Conclusion to the Seventh Matter: The elimination of doubts about the unknown signs that come in the form of divine help.

The Conclusion
of the Seventh Matter

[This is to banish any doubts that have arisen or may arise concerning the signs from the Unseen apparent in the form of the eight Divine favours, and describes a mighty mystery of Divine favour.]

This Conclusion consists of Four Points.


We claimed in the Seventh Matter of the Twenty-Eighth Letter that we saw a sign from the Unseen, which had been understood from seven or eight universal, immaterial Divine favours, and a manifestation of that sign in the embroideries known as the ‘coincidences,’ under the name of the Eighth Favour. And we claim that these seven or eight universal Divine favours are so powerful and certain that each on its own proves those signs from the Unseen. If, to suppose the impossible, some appeared to be weak, or were even denied, it would not damage the certainty of that sign from the Unseen. One who cannot deny the Divine favours, cannot deny the signs. But because people differ according to their level, and because the most numerous level, the mass of people, rely mostly on what they see, since the ‘coincidences’ are not the most powerful, but the most apparent, of the eight Divine favours -certainly the others are more powerful but since this is more general- I have been compelled to expound a truth by way of comparing them, with the intention of dispelling those doubts. It is like this:

We said concerning the apparent Divine favour that such a degree of ‘coincidences’ appeared in the word ‘Qur’an’ and the phrase ‘Allah’s Noble Messenger, Upon whom be blessings and peace’ in the treatise we had written that it left no doubt that they had been ordered intentionally and given mutually corresponding positions. Our evidence that the will and intention is not ours is that we became aware of them only three or four years later. In which case, as a work of Divine favour, this will and intention pertain to the Unseen. That singular situation was bestowed solely in respect of corroborating the miraculousness of the Qur’an and of Muhammad, and in the form of the ‘coincidences’ involving those two words. In addition to the blessedness of these two words being a ratifying stamp of the Qur’an’s miraculousness and the miracles of Muhammad, the great majority of similar phrases manifested ‘coincidence.’ But these appear only on a single page, while the two above phrases appear throughout two treatises, and in most of the others. We have said repeatedly that essentially ‘coincidence’ may be found in other books, but not to such an extraordinary degree, demonstrating an elevated will and intention. Now, although it is not possible to refute what we claim, there are one or two ways that it might appear to be thus to a superficial glance.

One is that they may say: “You have thought of it and brought about these ‘coincidences’ in this way. To do such a thing intentionally would be easy.” In reply we say this: in any case, two truthful witnesses are sufficient. But in this case a hundred truthful witnesses may be found who will testify that our will and intention played no part and that we became aware of it only three or four years later. I should say in connection with this that this wonder of the Qur’an’s proceeding from its miraculousness is not of the same sort of, or of equal degree to, its miraculousness in respect of its eloquence. For in that respect, human power could not attain such a degree. But the wonder proceeding from this aspect of its miraculousness [that of ‘coincidence’] also could not occur through human power; human power could not intervene in such a matter.1


In connection with particular signs and general signs, we shall indicate a fine point of dominicality and mercifulness:

One of my brothers said something very good; I shall make it the subject here. What he said was this: one day I showed him a clear example of a ‘coincidence,’ and he said: “That’s good! In fact all truths and realities are good. But the ‘coincidences’ in the Words and its success are even better.” “Yes,” I said, “everything is in reality good, or in itself good, or good in regard to its results. And this goodness looks to general dominicality, all-embracing mercy, and universal manifestation. Like you said, the sign from the Unseen in this success is even better; this is because it is in a form which looks to particular mercy and particular dominicality and particular manifestation.” We shall bring this closer to the understanding by means of a comparison. It is like this:

Through his universal sovereignty and law, a king may encompass all the members of his nation with his royal mercy. Each individual receives the king’s favour, is subject to his rule, directly. Within the universality, the individual has numerous particular connections.

The second aspect are the king’s particular bounties and particular orders: above the law, he bestows favours on an individual, and gives his orders.

Like this comparison, everything has a share of the general dominicality and all-encompassing mercy of the Necessarily Existent One, the All-Wise and Compassionate Creator. Also, through His power, will, and all-embracing knowledge, He has disposal over everything, He intervenes in the most insignificant matters of all things, His dominicality embraces them. Everything is in need of Him in every respect. Their works are performed and ordered through His knowledge and wisdom. Neither Nature has the ability to hide within the sphere of the disposal of His dominicality, or have any effect and interfere, nor can chance interfere in the works of the fine balance of His wisdom. We have refuted chance and Nature in twenty places in the Risale-i Nur with decisive proofs, executing them with the sword of the Qur’an; we have demonstrated their interference to be impossible. But the people of neglect have called ‘chance,’ matters they do not know the wisdom of and reason for in the sphere of apparent causes within universal dominicality. They have been unable to see some of the laws of the Divine acts concealed beneath the veil of Nature, the wisdom and purposes of which they could not comprehend, and they had recourse to Nature.

The second is His particular dominicality and particular favours and merciful succour, by which the Names of Merciful and Compassionate come to the aid of individuals unable to bear the constraints of the general laws, assisting them in particular fashion, and saving them from those crushing constraints. Therefore, all living beings and especially man may seek help from Him at all times, and receive succour.

Thus, the favours in this particular dominicality cannot be hidden under chance by the people of neglect, and cannot be ascribed to Nature.

It is as a consequence of this that we have considered and believed the signs from the Unseen in the Miraculousness of the Qur’an and Miracles of Muhammad to be particular signs, certain that they are a particular succour and particular Divine favour showing themselves against the obdurate deniers. So we have proclaimed them purely for Allah’s sake. If we were mistaken in doing so, may Allah forgive us. Amen.

O our Sustainer, do not take us to task if we forget or do wrong.


1. In one copy, on a page of the Eighteenth Sign of the Nineteenth Letter, the word ‘Qur’an’ appeared nine times in the form of ‘coincidence;’ we drew a line through these and the word ‘Muhammad’ appeared. On the page opposite to this, the word ‘Qur’an’ appeared eight times, and from all these the Name of ‘Allah’ appeared. There are many wondrous things like these in the ‘coincidences.’ We saw this with our own eyes. Signed: Bekir, Tevfik, Süleyman, Galib, Said.

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