The Nineteenth Word

On the Risalah of Ahmad

1 وَ مَا مَدَحْتُ مُحَمَّدًا بِمَقَالَتِى ٭ وَ لكِنْ مَدَحْتُ مَقَالَتِى بِمُحَمَّدٍ ع.ص.م

Yes, this Word is beautiful, but what beautifies it is the attributes of Muhammad, the most beautiful of all beauties.

THE FIRST DROP [of the Fourteenth Flash, which comprises "Fourteen Drops"]

There are three great and universal means of ma’rifatullah that introduce and describe our Rabb to us. One is this book of the universe, the testimony of which we have heard to a degree from the Thirteenth Lesson of the Arabic Risale-i Nur via Thirteen Flashes. One is the Seal of the Prophets (Khâtam al-Anbiyâ) ‘Alayhissalâtu Wassalâm, who is the greatest âyah of this great book of the universe. The other is the Qur'an Great in Dignity. Now, we must know and listen to the Seal of the Prophets (Khâtam al-Anbiyâ) ‘Alayhissalâtu Wassalâm, who is this second speaking proof.

Yes, look to the ma’nawî collective personality of that absolute proof: The face of the earth is a masjid, Makkah a mihrab2 and Madinah a minbar3. Our Prophet ‘Alayhissalâtu Wassalâm, who is the evident proof, is the Imam to all the people of îmân, the preacher to all mankind, the leader of all the prophets, the sayyid of all the awliyâ and the chief leader of the circle of the dhikr formed from all the prophets and awliyâ. He is such a luminous tree, whose living roots are all the prophets and whose fresh fruits are all the awliyâ, that all the prophets — relying on their miracles — and all the awliyâ — relying on their karâmât — confirm and sign each of his (asm) claims.

For, he says and claims

لاَ اِلهَ اِلاَّ اللّٰهُ

All those on the left and the right — that is to say, those luminous dhâkirs lined up in the past and the future — by repeating the same word through consensus (ijmâ’), in a ma’nawî manner, declare

صدقتَ و بالحق نطقت4

Which wahm would dare to intrude in a claim corroborated by the countless signatures such as these?

THE SECOND DROP: Just as that luminous proof of tawhîd is corroborated by the consensus (ijmâ’) and tawâtur of those two wings, the past and the future; so too, it is corroborated and confirmed by:

• Hundreds of indications in the samâwî books like the Tawrah and the Injîl, {Note: Husayn Jisri, in his Risale-i Hamidiye, extracted one hundred and fourteen indications from those books. If this many are found in those books even after they have been distorted, there were surely many explicit expressions before it.}
• The thousands of signs of irhâsat5,
• The well-known good tidings given by the hâtifs6
• The mutawâtir testimonies of the sages and scholars before Islam,
• The indications of thousands of his miracles, such as the Splitting of the Moon,
• And the righteousness and justice of the Sharî'ah.

In the exact same way, his extraordinary taqwâ, his extraordinary ‘ubûdiyyah, his extraordinary seriousness and his extraordinary firmness in his personality — all of which demonstrate his praiseworthy morals at the pinnacle of perfection, his sublime dispositions at the pinnacle of his beauty while performing his duty, his perfect trustworthiness, the strength of his îmân, his perfect determination and his perfect steadfastness evidently show like the sun that he is completely truthful in his claim.

THE THIRD DROP: If you wish, come, we shall go to the Arabian Peninsula of the Age of Bliss! Even if only in imagination, we shall see him at his post of duty and visit him.

Here, look! We see a personage distinguished by the beauty of his inner character and the glorious grace of his physical form. In his hand is a book displaying miracles, and upon his tongue is an address that articulates the haqiqah. He is proclaiming an azalî sermon (khutbah) to all the children of Âdam, indeed, to all jinn, mankind, malâikah and to all beings. Solving and expounding the wondrous riddle that is the mystery of the creation of the ‘âlam, and unlocking and discovering the abstruse enigma that is the mystery of the universe, he provides convincing and satisfying answers to the three momentous, daunting and profound questions asked by all beings, which engage and occupy all intellects in utter bewilderment: "Who are you? Where do you come from? Where are you going?"

THE FOURTH DROP: Look! He spreads such a light of haqiqah that if you look at the universe from outside the luminous sphere of the haqiqah of his guidance (irshâd), you will surely see the universe in the form of a global house of mourning, beings as strangers, even enemies, to one another, lifeless objects as terrifying corpses and all living beings as weeping orphans under the blows of demise and separation.

Now, look! Through the nûr he spreads, that global house of mourning has transformed into a house for dhikr, filled with ardent yearning and ecstasy. Those estranged and hostile beings have taken the form of friends and brothers. The silent, dead corpses, have each become a companionable official and an obedient servant, and those weeping, complaining orphans have each transformed into a dhâkir performing tasbîh or one offering shukr upon being discharged from their duties.

THE FIFTH DROP: Also, through that nûr, the movements, diversity, changes and transformations within the universe broke free from meaninglessness, futility and being the playthings of random coincidence; each of them rose to the rank of Rabbânî letters, pages of takwînî âyahs and mirrors to the names of Allah; and the ‘âlam, too, ascended to the level of a book of the hikmah of As-Samad. Furthermore, when man's boundless weakness, impotence, poverty and need, which cause him to fall lower than all animals, and his mind, which is a means for conveying sadness, sorrow and grief making him more wretched than all animals, are illumined with that nûr, he rises above all animals and all creatures. By virtue of that illuminated impotence, poverty and mind, man becomes a graceful sultân through pleading, and a cherished khalîfah of the earth through his fervent supplication.

This means that without that nûr, the universe and man, and even everything else collapse into utter nothingness. Yes, certainly, in such a wondrous universe, such a person (asm) is absolutely necessary. Otherwise, neither the universe nor its celestial spheres should exist.

THE SIXTH DROP: Thus, since he is the announcer of eternal happiness and the bringer of its glad tidings, the discoverer and proclaimer of an infinite rahmah, the herald and spectator of the splendours of the sovereignty of rubûbiyyah and the discloser and displayer of the treasures of the names of Allah; if you look from this perspective — that is regarding his ‘ubûdiyyah —you will see him as an exemplar of love, the symbol of rahmah, the honour of mankind and the most luminous fruit of the tree of creation.

If you look from another perspective — that is regarding his risalah — you will see a proof of haqq, a lamp of haqiqah, a sun of hidâyah and a means to happiness. Now, look! See how his nûr has illuminated the East and the West like a swift flash of lightning, and how half of the earth and a fifth of mankind have accepted his gift of hidâyah, treasuring it as dearly as their own lives.

What has happened to our nafs and shaytan that they refuse to accept لاَ اِلهَ اِلاَّ اللّٰهُ in all its degrees, which is the absolute foundation of all the claims of such a personage.

THE SEVENTH DROP: Now, look: In this vast peninsula, by swiftly eradicating and removing all at once the deep-seated customs and savage, bad morals of wild, intractable nations who were firmly attached to their customs, he equipped them with all the good morals, made them teachers to the entire world and made them educators and mentors to the civilised nations.

Look and see! It is not a mere outward, superficial dominance; rather, he conquers and subjugates the minds, rûhs, hearts and nafs of people. He became the beloved of hearts, the teacher of minds, the sultân of rûhs and the guide and nurturer of the nafs in its tarbiyyah.

THE EIGHTH DROP: You know that even a great ruler, only with the greatest endeavour, can permanently abolish a minor habit like smoking among a small nation. Yet, look! He removes numerous deep-seated habits from stubborn and bigoted great nations with a seemingly small force and a minor resolve in a short time. In their place, he institutes and permanently establishes such elevated moral qualities to such a degree that they penetrate into their very blood and veins. He performs countless extraordinary works like these.

Here, we force the Arabian Peninsula right before the eyes of those who cannot see the Era of Bliss! Let them take a hundred philosophers, go there and strive for a hundred years... I wonder, would they be able to achieve even a hundredth of what he accomplished in a year in comparison to that time?

THE NINTH DROP: You also know that an insignificant man of low standing among a small community, regarding a minor matter and a disputed claim, cannot tell a small but shameful lie in the presence of his enemies without feeling shame and fear, and without showing such distress and anxiety that it would expose his deception.

Now look at this personage! Can any falsehood at all be found in the sublime words he spoke with total freedom, without fear, hesitation, diffidence, or anxiety, with a sincere purity, profound seriousness, in a severe and elevated manner that stirs the veins of his enemies, while engaged in a magnificent duty, as a magnificent official with magnificent dignity, in a situation in need of the absolute greatest trust, before an immense community, in the face of intense hostility and concerning supreme matters of monumental importance, and a supreme claim of monumental significance? Is it at all possible that his words are tainted by any trickery? Absolutely not! ‌اِنْ هُوَ اِلاَّ وَحْىٌ يُوحٰى‌7

Indeed, haqq does not deceive, and the beholder of haqiqah is not deceived. His path founded on haqq is utterly above deception. How could a mere illusion ever appear as haqiqah to the beholder of haqiqah and deceive him?"

THE TENTH DROP: See how curiosity-awakening, how captivating, how essential and how awe-inspiring are the haqiqahs he demonstrates and the matters he proves!

For you know that it is curiosity that stirs and actuates man the most. To a degree that if you were told: "If you give half of your life and half of your wealth, someone will come from the Moon and Jupiter to bring you true intelligence of their affairs, and he will also tell you your future and what will happen to you correctly," you would give it if you had curiosity.

Yet, this personage relates the intelligence of such a Sultân that in His realm, the Moon revolves like a fly around a moth. As for that moth — the earth — it flutters around a lamp. And that lamp — the Sun — is but a single lamp among thousands of lamps in only one guest-house out of thousands of that Sultân’s mansions.

Furthermore, relying on absolute truth, he speaks of such a wondrous ‘âlam and informs of such an upheaval and transformation that if thousands of globes of the earth were to explode like bombs, it would not be as strange. See! From his tongue, hear the surahs, such as

اِذَا الشَّمْسُ كُوِّرَتْ ٭ اِذَا السَّمَاءُ انْفَطَرَتْ ٭ اَلْقَارِعَةُ8

Furthermore, he brings true intelligence of such a future that, in comparison to it, the future of this world is but a mere drop of a mirage.  And he brings intelligence of such happiness with utmost seriousness that, when compared to it, all worldly happiness is merely like the ratio of a fleeting flash of lightning to an eternal sun.

THE ELEVENTH DROP: Beneath the apparent veil of such a strange and enigmatic universe, most certainly, such wonders await us. A personage so extraordinary and miracle-displaying, who will bring the intelligence of such wonders, is absolutely necessary. Furthermore, it is clearly manifest in the conduct of this personage that he has seen, and sees, and speaks of what he sees. Moreover, most indubitably and soundly, he instructs us in what the İlâh of the samâwât and the earth, Who nurtures us with His ni’mahs, wants from us and what constitutes His acceptance and pleasure.

While it is necessary to leave everything behind, to run to him and to listen to him, who instructs us in many other curiosity-awakening and essential haqiqahs such as these, what has happened to most people that they have become deaf and blind, and indeed, driven mad, so that they do not see this haqq, nor hear this haqiqah, nor understand it?"

THE TWELFTH DROP: Thus, just as this personage is a true, speaking proof and veracious evidence to the degree of the truth of the wahdâniyyah of Al-Khâliq of these beings; so too is he a conclusive proof and manifest evidence for the rising from the dead and assembling for judgment and eternal happiness. Furthermore, just as this personage, through his his guidance to hidâyah, is the cause for the occurrence of eternal happiness and the means of attaining it; so too, through his du‘â and supplication, is he the cause for the existence of that happiness and the means of its creation. Due to the relevance of this context, we repeat this mystery that is mentioned in the subject of Hashr9:

See now, this personage offers du‘â in such an immense salâh that it is as if this Peninsula, rather the Earth itself, performs salâh and supplicates through his magnificent salâh.

Look, he also supplicates in such an immense jamâ’ah that it is as if all the luminous, perfected people among the children of Âdam, from the time of Âdam until our age and up to the qiyâmah, say "Âmîn" to his du‘â by following and emulating him. Look then, he offers du‘â for such a universal need that not only the inhabitants of the Earth, rather those of the samâwât, rather all beings participate in his supplication, saying: "Yes, O our Rabb, grant it; we too desire it." Furthermore, he supplicates so needily, so sorrowfully, so belovedly, so yearningly and so imploringly that he makes the entire universe weep and join in his du‘â.

Look! He offers du‘â for such a purpose, such an aim that it raises man and the ‘âlam—rather, all creatures — from asfal sâfilîn, from degradation, worthlessness and uselessness to a’lâ ‘illiyyin; that is, to value, eternity and exalted duty.

See now, he asks so imploringly for aid with such a sublime, aid-seeking pleading, and entreats with a sweet, mercy-imploring supplication, that it is as if he makes all beings, the samâwât and the ‘arsh hear him, moves them to rapture and causes them say "Âmîn, Allâhumma! Âmîn!" to his du‘â.

See then, he asks his needs from such a Samî’ and Karîm Qadîr, and from such a Basîr and Rahîm ‘Alîm, that by clear observation, He sees, hears, accepts and shows mercy to the most hidden need and supplication of the most hidden living being. For He grants what it asks —even if it is be through the language of its being. And He gives it in such a manner full of discernment, hikmah and rahmah, that it leaves no doubt that this tarbiyyah and governance are exclusive to such a Samî’ and Basîr, to such a Karîm and Rahîm.

THE THIRTEENTH DROP: What does this honour of mankind, this peerless individual of the existence and time and true glory of the universe — who stands upon the earth and offers du‘â by taking all the most preeminent children of Âdam behind him and raising his hands towards the ‘arsh al-a‘dham — seek? Look and listen! He seeks eternal happiness, he supplicates for eternity and reunion with Allah, and he asks for Jannah. He also pleads through all the sacred names of Allah, which manifest their decrees and beauties upon the mirrors of beings.

Even if it were not for countless necessary causes for such requests, such as rahmah, ‘inâyah, hikmah and justice, a single du‘â of this personage would have been the cause for the construction of Jannah, the creation of which is as easy for His Qoudrah as the creation of our spring. Yes, just as his risalah caused the opening of this world of trial and examination, so too his ‘ubûdiyyah is the cause of the opening of the other world.

I wonder, would the extraordinary order we witness, which causes the intelligent and ahl al-tahqîq to say  10لَيْسَ فِى اْلاِمْكَانِ اَبْدَعُ مِمَّا كَانَ , the faultless beauty of art within rahmah and the unequalled glorious grace of rubûbiyyah accept such ugliness, mercilessness and disorder? While He hears and gives the full due to the most particular, insignificant wishes and voices, would He consider unimportant the most important, the most necessary wishes, and ignore them, and neither hear, nor understand, nor fulfill them? Hâsha and kallâ11! A hundred thousand times, hâsha! Such a glorious grace would not accept such an ugliness; it would not become ugly.

O, my imaginary friend! For now, it is sufficient, we must return. For if we stay a hundred years in this age, in this Peninsula, we still would not completely comprehend even one-hundredth of the wonders manifested through his deeds and the extraordinary marvels arising from his duties, and we could never grow weary of beholding them.

Now, come! We shall look at each of the centuries to which we shall return. See how each century has blossomed through the faydh it has received from that Sun of Hidâyah! They bear millions of illuminated fruits, such as Abû Hanîfah, al-Shâfi‘î, Bayazid al-Bistâmî, Shâh Jîlânî, Shâh Naqshband, Imâm al-Ghazâlî and Imâm Rabbânî. We postpone the details of what we witnessed to another time. We must recite a salawât — which indicates some of his definite miracles — for that miracle-displaying and hidâyah-bestowing personage:

عَلَى مَنْ اُنْزِلَ عَلَيْهِ الْفُرْقَانُ الْحَكِيمُ مِنَ الرَّحْمنِ الرَّحِيمِ مِنَ الْعَرْشِ الْعَظِيمِ سَيِّدِنَا مُحَمَّدٍ اَلْفُ اَلْفِ صَلاَةٍ وَ اَلْفُ اَلْفِ سَلاَمٍ بِعَدَدِ حَسَنَاتِ اُمَّتِهِ ٭ عَلَى مَنْ بَشَّرَ بِرِسَالَتِهِ التَّوْرَيةُ وَ اْلاِنْجِيلُ وَ الزَّبُورُ ٭ وَ بَشَّرَ بِنُبُوَّتِهِ اْلاِرْهَاصَاتُ وَ هَوَاتِفُ الْجِنِّ وَ اَوْلِيَاءُ اْلاِنْسِ وَ كَوَاهِنُ الْبَشَرِ ٭ وَ انْشَقَّ بِاِشَارَتِهِ الْقَمَرُ ٭ سَيِّدِنَا مُحَمَّدٍ اَلْفُ اَلْفِ صَلاَةٍ وَ سَلاَمٍ بِعَدَدِ اَنْفَاسِ اُمَّتِهِ ٭ عَلَى مَنْ جَائَتْ لِدَعْوَتِهِ الشَّجَرُ وَ نَزَلَ سُرْعَةً بِدُعَائِهِ الْمَطَرُ وَ اَظَلَّتْهُ الْغَمَامَةُ مِنَ الْحَرِّ وَ شَبَعَ مِنْ صَاعٍ مِنْ طَعَامِهِ مِأتٌ مِنَ الْبَشَرِ وَ نَبَعَ الْمَاءُ مِنْ بَيْنِ اَصَابِعِهِ ثَلاَثَ مَرَّاتٍ كَالْكَوْثَرِ وَ اَنْطَقَ اللّٰهُ لَهُ الضَّبَّ وَ الظَّبْىَ وَ الْجِذْعَ وَ الذِّرَاعَ وَ الْجَمَلَ وَ الْجَبَلَ وَ الْحَجَرَ وَ الْمَدَرَ صَاحِبِ الْمِعْرَاجِ وَ مَازَاغَ الْبَصَرُ ٭ سَيِّدِنَا وَ شَفِيعِنَا مُحَمَّدٍ اَلْفُ اَلْفِ صَلاَةٍ وَ سَلاَمٍ بِعَدَدِ كُلِّ الْحُرُوفِ الْمُتَشَكِّلَةِ فِى الْكَلِمَاتِ الْمُتَمَثِّلَةِ بِاِذْنِ الرَّحْمنِ فِى مَرَايَا تَمَوُّجَاتِ الْهَوَاءِ عِنْدَ قِرَائَةِ كُلِّ كَلِمَةٍ مِنَ الْقُرْآنِ مِنْ كُلِّ قَارِءٍ مِنْ اَوَّلِ النُّزُولِ اِلَى آخِرِ الزَّمَانِ وَ اغْفِرْلَنَا وَ ارْحَمْنَا يَا اِلهَنَا بِكُلِّ صَلاَةٍ مِنْهَا آمِينَ

[In a Turkish risale called Şuaat-ı Marifet-ün Nebi, in The Nineteenth Letter and in this Word, I have expounded the proofs of the nubuwwah of Ahmad (asm), which we have briefly indicated here. Furthermore, the aspects of the miraculousness of Al-Qur'an Al-Hakîm have been mentioned briefly there. Moreover, in a Turkish risale called Lemeât12 and in The Twenty-Fifth Word, I have concisely demonstrated the Qur'an’s being a miracle in forty aspects and indicated forty aspects of its miraculousness. And of those forty aspects, only the balâghat in its word-order, I have written within forty pages in an Arabic tafsir called Isharat al-I'jaz.13 Should you have the need, you may refer to those three books.]

THE FOURTEENTH DROP: Al-Qur'an Al-Hakîm — the repository of the treasury of miracles and a great miracle — proves the nubuwwah of Ahmad (asm) and wahdâniyyah of Allah so decisively that it leaves no need for other proof. So, we shall indicate its description and one or two flashes of its miraculousness, which have been the focus of criticism.

Thus, Al-Qur'an Al-Hakîm, which describes our Rabb to us, is the azalî translation of this great book of the universe... the discoverer of the treasures of Allah’s names hidden beneath the pages of the earth and the samâ... the key to the haqiqahs concealed beneath these lines of events... the treasury of the gracious attentions of Ar-Rahmân and azalî address, which come forth from the realm of al-‘âlam al-ghayb behind the veil of this ‘âlam ash-shahâdah... the sun, foundation and geometry of the ma’nawî world of Islam... the map of the ‘âlams of the âkhirah... the clarifying expositor, the distinct tafsir, the speaking proof and the luminous interpreter of the essence, attributes and shuûn of Allah... the guide and nurturer of the world of humanity in its tarbiyyah, its true hikmah, showing and leading it to the way of hidâyah... both a book of hikmah and Sharî’ah, and a book of du‘â and ‘ubûdiyyah, and a book of command and invitation, and a book of dhikr and ma’rifat; it is a “Sacred Library” presenting a book for all the ma’nawî needs of humanity and a risale worthy of the mashrab of each of the awliyâ, siddîqîn, asfiyâ and muhaqqiqîn who possess different paths and mashrabs.

Look at the flashes of miraculousness in its repetitions that are imagined to be the cause of defect: since the Qur'an is both a book of dhikr, and a book of du‘â and a book of invitation, the repetition within it is admirable; rather, it is most necessary and the most elevated balâghat, it is not as the supposition of the defective-sighted. For, the character of dhikr is to illumine through repetition; the necessity of du‘â’ is to confirm through reiteration; and the requirement of command and invitation is to reinforce through repetition.

Furthermore, not everyone is able to read the entire Qur'an at all times but generally is able to read a single surah. Therefore, each surah has become a small Qur'an through the most important aims of the Qur'an being included in the majority of the longer surahs. This means that so as not to deprive anyone, certain aims like Tawhîd, the rising from the dead and assembling for judgment, and the story of Mûsâ have been repeated.

Furthermore, like bodily needs, ma‘nawî needs are also various. Man is in need of some of them in every breath — like the air for the body, Hû for the rûh. Some of them are needed every hour — like Bismillâh — and so on... This means that the repetition of âyahs arises from the repetition of need; and the Qur’an repeats in order to urge, by awakening through indicating that need, and to incite desire and appetite.

Furthermore, the Qur'an is foundational. It is the basis of a manifest Religion and the pillars of the Islamic world; it transforms the social life of mankind and answers the repeated questions of its various classes. For an establisher, repetition is necessary in order to establish; reiteration is necessary for emphasis, while corroboration, verification and repetition are necessary for confirmation.

Furthermore, it speaks of such immense matters and minute haqîqahs that repetitions in different forms are necessary many times in order to establish them in the hearts of all. Nevertheless, while it is a repetition in outward form, in terms of meaning, each âyah has many meanings, many benefits, and many aspects and levels. In each context, it is mentioned for a different meaning, benefit and purpose.

Furthermore, as for the Qur'an's being implicit and concise in some matters about the universe and creation, it is a flash of the miraculousness of guidance (Irshâd). It cannot be the subject of criticism and is not a cause of defect, as some among the people of ilhâd imagine.

If you say: “Why is it that Al-Qur'an Al-Hakîm not speak of existence as philosophy does? It leaves some matters concise, and it speaks of some of them in an outwardly simple form that will caress the general public view, will not hurt the common, and will not overwhelm and weary the thoughts of the ‘awâm?”

In response, we say: It is because philosophy has lost the way of haqiqah. Furthermore, you have certainly understood from the previous lessons and previous Words that Al-Qur'an Al-Hakîm speaks of this universe so that it can make the essence, attributes and names of Allah known. That is to say, it explains the meanings of this book of the universe so that it may make its Khâliq known. This means that it looks at existence, not for themselves, but for its Mûcid [the Originator, the Creator]. Moreover, it addresses all mankind. As for the science of hikmah14, it looks at existence for itself; moreover, it specifically addresses the scholars of science. In which case, since Al-Qur'an Al-Hakîm makes beings into evidences and proofs, the evidence must be evident and be quickly understood by the general public view. And since the Qur'an, as a guide (Murshid), addresses all classes of mankind, the class that constitutes the majority is the class of ‘awâm.

Indeed, the requirement of guidance (irshâd) is to leave unnecessary things implicit and concise, to bring subtle matters closer through comparison, and — in order not to cause those who are guided to fall into misconceptions — not to change unnecessarily or even harmfully the things which are evident in their outward view.

For example, the Qur’an says about the sun: "The sun is a revolving light, a lamp." For it does not speak of the sun for the sun itself and its essence, rather, it speaks of its being the mainspring and center of a particular order, and speaks of that ordering and order being the mirror of the ma’rifat of Sâni’. Yes, it says, اَلشَّمْسُ تَجْرِى “the sun revolves.” With this word “revolves”, recalling the orderly disposals and actuations of Qoudrah in the revolution of winter and summer, day and night to the mind, it makes the ineffable greatness of the Sâni’ understood. Indeed, whatever the haqiqah of this revolving, it does not affect the order, which is the purpose and is woven and witnessed.

It also says,

وَجَعَلْنَا الشَّمْسَ سِرَاجًا15

With this word “lamp”, recalling to the mind that this ‘âlam is in the form of a palace, and the things within it are adornments, foods and necessities prepared for the life of mankind and living beings, and the sun too is a subjugated candleholder, it makes understood the rahmah and bounties of the Khâliq. Now, look what this foolish and loquacious philosophy says? Look, it says:

"The sun is a vast liquid mass of fire. It causes the planets ejected from it to revolve around it. Its largeness is such-and-such. Its nature is this and that." Except for terrifying dismay and fearful bewilderment, it does not give any perfection attained by knowledge (‘ilm) to the rûh. It does not speak of it as the Qur'an does. In comparison with this, you should understand the value of the matters of philosophy, which are hollow inside and ostentatious outside. So do not be deceived by its exterior glitter and be disrespectful towards the most miraculous expositions of the Qur'an!

‌اَللّٰهُمَّ اجْعَلِ الْقُرْاٰنَ شِفَاءً لَنَا وَ لِكَاتِبِهِ وَ اَمْثَالِهِ مِنْ كُلِّ دَاءٍ وَ مُونِسًا لَنَا وَ لَهُمْ فِى حَيَاتِنَا وَ بَعْدَ مَوْتِنَا وَ فِى الدُّنْيَا قَرِينًا وَ فِى الْقَبْرِ مُونِسًا وَ فِى الْقِيَامَةِ شَفِيعًا وَ عَلَى الصِّرَاطِ نُورًا وَ مِنَ النَّارِ سِتْرًا وَ حِجَابًا وَ فِى الْجَنَّةِ رَفِيقًا وَ اِلَى الْخَيْرَاتِ كُلِّهَا دَلِيلاً وَ اِمَامًا بِفَضْلِكَ وَ جُودِكَ وَ كَرَمِكَ وَ رَحْمَتِكَ يَا اَكْرَمَ اْلاَكْرَمِينَ وَ يَا اَرْحَمَ الرَّاحِمِينَ اٰمِينَ ٭ اَللّٰهُمَّ صَلِّ وَ سَلِّمْ عَلٰى مَنْ اُنْزِلَ عَلَيْهِ الْفُرْقَانُ الْحَكِيمُ وَ عَلٰى اٰلِهِ وَ صَحْبِهِ اَجْمَعِينَ اٰمِينَ اٰمِينَ‌

NOTE: The Six Drops of the Fourteenth Drop in the Arabic Risale-i Nur, and especially the Six Subtle Points of the Fourth Drop, declare fifteen of the approximately forty kinds of miraculousness of Al-Qur'an Al-Hakîm. Sufficing with that, we shorten the discussion here. If you wish, refer to it, and you will find a treasury of miracles.