplets from the Qur’an. Whether there are other samples of it or not, for me they are a karâmât of the Qur’an.

The Authorised Biography Bediuzzaman Said Nursi (219-220)