Seventh Matter which is the Seventh Booklet: It explains an important secret about Risale-i Nur students, the seven divine aids, in the following verse: “Say: ‘In the bounty of Allah. And in His Mercy,- in that let them rejoice’:... (Yunus, 10:58.)
The Seventh Matter,
which is the Seventh Part
In the Name of Allah, the Merciful, the Compassionate.
Say: “In the bounty of Allah, and in His mercy, in that let them rejoice;” that is better than the [wealth] they hoard.1
This matter consists of seven Signs, but firstly, in order to recount some Divine bounties, we shall explain seven ‘Reasons’ which disclose the meanings of several Divine favours.
Before the Great War, or around the beginning of it, I had a true vision. In it, I was under the famous mountain of Agri, known as Mount Ararat. The mountain suddenly exploded with a terrible blast. Pieces the size of mountains were scattered all over the world. I looked and saw that in that awful situation, my mother was beside me. I said to her: “Don’t be frightened. This is happening at Almighty Allah’s command, and He is All-Compassionate and All-Wise.” Suddenly, while in that situation, I saw that a person of importance was commanding me: “Expound the miraculousness of the Qur’an!” I awoke and I understood that there was going to be a great explosion, and after that explosion and upheaval, the walls surrounding the Qur’an were going to be destroyed. The Qur’an would then defend itself directly. It was going to be attacked, and its miraculousness would be its steel armour. And in a way surpassing his ability, someone like me was going to be appointed at this time to reveal a sort of its miraculousness; and I understood that it was me who had been designated.
Since the miraculousness of the Qur’an has been expounded to an extent with the Words, to set forth the Divine favours received in our service of the Qur’an, which are sorts of blessings and emanations of it, surely assist the miraculousness and pass to its account, and should therefore be set forth.
The All-Wise Qur’an is our guide, our master, our leader, and shows us the way in all our conduct. So since it praises itself, following its instruction, we shall praise its commentary.
Furthermore, since the Words that have been written are a sort of commentary on the Qur’an, and its treatises are the property of the Qur’an’s truths and its realities; and since in most of its Suras, and particularly in the Alif. Lam. Ra.’s and Ha. Mim.’s, the All-Wise Qur’an displays itself in all its magnificence, tells of its own perfections, and praises itself in a way of which it is worthy; certainly we are charged with making known the flashes of the Qur’an’s miraculousness which are reflected in the Words, and the dominical favours which are the sign of that service’s acceptance. For our master does this and teaches us to do it.
I do not say this about the Words out of modesty, but in order to explain a truth, that the truths and perfections in the Words are not mine; they are the Qur’an’s and they have issued from the Qur’an. The Tenth Word, for instance, consists of a few droplets filtered from hundreds of verses. The rest of the treatises are all like that. Since I know it is thus and since I am transient, I shall depart, of course something, a work, which is enduring should not, and must not, be tied to me. And since it is the custom of the people of misguidance and rebellion to refute a work which does not suit their purposes by refuting its author, the treatises, which are bound to the stars of the skies of the Qur’an, should not be bound to a rotten post like me who may be the object of criticism and objection, and may fall. Also, it is generally the custom to search for the merits of a work in the qualities of its author, whom people suppose to be the work’s source and origin. To attribute those elevated truths and brilliant jewels to a bankrupt like me in keeping with that custom, and to my person which could not produce one thousandth of them himself, is a great injustice against the truth; I am therefore compelled to proclaim that the treatises are not my property; they are the Qur’an’s property, and issuing from the Qur’an, they manifest its virtues. Yes, the qualities of delicious bunches of grapes should not be sought in their dry stalks. I resemble such a dry stalk.
Sometimes modesty suggests ingratitude for bounties, indeed, is ingratitude for bounties. Then sometimes recounting bounties is the cause of pride. Both are harmful. The only solution is for it to be neither. To admit to virtues and perfections, but without claiming ownership of them, is to show them to be the works of bestowal of the True Bestower. For example, suppose someone was to dress you in a robe of honour embroidered and encrusted with jewels and you became very beautiful, and the people said to you: “What wonders Allah has willed! How beautiful you are! How beautiful you have become!”, and you modestly replied: “God forbid! Don’t say such a thing! What am I? This is nothing!” This would be ingratitude for the bounty and disrespectful towards skilful craftsman who had dressed you in the garment. While if you were to reply proudly: “Yes, I am very beautiful. Surely there is no one to compare with me!”, that would be conceited pride.
And so, to be saved from both conceit and ingratitude, one should say: “Yes, I have grown beautiful. But the beauty springs from the robe, and thus indirectly from the one who clothed me in it; it is not mine.”
Like this, if my voice was strong enough, I would shout out to the whole earth: “The Words are beautiful; they are truth, they are reality; but they are not mine. They are rays shining out from the truths of the Noble Qur’an.”
In accordance with the principle of:
I cannot praise Muhammad with my words, rather my words become praiseworthy through Muhammad,
I cannot praise the Qur’an with my words, rather my words become praiseworthy through the Qur’an.
That is to say, I did not beautify the truths of the Qur’an’s miraculousness, I could not show them beautifully; rather, the Qur’an’s beautiful truths made my words beautiful and elevated them. Since it is thus, it is an acceptable recounting of Divine bounties to make known in the name of the beauty of the Qur’an’s truths, the beauties of its mirrors known as the Words, and the Divine favours which comprise those mirrors.
A long time ago I heard from one of the people of sainthood that he had deduced from the obscure allusions -received from the Unseen- of the saints of old that “A light would appear in the East which would scatter the darkness of innovation.” He was certain of this. I have long awaited the coming of the light, and I am awaiting it. But flowers appear in the spring, and the ground has to be prepared for sacred flowers such as that. I understood that with this service of ours we are preparing the ground for those luminous people. So to proclaim the Divine favours which pertain not to us, but to the lights called the Words, cannot be the cause of pride or conceit, but of praise and thanks, and the recounting of Divine bounties.
Dominical favours, which are an immediate reward for our service to the Qur’an by means of the Words, and an encouragement, are a success. And success should be made known. If they surpass success, they become a Divine bestowal. To make known Divine bestowal has the meaning of thanks. If they surpass that too, they become wonders of the Qur’an with no interference on the part of our wills; we have merely manifested them. To make known wonders of this sort which occur unheralded and without the intervention of will, is without harm. If they surpass ordinary wonders, they then become rays of the Qur’an’s miraculousness. And since miraculousness may be made known, the making known of what assists the miraculousness passes to the account of the miraculousness, and cannot be the cause of any pride or conceit, it should rather be the cause of praise and thanks.
Eighty per cent of mankind are not investigative scholars who can penetrate to reality, recognize reality as reality and accept it as such. They rather accept matters by way of imitation, which they hear from acceptable and reliable people, in consequence of their good opinions of them. In fact, they see a powerful truth to be weak when in the possession of a weak man, while if they see a worthless matter in the possession of a worthy man, they consider it to be valuable. Because of this, in order not to reduce the value in the eyes of most people of the truths of belief and the Qur’an which are in the hands of a weak and worthless wretch like myself, I am compelled to proclaim that outside our knowledge and will, someone is employing us; we do not know it, but he is making us work. My evidence is this: outside our wills and consciousness, we manifest certain favours and facilities. In which case, we are compelled to shout out and proclaim those favours.
In consequence of the above Seven Reasons, we shall point out several Signs of universal dominical favours.
Explained in the First Point of the Eighth Matter of the Twenty-Eighth Letter, are the ‘coincidences’ (tawafuqat). For example, in the Nineteenth Letter, about the Miracles of Muhammad, in a copy written by a scribe who was unaware of this factor, on sixty pages -with the exception of two- from the Third to the Eighteenth Signs, more than two hundred instances of the phrase ‘Allah’s Noble Messenger, Upon whom be blessings and peace’ look to each other corresponding perfectly. Anyone fair who looks at two pages would confirm that they are not the product of mere chance. If many instances of the same word corresponded to each other on the same page, half would be chance and half ‘coincidence;’ it would only be wholly ‘coincidence’ if this occurred on more than one page. So if two, three, four, or even more instances of the phrase ‘Allah’s Noble Messenger, Upon whom be blessings and peace,’ look to each other with perfect correspondence on all the pages, it surely is not possible for it to be chance. It shows too that within a ‘coincidence’ which eight different scribes have not been able to spoil is a powerful sign from the Unseen. Although the various degrees of eloquence are to be found in the books of the scholars of rhetoric and eloquence, the eloquence of the All-Wise Qur’an has risen to the degree of miraculousness, and it is in no one’s power to reach it. Similarly, the ‘coincidences’ in the Nineteenth Letter, which is a mirror of the Miracles of Muhammad, and in the Twenty-Fifth Word, which is an interpreter of the miracles of the Qur’an, and in the various parts of the Risale-i Nur, which is a sort of commentary on the Qur’an, demonstrate a degree of singularity surpassing all other books. It is understood from this that it is a sort of wonder of the Miraculousness of the Qur’an and the Miracles of Muhammad which is manifested and represented in those mirrors.
The second of the dominical favours pertaining to the service of the Qur’an is this: Almighty Allah bestowed on one like me who has difficulty in writing, is semi-literate, alone, in exile, and prevented from mixing with people, brothers as helpers who are strong, earnest, sincere, enterprising, self-sacrificing, and whose pens are each like diamond swords. He placed on their powerful shoulders the Qur’anic duty which weighed heavily on my weak and powerless shoulders. Out of His perfect munificence, He lightened my load. In the words of Hulûsi, that blessed community are like the wireless and telegraph receivers, and in Sabri’s words, like the machines producing the electricity of the ‘light factory.’ Together with their different virtues and valuable characteristics, again in Sabri’s words, in a way that is a sort of ‘coincidence’ proceeding from the Unseen, they spread all around the mysteries of the Qur’an and lights of belief in a manner resembling each other in enthusiasm, effort, enterprise, and seriousness, 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 lights of belief, and there are numerous things to dispirit a person and destroy his enthusiasm, this unflagging service of theirs with complete fervour and endeavour is directly a wonder of the Qur’an and a clear Divine favour. Yes, just as sainthood has its wonders, so does a pure intention have wonders. So does sincerity. Especially serious, sincere solidarity between brothers within a sphere of brotherhood which is purely for Allah’s sake, it produces numerous wonders. In fact, the collective personality of such a community may become like a perfected saint, and manifest Divine favours.
And so my brothers and my friends in the service of the Qur’an! Like it is unjust and wrong to give all the glory and all the booty to the sergeant of a company who conquers a citadel, so you cannot ascribe the Divine favours in the victories obtained through the strength of your collective personality and your pens to an unfortunate like myself! In fact, there is another indication of the Unseen in such a blessed community, more powerful than the ‘coincidences’ proceeding from the Unseen and I can see it, but I may not point it out to everyone at large.
The fact that the various parts of the Risale-i Nur prove the most important of the truths of belief and the Qur’an in brilliant fashion to even the most obdurate person, is a powerful sign from the Unseen and Divine favour. For among the truths of belief and the Qur’an are those that Ibn Sina, who was considered to be the greatest genius, confessed his powerlessness to understand, saying: “The reason cannot solve these.” Whereas the Tenth Word explains what he could not achieve with his genius to ordinary people, or even to children.
And for example, a learned scholar like Sa‘d al-Din Taftazani could only solve the mystery of Divine Determining and man’s will in forty to fifty pages with the famous Muqaddimat-i Ithna ‘Ashar in his work Talwihat. Those same matters, which he presented only for the elite, are explained completely in two pages in the Second Topic of the Twenty-Sixth Word, which is about Divine Determining, so that everyone may understand them; if that is not a mark of Divine favour, what is?
Also are what are known as the mystery of world’s creation and the talisman of the universe, which have perplexed everyone and no philosophy has been able to solve; but through the miraculousness of the Qur’an of Mighty Stature, that abstruse talisman and astonishing riddle are solved in the Twenty-Fourth Letter, and in the Allusive Point towards the end of the Twenty-Ninth Word, and in the six instances of wisdom in the transformations of minute particles explained in the Thirtieth Word. They have discovered and explained the talisman of the astonishing activity in the universe, and the riddle of the creation of the universe and its end, and the meaning and instances of wisdom in the motion and transformations of particles; they are there for all to see and may be referred to.
Furthermore, the Sixteenth and Thirty-Second Words explain with perfect clarity the partnerless Unity of dominicality, through the mystery of Divine Oneness, together with the astonishing truths of infinite Divine proximity and our infinite distance from Allah. While the exposition of the phrase ‘And He is Powerful over all things’ in the Twentieth Letter, and its Addendum which contains three comparisons, demonstrate self-evidently that minute particles and the planets are equal in relation to Divine Power, and that at the resurrection of the dead, the raising to life of all beings with spirits will be as easy for that power as the raising to life of a single soul, and that the intervention of any partner to Allah in the creation of the universe is so far from reason as to be impossible, thus disclosing a vast mystery of Divine Unity.
Furthermore, although in the truths of belief and the Qur’an there is such a breadth that the greatest human genius cannot comprehend them, the fact that they appeared together with the great majority of their fine points through someone like me whose mind is confused, situation wretched, has no book to refer to, and who writes with difficulty and at speed, is directly the work of the All-Wise Qur’an’s miraculousness and a manifestation of dominical favour and a powerful sign from the Unseen.
Fifty to sixty treatises were bestowed in such a way that, being works that could not be written through the efforts and exertions of great geniuses and exacting scholars, let alone someone like me who thinks little, follows the apparent, and does not have the time for close study, they demonstrate that they are directly the works of Divine favour. For in all these treatises, the most profound truths are taught to the most ordinary and uneducated people by means of comparisons. Whereas leading scholars have said of most of those truths that “they cannot be made comprehensible,” and have not taught them to the elite, let alone to the common people.
Thus, for these most distant truths to be taught to the most ordinary man in the closest way, with wondrous ease and clarity of expression, by someone like me who has little Turkish, whose words are obscure and mostly incomprehensible, and for many years has been famous for complicating the clearest facts and whose former works confirm this ill-fame, is certainly and without any doubt a mark of Divine favour, and cannot be through his skill; it is a manifestation of the Noble Qur’an’s miraculousness, and a representation and reflection of the Qur’an’s comparisons.
The fact that although generally speaking the treatises have been widely distributed, and classes and groups of people from the greatest scholars to the uneducated, and from great saints from among those who approach reality with their hearts to the most obdurate irreligious philosphers, have seen them and studied them and have not criticized them, despite some of them receiving blows through them; and the fact that each group has benefited from them according to its degree; is directly a mark of dominical favour and a wonder of the Qur’an. And although treatises of that sort are only written after much study and research, their being written with extraordinary speed and at distressing times when my mind was contracted, confusing my thought and understanding, is a mark of Divine favour and a dominical bestowal.
Yes, most of my brothers and all the friends who are with me and the scribes know that the five parts of the Nineteenth Letter were written referring to no book at all in several days working for two or three hours each day making a total of twelve hours; and the Fourth Part, which is the most important part and shows a clear seal of Prophethood in the phrase ‘Allah’s Noble Messenger, Upon whom be blessings and peace,’ was written from memory in three or four hours in the rain in the mountains; and that an important and profound treatise like the Thirtieth Word was written in six hours in an orchard; and like the Twenty-Eighth Word was written finally in two hours in Süleyman’s garden, most of them were written in similar conditions; my close friends know also that for many years, when I suffer difficulties and my mind is contracted, I cannot explain even the plainest facts, indeed, I do not even know them. Especially when illness is added to the distress, it prevents me teaching and writing even more. Yet despite this, the most important of the Words and its treatises were written when I was suffering most difficulty and illness, and in the most speedy fashion. If this was not a direct Divine favour and dominical bounty and wonder of the Qur’an, what is?
Furthermore, whatever book it may be, if it discusses the Divine truths and realities of belief, it would certainly be harmful for some people, and for this reason, all its matters would not be taught to everyone. However, although I have asked many people, up to this time, these treatises have caused no harm to anyone; they have caused no ill effects or unfavourable reaction, nor have they disturbed anyone’s mind. That this is a direct sign of the Unseen and dominical favour is absolutely certain in my opinion.
It has now become absolutely clear in my view that most of my life has been directed in such a way, outside my own will, ability, comprehension, and foresight, that it might produce these treatises to serve the All-Wise Qur’an. It is as if all my life as a scholar had been spent in preparation and preliminaries, the result of which was the exposition of the Qur’an’s miraculousness through the Words. I have no doubt even that these seven years of exile, and the situation imposed on me whereby I have been isolated for no reason and against my wish, living a solitary life in a village in a way opposed to my temperament, and my feeling disgust at and abandoning many of the ties and rules of social life to which I had long grown accustomed, was in order to make me carry out this duty to serve the Qur’an directly and in purely sincere fashion. I am of the opinion that the ill-treatment was very often visited on me by a hand of favour under the veil of unjust oppression, compassionately, in order to focus and restrict my thought on the mysteries of the Qur’an and not allow my mind to be distracted. And being prevented from studying all other books, despite formerly having great desire to study, I felt an aloofness towards them in my spirit. I understood that what had made me give up studying, which would have been a solace and familiar in my exile, was in order for the verses of the Qur’an to be my absolute master directly.
Furthermore, the great majority of the works that have been written, the treatises, have been bestowed instantaneously and suddenly in consequence of some need arising from my spirit, not from any outside cause. Then when afterwards I have shown them to some friends, they have said that they are the remedy for the wounds of the present time. After they have been disseminated, I have understood from most of my brothers that they meet the needs of the times exactly and are like a cure for every ill.
I have no doubt therefore that the above-mentioned points and the course of my life and my involuntarily studying fields of learning opposed to normal practice, outside my own will and awareness, were a powerful Divine favour and dominical bounty bestowed to yield sacred results such as these.
During this period of our service over five to six years, we have seen with our own eyes and without exaggeration a hundred instances of Divine bestowal and dominical favour and wonders of the Qur’an. We pointed out some of them in the Sixteenth Letter, and we have described some of them in the various matters of the Fourth Topic of the Twenty-
Sixth Letter, and some in the Third Matter of the Twenty-Eighth Letter. My close friends know these. My constant friend Süleyman Efendi knows many of them. Especially in the spreading of the Words and the treatises, and in correcting them, and situating them, and in the rough and final drafts, we experience an extraordinary and wondrous ease. I have no doubt that it is a wonder of the Qur’an. There are hundreds of instances of this.
Furthermore, in the question of livelihood, we are nurtured with such tenderness that the Gracious One who employs us bestows on us the least desires of our hearts in ways entirely outside the ordinary in order to gratify us. And so on. Thus, this situation is a most powerful sign from the Unseen that we are being employed; we are being made to serve the Qur’an both within the sphere of Divine pleasure, and through Divine favour.
All praise be to Allah, this is from the bounty of my Sustainer.
All Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise!
O Allah! Grant blessings to our master Muhammad that will be pleasing to You and fulfilment of his truth, and to his Family and Companions, and grant them peace. Amen.
1. Qur’an, 10:58.
- First Point: It is related to unknown signs.
- Introduction: Three different definitions of the Qur'an.
- Conclusion to the Seventh Matter: The elimination of doubts about the unknown signs that come in the form of divine help.
- Conclusion: The Qur’an and Hz. Muhammad (PBUH) are a miracle for each other.
- Third Gleam: A comparison between the works of scholars who take lessons from the Qur’an and the Qur’an itself.
- First Point: The levels of people in understanding the miraculousness of the Quran.
- Second Beam: The wondrousness of the Qur'an when summarizing verses and pointing out to Divine names.
- First Point: An answer to those who say, “The Quran’s mysteries are not known; the commentators have not understood its realities.”
- The Thirteenth Word: How does the Qur'an expose the miraculousness in things which are known as ordinary? The ways of taking pleasure from the style of the Quran
- Third Point: The real meditation in the nature of the Quran.