The Twenty-Third Flash

Risale On Nature
[While it was the Sixteenth Note of the Seventeenth Flash, it became the Twenty-Third Flash
due to its importance. It kills the thought of kufr, which arises from nature, in a way that will
not revive, and overturns the foundation stone of kufr.]
A Warning
In this Note, through Nine Impossibilities comprising of at least ninety impossibilities, it has
been expressed to what degree unreasonable, ugly and superstitious the inner face of the
way taken by deniers among the Naturalists is. Since those impossibilities have been
explained in part within other risales, some steps have been skipped due to being very
succinct here. Therefore, it suddenly occurs to one’s mind, how those famous intelligent
philosophers accepted such an apparent and manifest superstition, and go down that way.
Yes, they could not see the inner face of their way. Also, the truth of their way and its
necessary consequence and requirement are these; through self-evident and necessary
decisive conclusive arguments, to whoever has doubts, I am ready to explain and prove in
detail the ugly, repugnant and unreasonable gist of their way, which is explained at the end
of each Impossibility written, is the necessary consequence and requirement of their way.
{The cause of this risale being written is the attacks being made on the Qur'an through
basing irreligiousness on Nature, attributing ‘superstition’ to the things which their corrupt
minds can not reach and vilifying the haqiqahs of îmân in an extremely aggressive and ugly
fashion. Since the attack gave fervent anger to the heart, it gave fervent and harsh slaps to
the mulhids and to the followers of bâtil ways who turn their faces away from haqq.
Otherwise, the way of the Risale-i Nur is pure, kind and of mild expression.}
‫بِس ِْم هّٰللا ِ الرَّحْ مٰ ِن ال َّر ِح ِيم‬
ِ ْ‫ت َو ْاالَر‬
‫ض‬ ِ ‫اط ِر السَّمٰ َوا‬ ِ َ‫ك ف‬ ٌّ ‫ت ُر ُسلُهُ ْم اَفِى هّٰللا ِ َش‬
ْ َ‫قَال‬1
With istifham inkârî2, saying: “There cannot and should not be any doubt about Janâb-i
Haqq”, this noble âyah shows the existence and wahdâniyyah of Allah are at the degree of
being self-evident.
A warning before the explanation of this mystery:
I went to Ankara in 1338 3. Within the strong thoughts of the people of îman, those who
rejoiced in the army of Islam’s victory over the Greeks, I saw an extremely terrible idea of
zandaqa being deceptively worked to enter it and to destroy and poison it. “Alas!” I said,
“This dragon is going to attack the pillars of îman.” At that time, since this noble âyah

1
(Their Rasûls said: "Can there be doubt concerning Fâtir of the samâwât and the earth?")
2
[The negative questions in the Qur’an which imply negation and are asked to stress the
inveracity of something. The question form which is not interrogative but an exclamatory
statement which expresses disapproval and absurdness of the claim. There are numerous
examples in the Qur’an. For example, ‫ون‬ ُ َ ‫“ َأ ْم ل َُه ال ْبَن‬Is He to have daughters
َ ُ ‫ات َولَك ُُم ال ْبَن‬
and you sons?” (52:39)] (Tr.)
3
[1922 with Gregorian calendar] (Tr.)
explains the existence of Allah and wahdâniyyah at the degree of being self-evident, I sought
assistance from it, in an Arabic Risale of Nur, I wrote a powerful proof taken from Al-Qur'an
Al-Hakîm to a degree which would dispel the head of that zandaqa. I had printed it in Ankara
at the Yeni Gün Press. But unfortunately, those who knew Arabic were few, and those who
considered it seriously were rare, therefore, that powerful conclusive argument in an
extremely concise and abbreviated form did not show effect. Unfortunately, that idea of
irreligiousness both spread and gained strength. Compulsorily, I will explain that necessary
conclusive argument in Turkish, to an extent. Since certain parts of it have been entirely
explained in certain risales, it will be written in summary form here. Numerous conclusive
arguments, which have been divided in other risales, in part unite in this conclusive
argument, each becomes a part of it.
Introduction
O, man! Know that, there are terrifying words that are spoken by people and reek of
irreligiousness. The people of îmân use them unknowingly. We shall explain three of the
most important of them.
The First: “‫ ”أوجدته االسباب‬That is: “Causes create this thing.”
The Second: “‫ ”تش ّكل بنفسه‬That is: “It is formed on its own and comes into existence, and it
comes to an end on its own.”
The Third: “‫ ”اقتضته الطبيعة‬That is: “It is natural, nature necessitates and creates it.”
Yes, since beings exist and are not denied. Also, each being artistically comes into existence
with hikmah. Also, since each is not uncreated but newly comes into existence. In any way, O
mulhid! This being, for example, this animal, you will say either that the causes in the
universe create it, that is to say, it comes into existence through the gathering of causes, or
that it is formed on its own, or that it comes into existence with the effect of nature as a
requirement of nature, or that it is created through the Qoudrah of a Qadîr Zuljalâl. Since, by
reason, there is no way apart from these four, if the first three are definitely proved to be
inconceivable, void and impossible, the way of wahdâniyyah, which is the fourth way,
necessarily and self-evidently will be proven without a doubt.
AS FOR THE FIRST WAY:
It is the formation of things and the existence of beings through the gathering of the causes
in the universe. We mention only three of its many impossibilities.
First: There are hundreds of jars and bottles filled with extremely various substances in a
pharmacy. A living compound is demanded from those medicaments. To make a living
wondrous panacea is also requested from them. We came and saw most of the ingredients
of that living compound and panacea in the pharmacy. We examined each of the
compounds. We see that the component parts have been taken in various amounts from
each of the jars and bottles with an appropriated measure, one or two ounces from this,
three or four from that, six or seven from the next, and so on... If one ounce more or less is
taken, that compound cannot possess life and cannot display its special quality. We also
examined that living panacea. A substance has been taken from each jar in a different
measure that if it was an ounce more or less, the panacea would lose its special quality.
While the number of the jars exceeds more than fifty, as though having been taken from
each with a different measure, their component parts have been taken with different
amounts. Is it in any way possible that, various amounts taken from each of those bottles,
only those amounts may spill, go together and gather to form the compound, due to the
bottles and jars having been knocked over by the impact of a strange coincidence or stormy
wind? Is there anything more superstitious, impossible and void (bâtil) than this? If a donkey
rises twofold in being an ass and then becomes a human being, it will run away saying: “I do
not accept this idea!”
Thus, like this example, each living being surely is a living compound and each plant is like a
living panacea that is composed of numerous component parts, various substances and
materials that have been taken in extremely precise measure. If it is attributed to causes and
elements and it is said: “Causes created it”, it is unreasonable, impossible and void (bâtil) a
hundred times over, just as the composed paste in the pharmacy comes into existence due
to the bottles being knocked over.
In Short: The substances needed for life in this great pharmacy of the ‘âlam, which are taken
with the measure of Qadar and Qadhâ4 of the Past-Eternal Hakîm, can only come into
existence through a boundless hikmah, infinite ‘ilm and all-encompassing irâdah. The
unfortunate person who says: “They are the work of universal elements and causes and
nature which are blind, deaf and which stream like a flood” is more foolish than a crazy,
delirious foolish drunk person who says: “That wondrous panacea has been formed by itself
due to the bottles being knocked over.” Indeed, such kufr is to talk nonsense in a stupid,
drunken lunatic way.
Second Impossibility: If everything is not attributed to Qadîr Zuljalâl Who is Wâhid Al-Ahad
but attributed to causes, it necessitates many of the elements and causes of the universe to
meddle in the existence of each living being. Whereas, the gathering of various, distant
causes which oppose each other in a tiny creature’s body like a fly, with perfect order,
extreme precise measure and complete accord is such an obvious impossibility that anyone
who possesses consciousness as much as a fly’s wing would say: “This is impossible; it can
not be!”
Yes, the tiny body of a fly is connected to the majority of the elements and causes in the
universe; rather, it is a summary of them. If it is not attributed to the Past-Eternal Qadîr, it is
necessary for those material causes to be present themselves beside the fly’s body; rather, it
is necessary to enter into its tiny body. Even, it is necessary for them to enter a cell of its eye,
which is a minute sample of its body. For, if the cause is material, it is necessary for it to be
present beside and inside of the effect that is caused. In this case, it necessitates accepting
that the pillars of the universe and elements and natures are physically present in that
minute cell, which two flies’ fingers like a needle tip cannot be situated in, and work as a
master inside of it.
Here, even the most foolish of the Sophists shame such a way.
Third Impossibility: Through the established rule ‫ح ِد‬ ِ ‫“ اَ ْل َوا ِح ُد الَ يَصْ ُد ُر اِالَّ َع ِن ْال َوا‬If a being has
unity (wahdah), surely it can proceed from a single being (wâhid), from one hand.”
Particularly if that being is a place of manifestation for a comprehensive life within a perfect
order and precise measure, it demonstrates self-evidently that it did not proceed from
numerous hands, which are the causes of disagreement and conflict, rather it has proceeded

4
(Allah's decree, by which all events occur; the accomplishment of Allah’s decree which is
in Qadar)
from a single hand of the One Who is extremely Qadîr and Hakîm. Despite this, to attribute a
well-ordered and well-balanced being that has unity (wahdah) to the jumbled hands of
boundless, lifeless, ignorant, transgressive, unconscious, utterly disordered, blind and deaf
natural causes, although the gathering and intermingling amidst the ways of infinite
possibilities increase the blindness and deafness of those causes, it is as unreasonable as
accepting a hundred impossibilities all at once. Now then, leave this impossibility aside, the
effects of the material causes occur through touch and contact. Whereas, the contact of
those natural causes is with the exterior of living beings. Whereas, we see that the interior of
that living being, where the hands of those material causes can neither reach nor touch, are
ten times more well-ordered, subtle and perfect regarding art than its exterior. Although tiny
living beings and animals, to which the hands and instruments of material causes can in no
way be situated or even touch their exterior completely, are more strange regarding their art
and more wonderful regarding creation than the largest creatures, to attribute those tiny
living beings and animals to lifeless, ignorant, crude, distant, extensive, deaf, blind causes,
which oppose each other, may proceed from being blind a hundredfold and deaf a
thousandfold.
AS FOR THE SECOND MATTER: It is “‫”تش ّكل بنفسه‬. That is: “It forms on its own”.
Here, this phrase too has many impossibilities; it is void (bâtil) and impossible in many
aspects. We explain three of its impossibilities as an example.
First: O, obstinate denier! Your ananiyyah has made you so stupid that to an extent, you
judge to accept a hundred impossibilities at once.
For, you exist. And you are not a simple substance and lifeless and unchanging. Rather,
through being subjected to renewal constantly, you are like an extremely well-ordered
machine and a wonderous palace which continuously changes. Particles are constantly
working in your body. Your body has a connection and trade with the universe, particularly
in relation to rizq and the perpetuation of the species. The particles working in your body are
careful not to spoil that relation nor to break the connection. So precautiously, they take
their step. As though they look to the whole universe. They see your relations within the
universe and take their positions accordingly. By your external and inner senses, according
to the wonderous situation of those particles, you benefit from them.
If you do not accept that the particles in your body are tiny officials or an army of the Past-
Eternal Qadîr, which move by His law, or the nibs of the pen of Qadar, each particle is the nib
of a pen, or they are a point of the pen of Qoudrah and each particle is a point, then, in each
particle working in your eye must have such an eye that together with seeing all parts of
your whole body would see the entire universe, with which you are connected, and a mind
equivalent to that of a hundred geniuses should be ascribed to each particle which would
know and recognize the sources of all your past and future, your descendants and ancestors
and elements, and the mines of your rizq.
Ascribing the knowledge (‘ilm) and consciousness as much as a thousand Plato’s to a single
particle of yours, who does not possess a mind as much as an iota of in these matters like
you, is a lunacy superstition by a thousandfold.
Second Impossibility: Your being resembles a wondrous palace with a thousand domes with
which each dome stones repose upon each other without pillar, and are left in suspension.
Your being is even a thousand times stranger than this palace. For, the palace of your being
is renewed continuously with perfect order. Leaving aside rûh, heart and ma’nawî subtle
faculties, which are extremely wonderous, each member of your body even resembles a
place with a single dome. Like the stones in that dome, by reposing upon each other in
perfect balance and order, the particles display a wondrous building, extraordinary art and a
miracle of Qoudrah like the eye and the tongue.
If each of these particles is not an official subjugated to the command of the master of this
‘âlam, then each particle will have to be both the absolute ruler over all the other particles in
the body and absolutely subjected to each of them, it will have to be both equal to each and
also oppose in the point of dominance, it will also have to be the origin and source of the
majority of the attributes particular only to Al-Wâjib Al-Wujûd, it will also have to be both
extremely restricted and in absolute form; ascribing a perfectly ordered single (wâhid) work
of art to infinite particles, which may only be the work of a Wâhid Who is Ahad due to the
mystery of unity (wahdah), anyone who has an iota of consciousness would understand
what an obvious impossibility it is, rather a hundred impossibilities.
Third Impossibility: If your body is not ‘written’ with the pen of the Past-Eternal Qadîr and
Who is Wâhid Al-Ahad, and it is ‘natural’, which is attributed to nature and causes, then, it is
necessary to be present the moulds of nature from a cell in your body to the number of
thousands of compounds like the circles within each other. Because, for example, if this
book in our hand is written, relying on the knowledge of its writer, a single pen will write all
of it. If it is not written and it is not attributed to its writer's pen, and if it is said: “It has come
to existence on its own” or if it is attributed to nature, then, like a printed book, a different
iron pen for each letter is necessary so that it may be printed.
Just as in a printing press there are pieces of iron letters to the number of letters then those
letters come into existence, in the same way, instead of a single pen, there should be pens to
the number of those letters. Even, among those letters, as it sometimes happens, if a whole
page is written –with the fine script- in a large letter, with a small pen, a thousand pens
become necessary for one letter. Even, if entering into each other in an orderly state, they
take a form like your body, there should be moulds in each circle and for each component to
the number of those compounds.
Now then, if you say that this way, with which are a hundred impossibilities to be found
within, is possible, to make these artful iron letters and perfect moulds and pens, if again
they are not attributed to a single pen, there should be pens, moulds and letters to the
number of them, for those pens, moulds and iron letters to be made. For they, too, have
been made and they, too, are artful with well-order. And so on, it will continue in a never-
ending chain.
Here, you too understand! This is such an idea that there are impossibilities and
superstitions within it to the number of your particles. O, obstinate denier of Allah! Shame
on you too, give up this dhalâlah!
THE THIRD WORD: “‫ ”اقتضته الطبيعة‬That is: “Nature necessitates it; nature makes it”. Here, this
judgement has many impossibilities. We shall mention three of them as examples.
First: If the art and creation by seeing and with hikmah, which are seen in beings and
particularly in living beings, are not attributed to the pen of Qadar and Qoudrah of the Past-
Eternal Sun, and are attributed to nature and force, which are blind, deaf and mindless, for
creation, it becomes necessary that nature either should keep infinite ma’nawî machines
and printing-presses in everything or should insert a power (qoudrah) and hikmah in
everything which will create and administer the universe.
For, just as the manifestations and reflections of the sun are seen on all tiny fragments of
glass and droplets on the face of the earth. If those reflected and exemplar tiny suns are not
attributed to the single sun in the sky, it becomes necessary to accept natural suns to the
number of the particles of pieces of glass in a tiny fragment of glass that a match-head
cannot place within, through accepting the external existence of a sun, which is natural and
innate, which possesses the qualities of the sun, and which is apparently small, but profound
in meaning. Exactly like this example, if beings and living beings are not attributed directly to
the manifestation of the Names of the Past-Eternal Sun, it becomes necessary to accept a
nature, a force or quite simply a god (Ilah) that will possess an infinite power (qoudrah) and
will (irâdah), and knowledge (‘ilm) and hikmah in each being, and especially in each living
being. This style of thought is the most void (bâtil) and the most superstitious impossibility of
the universe. It shows that a man who attributes the art of Al-Khâliq of the universe to
imaginary, insignificant, unconscious nature is surely animal than an animal and less
conscious than it a hundredfold.
Second Impossibility: If beings, which are extremely well-ordered, well-measured, artful and
with hikmah, are not attributed to One Who is infinitely Qadîr and Hakîm, and rather
attributed to nature, it becomes necessary that, in every piece of soil, nature keeps,
machines and printing-presses to the number of all the factories and printing-presses in
Europe, so that each piece of soil can be the means of the growth and formation of
innumerable flowers and fruits, of which it is the place of origin and workshop. For, an
ability, which may form and shape all flowers’ very different shapes and conditions from one
another, is actually seen in a bowl of soil, which performs the duty of being a pot for the
flowers sown within it by order. If it is not attributed to Al-Qadîr Zuljalâl, then if a ma’nawî,
different and natural machine for each flower is not present in that bowl of soil, such a state
cannot exist.
Because the substances of seeds are the same, like nutfah and eggs. That is to say, they
consist of an orderless, formless, mixture of oxygen, hydrogen, carbon and nitrogen like
dough, together with this, since air, water, heat and light also are each simple, unconscious
and go against everything in a flood-like manner, those infinite flowers being emerged from
the soil in different and extremely well-ordered and artful forms self-evidently and
necessarily requires that there are present in that bowl of soil ma’nawî printing-presses and
factories in a small measure but in meaning as big as Europe. So that it may weave such
living fabrics and thousands of different embroidered textiles.
Thus, compare that to what degree the thought of kufr of the Naturalists deviated from the
sphere of the mind. And, although the stupid drunks in the form of human being, who
suppose nature to be creator and claim that “We are versed in science and intelligent”, see
how distant they are from the mind and science, and how they have accepted a superstition
that is in no way possible, that is impossible, as a way for themselves. Laugh and spit!
If you say: If beings are attributed to nature, such strange impossibilities and difficulties to a
degree of being impregnable occur; I wonder how those difficulties disappear when they are
attributed to One Who is Ahad and Samad? And how does the difficult impossibility
transform into that easy necessity?
The Answer: Just as it is explained in the First Impossibility, through the tiny samples of the
sun, although the manifestation of the sun's reflection with the greatest ease conveniently
displays its faydh and effect from the smallest particle of glass to the face of the greatest sea
with extreme ease, if their relation with the sun is severed, then it becomes necessary to
accept the external existence of a natural sun itself present in each tiny particle with
difficulty to the degree of being impregnable.
So too, if each being is attributed directly to One Who is Ahad and Samad, everything
necessary for each being can be conveyed to it through ease at the degree of necessity,
conveniently and through a relation (intisâb) and manifestation.
If that relation (intisâb) is severed, and those official duties turn to irregularity, and each
being is left to its own and nature, it then becomes necessary to suppose that with a
hundred thousand difficulties and doubts to the degree of being impregnable, a living being
like a fly’s extremely wonderous body-machine, which is a tiny index of the universe, the
blind nature within it, which creates it, possesses a power (qoudrah) and hikmah which may
create and administer the universe. This is impossible not just once but thousands of times
over.
In Short: Just as it is impossible and inconceivable for Al-Wâjib Al-Wujûd One to have any
sharik or like. So too the meddling of others in His rubûbiyyah and the creation of beings, like
the shariks in His essence, is impossible and inconceivable.
As for the difficulties in the Second Impossibility, as is proved in many Risales, if all things are
attributed to Al-Wâhid Who is Ahad, all things become as easy and convenient as a single
thing. It has been proved with numerous and decisive proofs that if they are attributed to
causes and nature, a single thing becomes as difficult as all things. A summary of one of the
evidence is as follows:
If a man becomes related to a sultân in the aspect of being a soldier or an official, by the
strength of that relation, that official and that soldier may be a means of the duties a
hundred thousand times more than his individual strength. He may even capture sometimes
a king in the name of his sultân. For he does not carry himself the equipment and the power
of the services and works which he performs, nor is he obliged to carry. Because of that
relation (intisâb), the sultân's treasuries and the army, a point of support behind him, carry
that power and equipment. That means, the services he performs can be imperially like the
action of a sultân, and the works he displays can be extraordinary like the work of an army.
Just as the ant destroys Pharaoh's palace through the aspect of being an official. The fly kills
Nimrod through that relation (intisâb). And through that relation, a seed of pine, like a grain
of wheat, nurtures all the equipment of a huge pine tree. {Yes, if there is the relation
(intisâb), that seed receives an order from Ilahî Qadar and becomes a place of manifestation
for those extraordinary works. If the relation (intisâb) is severed, the creation of that seed
necessitates much more equipment, power and art than the creation of the huge pine tree.
For it becomes necessary for the pine tree on the mountain possessing a solid body, which is
the work of Qoudrah, to be present together with all its parts and equipment in the ma’nawî
tree within the seed, which is the work of Qadar. For the factory of that huge tree is the
seed. The tree pertaining to qadar within it manifests in the material and visible world
through Qoudrah and becomes a physical pine tree.} If the relation (intisâb) is severed and
he is discharged from being an official, he will be obliged to carry the equipment and the
power, on his back and his wrist, for the services he will perform. He can then perform
services in accordance with the amount of power within his tiny wrist and to the number of
ammunition on his back. If the services that he performed with extreme ease in the first
situation are required from him in this situation, it becomes necessary to load an army's
strength on his wrist and to load the military equipment factory of a sultân on his back. Even
laughingstocks who tell strange tales and superstitions to make people laugh are ashamed of
this delusion.
In Short: There is an ease to the degree of being the necessity in attributing all beings to Al-
Wâjib Al-Wujûd. And to attribute to nature in the aspect of creation is difficult to the degree
of being impregnable and it is outside the sphere of mind.
Third Impossibility: Two examples, which are declared in some Risales that explain this
impossibility.
The first example, an extremely wild man has entered a palace that had been established
and built in an empty desert and perfected and adorned with all the works of civilization;
and he has looked in it. He has seen thousands of well-ordered and artful things. Due to his
wildness and stupidity, by thinking: “No one from outside meddles in this, one of the things
from inside of the palace have made this palace together with all of its contents”, he started
to investigate. Whatever he looked at, even his wild mind does not deem it possible that this
thing may make those things.
Then, he saw a notebook in which had been written the programme of the palace's
construction and the index of the beings in it and the laws of its administration. Although,
the notebook too, which had no hand, eye or hammer, like the other things in the palace,
had no ability that it may construct and adorn the palace. But, since he saw that the
notebook was related to the whole palace by comparison with the other things because of it
being the superscription of the laws of science, being compelled compulsorily he has said:
“Here, it is this notebook that has constructed, ordered and adorned this palace, and has
made, attached and set these things.”, and he transformed his wildness into nonsense talk of
stupids and drunks.
Thus, exactly like this example, a wild man, who bears the thought of naturalism, which
heads to the denial of ulûhiyyah, enters in this palace of the ‘âlam, which is infinitely more
well-ordered, more perfect and overall full of miraculous hikmah than the palace in the
example. Not thinking that it is the work of art of Al-Wâjib Al-Wujûd One, Who is outside the
sphere of contingency (imkân)5, and turning away from Him, within the sphere of
contingency, he sees an index of Rabbânî art and a collection of the laws of 'Âdâtullah, which
is Ilahî Qadar’s tablet for writing and erasing, and which may be a notebook for the
execution of the laws of Qoudrah of Allah that changes and transforms, and extremely
mistakenly and erroneously given the name 'nature'. And he said:
“Since these things require a cause and nothing else seems to have a connection like this
notebook has. Although the mind will in no way accept that this notebook with no eye nor
consciousness can make this creation, which is the work of an absolute rubûbiyyah and
necessitates infinite power (qoudrah). But since I do not accept As-Sâni’ Who is Qadîm, then
the most appropriate thing is to say that this notebook has made it, and makes it.”
We too say this:

5
[Imkân: Contingent beings. The entire creation. The existence of them and non-existence
of them have the same possibility. Whatever exists other than Al-Wâjib Al-Wujûd.(Tr)]
O, drunk stupid who becomes stupid from the most stupidness of the stupidity! Lift your
head out of the swamp of nature and look at your back! See a Sâni’ Zuljalâl to Whom all
beings from particles to planets testify with different tongues and Whom they indicate with
their fingers! And see the manifestation of the Past-Eternal Embroiderer, Who makes that
palace and Who writes its programme in the notebook, look to His decree, listen to His
Qur'an, be saved from those nonsense talks!
Second Example: An extremely wild man enters the bounds of a spectacular military
barrack. He sees the well-ordered actions of an extremely orderly army and their training
together. He observes a battalion, a regiment and a division rise, sit and march and open fire
by a command of a soldier. Since his rude, wild mind does not comprehend and therefore
denies a single commander and his command through the law of a sultân and the order of a
country, he imagines that the soldiers are attached to one another with strings. He thinks
about how wonderous the imaginary string is, and becomes amazed.
Then, he goes to a magnificent mosque like Aya Sophia and enters it on the day of Friday
(Jum’a). He observes, by the sound of a man's voice, the jamâ’ah of Muslims rising, bowing
and sitting performing sajda. Since he does not understand the Sharî'ah, which consists of
the gathering of ma’nawî and samâwî laws and ma’nawî principles proceeding from the
commands of the owner of the Sharî'ah, he imagines that the jamâ’ah is bound to one
another by physical strings, and those strange strings have captured them and caused them
to move. He leaves with the wildest idea that causes even brute animals, who are in the
form of man, to laugh.
Here, exactly like this example, a denier who bears the thought of nature with the denial,
which is pure wildness, enters this universe, which is a spectacular military barrack for the
infinite soldiers of As-Sultân, Who is eternal in the past and future, and a well-ordered
mosque of that Past-Eternal Ma’bûd. It is wildness a thousand times more than the wild man
in the example, to constitute those laws, which proceed from the ‘Ilm and Kalâm and only
have an existence in the form of knowledge, in place of the qoudrah of Allah and to attribute
creation to their hand, then to attach the name 'Nature' to them, and to accept force, which
is only a manifestation of the qoudrah of Ar-Rabb, as an independent possessor of power
(qoudrah), through conceiving that ma’nawî laws of the universe’s order proceeding from
the hikmah of the Past-Eternal Sultân are each to be physical material, and imagining the
theoretical laws of the sovereignty of rubûbiyyah and the rules and principles of the great
Sharî'ah of fitrah of the Past-Eternal Ma’bûd, which are ma’nawî and only have an existence
in the form of knowledge, are each to be externally existent and are each to be physical
material.
In Short: If an imaginary thing without a real and true being, which naturalists call ‘nature’,
possesses an external truth and a real being (haqiqah), it can at most be an art; it cannot be
the artist (Sâni’). It is an embroidery; it cannot be the embroiderer (Naqqâsh). It is a gist of
laws; it cannot be a lawmaker (Hâkim). It is a Sharî'ah of fitrah; it cannot be the legislator of
the Sharî'ah (Shâri’). It is a created veil of dignity; it cannot be the creator (Khâliq). It is a
passive creation (fitrah); it cannot be a creator agent (Fâtir). It is the law, not a power; it
cannot be the possessor of power (Qâdir). It is the scale; it cannot be the source.
In Short: Since beings exist, and since through the division made by the mind, another way
apart from the four mentioned ways is not imagined in the existence of beings as it was
stated at the beginning of the “Sixteenth Note”. Through three clear Impossibilities of each,
three of those four ways are decisively proved to be void. Surely, necessarily and self-
evidently the way of wahdah, which is the fourth way, is proved conclusively. As for the
fourth way, the âyah at the beginning: 6‫ض‬ِ ْ‫ت َو ْاالَر‬ ٌّ ‫اَفِى هّٰللا ِ َش‬, without any doubt
ِ َ‫ك ف‬
ِ ‫اط ِر السَّمٰ َوا‬
or uncertainty to the degree of self-evident, demonstrates clearly Ulûhiyyah of Al-Wâjib Al-
Wujûd One, and everything proceeds directly from the hand of His Qoudrah, and the
samâwât and the earth are under His possession.
O, the unfortunate man who performs ‘ibâdah to causes and worships nature! Since the
nature of each thing is created like all things, as it is full of art and newly comes into
existence. Also, like all effects, their apparent causes are, too, works of art. And since
everything's existence is in need of many tools and equipment. So, there is an Absolute
Qadîr Who brings that nature into existence and creates the cause. And what need does the
Absolute Qadîr have that He may associate impotent intermediaries to His Rubûbiyyah and
creation? Hâsha! Indeed by directly creating cause and effect together, in order to
demonstrate His hikmah and the manifestation of His Names, and through establishing an
apparent causality with an arrangement and order, and associating two things with each
other (Iktiran), He made causes and nature a veil to the hand of His qoudrah, in order to
make them a source to which apparent faults, mercilessness and defect in things are
referred; in this way, He has preserved His dignity.
Is it easier for a watch-maker to make the cogwheels of a clock, then to arrange and order
the clock with the cogwheels? Or is it easier for him to make an extraordinary machine
within those cogwheels, and then leave the making of the clock to the lifeless hands of that
machine, so that he may make the clock? Is that not out of the bounds of possibility? Come,
you say with your unfair mind, and you become a judge!
Or a scribe has brought ink, pen and paper. Is it easier for him to write a book himself with
them? Or is it easier for him to create a writing-machine within that paper, ink and pen
which is particular for that book and more artful and difficult than the book, and then to say
to the unconscious machine: “Come on, you write it!”, and not to interfere himself? Is that
not a hundred times more difficult than writing?
If you say: Yes, to create a machine that writes a book is a hundred times more difficult than
that book. But, maybe there is ease present in it due to that machine being the means of
writing many copies of the same book?
The Answer: The Past-Eternal Embroiderer (Naqqâsh), through continuously renewing the
infinite manifestations of His Names with His infinite power, in order to display them in
different ways, He has created the identities and special lineaments in things in such a
manner that no letter of As-Samad and no book of Ar-Rabb can be the same as any other
book. In any case, each will have different features, in order to express different meanings.
If you have eyes, look at the human face and see that from the time of Âdam until now,
indeed, until eternity, in this small face, together with the unity of the essential organs, each
face, in comparison with all the other faces, having a distinguished sign from each is a
definite fact. Therefore, each face is a different book. Just for arranging the art, different
writing-sets, different arrangements and different compositions are required. And, in order
to both bring and place the materials, and to include everything necessary for the body, a
completely different workshop is required. Let’s take for granted an impossibility; we look to

6
("Can there be doubt concerning Fâtir of the samâwât and the earth?")
nature as a printing press. But apart from the ordering and printing concerning a printing
press, that is, to mould its defined order, creating and bringing the materials into a living
being's body, which the creation of them is a hundred times more difficult than that of the
ordering, from all sides of the ‘âlam with a specific measure and particular order, and giving
them to the hands of that printing press, it still needs the Qoudrah and Irâdah of the
Absolutely Qadîr, Who creates the printing-press. That means this possibility and supposition
of the printing press is a completely meaningless superstition.
Thus, like these comparisons of the clock and the book, As-Sâni’ Zuljalâl, Who is Qadîr over
all things, has created causes; He creates effects as well. Through His hikmah, He ties the
effect to the cause. Through His Irâdah, He has determined a manifestation of the Ilahî great
Sharî’ah of fitrah, which consists of the laws of ‘Âdâtullah concerning the ordering of the
universe’s motion, and the nature of things, which is only a mirror and a reflection to that
manifestation on things. And through His Qoudrah, He has created the face of that nature
which is the place of manifestation for an external existence, and has created things on that
nature and has mixed them one within the other. Is it easier to accept this haqiqah, which is
the conclusion of infinite extreme rational proofs? Isn’t it a necessity? Or is it easier to
attribute the tools and equipment that are necessary for the existence of each thing to the
lifeless, unconscious, created, artful and simple materials which you call causes and nature,
and to make them perform themselves the services with hikmah and discerningly? Is that
not out of the bounds of possibility to the degree of being impregnable? We refer to your
unfair mind’s conscience!
The denier, one who performs ‘ibâdah to nature replied: Since you are inviting me to be
conscious, I say that:
I confess that the way we have followed erroneously up to the present is both a hundred
times impossible, and extremely harmful and ugly. Anyone with even an iota of
consciousness would understand from your investigations above, to attribute the creation to
causes and nature is impossible and inconceivable. And to attribute all things directly to Al-
Wâjib Al-Wujûd is wâjib and necessary. I say “Alhamdulillahi ‘alal îmân” and I came to îmân.
Only, I have one doubt: I accept that Janâb-i Haqq is the creator (Khâliq). But, what harm
does some insignificant causes' interfering in the creation of insignificant things and gaining
a little praise and acclaim give to the sovereignty of His rubûbiyyah? Does His sovereignty
become deficient?”
The Answer: As we conclusively proved in some Risales, the mark of rulership is to reject
interference. The most ordinary ruler, an official even does not accept the interference of his
son within the sphere of his rule. While being a Khalîfah, some religious sultâns’ murdering
their innocent sons due to the wahm of interference in their rule, demonstrates how this law
of the rejection of interference is fundamentally executed in rulership. From two governors
of a village to two sultâns of a country, the law of prevention of participation, which is a
requirement of independence in rulership, has shown its strength in the history of mankind
through very extraordinary turmoils.
See the rejection of interference to this degree in a shadow of commandment and rulership
concerning mankind, who are impotent and in need of aid, and the prevention of
interference of others, and not accepting participation in his rulership, and working to
preserve the independence in his rank with extreme zeal, then, a Zuljalâl One Whose
absolute rulership is at the degree of Rubûbiyyah, and the absolute commandment is at the
degree of Ulûhiyyah, and the absolute independence is at the degree of Ahadiyyah, and the
absolute istighnâ at the degree of absolute Qâdiriyyah, compare if you can, to what degree
the rejection of interference and the prevention of participation and the repulsion of
partners are necessary requirements and wâjib necessities for that rulership.
Yet the second part of your doubt: “If some causes become a source to which ubûdiyyah of
some particular beings is referred to, what deficiency occurs in the ubûdiyyah of creatures
from particles to planets, which is directed towards Al-Wâjib Al-Wujûd One Who is the
Absolute Ma’bûd?”
The Answer: This universe’s Khâliq Who is Hakîm has created the universe like a tree and
made the conscious beings its most perfect fruit, and among conscious beings, He made man
its most comprehensive fruit. And man’s shukr and ‘ibâdah which are the result of his
creation and the purpose of his fitrah and the fruit of his life; would that Absolute Hâkim and
Independent Âmir, Al-Wâhid Al-Ahad, Who created the universe to make Himself loved and
known, give man and his shukr and ‘ibâdah which are the most exalted fruits of the whole
universe to other hands? Completely contrary to His hikmah, would He make the result of
creation and the fruit of the universe vain? Hâsha and Kallâ!7
Also, would He accept giving the ‘ibâdah of the beings, those He created, to others in a way
that He will make His hikmah and His Rubûbiyyah deniable, would He ever permit this?
And although, to an infinite degree, He demonstrates making Himself known and loved
through His actions, would He cause His exalted purpose in the universe deniable by causing
Himself to be forgotten through giving shukr and gratitude, love and ubûdiyyah of His most
perfect creatures to other causes? O friend who has given up performing ‘ibâdah to nature!
Here, you say!
He says:
“Alhamdulillah, together with these two doubts of mine having been solved; you have
shown so brilliant and powerful two proofs concerning the wahdâniyyah of Allah, and the
True Ma’bûd is He, and nothing other than He is worthy of ‘ibâdah, to deny them is
arrogance like denying the sun and the day.”
Conclusion
The person who abandoned the thought of nature, which is kufr, and came to îmân says:
“Alhamdulillah, I have no doubts left, but I still have a few questions which I am curious
about.”
FIRST QUESTION:
We hear from many lazy people and those who abandon the salâh; they say: “What does
Janâb-i Haqq need of our ‘ibâdah that He severely and insistently rebukes those who
abandon ‘ibâdah and threatens them with a terrifying punishment like Jahannam in the
Qur'an? How is it suitable with the equitable and just expression of the Qur'an with
istiqâmah that it displays the extreme severity towards an insignificant, minor fault?”
The Answer: Yes, Janâb-i Haqq is not in need of your ‘ibâdah, nor in need of anything. But
you are in need of ‘ibâdah, you are sick in a ma’nawî manner. As for the ‘ibâdah, we have
proved in many Risales, it is a panacea for your ma’nawî wounds. In return for the insistence

7
(Certainly Not! By no means!)
of a compassionate doctor regarding the sickness and taking medicines that are beneficial for
him, if a patient says to the doctor: “What need do you have, why are you insisting in this
way?”. You may understand how senseless it is.
As for the severe threats and terrifying punishments of the Qur'an concerning the
abandonment of ‘ibâdah: Just as a sultân, in order to protect the rights of his subjects, inflicts
severe punishment on an ordinary man according to his crime which harms the rights of his
subjects. So too, the man, who abandons ‘ibâdah and salâh, significantly violates the rights
of beings, who are the subjects of a Sultân, Who is eternal in the past and future, and
perpetrates a ma’nawî dhulm. For the perfections of beings manifest on their faces turned
toward As-Sâni’ through tasbîh and ‘ibâdah. The one who abandons ‘ibâdah does not and
cannot see the ‘ibâdah of beings, rather, he denies it as well. And since he reduces the
elevated ranks of beings, each of which is a letter of As-Samad and a mirror to Rabbânî
Names and have an exalted rank in the point of ‘ibâdah and tasbîh, and considers them to be
in an unimportant, lifeless, wretched situation without duties, he insults them, denies their
perfections and transgresses.
Yes, everyone sees the universe through his mirror. Janâb-i Haqq has created man in the form
of a measure and balance for the universe. And for each person, He has given a particular
‘âlam from this ‘âlam; He shows the colour of the ‘âlam according to that person’s belief in
his heart. For example, just as a man who is extremely despaired and weeps in mourning,
sees beings in the form of weeping and despair, while a man who is extremely joyful,
cheerful and beaming through his perfect joy and the joyful tidings, sees the universe as
joyful and beaming. In the same way, a man who earnestly performs ‘ibâdah and tasbîh in a
manner of tafakkur, recognizes and sees the truly existent and the particular ‘ibâdah and
tasbîh of beings to a degree. A man who abandons ‘ibâdah through ghaflah or denial,
imagines beings in an erroneous form that is totally contrary and opposed to the haqiqah of
their perfections and transgresses their rights in a ma’nawî manner.
Also, the one who abandons salâh perpetrates a dhulm to his own nafs, which is an ‘abd of
his own owner (Mâlik), since he does not own himself. His owner (Mâlik) terrifyingly
threatens to take the rights of His ‘abd from his nafs al-ammarah. Also, since he abandons
‘ibâdah, which is the result of him being created and the purpose of his fitrah, it becomes a
transgression against the hikmah of Allah and Rabbânî will. Therefore, he is punished.
In Short: The one who abandons ‘ibâdah both perpetrates a dhulm to his own nafs -and his
nafs is an ‘abd of Janâb-i Haqq and is owned as absolute property by Him- and also it is a
transgression to the rights of the perfections of the universe; it is a dhulm. Yes, just as kufr is
an insult to beings, so too, is the abandonment of ‘ibâdah a denial of the perfections of the
universe. And since it is a transgression against the hikmah of Allah, it deserves terrifying
threats and severe punishment.
Thus, to express this deservedness and the above haqiqah, by miraculously choosing that
severe style, the Qur'an of Miraculous Exposition conforms to ‘the conformity of requirement
of the situation’ which is completely the truth of balâghât8.

8
(Balâghât denotes fullness and accuracy in the expression of thought by speech, being
eloquent in speech and writing. The part of eloquence which consists of a selection of the
words used as accurately, fully and gracefully to represent the meaning intended, but
without any figures of speech. It consists, as a science of two parts, the signification of terms
SECOND QUESTION:
The one who has given up nature and comes to îmân says:
It is a mighty and vast haqiqah that each being is subjected to the will of Allah and Rabbânî
qoudrah in every aspect, in all of its works, state and in everything pertaining to it. It cannot
be comprehended by our narrow minds in terms of its vastness. Whereas, the abundant
profusion to the infinite degree that we see with our eyes, the boundless ease in the
creation of things and giving existence to them and the infinite ease and facility of the
creation of things in the way of wahdah, which was established through your above proofs,
and the infinite ease that is explicitly demonstrated by âyahs like the following, which are
declared by the nass of the Qur’an,
َ َ‫ح ْالب‬
ُ‫ص ِر اَوْ ه َُو اَ ْق َرب‬ ِ ‫اح َد ٍة ٭ َو َما اَ ْم ُر السَّا َع ِة اِالَّ َكلَ ْم‬ ٍ ‫َما َخ ْلقُ ُك ْم َوالَ بَ ْعثُ ُك ْم اِالَّ َكنَ ْف‬
ِ ‫س َو‬ 9

show this mighty haqiqah to be the most acceptable and reasonable matter. What is the
mystery and hikmah of this ease?
The Answer: This mystery has been declared in an extremely clear, decisive and convincing
ْ ‫ َوهُ َو َعلَى ُك ِّل َش‬which is the Tenth Phrase of the
manner in the explanation of, 10 ‫ي ٍء قَ ِدي ٌر‬
Twentieth Letter. In particular, it was proved even more clearly in the Addendum of that
Letter that all beings become as easy as a single being when they are attributed to As-S âni’
Who is Wâhid. If they are not attributed to Al-Wâhid Who is Ahad, the creation of a single
creature becomes as difficult as that of all beings. And a seed would be as difficult as a tree.
If they are attributed to their True Sâni’, the universe becomes as easy as a tree, a tree as
easy as a seed, Jannah as easy as the spring, and the spring as easy as a flower and acquires
convenience. We indicate briefly one or two evidences out of the hundreds that have been
explained in detail in other Risales, which demonstrates the hikmahs and sources of the
mysteries of the infinite lavish profusion and cheapness of beings that are seen with the eye
and each species’ having a great number of individuals with ease, and well-ordered, artful
and valuable beings’ coming into existence with great speed and ease.
For example, just as if the administration of a hundred soldiers is given to one officer, it is a
hundred times easier than giving one soldier’s administration to a hundred officers, and
when the military equipment of an army is assigned to one factory, one law, one centre and
the command of one sultân, in terms of quantity, it, in fact, becomes as easy as equipping a
single soldier, in the same way, referring the military equipment of one soldier to numerous
centres, numerous factories and numerous commanders becomes as difficult as equipping
an army. Because to equip a single soldier, there should be as many factories as are
necessary for a whole army.
Also, since in terms of the mystery of wahdah, the necessary materials for the life of a tree
are given through one law, in one root and one centre, it is seen with the eye the tree which
produces thousands of fruits is easy as a single fruit. If wahdah is left and multiplicity

and grammar, and figurative language is its complement.) (Tr.)

9
(Neither your creation nor your resurrection is anything but as simple as the creation and
resurrection of a single nafs, * As for the taking place of the Hour of Judgment, it will be like
a twinkling of an eye or even quicker.)
10
(And He is Qadîr over all things.)
followed, and the necessary materials for the life of each fruit are given from different
places, each fruit becomes as difficult as one tree. Rather a single seed even which is a
sample and index of the tree becomes as difficult as the tree. Because the necessary
materials for the life of a tree are necessary for a single seed.
Thus, there are hundreds of examples like these which demonstrate that thousands of
beings that come into existence through infinite ease in the way of wahdah is easier than a
single being in the way of shirk and multiplicity. Since this haqiqah has been proved in other
Risales with the certainty that two times two equals four, we refer to those and here only
explain an extremely important mystery of this ease and facility from the point of view of
Ilahî ‘Ilm and Qadar and Rabbânî Qoudrah. It is as follows:
You are a being. If you attribute yourself to the Past-Eternal Qadîr, He creates you, like
striking a match in an instant out of nothing from non-existence, with a command through
His infinite Qoudrah. If you do not attribute yourself to Him and rather attribute material
causes and nature, then, since you are a well-ordered summary, fruit and tiny index and list
of the universe, to make you, it becomes necessary to sift the universe and the elements
with a fine sieve and to gather the substances of your body in precise measures from all
sides of the ‘âlam. For material causes only compose and bring together. It is confirmed by
all people of reason that they cannot create what is not present in them, from non-
existence, out of nothing. Therefore, they would be compelled to bring together the body of
a tiny living being from all sides of the ‘âlam.
Now, understand how much ease there is in wahdah and tawhîd, and how much difficulty is
present in shirk and dhalâlah.
Secondly, there is infinite ease in the point of ‘Ilm. It is as follows:
Qadar is a sort of ‘Ilm which determines a measure which is a particular ma’nawî mould for
each thing. And, the measure of qadar becomes a plan, a model for the being of that thing.
When Qoudrah creates, it creates with extreme ease on that measure of qadar. If that thing
is not attributed to Al-Qadîr Zuljalâl, Who possesses an all-embracing, infinite ‘ilm eternal in
the past, as it was described, not only thousands of difficulties come out, but hundreds of
impossibilities. For if that measure of qadar and measure of ‘ilm do not exist, it becomes
necessary to use thousands of external and material moulds in the body of a tiny animal.
Thus, understand one mystery of the infinite ease in wahdah and the boundless difficulties in
dhalâlah and shirk, and know the âyah ‌ ُ‫ر اَوْ ه َُو اَ ْق َرب‬ َ َ‫ح ْالب‬
ِ ‫ص‬ ِ ‫‌و َم ا اَ ْم ُر السَّا َع ِة اِالَّ َكلَ ْم‬
11
َ expresses
such a true and exalted haqiqah.
THIRD QUESTION:
The person who is granted hidâyah, the former enemy and friend now, says: “Philosophers
of this time, those who exceedingly transgressed their bound say that nothing is created out
of nothing, and nothing goes to non-existence; there is only composition and decomposition
that cause the factory of the universe to work.”

(As for the taking place of the Hour of Judgment, it will be like a twinkling of an eye or even
11

quicker.)
The Answer: Since the most advanced philosophers, who did not look at beings through the
nûr of the Qur'an, saw that by means of nature and causes, the formation and existence of
beings were so difficult to the degree of being impregnable -in the manner proved above-,
they diverged into two groups.
One group becoming Sophists and resigning from reason, which is a peculiar quality of man,
and falling lower than mindless animals, they have fallen into absolute ignorance by denying
both themselves and the universe, since they found it easier to deny the existence of the
universe and even their own existences easier than causes and nature being the possessor of
the act of creation in the way of dhalâlah.
The second group saw that, in dhalâlah, there are innumerable difficulties in the creation of
a fly or a seed in point of causes and nature being the creator, and it requires a power
beyond the limits of the mind. Therefore, they compellingly deny the act of creation and say:
“Nothing can exist from non-existence.” And they see annihilation as also impossible and
judge: “What exists can in no way become non-existent.” They only imagine a theoretical
situation in the form of composition and decomposition and gathering and dispersion
through the motion of particles and the winds of random coincidence.
Now, come and see the people who consider themselves to be the most intelligent at the
lowest degree of stupidity and ignorance, and know, how dhalâlah makes man a
laughingstock, base and ignorant, and take warning!
A Past-Eternal Qoudrah that creates four hundred thousand species every year, at once, on
the face of the earth, and created the samâwat and the earth in six days, and every spring
constructs (inshâ) a living universe, which is more artful and with hikmah than the universe,
in six weeks, it is more foolish and ignorant than the Sophists, the first group, to deny the act
of creation and to deem improbable for such a Past-Eternal Qoudrah the extreme ease in
giving an external existence to beings, which do not have an external existence but have an
existent in the form of knowledge and whose plans and measures are determined in the
sphere of a Past-Eternal ‘Ilm, like a chemical that is applied to show up an invisible writing
which is written with a chemical which makes it visible.
Since their own nafs, became a Pharaoh and possess nothing apart from absolute impotence
and a juz’ al-ikhtiyârî, can neither annihilate anything nor create anything, and cannot create
any particle or material out of nothing, and the causes and nature to which they rely on does
not have the ability to create out of nothing, those unfortunates say, out of their stupidity:
“Nothing can exist from non-existence and neither can what exists in no way become non-
existent” and they want to extend this void (bâtil) and erroneous principle to the Absolutely
Qadîr.
Yes, Al-Qadîr Zuljalâl has two ways of creating:
The First is through ikhtirâ’12 and ibdâ’.13 That is to say, He gives existence out of nothing, out
of non-existence, and creates everything necessary for it also out of nothing, and gives them
to its hand.
The Second is through inshâ14, through art. That is to say, He constructs (inshâ) certain beings
out of the elements of the universe for subtle hikmahs, like demonstrating the perfections of

12
(To invent a thing never before made.)
13
(To create out of nothing without a previous pattern.)
His hikmah and the manifestations of many of His Names. Through the law of razzâqiyyah,
He sends particles and materials, which are dependent on all of His commands, to them and
employs the particles in them.
Yes, the Absolute Qadîr possesses the creation in two ways, both in the form of ibdâ’ and
inshâ. To annihilate what exists and to give existence to what does not exist is the most
simple, easiest and general law of His. In the face of such a Qoudrah that makes exist, out of
nothing, the forms and attributes of three hundred thousand living creatures rather all their
conditions and states, apart from their particles, in one spring, the man who says: “He
cannot give existence to what does not exist” should be non-existent!
The person who leaves nature and passes to the haqiqah says: “Praise and shukr and hamd
be to Janâb-i Haqq to the number of particles that I have attained complete and perfect
îmân, I have been saved from wahm and dhalâlahs and none of my doubts has remained.
‫هّٰلل‬
ِ ‫ال ْا ِالي َم‬ ِ ‫‌ اَ ْل َح ْم ُد ِ ع َٰلى ِدي ِن ْا ِال ْسالَ ِم َو َك َم‬
15
‫ان‬
‫ك اَ ْنتَ ْال َعلِي ُم ْال َح ِكي ُم‬
َ َّ‫ك الَ ِع ْل َم لَنَا اِالَّ َما عَلَّ ْمتَنَا اِن‬
َ َ‫ ُس ْب َحان‬16
‌
***

14
(To built and costruct)
15
(All hamd be to Allah for the religion of Islam, and complete and perfect îmân!)
16
(All glory be to You! We have no knowledge save that which You have taught us; indeed,
You are Al-‘Alîm, Al-Hakîm)