Yirminci Söz/en

[This Word consists of Two Stations]

First Station

In the Name of God, the Merciful, the Compassionate.

And when We told the angels: Prostrate before Adam, they prostrated, except Iblis.(*) * God commands that you sacrifice a cow.(*) * And yet after all this your hearts hardened and became like rocks or even harder.(*)

One day while reading these verses, three points were imparted to me from the effulgence of the Qur’an against the promptings of Satan. His suggestions took this form:

He said: “You say the Qur’an is a miracle, and of infinite eloquence, and that it is guidance for everyone at all times. So what is the meaning in its persistently repeating in historical form certain minor events like the following: how is it appropriate to mention an insignificant event like the slaughtering of a cow as though it were something significant, and even naming that important Sura, The Cow? Also the event of ‘prostrating before Adam;’ it occurred in the realm of the Unseen and cannot be understood rationally. It may be submitted to and accepted with certainty only after a strong belief has been attained. Whereas the Qur’an instructs those who use their reasons; in many places it says: So will you not think?, and refers what it says to the reason. Also, how is it guidance to show certain natural conditions of rocks to be important which are the results of chance?”

The Points with which I was inspired took this form:

FIRST POINT:

In the All-Wise Qur’an are numerous minor events behind which are concealed universal principles, and which are shown as the tips of general laws. For example, He taught Adam the Names, all of them.(*) This is the ‘teaching of the Names,’ which was a miracle of Adam before the angels because of his ability to be vicegerent of the earth, and was a minor event. But it forms the tip of a universal principle which is as follows:

it was the teaching, due to man’s comprehensive disposition, of countless sciences, and numerous all-embracing branches of knowledge about the universe, and extensive learning about the Creator’s attributes and qualities, which afforded man superiority over not only the angels but also the heavens and earth and mountains in the question of the bearing of the Supreme Trust. And like the Qur’an states that through his comprehensive disposition, man is a spiritual vicegerent of the earth, so the minor event in the Unseen of the angels prostrating before Adam and Satan not prostrating is the tip of a broad and universal observed principle; these hint at an extensive truth which is as follows:

By mentioning the angels’ obedience and submission before the person of Adam, and Satan’s pride and refusal, the Qur’an makes understood that most of the physical beings in the universe and their non-physical representatives and appointed beings are subjugated to man, and that man’s senses are predisposed and amenable to benefiting from all of them. And pointing out what a fearsome enemy and serious obstacle in the path of man’s progress are evil matter and its representatives and evil indwelling spirits, which corrupt man’s nature and drive him down wrong paths, the Qur’an of Miraculous Exposition, while speaking of a minor matter with Adam (Peace be upon him), converses in elevated fashion with the whole universe and all mankind.

SECOND POINT:

Desert, through the blessing of the Nile, it has become like an extremely fertile arable field. Such a blessed heavenly place being found adjacent to the hellish Sahara has made its agriculture highly sought after by its people and has so fixed it in their characters that for them it has become sacred, and the cow and the bull, the means of agriculture, have also become sacred, and even objects of worship. The people of Egypt of that time considered the cow and bull to be so holy they worshipped them. Thus, it is understood from the question of ‘the Calf’ that the Children of Israel of that time, who grew up in Egypt, had come to have a share of that custom.

Thus, the All-Wise Qur’an makes understood through the sacrifice of a cow that through his messengership, Moses excised and destroyed the concept of cow-worship, which had become a part of that nation’s character and worked in their very natures.

Thus, through this minor incident, it expounds with an elevated miraculousness a universal principle which is essential instruction in wisdom for everyone at all times.

Making an analogy with this, you may understand that certain minor incidents in the Qur’an which are mentioned in the form of historical events, are the tips of universal principles. Even, in Lemeat, in the section on the Miraculousness of the Qur’an, taking the seven sentences of the Story of Moses, which is mentioned and repeated in many Suras, we have explained how each part of those particular sentences comprises an important universal principle. If you wish, you may refer to that treatise.

THIRD POINT:

And yet, after all this your hearts hardened and became like rocks, or even harder: for, behold, there are rocks from which streams gush forth; and, behold, there are some from which, when they are cleft, water issues; and there are some that fall down for awe of God. And God is not unmindful of what you do.(*)

While reading the above verse, the Whisperer said: “What meaning is there in discussing and explaining as though they were the most important and significant of matters, certain natural states of rocks which are commonplace and everyone knows about? How is it fitting, and what need is there?”

In the face of this suggestion, the following point was imparted to me from the effulgence of the Qur’an:

Yes, it is fitting and there is need for it. And it is so fitting and there is a meaning so significant and truth so enormous and necessary that only through the Qur’an’s miraculous conciseness and guiding grace has it been simplified to a degree, and summarized.

Yes, conciseness, one foundation of the Qur’an’s miraculousness, and guiding grace and fitting instruction, which are one light of its guidance, require that in the face of ordinary people, who form the majority of those whom the Qur’an addresses, universal truths and profound and general principles are shown in familiar and particular forms, and that, due to their simple minds, only the tips of vast truths are shown, and in a simple form, and, moreover, that the Divine disposals, which are wondrous and extraordinary beneath the veil of the commonplace and under the earth, are shown briefly. Thus, it is due to this mystery that the All-Wise Qur’an says the following with the above verse:

O Children of Israel and Sons of Adam! What has happened to you that your hearts have become harder and more lifeless than stone? For do you not see that those extremely hard, lifeless, huge rocks formed in vast strata under the earth are so obedient and subjugated before the Divine commands and so soft and tractable under the dominical works that to whatever degree the Divine disposals occur without resistance in the formation of trees in the air, orderly water channels and veins, like the circulation of blood in veins, occur with the same ease and order and with perfect wisdom in those hard, deaf rocks under the earth.(*) And like the way the branches of trees and plants spread in the air with ease encountering no obstacles, the delicate veins of roots spread with the same ease in the rocks under the earth. The Qur’an indicates this and teaches an extensive truth with the verse, and thus by allusion says the following to the hard-hearted:

O Children of Israel and Sons of Adam! What sort of heart do you bear within your weakness and impotence so that with its hardness it resists the command of such a One? Whereas how perfectly and obediently the huge strata of hard rocks carry out their delicate duties in the darkness before His commands. They display no disobedience. Indeed, those rocks act as treasurers for the water of life and other means of life of all the living creatures above the earth, and are the means for their division and distribution. They do this with such wisdom and justice that they are soft like wax or air in the hand of power of the All-Wise One of Glory; offering no resistance, they prostrate before His mighty power.

For just like well-ordered creatures and wise and gracious Divine disposals occur on top of the earth, which we observe, the same occur beneath it. Indeed, Divine wisdom and favour are manifest there in a more wondrous and strange way in regard to wisdom and order.

See how like wax those hard, unfeeling mighty rocks display a softness towards the creational commands, and how they offer no resistance or hardness to the delicate waters, the fine roots, and silken veins, which are Divine officials. As though like a lover, the rock’s heart melts at the touch of those delicate, beautiful things, and becomes earth in their path.

And, through, And, behold, there are some that fall down for awe of God, the Qur’an shows the tip of a vast truth which is like this:

like in the event of ‘Moses asking for the vision of God’ and the famous mountain crumbling at the Divine manifestation and the rocks being scattered, through the manifestations of Divine glory in the form of earthquakes and the mountains shaking, most of which are like great monoliths formed of solidified liquid, and certain other geological occurrences – through such awesome manifesta tions of glory, the rocks fall from the high summits of the mountains and are broken up. Some of these crumble and being transformed into earth, become the source of plants. Others remain as rocks, and rolling down to the valleys and plains, are scattered. They serve many purposes in the works of the earth’s inhabitants; by being utilized in their houses for example, and prostrating in submission before Divine wisdom and power for certain hidden instances of wisdom and benefits, they take on the form of being at the command of the principles of Divine wisdom.

The evidence that their leaving their high places out of awe, choosing lower places in humble fashion, and being the means of those significant benefits, and that they are neither futile, nor acting of their own accord, nor are objects of chance, but that within the disorder, through the wise disposals of One All- Wise and All-Powerful they are within a wise order not apparent to the superficial eye – the evidence for this are the purposes and benefits attached to the rocks, and the perfect order and fine art of the shirts adorned and embossed with the jewels of fruits and flowers with which the bodies of the mountains down which they roll are clothed. These testify in a decisive fashion which cannot be doubted.

Thus, you have seen how valuable these three parts of the verse are from the point of view of wisdom. Now see the Qur’an’s subtle manner of exposition and miraculous eloquence. See how it shows through the three famous and observed events in the three parts of the verse, the tips of the above-mentioned extensive and important truths, and through recalling three further events, which are a warning lesson, it offers subtle guidance; its restrains in a way that cannot be resisted.

For example, in the second part of the verse, it says:

And, behold, there are some from which, when they are cleft, water issues;

By alluding through this sentence to the rock which split with perfect eagerness under the Staff of Moses (Peace be upon him) and poured forth twelve streams from twelve sources, it imparts the following meaning:

O Children of Israel! Great rocks become soft and crumble before a single miracle of Moses (PUH). They shed tears in floods, pouring forth out of either awe or joy. How is it you are so unfair you are obstinate in the face of all Moses’ miracles, and not weeping, your eyes are lifeless and your hearts, hard?

And in the third part, it says:

And, behold, there are some that fall down for awe of God.

Through calling to mind with this part the famous event of the huge mountain crumbling and being scattered out of awe at the manifestation of Divine glory, which occurred on Mount Sinai at the supplications of Moses (Peace be upon him), and the rocks rolling down all round out again in awe, it teaches this meaning:

O people of Moses (PUH)! How is it you do not fear God when the mountains which are composed of rocks are crushed and scattered out of awe of Him? Although you know that Moses climbed Mount Sinai above you in order to receive the Covenant, and that on his seeking the vision of God, the mountain crumbled, and you saw it, how is it you are so bold you do not tremble out of fear of God, and you make your hearts hard and unfeeling?

And, in the first part, it says:

For, behold, there are rocks from which streams gush forth;

Thus, alluding to this mystery and stating this meaning, it is narrated in a Hadith: “Each of those three rivers is a drop from Paradise which continuously issues forth from Paradise, as a result of which they are sources of abundance.”7 And in another it is said: “The source of these three rivers is from Paradise.”8 The truth of these narrations is this: since physical causes are not capable of producing their abundant flow, their sources must be in an unseen world and must arise from a treasury of mercy; the equilibrium between their incomings and outgoings is maintained in this way.

This means that the springs of these rivers are not something ordinary and natural arising from chance, but that the All-Glorious Creator makes them flow forth from an unseen treasury in truly marvellous fashion.

Thus, alluding to this mystery and stating this meaning, it is narrated in a Hadith: “Each of those three rivers is a drop from Paradise which continuously issues forth from Paradise, as a result of which they are sources of abundance.”(*) And in another it is said: “The source of these three rivers is from Paradise.”(*) The truth of these narrations is this: since physical causes are not capable of producing their abundant flow, their sources must be in an unseen world and must arise from a treasury of mercy; the equilibrium between their incomings and outgoings is maintained in this way.

Thus, through inferring this meaning, the All-Wise Qur’an gives the following instruction:

O Children of Israel and Sons of Adam! With your hardness of heart, unfeelingness, and heedlessness you disobey and close your eyes to the commands and light of knowledge of the Pre-Eternal Sun, One so Glorious that He makes flow forth from the mouths of common, lifeless rocks mighty rivers like the blessed Nile, which transforms Egypt into a paradise and produces witnesses to His unity for the universe’s heart and earth’s mind as eloquent as the force, appearance, and abundant flow of those mighty rivers, and makes them flow to the hearts and minds of jinn and men.How is it that while some unfeeling, lifeless rocks manifest the miracles of His power in such wondrous fashion,(*) showing the All-Glorious Creator as the sunlight shows the sun, you are blind before the light of His knowledge, and do not see it?

So see what eloquence has been clothed on these three truths, and note carefully the eloquent guidance. What hardness of heart can withstand without melting the heat of this eloquent guidance?

If you have understood this from the beginning to here, behold one flash of the All- Wise Qur’an’s miraculous guidance, and offer thanks to Almighty God!

Glory be unto to You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(*)

O God! Grant us understanding of the mysteries of the Qur’an as You love and is pleasing to You, and grant us success in the service of it. Amen. Through Your Mercy, O Most Merciful of the Merciful!

O God! Grant blessings and peace to the one to whom the All-Wise Qur’an was revealed, and to all his Family and Companions.

The Second Station of the Twentieth Word

[A flash of the Qur’an’s miraculousness that shines on the Miracles of the Prophets.]

Note carefully the two questions and answers at the end.

In the Name of God, the Merciful, the Compassionate. Nor anything fresh or dry, but is in a Record Clear.(*)

Fourteen years ago (and now thirty years have passed) in my Qur’anic commentary called Isharat al-I’jaz (Signs of Miraculousness), I wrote a discussion in Arabic about one of the mysteries of this verse. Now two of my brothers whose wishes are important in my view have asked for an explanation of that discussion in Turkish. And so, relying on Almighty God’s assistance, and on the effulgence of the Qur’an, I say this:

According to one interpretation, the Clear Book or Record consists of the Qur’an. The above verse states that everything, fresh or dry, is found within it, is that so? Yes, everything is found in it, but everyone cannot see this, for all the things it contains are found at different levels. Sometimes the seeds, sometimes the nuclei, sometimes the summaries, sometimes the principles, sometimes the signs, are found either explicitly, or implicitly, or allusively, or vaguely, or as a reminder. One of these is expressed according to need, in a manner suitable to the purposes of the Qur’an and in connection with the requirements of the position. For instance:

Things like the aeroplane, electricity, railways, and the telegraph have come into existence as wonders of science and technology as the result of man’s progress in science and industry. Surely the All-Wise Qur’an, which addresses all mankind, does not neglect these. Indeed, it has not neglected them; it indicates them in two ‘Ways’.

The First: In the form of the miracles of the Prophets...

The Second is this: it indicates them in the form of certain historical events. For instance:

Woe to the makers of the pit [of fire] * Fire supplied [abundantly] with fuel * Behold! They sat over against [the fire] * And they witnessed [all] that they were doing against the believers * And they ill-treated them for no other reason than that they believed in God, the Mighty, the One to Whom all Praise is due.(*)

Likewise, In the loaded ark * And We have created for them similar [vessels] on which they ride,(*)(*) Just as verses like these point to the railway, so the following verse alludes to electricity, as well as pointing to numerous other lights and mysteries: God is the Light of the heavens and the earth. The parable of His Light is as if there were a niche, and within it a lamp; the lamp enclosed in glass: the glass as it were a brilliant star. Lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well-nigh luminous, though the fire scarce touched it:Light upon Light!(*) God guides whom He wills to His Light.(*)

Since numerous people have occupied themselves with this second sort, and they are in need of much care and elucidation, and since they are many, for now we shall content ourselves with these verses that allude to the railway and electricity, and shall not open that door.

As for The First Sort, it indicates them in the form of the Miracles of the Prophets. And we shall mention some of these by way of example.

INTRODUCTION:

The All-Wise Qur’an sends the Prophets to man’s communities as leaders and vanguards of spiritual and moral progress. Similarly it gives all of them a number of wonders and makes them the masters and foremen in regard to mankind’s material progress, and commands men to follow them absolutely.

Thus, just as by speaking of the spiritual and moral perfections of the Prophets, it is encouraging people to benefit from them, so too in discussing their miracles it is inferring encouragement to achieve similar things and to imitate them. It may even be said that like spiritual and moral attainments, material attainments and wonders were first given to mankind as a gift by the hand of miracles.

Thus, what first gave man the gift of the ship, which was a miracle of Noah (Peace be upon him), and the clock, a miracle of Joseph (Peace be upon him), was the hand of miracles. It is a subtle indication to this truth that most craftsmen have a Prophet as the patron of their craft. For example, seamen have Noah (PUH), watchmakers have Joseph (PUH), tailors have Idris (PUH), and so on.

Indeed, investigative scholars and the science of rhetoric are in agreement that all the Qur’an’s verses contain numerous aspects of guidance and instruction. The verses of the miracles of the Prophets, which are the most brilliant of the Qur’an of Miraculous Exposition’s verses, are not therefore mere historical stories, but comprise numerous meanings and sorts of guidance.

Yes, in mentioning the Prophets’ miracles, it is tracing the final limit of man’s science and industry. It is pointing the finger at his furthest aims. It is specifying his final goals. And by striking the hand of encouragement on man’s back, it is urging him forward towards them. Just as the past is the store of the seeds of the future and mirror to its attributes, so the future is the arable field of the past and the mirror to its states.

Now we shall explain only a few samples of that most extensive source as examples:

For example, the verse: To Solomon [We made] the wind [obedient]: its early morning [stride] was a month’s [journey], and its evening [stride] was a month’s [journey],(*) which describes one of Solomon’s (Peace be upon him) miracles, the subjugating of the air. This says: “Solomon traversed the distance of two months in one day by flying through the air.” It is thus suggesting that the road is open for man to cover such a distance in the air. In which case, O man! since the road is open to you, reach this level!

And in meaning Almighty God is saying through the tongue of this verse: “O man! I mounted one of my servants on the air because he gave up the desires of his soul. If you too give up laziness, which comes from the soul, and benefit thoroughly from certain of my laws in the cosmos, you too may mount it...”

And the verse, So We said: “Strike the rock with your staff.” Then gushed forth therefrom twelve springs,(*) which explains a miracle of Moses (Peace be upon him).

This verse indicates that the treasuries of mercy concealed under the earth may be profited from with simple tools. Even from places hard as rock, the water of life may be attracted with a staff. Thus, through this meaning the verse says to man: “You may find the subtlest effulgence of mercy, the water of life, with a staff. In which case, come on, work and find it!”

And in meaning Almighty God says through the verse’s allusive tongue: “O man! I put in the hand of one of my servants who trusted in Me a staff that draws the water of life from wherever he wishes, if you too rely on the laws of My mercy, you may obtain an implement resembling it or close to it. So, come on and do so!”

And one of the most important contributions to man’s progress was the creation of an implement that causes water to flow forth from most of the places it is struck. This verse traces farther goals and limits, and ends beyond that, just as the previous verse specified final points far ahead of today’s aeroplanes.

And for example, I shall heal the blind and the leper and I shall quicken the dead, by God’s leave,(*) which concerns a miracle of Jesus (Peace be upon him). Just as the Qur’an explicitly urges man to follow Jesus’ (Peace be upon him) high morals, so it allusively encourages him towards the elevated art and dominical medicine of which Jesus was the master. The verse indicates the following: “Remedies may be found for even the most chronic ills. In which case, O man!, O calamity-afflicted sons of Adam! Don’t despair! Whatever the ill, its cure is possible. Search for it and you will find it. It is even possible to give a temporary tinge of life to death.”

And in meaning Almighty God is saying through the figurative tongue of this verse: “O man! I gave two gifts to one of My servants who abandoned the world for Me. One was the remedy for spiritual ills, and the other the cure for physical sicknesses. Moribund hearts were raised to life through the light of guidance, and sick people who were as though dead found health through his breath and cure. You too may find the cure for every ill in the pharmacy of My wisdom. Work to find it! If you seek, you will certainly find.”

Thus, this verse traces the limit which is far ahead of man’s present progress in medicine. It hints at it, and urges him towards it.

And for example, the verses: And We made the iron soft for him(*) * And We gave him wisdom and sound judgement in speech and decision,(*) which are about David (Peace be upon him), and, And We made a font of molten copper to flow for him,(*)

which is about Solomon (Peace be upon him). These indicate that the softening of iron is one of the greatest of Divine bounties, through which is shown the virtue of one of the greatest Prophets. Indeed, softening iron, that is, making it soft like dough, and smelting copper, and finding minerals and extracting them is the origin and source, and basis and foundation of all man’s material industries. Thus, this verse indicates: “A great bounty bestowed on a great Messenger and vicegerent of the earth in the form of a great miracle was the softening of iron. Making it as soft as dough and fine as a thread and smelting copper are the basis of most of the general industries.”

Since wisdom was given to the tongue of one who was both Messenger and vicegerent, that is, to one who was both a spiritual and material leader, and craft and industry were given to his hand. It is on the one hand explicitly urging men towards the wisdom on his tongue, and on the other is implicitly encouraging them towards the craft in his hand.

Through the allusive tongue of this verse, in meaning Almighty God is saying: “O Sons of Adam! I gave such wisdom to the tongue and heart of one of My servants who complied with my commands and obligations that he rendered judgement on everything with the finest distinction and made manifest the truth. And I gave him such art that he could mould iron into any shape in his hand as though it were wax. It was a significant means of power for his vicegerency and rule. Since it was possible, it was given. It is both important, and you are in much need of it in your social life. If you too obey my commands in creation, that wisdom and craft will be given you too. In the course of time you will reach it and draw close to it.”

Thus, it is through the softening of iron and smelting of copper that man achieves his greatest progress in industry, and his greatest power and strength. In the verse, the word qitr is used to describe copper. These verses direct mankind’s sight towards this truth, and they sternly warned the people of former times who did not appreciate their importance, as well as the lazy in modern times...

And, for example, the verse, Said one who had knowledge of the Book: “I will bring it to you in the twinkling of an eye!” Then when [Solomon] saw it placed firmly before him,(*) which points to the following wondrous event: in order to attract Bilkis’ throne to him, one of Solomon’s (Peace be upon him) ministers who was versed in the science of attraction said: “I’ll have the throne here before you before you can blink your eyes.” The verse suggests then that it is possible to bring either things themselves or their images to one instantaneously from far away, and it is a fact that Almighty God bestowed this ability on Solomon (PBH) in the form of a miracle, to establish his innocence and justice. For being honoured with rulership as well as his Messengership, Solomon could in this way himself be informed of events in all the regions of his extensive dominions, and see the condition of his subjects and hear of their ills. That means, if man relies on Almighty God, and asks it of Him with the tongue of his innate capacity, like Solomon (PBH) asked for it with the tongue of his chastity, and if he conforms to His laws of wisdom in the universe, the world may become like a town for him.

That is to say, while Bilkis’ throne was in Yemen, it was instantaneously present in Damascus, or its image was, and it was seen. The images of the men around the throne were also certainly conveyed there, and their voices heard. This therefore indicates splendidly the attraction of images and sounds from long distances, and in effect says:

“O Kings and Rulers! If you wish to act with pure justice, endeavour to see and understand the face of the earth in all its details, like Solomon. For, by rising to the level of being informed whenever he wishes about every part of his realm, a just ruler and king who cherishes his subjects will avoid inequity, and may rule with complete justice.”

And Almighty God in effect says through the allusive tongue of the verse: “O Sons of Adam! I bestowed on one of My servants a broad realm, and so that he could act completely justly within it, I allowed him to know personally of all situations and events that occurred there. And since I have given all men the innate capacity to be vicegerent of the earth, I gave them also the ability to see, consider, and understand the whole face of the earth in accordance with that ability, for My wisdom requires this. If individuals do not reach that point, men may reach it as a race. And if they do not reach it physically, the saints may reach it in meaning. In which case, you may take advantage of this great bounty. Come on, let’s see you do it! On condition you do not neglect your duties of worship, strive to transform the face of the earth into a garden every part of which you may see, and the sounds of every corner of which you may hear.

Heed the decree of the Most Merciful: It is He Who has made the earth manageable for you, so traverse its tracts and enjoy of the sustenance which He furnishes, but unto Him is the Resurrection.(*)

The above-mentioned verse thus alludes to the farthest limit far in the future in the attraction of images and sounds, one of man’s finest arts, and hints encouragement.

And, for example, the verses,

And also others bound together in fetters(*)

And of the evil ones were some who dived for him, and did other work besides,(*)

state that Solomon (PBH) subjugated jinns, satans, and evil spirits, and preventing their evil, employed them usefully, and they say: the jinn, the most important intelligent inhabitants of the earth after man, may serve him. Contact may be made with them. Devils too may be compelled to give up their enmity and whether they want to or not made to serve. Thus, Almighty God subjected them to one of His servants who was obedient to His commands.

Through the allusive tongue of the verses, in meaning Almighty God is saying: “O man! I made jinns, devils, and their evil obey one of My servants who obeyed Me. If you too are subjugated to my commands, numerous beings, and even jinns and devils, may be subjugated to you.”

These verses trace the final limits of the calling-up of spirits, and conversing with jinns, like spiritualism, which have been filtered from a blend of art and science and have arisen from man’s extraordinary physical and spiritual sensitivity. The verses specify the most beneficial form of these and open up the way to them. But it is not to be subjugated to jinns, devils, and evil spirits, who sometimes call themselves the spirits of the dead, and to become their playthings, and a laughing-stock, like nowadays, but to subjugate them through the talisman of the Qur’an, and be delivered from their evil.

Other verses about Solomon (Peace be upon him) which allude to spirits appearing in physical form, and his calling up demons and subjugating them, and other verses besides, such as, Then We sent to her Our angel, and he appeared before her as man in all respects,(*) indicate both the calling-up of spirits, and spirit beings assuming physical form. But the calling-up of good spirits alluded to here is not in the manner of ‘the cultured,’ to be disrespectful to spirits in that utterly serious world and attract them to their own places and games, but –like one group of the saints like Muhyiddin al-Arabi, who, most seriously and for a serious purpose, met with spirits when they wanted– to be attracted to them and to form a relation with them, and by going to their place and drawing close to their world to an extent, to benefit from their spirituality. It is this that the verses allude to, and within the allusion, make it understood that they are encouraging man to achieve it. They trace the furthest limit of occult arts and sciences of this sort, and point out their best form.

And, for example, the verses about David’s (Peace be upon him) miracles: It was We that made the hills declare in unison with him Our praises, at eventide, and at break of day.(*) * O you mountains! Sing you back the Praises of God with him! and you birds! And We made the iron soft for him.(*) * We have been taught the speech of birds.(*) These indicate that Almighty God gave to David’s (PBH) praises and glorifi cations such strength and a sound so loud and agreeable they brought the mountains to ecstasy, which, each like a huge gramophone or a man, formed a circle on the horizon around the chief reciter, reciting also the glorifications.

Is this possible, I wonder? Is it the truth?

Yes, it is the truth. Every mountain with caves can speak with man in man’s language like a parrot. By means of an echo. You say: “All praise be to God!” to the mountain before you, and the mountain will declare: “All praise be to God!”, exactly the same as you. Since Almighty God has given this ability to mountains, it can surely be made to develop, and that seed made to sprout.

Thus, since He gave to David (PBH) the vicegerency of the earth together with his Messengership in exceptional form, He so made the seed of that ability unfold – as a miracle – worthy of his extensive Messengership and magnificent rule that huge mountains followed him like soldiers, students, or followers, and at his command and in his tongue declared the praises and glorifications of the All-Glorious Creator. Whatever David (PBH) said, they repeated. Now at the present time, because the means of communication have multiplied and developed, a powerful commander could compel his large army dispersed in the mountains to declare: “God is Most Great!”, and could make the mountains speak, bringing them to tumult. Since a commander of men can make the mountains speak metaphorically in the tongue of those present in the mountains, surely a magnificent commander of Almighty God could make them speak actually, and recite His praises.

In addition, I have explained in previous Words that all mountains have a collective personality or corporate identity, and offer glorifications and worship in a way suitable to each. That is to say, just as through the mystery of echo all mountains recite glorifications in the tongue of men, so too they glorify the All-Glorious Creator in their own particular tongues.

Also, the verses, And the birds gathered [in assemblies];(*)* We have been taught the speech of birds,(*) show that Almighty God bestowed on David and Solomon (Peace be upon them) knowledge of the tongues of the bird species, and of the tongues of their innate capacities; that is, of the things for which they would be useful. Yes, since it is the truth and since the face of the earth is a laden table set up by the Most Merciful in honour of man, most of the other animals and birds who benefit from it may be subjugated to man and serve him. Man employs some of the smallest of them, the honey-bee and silk-worm, and through Divine inspiration has opened up a beneficial highway, and by employing pigeons in various tasks and teaching birds like parrots to speak, he has added fine things to the virtues of human civilization. In the same way, if the tongues of innate capacities of other birds and animals were known, there are many species which could be employed in important tasks like their brothers, the domesticated animals. For example, against plagues of locusts: if the tongue of starlings was known, who eat and destroy locusts, and their movements could be regulated, what valuable services they could be emplo yed in free of charge.

Thus, this verse traces the furthest limit in subjugating birds and benefiting from them in this way, and in making lifeless beings speak like a telephone or gramophone, and in profiting from birds. It specifies the most distant goal. It points a finger at it in majestic fashion and in a way urges man towards it.

Through the allusive tongue of these verses, Almighty God is therefore saying in meaning:

“O men! In order to honour his prophethood and the complete justice of his rule, I subjugated to one of your fellow men who was totally submissive to me, the huge creatures in my dominions, causing them to speak, and I made most of my troops and animals his servants. In which case, since I have committed to each of you the Supreme Trust, from which the sky, earth, and mountains shrank, and I have given you the ability to be My vicegerent on earth, you should yield to Me, the One in Whose hand are the reins of these creatures, so that the creatures in My dominions may yield also to you, and you may obtain in the name of the One Who holds them, their reins, and rise to a position worthy of your abilities.

Since the truth is this, rather than listening to the gramophone, playing with pigeons and making them deliver letters, and teaching parrots to speak, you should strive to attain to the most agreeable and elevated amusement. Then the mountains may be huge gramophones for you like David’s, and the harmonious recitations of Divine praises may reach your ears from the trees and plants at the touching of the breeze, and the mountains may show their true nature as wondrous creatures who recite the Divine praises in thousands of tongues, and most birds may be clothed in the form of intimate friends or obedient servants, like Solomon’s Hoopoe. Then they may entertain you and drive you eagerly towards the perfections and attainments of which you are capable, and not make you fall from the position required by being a human being, like other amusements.”

And, for example, in the verse, We said: “O fire! Be cool and [a means of] safety for Abraham,(*)

And, for example, in the verse, We said: “O fire! Be cool and [a means of] safety for Abraham,33

The First: Like other natural causes, fire does not act according to its own wishes and nature, blindly, but performs a duty under a command. Thus it did not burn Abraham (Peace be upon him), because it was commanded not to burn him.

The Second: There is a degree of heat which burns through its coldness. That is, it has an effect like burning. Through the word, Be cool!,(*) Almighty God is saying to the coldness: “Do not burn him with your coldness, the same as your heat!” That is to say, through its coldness, fire at that degree has an effect like burning. It is both fire and cold. In fact, in natural science there is a degree of fire, the state of ‘white heat,’ the heat of which does not spread to its surroundings. It attracts the heat around it to itself and with this cold, freezes surrounding liquids such as water, in effect burning them through its cold. Thus, intense cold is a category of fire which burns through its cold. In which case, this intense cold is surely a part of Hell, for it contains all the degrees and sorts of fire.

The Third: Just as there is an immaterial substance like belief which counters the effects of Hell-fire and affords protection against it, the armour of Islam, so there is a physical substance which protects against the effects of worldly fire. For as is required by the Name of All-Wise, this world is the abode of wisdom, and Almighty God carries out His works under the veil of causes. Therefore, the fire burnt neither Abraham’s body, nor his garments; He imbued them with a state which resisted fire.

Thus, by this allusion, the verse is in effect saying: “O nation of Abraham! Resemble Abraham, so that your garments may be your armour against fire, your greatest enemy both here and there. Clothe your spirit in belief in God, and it will be your armour against Hell-fire. Moreover, there are certain substances which Almighty God has hidden in the earth for you which will protect you from the evils of fire. Search for them, extract them, and clothe yourselves in them!”

Thus, one of man’s important discoveries and a step in his progress was his finding a substance which fire does not burn; and he clothed himself in garments resistant to fire. So see how elevated, subtle, and fine a garment this verse weaves on the loom of Hanifan Musliman, which will not be rent in all eternity.

And, for example, the verse, And He taught Adam the Names, all of them,(*) which says: “Adam’s (Peace be upon him) greatest miracle in the question of the supreme vicegerency was the teaching of the Names.” Like the miracles of the other Prophets each allude to a particular human wonder, the miracle of Adam, who was the father of all the Prophets and the ‘Inauguration of the Office of Prophethood,’ points almost explicitly to the final points of all human attainment and progress, and humanity’s final goals.

Through the tongue of allusion, Almighty God (May His glory be exalted) is saying with this verse:

“O Sons of Adam! Since as a proof of their superiority over the angels in the question of the vicegerency, I taught your forefather all the Names, you too, since you are his sons and the inheritors of his abilities, should learn all the Names and in your position as holder of the Supreme Trust demonstrate before all creatures your worthiness. For the way is open to you to rise to exalted rank such as holding the highest positions over all beings in the universe, and for vast creatures like the earth to be subjected to you. Come on, step forward, adhere to all My Names, and rise!

But your forefather was once deceived by Satan, and temporarily fell to the earth from a position like Paradise. Beware! In your progress, do not follow Satan and from the heavens of Divine wisdom thus fall into the misguidance of ‘nature.’ Continuously raising your head and studying carefully My Most Beautiful Names, make your sciences and your progress steps by which to ascend to those heavens. Then you may rise to My dominical Names, which are the realities and sources of your sciences and attainments, and you may look to your Sustainer with your hearts through the telescope of the Names.”

A SIGNIFICANT POINT AND IMPORTANT MYSTERY

By describing under the title of ‘the teaching of the Names’ all the attainments of learning and scientific progress and wonders of technology which man manifests through his comprehensive disposition, this wondrous verse contains the following subtle and elevated allusion:

all attainments and perfections, all learning, all progress, and all sciences, have an elevated reality which is based on one of the Divine Names. On being based on the Name, which is concealed under numerous veils and has various manifestations and different spheres, the sciences and arts and attainments find their perfection and become reality. They are not some incomplete and deficient shadow.

For example, engineering is a science; its reality and final point reaches to Almighty God’s Names of All-Just and Determiner, and observes with all their majesty the wise manifestation of those Names in the mirror of engineering.

And, for example, medicine is a science, and also an art; its final point and reality are based on the Absolutely Wise One’s Name of Healer, and through observing that Name’s compassionate manifestations in the vast pharmacy of the earth, medicine finds its perfection and becomes reality.

And, for example, the natural sciences, which discuss the reality of beings; through seeing the regulating, nurturing supreme manifestations of Almighty God’s (May His glory be exalted) Name of All-Wise in things, in their benefits and advantages, and through attaining to the Name, and being based on It, these sciences may contain true wisdom. Otherwise they are either transformed into superstition, or become nonsense, or open up the way to misguidance like Naturalist philosophy.

There, three examples for you! You may make analogies with these for the other sciences and attainments.

Thus, with this verse, the All-Wise Qur’an strikes the hand of encouragement on man’s back, urging him to the highest peaks, the furthest limits, the final degrees, which he is far behind at the present degree of his progress. It points its fingers at those degrees, saying: “Forward march!” Contenting ourselves for now with these jewels from the sublime treasury of this verse, we close this door.

Also, for example, the All-Wise Qur’an, the supreme miracle of Muhammad (Peace and blessings be upon him), the Seal of the Office of Prophethood, in the face of whose claim to Divine Messengership the miracles of all the former Prophets were like a single confirmatory miracle; the leader of the Prophets and cause of pride of the universe; who manifested in detail with all their degrees all the Names which were taught in brief to Adam (PBH); who, in raising his finger, through the manifestation of Divine glory split the moon, and lowering it, through the manifestation of Divine beauty poured water from it like the Spring of Kawthar; and who was verified and corroborated by a thousand miracles.(*) Through numerous clear verses like, Say: If all mankind and the Jinn were to gather together to produce the like of this Qur’an, they could not produce the like thereof, even if they backed up each other with help and support,(*) which describes the purity of its exposition, the eloquence of its expression, the comprehensiveness of its meanings, and the elevatedness and sweetness of its styles concerning truth and reality, which are the most brilliant of the All-Wise Qur’an’s aspects of miraculousness – through verses like these, it directs the gazes of men and jinn to the clearest and most brilliant aspects of this pre-eternal miracle. It provokes all men and jinn. Arousing the eagerness of its friends and obstinacy of its enemies, it urges them with intense encouragement to imitate and copy it, to resemble it with their words.

It also places that miracle before the eyes of creatures in such a way that it is as if the only aim in man coming into this world is to take that miracle as his goal and guiding principle, and studying it to understand the purpose of his creation, and to proceed towards it.

In Brief: The miracles of the other Prophets (Peace be upon them) all indicate a wonder of human art or craft, and Adam’s (Peace be upon him) miracle indicates in concise form, besides the bases of those crafts, the index of the sciences and branches of knowledge, and of the wonders and perfections, and urges man towards them. As for the Qur’an of Miraculous Exposition, the supreme miracle of Muhammad (PBUH), since it shows in detail the reality of the teaching of the Names, it points clearly to the true goal of the sciences and branches of knowledge, which are truth and reality, as well as the perfections, attainments, and happiness of this world and the next. With truly powerful encouragement, it urges man towards them. It encourages and urges in a such way it says:

“O man! In the face of manifestations of dominicality, the elevated purpose of the universe is man’s universal worship and submission to God, while his furthest aim is to attain to that worship by means of those sciences and perfections.”

In stating this, it hints: “At the end of time, mankind will spill into science and learning. It will obtain all its strength from science. Power and rule will pass to the hand of science.”

Also, since the Qur’an of Miraculous Exposition repeatedly puts forward its eloquence and beauty of expression, by allusion it says: “At the end of time, eloquence and beauty of expression, the most brilliant of the sciences and branches of knowledge, will be most sought after in all their varieties. Even, in order to make one another accept their ideas and carry out their word, men will find their most effective weapon in eloquent expression, and their most irresistible force in fine oratory.”

In Short: Most of the Qur’an’s verses are keys to a treasury of perfections and guides to a store of knowledge.

If you wish, you may reach up to the skies of the Qur’an and the stars of its verses by making the previous twenty Words a stairway of twenty steps.(*) Through them you will see what a brilliant sun is the Qur’an! See how it sprinkles a pure light over the Divine truths and the truths of the contingent realm! See what a brilliant effulgence it spreads!

Conclusion:Since together with alluding to the wonders of present-day human progress, all the verses about the Prophets are also in a style which as though infers and traces their limits in the future; and since it is certain that all the verses point to numerous meanings, indeed, it is unanimously agreed upon, and since there are categorical commands to follow and obey the Prophets, then together with the explicit meanings of the above verses, it may be said that they indicate in allusive fashion the important of man’s arts and sciences, and urge him towards them.

TWO IMPORTANT ANSWERS TO TWO IMPORTANT QUESTIONS

THE FIRST

If you say: “The Qur’an was revealed for man, so why does it not describe the wonders of civilization explicitly, for they have the greatest importance in his eyes? Why does it suffice with secret signs, concealed allusions, slight indications, and slender reminders?”

The Answer: Because the rights of the marvels of human civilization can only claim that much in the Qur’an’s discussions. For the Qur’an’s basic duty is to teach about the perfections and acts in the ‘sphere of dominicality’ and the duties and circumstances in the ‘sphere of worship.’ So the rights of human wonders in those two spheres diminish to being only a weak sign and slight indication. For if they were to demand their rights from the ‘sphere of dominicality,’ they would receive very few.

For example, if man’s aeroplane(*)

were to say to the Qur’an: “Give me the right to speak and a place in your verses,” the planets, earth, and moon, which are the aeroplanes of the ‘sphere of dominicality,’ would reply in the name of the Qur’an: “You take a place in relation to your size.”

And if man’s submarines were to ask for a place from the Qur’an’s verses, the submarines of that sphere, that is, the earth and stars which swim in the vast ocean of the atmosphere and the ether would say: “Your place beside us is so small as to be negligible.”

And if the brilliant, star-like electric lights were to demand the right to speak and ask to be included in its verses, the electric lights of that sphere, the shooting stars, lightning, and stars and lamps which adorn the face of the skies, would say: “You may enter its discussions and explanations in relation to your light.”

If the wonders of civilization were to demand their rights with a view to fineness of art and seek a place from its verses, then a single fly would bid them to be silent, saying: “Your rights are not equal to even one of my wings! For if all the fine arts and delicate instruments achieved through man’s faculty of will were to be gathered together, they could not be as wondrous as the fine art of my delicate members and tiny body.”

The verse, Those on whom you call besides God cannot create [even] a fly, if they all met together for the purpose.(*) bids you to fall silent!”

If the marvels of civilization were to go to the ‘sphere of worship’ and demand their rights, they would receive a reply like this: “Your relations with us are very few, and you may not easily enter our sphere. For our programme is this: the world is a guest-house, and as for man, he remains there only a short time. He is a guest with many duties and in a brief lifetime is charged with preparing all the necessities for eternal life. The most important and essential matters will be offered to you.

But most of you see this fleeting world through a veil of heedlessness, as an eternal abode, coloured and shaped by worldly feelings. So your share of worship, the basis of which is love of the truth and thinking of the hereafter, is very small. However, if there are among you respected craftsmen and artists and inspired inventors, who, purely for the benefit of God’s servants, serve the general interest and public well-being and betterment of social life, which is a valuable worship, these signs and indications of the Qur’an are surely sufficient for those sensitive people, who of course form a minority, in order to encourage their efforts and appreciate their art.”

THE ANSWER TO THE SECOND QUESTION

If you say: “None of my doubts remains now after these investigations, and I affirm that together with other wonders, in the Qur’an are allusions to and indications of the wonders of modern civilization, indeed, to further advancements. Everything necessary for man’s happiness in this world and the next is found within it in relation to its worth. But why does the Qur’an not mention them explicitly so that obstinate unbelievers would be compelled to confirm it, and our hearts also would be easy?”

The Answer: Religion is an examination, a test, proposed by God so that in the arena of competition elevated spirits and base spirits may be distinguished from one another. Just as materials are plunged in the fire so that diamonds and coal, gold and earth, separate out from one another, so too religion is a trial concerning the obligations placed on man by God and a driving to competition, which is what this abode of examination consists of. In this way the elevated jewels in the mine of man’s abilities become separated out from the dross.

Since the Qur’an was revealed in this abode of examination for man to be perfected through trial in the arena of competition, it will surely only allude to the hidden events of the future pertaining to this world which everyone will see, and will only open the door to the reason to a degree that proves its argument. If it mentioned them explicitly, the mystery of man’s accountability would be negated. Simply, it would be as self-evident as writing There is no god but God clearly in stars on the face of the skies. Then everyone would have to affirm it whether they wanted to or not. There would be no competition, and the examination too would go for nothing. A spirit like coal would remain on the same level of a spirit like diamonds.(*)

In Short: The All-Wise Qur’an is wise. It affords everything a position in relation to its value. Thus, one thousand three hundred years ago, the Qur’an saw concealed in the darkness of the future, man’s hidden fruits and progress, and showed them in a form better than we see and shall see.

That means the Qur’an is the Word of One Who sees at the same instant all time and all within it.

Thus, one flash of the Qur’an’s miraculousness which shines on the face of the miracles of the Prophets.

O God! Grant us understanding of the mysteries of the Qur’an and success in the service of it at every instant at all times.

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(*)

O God! Grant blessings and peace and benedictions and honour to our master and lord Muhammad, Your servant and Prophet

and Messenger, the Unlettered Prophet, and to his Family and Companions and wives and descendants, and to all the Prophets and Messengers, and to the angels close to Your Throne, and the saints and the righteous; grant too the most excellent of blessings and the purest peace and the most abundant benedictions, to the number of the Suras of the Qur’an, and its verses, and words and letters, and its meanings and indications and signs and allusions, and grant us forgiveness, and have mercy on us, and be gracious to us, O God, Our Creator, to the number of those blessings, through Your mercy, O Most Merciful of the Merciful!

And all praise be to God, the Sustainer of All the Worlds. Amen. Amen.

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The Nineteenth Word ⇐ | The Words | ⇒ The Twenty-First Word

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