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In the name of Allah, The Compassionate, The Merciful
HE is POWERFUL OVER ALL THINGS
That is to say, absolutely nothing at all is difficult for Him. However many things there are in the sphere of contingency, He is able to clothe all of them with existence most easily. And it is so simple and easy for Him that according to the meaning of,
His command is only, when He wills a thing to be, He but says to it, “Be!” and it is,
it is as if He only has to command and it is done.
As soon as a very skillful artist puts his hand to his work, he functions extremely easily like a machine. In order to express his speed and skill, one could say that the work and art is under his control to such a degree that it is as if at his command, at his touch, the pieces appear, the works of art come into existence. In the same way, this verse issues the decree:
His command is only, when He wills a thing to be, He but says to it “Be!”, and it is,
alluding to the absolute subjugation and obedience of all things to the power of the All-Powerful One of Glory, and the absolute ease and lack of trouble with which His power functions. We shall elucidate in Five Points five of the innumerable mysteries contained in this mighty truth.
THE FIRST
In relation to Divine power the greatest thing is as easy as the smallest. The creation of a species with ail of its individuals is as easy and trouble-free as the creation of one individual. It is as easy to create Paradise as the spring and it is as easy to create the spring as a flower.
This mystery has been explained and proved through the six comparisons - the Mystery of Luminosity, the Mystery of Transparency, the Mystery of Reciprocity, the Mystery of Balance, the Mystery of Order, the Mystery of Obedience, and the Mystery of Disengagedness - at the end of the Tenth Word, which is about the resurrection of the dead, and in the discussion also about the resurrection of the dead in the Second Aim of the Twenty-Ninth Word, which is about the angels, the immortality of man's spirit, and the resurrection. It has been demonstrated in all these that in relation to Divine power the stars are as easy as atoms and that innumerable individuals art created as easily as one individual. Since these mysteries have been proved in those two Words, we refer you to them and cut short the discussion here.
THE SECOND
A decisive and self-evident proof that everything is equal in relation to Divine power is this: we see with our own eyes in the creation of animals and plants the highest degree of mastery and exquisiteness of art within an infinite multiplicity and liberality; and the greatest distinction and differentiation within the utmost confusion and intermingling; and the highest worth as regards art and the most supreme beauty as regards creation within the greatest abundance and profusion. And, while needing much equipment and much time, they are created with the utmost ease and speed with the greatest art. Simply, those miracles of art come into existence suddenly and out of nothing.
Thus, by observing this activity of power every season on the face of the earth, we: see that it establishes irrefutably that the greatest thing is as easy as the smallest in relation to the power that is the source of those actions. And that the creation and administration of innumerable individuals is as easy as the creation and administration of a single individual.
THE THIRD
The greatest universal is as easy as the smallest particular in relation to the power of the All-Powerful Maker Who rules in the universe with these evident actions, direction, and disposal. The creation of a universal consisting of a multiplicity of individuals is as easy as the creation of a single particular. And in a most insignificant particular the most valuable art may be displayed. The mystery of the wisdom of this truth arises from three sources:
Firstly: from the assistance of Unity.
Secondly: from the facility of Unity.
Thirdly: from the manifestation of Oneness.
The Assistance of Unity, which is the first source: That is, if all things are the property of a single being, then as a result of unity, he can concentrate the power of all things behind any single thing, and all things can be administered as easily as a single thing. We shall explain this mystery with a comparison in order to facilitate understanding:
For example, if there was a single monarch of a country, by reason of the law of his unity of sovereignty, he would be able to mobilize the moral strength of a whole army behind every single soldier. And because he would be able to do so, a single soldier would be able to capture a king and have command over him in the name of his monarch. Furthermore, just as the monarch would employ and administer a single soldier and a single official, by reason of the mystery of the unity of sovereignty, he would be able to administer the whole army and all his officials. It is as if, by reason of the mystery of the unity of sovereignty, he would be able to send everyone, everything, to the assistance of one individual.
Every single individual, therefore, would rely on a strength as great as that of all the other individuals; that is, he would receive assistance from them. If the rope of the unity of sovereignty were to be unfastened and they became irregular soldiers, then each soldier, suddenly losing a boundless strength, would fall from a high position of influence to that of a common man. And to administer and employ them would beget difficulties to the number of individuals.
And in exactly the same way, And God’s is the highest similitude, since the Maker of the universe is One, He concentrates together His Names, which look to all things, and He creates with infinite art, in a valuable form. If there is need for it, He looks to a single thing by means of all things, He causes them to look to it; He gives assistance and strengthens it. And by reason of the mystery of Unity, He also creates, disposes, and administers all things as though they were a single thing.
Thus, it is through the mystery of this assistance of Unity that in the universe a certain quality is apparent which is exalted and sublime to the utrnost degree a5 regards its art and value, and this within the utmost abundance and profusion.
The Facility of Unity, which is the second source: That is, matters which occur according to the principles of Unity, in one centre, from one hand, according one law, occur with the greatest ease. If they are scattered between numerous centres, numerous laws, and numerous hands, it engenders difficulties.
For example, if the essential equipment of all the soldiers of an army is manufactured in one centre, according to one law, and at the command of one commander-in-chief, it is as easy as equipping one soldier. if on the other hand, all their equipment is made in different factories, in different centres, then all the military factories necessary to equip an army are necessary to equip one soldier. That is to say, if Unity is relied upon, an army is as easy as one soldier. Whereas, if there is no unity, as rnany difficulties will arise in equipping one soldier as in equipping an army.
Furthermore, if with regard to Unity, the elements necessary for life are given to the fruits of a tree, relying on one centre, one law, and one root, thousands of fruits are as easy as a single fruit. If, on the other hand, each fruit is bound to a different centre, and if all their vital necessities are sent to them separately, each fruit would engender as many difficulties as the whole tree. Fnr the elements necessary for the life of the whole tree would also be nece5sary for each fruit.
Thus, like these two comparisons, And God's is the. highest ,similitude, because the Maker of the universe is the Single One of Unity, He acts with Unity, and because He acts with Unity all things are as easy as one thing. Moreover, He is able to make a single thing as valuable as all things as regards its art. And creating innumerable individuals in a most valuable form, He demonstrates absolute liberality through the tongue of this self-apparent limitless abundance and endless profusion, and He manifests boundless generosity and infinite creativity.
The Manifestation of Oneness, which is the third source: that is ,since the All-Glorious Maker is not physical or corporal, time and space cannot restrict Him, creation and place cannot obtrude on His presence and witnessing, means and mass cannot veil His actions. There is no fragmentation or division in His regarding and acting towards creation. One thing cannot be an obstacle to another. He performs innumerable acts as though they were one act. It is for this reason that in the same say that, as far as its meaning is concerned, a huge tree can be encapsulated in a seed, a world also can contained within a single individual, and the whole world may be encompassed by the Hand of Power.
We have explained this mystery in other Words like this: the sun is to some degree unrestricted with regard to its luminosity, thus its image is reflected in every burnished and shining object. If thousands and millions of mirrors are exposed to its light, then the manifestation of the sun's likeness will be found in each one of them without being divided, as though they were a single mirror. If the capacity of the mirror was such, the sun would be able to demonstrate its effects in it in all their magnitude. One thing cannot be an obstacle to another. Thousands of things enter thousands of places with the ea5e of one thing entering one place. Each place displays the sun's manifestation as much as thousands of places display it.
Thus, And God’s is the highest similitude, the manifestation of the All-Glorious Maker of the universe is such, with all His attributes which are light and with all His Names which are luminous, that through the mystery of the regard of Oneness, although He is not in any place, He is
all-present and all-seeing in all places. There is no division in His regarding and acting towards the creation. He performs every task at the same time, in all places, without difficulty, without hindrance.
Thus, it is through these rnysteries of the assistance of Unity, facility of Unity, and manifestation of Oneness, that when all beings are attributed to a single Maker, the creation of all of them becomes as simple and easy as that of a single being. And each being can be as valuable as all beings as regard the fineness of its art. This truth is demonstrated by the fact that within the boundless plenitude of beings, there are endless subtleties of art in every individual. If the beings are not attributed directly to a single Maker, then each becomes as problematical as all beings and the value of all of them decreases, it falls to that of a single being. Should this be the case, either nothing would come, into existence, or if it did, it would be without value, worthless.
This mystery led the Sophists, who were the most advanced of the people of philosophy, to realize that the path of associating partners with God was hundreds of thousands of times more difficult than the way of Truth and path of affirming Divine Unity; that it was irrational to the utmost degree. So, because they had averted their faces from the way of Truth and looked to that of unbelief and mi5guidance, they were compelled to renounce their reasons and deny the existence of everything.
THE FOURTH
The creation of Paradise is as easy as that of the spring in relation to the power of the All-Powerful One Who administers the universe with actions that are plain to see. And the creation of spring is as easy as that of a flower. And the loveliness in the art of a flower and the fineness in its creation may be as lovely and valuable as a spring. The mystery of this truth is threefold:
First: the necessity and total detachment and disengagedne5s of the Maker.
Second: the complete otherness of His essence and His unrestrictedness.
Third: His not being bound by space and His indivisibility.
First Mystery: The fact that necessity and desengagedness and detachment cause infinite ease and facility is an extremely profound mystery. We shall facilitate understanding of it with the following comparison:
The degrees of existence are different. And the worlds of existence are all different. Because they are a11 different, a particle frorn a level of existence which is deeply rooted in existence is as great as a mountain
from a level of existence that is less substantial than its level; it contains the mountain.
For example, the faculty of memory, which is the size of a mustardseed in a head from the Manifest World, takes on an existence the size of a library from the World of Meaning. And a mirror the size of a fingernail from the external world encompasses a mighty city from the level of the World of Similitude5. And if the memory and the rnirror from the external world had possessed consciousne5s and creative power, they would have been able to bring about endless transformations and activity in the Worlds of Meaning and Similitudes through the power of their minute existences in the external world. That is to say, when existence is firmly established, power increases; what is only a little becomes like much. Especially after existence has attained to complete stability, if it is disengaged from materiality, and is not re5tricted, then only a partial manifestation of it will be able to transform rnany world5 of other less substantial levels of existence.
Thus, And God’s is the highest similitude, the Glorious Maker of the universe is Necessarily Existent. That is, His existence is essential, it is pre-eternal, it is post-eternal, its non-existence is impossible, its cessation is irnpn5ible; it is the most firmly rooted, the most sound, the strongest, and the most perfect of the levels of existence. In relation to His existence, the other levels of existence are like extremely pale shadows.
The degree of Necessary Existence is so stable and real, and contingent existence is so insubstantial and pale that many of those who have investigated creation, like Muhyiddin al-Arabi, have reduced the other levels of existence to the level of delusion arid imagination; they said: "There is no existent save Hirn." That is, it must not be said of other things that they have existence in relation to the Necessary Existence. They stated that they are not worthy of the title of existence.
And so, in the face of the Necessarily Existent One's power, which is both necessary and essential, contingent beings' both created and accidental existences and both unstable and powerless realities are infinitely easy and simple. To raise all human beings to life and then judge them at the Great Gathering is as easy as the leaves, flowers arid fruits which He resurrects in the spring, indeed, in a garden, or on a tree.
Second Mystery: The reason for easiness in regard to the cornplete otherness of His Essence and His unrestrictedness is this: most certainly, the Maker of the universe is not of the same kind as the universe. His Essence resembles no other essence at all. Since this is so, the obstacles and restraints within the sphere of the universe cannot hinder Him, they cannot restrict His actions. He has complete disposal over the whole universe and is able to transform all of it at the same time. If the disposal and actions that are apparent in the universe were to be attributed to it, it would cause so many difficulties and so much confusion that neither would any order remain nor would anything continue to exist; indeed, nothing would be able to come into existence.
For example, if the masterly art in vaulted domes is attributed to the stones of the domes, and if the command of a battalion, which properly belongs to its officer, is left to the soldiers, either neither of them would ever come into existence, or with great difficulty and confusion they would achieve a state completely lacking in order. Whereas, if in order for the situation of the stones in the dome to be achieved, it is accorded to a master who is not a stone himself, and if the command of the soldiers in the regiment is referred to an officer whose essence possesses the quality of officership, both the art is easy and comrnand and organization are easy. This is because, while the stones and the soldiers are obstacles to each other, the master and the officer can look from every angle, they command without obstacle.
Thus, And God’s is the highest similitude, the sacred Essence of the Necessarily Existent One is not of the same kind as contingent beings, essences. Rather, all the truths of the universe are rays from the Name of Truth, which one of the Beautiful Names of His Essence. Since His sacred Essence is Necessarily Existent and completely detached from materiality and different from all other essences, it has no like, no equivalent, no equal. So, most certainly, the administration and 5ustaining of the whole universe is relation to the pre-eternal power of that All Glorious One is as easy as that of the spring, indeed, of a tree. And the creation of the resurrection of the dead, the realm of the Hereafter, and Paradise and Hell, is as easy as the resurrection in spring of a tree which had died the previous autumn.
Third Mystery: The fact that indivisibility and not being bound by space result in the utmost facility has this meaning: since the All Powerful Maker is free of the restrictions of space, He may be thought of as present in every place through His power. And since there is no division or fragmentation in regard to His Essence, He can regard and act towards all things with all of His Names. And since He is present everywhere and acts towards everythingb, beings and intermediaries and mass cannot hinder and prevent His actions, indeed there is no nece5sity at all for them to do so.
Let us suppose there was some necessity, then things like electric wires, the branches of trees, and veins in human beings, would be like the means for facilitation, for the arrival of life, and the cause of swiftness in actions. So, let us ignore the idea of hindering, restricting, preventing, and intervening, and say that they are means of facilitating, expediting, and uniting. That is to say, from the point of view of the obedience and 5ubmission of all things to the domination of the All-Powerful and Glorious One's power, there is no need for them. If there was some need for them, it would be as a means to facility.
I n S h o r t : The All-Powerful Maker creates everything in an appropriate form without trouble, without undergoing any process, swiftly and easily. He creates universals as easily as particulars. He creates particulars as full of art as He does universals. Indeed, whoever creates universals and the heavens and the earth must necessarily be the one who creates the particulars and animate individuals contained in the heavens and earth; it could not be anything other than him. For those tiny particulars are the fruits, seeds, and the miniature specimens of universals.
Furthermore, whoever creates the particulars must al5o the one who creates the elements and heavens and earth, which encompass the particulars. For we see that particulars are each like a seed and tiny copy in relation ta universals. And since this is so, the universal elements and the heavens and earth must be in the Being's hand Who creates those particulars so that, according to the principles of His wisdom and the balances of His knowledge, He might insert the gist, the meanings, the samples, of those universal and all-encompassing beings in tho5e particulars, which are like their miniature specimens.
Indeed, from the point of view of the wonders of art and marvels of creativene5s, particulars are not behind universals; neither are flowers lower than the stars, nor seeds inferior to trees. Indeed, the tree's meaning, which is the inscription of Divine Determining and is in the seed, is more wonderful than the physical tree, which is the weaving of Divine power and is in the garden. And the creation of man is more wonderful than the creation of the universe. If a Qur'an of Wisdom was written in particles of ether on an atom, it would far surpass in value a Qur'an of Grandeur written in stars on the face of the heavens. So too there are minute particulars which are superior to universals as regards the miraculousness of their art.
THE FIFTH
We have demonstrated to some degree in our explanations above, the infinite ease, utmost speed, extreme swiftness of actions, and boundless facility apparent in the creation of beings, together with the mysteries and instances of wisdom in their creation. The existence of things with this utmost speed and utter facility, therefore, has engendered in the people of guidance the following firm conviction, that in relation to the power of the One Who creates beings, Paradises are as easy as the spring, the spring as easy as gardens, and gardens as easy as flowers.
According to the meaning of,
The creation of you all and the resurrection of you all is but like that nf' a single soul,
the resurrection of all humankind is as easy as causing one person to die and raising him to life again. And according to the explicit statement of,
Nothing will there have been but one single blast, and lo! before. Us will all of them he arraigned,
to raise to life all human beings at the resurrection is as easy as calling together with the sound of a bugle an army which has dispersed to rest.
Thus, although this infinite speed and boundless ease are decisive proofs and cogent arguments for the self evident perfection of the Maker's power and for everything being easy in relation to Him, in the view of the people of misguidance, the formation and creation of things by the Maker's power, which is easy to the degree of necessity, gave rise to the notion that things form themselves, which is utterly impossible, and thus became the cause of confusion. That is to say, because they see that some ordinary things come into existence very easily, they imagine the formation of them to be self-formation. That is, they are not being created, but rather come into existence of their own accord.
There, look at this sheer stupidity! They make what is the proof of an absolute power, the proof of its non-existence; they open the door to innumerable impossibilities. Because if it were the case, it would be necessary for the attributes of perfection, like infinite power and allencompassing knowledge, which are necessary to the Maker of the universe, to be attributed to every particle of every creature so that it would be able to form itself.
(Source: Risale-i Nur)
HE is POWERFUL OVER ALL THINGS
That is to say, absolutely nothing at all is difficult for Him. However many things there are in the sphere of contingency, He is able to clothe all of them with existence most easily. And it is so simple and easy for Him that according to the meaning of,
His command is only, when He wills a thing to be, He but says to it, “Be!” and it is,
it is as if He only has to command and it is done.
As soon as a very skillful artist puts his hand to his work, he functions extremely easily like a machine. In order to express his speed and skill, one could say that the work and art is under his control to such a degree that it is as if at his command, at his touch, the pieces appear, the works of art come into existence. In the same way, this verse issues the decree:
His command is only, when He wills a thing to be, He but says to it “Be!”, and it is,
alluding to the absolute subjugation and obedience of all things to the power of the All-Powerful One of Glory, and the absolute ease and lack of trouble with which His power functions. We shall elucidate in Five Points five of the innumerable mysteries contained in this mighty truth.
THE FIRST
In relation to Divine power the greatest thing is as easy as the smallest. The creation of a species with ail of its individuals is as easy and trouble-free as the creation of one individual. It is as easy to create Paradise as the spring and it is as easy to create the spring as a flower.
This mystery has been explained and proved through the six comparisons - the Mystery of Luminosity, the Mystery of Transparency, the Mystery of Reciprocity, the Mystery of Balance, the Mystery of Order, the Mystery of Obedience, and the Mystery of Disengagedness - at the end of the Tenth Word, which is about the resurrection of the dead, and in the discussion also about the resurrection of the dead in the Second Aim of the Twenty-Ninth Word, which is about the angels, the immortality of man's spirit, and the resurrection. It has been demonstrated in all these that in relation to Divine power the stars are as easy as atoms and that innumerable individuals art created as easily as one individual. Since these mysteries have been proved in those two Words, we refer you to them and cut short the discussion here.
THE SECOND
A decisive and self-evident proof that everything is equal in relation to Divine power is this: we see with our own eyes in the creation of animals and plants the highest degree of mastery and exquisiteness of art within an infinite multiplicity and liberality; and the greatest distinction and differentiation within the utmost confusion and intermingling; and the highest worth as regards art and the most supreme beauty as regards creation within the greatest abundance and profusion. And, while needing much equipment and much time, they are created with the utmost ease and speed with the greatest art. Simply, those miracles of art come into existence suddenly and out of nothing.
Thus, by observing this activity of power every season on the face of the earth, we: see that it establishes irrefutably that the greatest thing is as easy as the smallest in relation to the power that is the source of those actions. And that the creation and administration of innumerable individuals is as easy as the creation and administration of a single individual.
THE THIRD
The greatest universal is as easy as the smallest particular in relation to the power of the All-Powerful Maker Who rules in the universe with these evident actions, direction, and disposal. The creation of a universal consisting of a multiplicity of individuals is as easy as the creation of a single particular. And in a most insignificant particular the most valuable art may be displayed. The mystery of the wisdom of this truth arises from three sources:
Firstly: from the assistance of Unity.
Secondly: from the facility of Unity.
Thirdly: from the manifestation of Oneness.
The Assistance of Unity, which is the first source: That is, if all things are the property of a single being, then as a result of unity, he can concentrate the power of all things behind any single thing, and all things can be administered as easily as a single thing. We shall explain this mystery with a comparison in order to facilitate understanding:
For example, if there was a single monarch of a country, by reason of the law of his unity of sovereignty, he would be able to mobilize the moral strength of a whole army behind every single soldier. And because he would be able to do so, a single soldier would be able to capture a king and have command over him in the name of his monarch. Furthermore, just as the monarch would employ and administer a single soldier and a single official, by reason of the mystery of the unity of sovereignty, he would be able to administer the whole army and all his officials. It is as if, by reason of the mystery of the unity of sovereignty, he would be able to send everyone, everything, to the assistance of one individual.
Every single individual, therefore, would rely on a strength as great as that of all the other individuals; that is, he would receive assistance from them. If the rope of the unity of sovereignty were to be unfastened and they became irregular soldiers, then each soldier, suddenly losing a boundless strength, would fall from a high position of influence to that of a common man. And to administer and employ them would beget difficulties to the number of individuals.
And in exactly the same way, And God’s is the highest similitude, since the Maker of the universe is One, He concentrates together His Names, which look to all things, and He creates with infinite art, in a valuable form. If there is need for it, He looks to a single thing by means of all things, He causes them to look to it; He gives assistance and strengthens it. And by reason of the mystery of Unity, He also creates, disposes, and administers all things as though they were a single thing.
Thus, it is through the mystery of this assistance of Unity that in the universe a certain quality is apparent which is exalted and sublime to the utrnost degree a5 regards its art and value, and this within the utmost abundance and profusion.
The Facility of Unity, which is the second source: That is, matters which occur according to the principles of Unity, in one centre, from one hand, according one law, occur with the greatest ease. If they are scattered between numerous centres, numerous laws, and numerous hands, it engenders difficulties.
For example, if the essential equipment of all the soldiers of an army is manufactured in one centre, according to one law, and at the command of one commander-in-chief, it is as easy as equipping one soldier. if on the other hand, all their equipment is made in different factories, in different centres, then all the military factories necessary to equip an army are necessary to equip one soldier. That is to say, if Unity is relied upon, an army is as easy as one soldier. Whereas, if there is no unity, as rnany difficulties will arise in equipping one soldier as in equipping an army.
Furthermore, if with regard to Unity, the elements necessary for life are given to the fruits of a tree, relying on one centre, one law, and one root, thousands of fruits are as easy as a single fruit. If, on the other hand, each fruit is bound to a different centre, and if all their vital necessities are sent to them separately, each fruit would engender as many difficulties as the whole tree. Fnr the elements necessary for the life of the whole tree would also be nece5sary for each fruit.
Thus, like these two comparisons, And God's is the. highest ,similitude, because the Maker of the universe is the Single One of Unity, He acts with Unity, and because He acts with Unity all things are as easy as one thing. Moreover, He is able to make a single thing as valuable as all things as regards its art. And creating innumerable individuals in a most valuable form, He demonstrates absolute liberality through the tongue of this self-apparent limitless abundance and endless profusion, and He manifests boundless generosity and infinite creativity.
The Manifestation of Oneness, which is the third source: that is ,since the All-Glorious Maker is not physical or corporal, time and space cannot restrict Him, creation and place cannot obtrude on His presence and witnessing, means and mass cannot veil His actions. There is no fragmentation or division in His regarding and acting towards creation. One thing cannot be an obstacle to another. He performs innumerable acts as though they were one act. It is for this reason that in the same say that, as far as its meaning is concerned, a huge tree can be encapsulated in a seed, a world also can contained within a single individual, and the whole world may be encompassed by the Hand of Power.
We have explained this mystery in other Words like this: the sun is to some degree unrestricted with regard to its luminosity, thus its image is reflected in every burnished and shining object. If thousands and millions of mirrors are exposed to its light, then the manifestation of the sun's likeness will be found in each one of them without being divided, as though they were a single mirror. If the capacity of the mirror was such, the sun would be able to demonstrate its effects in it in all their magnitude. One thing cannot be an obstacle to another. Thousands of things enter thousands of places with the ea5e of one thing entering one place. Each place displays the sun's manifestation as much as thousands of places display it.
Thus, And God’s is the highest similitude, the manifestation of the All-Glorious Maker of the universe is such, with all His attributes which are light and with all His Names which are luminous, that through the mystery of the regard of Oneness, although He is not in any place, He is
all-present and all-seeing in all places. There is no division in His regarding and acting towards the creation. He performs every task at the same time, in all places, without difficulty, without hindrance.
Thus, it is through these rnysteries of the assistance of Unity, facility of Unity, and manifestation of Oneness, that when all beings are attributed to a single Maker, the creation of all of them becomes as simple and easy as that of a single being. And each being can be as valuable as all beings as regard the fineness of its art. This truth is demonstrated by the fact that within the boundless plenitude of beings, there are endless subtleties of art in every individual. If the beings are not attributed directly to a single Maker, then each becomes as problematical as all beings and the value of all of them decreases, it falls to that of a single being. Should this be the case, either nothing would come, into existence, or if it did, it would be without value, worthless.
This mystery led the Sophists, who were the most advanced of the people of philosophy, to realize that the path of associating partners with God was hundreds of thousands of times more difficult than the way of Truth and path of affirming Divine Unity; that it was irrational to the utmost degree. So, because they had averted their faces from the way of Truth and looked to that of unbelief and mi5guidance, they were compelled to renounce their reasons and deny the existence of everything.
THE FOURTH
The creation of Paradise is as easy as that of the spring in relation to the power of the All-Powerful One Who administers the universe with actions that are plain to see. And the creation of spring is as easy as that of a flower. And the loveliness in the art of a flower and the fineness in its creation may be as lovely and valuable as a spring. The mystery of this truth is threefold:
First: the necessity and total detachment and disengagedne5s of the Maker.
Second: the complete otherness of His essence and His unrestrictedness.
Third: His not being bound by space and His indivisibility.
First Mystery: The fact that necessity and desengagedness and detachment cause infinite ease and facility is an extremely profound mystery. We shall facilitate understanding of it with the following comparison:
The degrees of existence are different. And the worlds of existence are all different. Because they are a11 different, a particle frorn a level of existence which is deeply rooted in existence is as great as a mountain
from a level of existence that is less substantial than its level; it contains the mountain.
For example, the faculty of memory, which is the size of a mustardseed in a head from the Manifest World, takes on an existence the size of a library from the World of Meaning. And a mirror the size of a fingernail from the external world encompasses a mighty city from the level of the World of Similitude5. And if the memory and the rnirror from the external world had possessed consciousne5s and creative power, they would have been able to bring about endless transformations and activity in the Worlds of Meaning and Similitudes through the power of their minute existences in the external world. That is to say, when existence is firmly established, power increases; what is only a little becomes like much. Especially after existence has attained to complete stability, if it is disengaged from materiality, and is not re5tricted, then only a partial manifestation of it will be able to transform rnany world5 of other less substantial levels of existence.
Thus, And God’s is the highest similitude, the Glorious Maker of the universe is Necessarily Existent. That is, His existence is essential, it is pre-eternal, it is post-eternal, its non-existence is impossible, its cessation is irnpn5ible; it is the most firmly rooted, the most sound, the strongest, and the most perfect of the levels of existence. In relation to His existence, the other levels of existence are like extremely pale shadows.
The degree of Necessary Existence is so stable and real, and contingent existence is so insubstantial and pale that many of those who have investigated creation, like Muhyiddin al-Arabi, have reduced the other levels of existence to the level of delusion arid imagination; they said: "There is no existent save Hirn." That is, it must not be said of other things that they have existence in relation to the Necessary Existence. They stated that they are not worthy of the title of existence.
And so, in the face of the Necessarily Existent One's power, which is both necessary and essential, contingent beings' both created and accidental existences and both unstable and powerless realities are infinitely easy and simple. To raise all human beings to life and then judge them at the Great Gathering is as easy as the leaves, flowers arid fruits which He resurrects in the spring, indeed, in a garden, or on a tree.
Second Mystery: The reason for easiness in regard to the cornplete otherness of His Essence and His unrestrictedness is this: most certainly, the Maker of the universe is not of the same kind as the universe. His Essence resembles no other essence at all. Since this is so, the obstacles and restraints within the sphere of the universe cannot hinder Him, they cannot restrict His actions. He has complete disposal over the whole universe and is able to transform all of it at the same time. If the disposal and actions that are apparent in the universe were to be attributed to it, it would cause so many difficulties and so much confusion that neither would any order remain nor would anything continue to exist; indeed, nothing would be able to come into existence.
For example, if the masterly art in vaulted domes is attributed to the stones of the domes, and if the command of a battalion, which properly belongs to its officer, is left to the soldiers, either neither of them would ever come into existence, or with great difficulty and confusion they would achieve a state completely lacking in order. Whereas, if in order for the situation of the stones in the dome to be achieved, it is accorded to a master who is not a stone himself, and if the command of the soldiers in the regiment is referred to an officer whose essence possesses the quality of officership, both the art is easy and comrnand and organization are easy. This is because, while the stones and the soldiers are obstacles to each other, the master and the officer can look from every angle, they command without obstacle.
Thus, And God’s is the highest similitude, the sacred Essence of the Necessarily Existent One is not of the same kind as contingent beings, essences. Rather, all the truths of the universe are rays from the Name of Truth, which one of the Beautiful Names of His Essence. Since His sacred Essence is Necessarily Existent and completely detached from materiality and different from all other essences, it has no like, no equivalent, no equal. So, most certainly, the administration and 5ustaining of the whole universe is relation to the pre-eternal power of that All Glorious One is as easy as that of the spring, indeed, of a tree. And the creation of the resurrection of the dead, the realm of the Hereafter, and Paradise and Hell, is as easy as the resurrection in spring of a tree which had died the previous autumn.
Third Mystery: The fact that indivisibility and not being bound by space result in the utmost facility has this meaning: since the All Powerful Maker is free of the restrictions of space, He may be thought of as present in every place through His power. And since there is no division or fragmentation in regard to His Essence, He can regard and act towards all things with all of His Names. And since He is present everywhere and acts towards everythingb, beings and intermediaries and mass cannot hinder and prevent His actions, indeed there is no nece5sity at all for them to do so.
Let us suppose there was some necessity, then things like electric wires, the branches of trees, and veins in human beings, would be like the means for facilitation, for the arrival of life, and the cause of swiftness in actions. So, let us ignore the idea of hindering, restricting, preventing, and intervening, and say that they are means of facilitating, expediting, and uniting. That is to say, from the point of view of the obedience and 5ubmission of all things to the domination of the All-Powerful and Glorious One's power, there is no need for them. If there was some need for them, it would be as a means to facility.
I n S h o r t : The All-Powerful Maker creates everything in an appropriate form without trouble, without undergoing any process, swiftly and easily. He creates universals as easily as particulars. He creates particulars as full of art as He does universals. Indeed, whoever creates universals and the heavens and the earth must necessarily be the one who creates the particulars and animate individuals contained in the heavens and earth; it could not be anything other than him. For those tiny particulars are the fruits, seeds, and the miniature specimens of universals.
Furthermore, whoever creates the particulars must al5o the one who creates the elements and heavens and earth, which encompass the particulars. For we see that particulars are each like a seed and tiny copy in relation ta universals. And since this is so, the universal elements and the heavens and earth must be in the Being's hand Who creates those particulars so that, according to the principles of His wisdom and the balances of His knowledge, He might insert the gist, the meanings, the samples, of those universal and all-encompassing beings in tho5e particulars, which are like their miniature specimens.
Indeed, from the point of view of the wonders of art and marvels of creativene5s, particulars are not behind universals; neither are flowers lower than the stars, nor seeds inferior to trees. Indeed, the tree's meaning, which is the inscription of Divine Determining and is in the seed, is more wonderful than the physical tree, which is the weaving of Divine power and is in the garden. And the creation of man is more wonderful than the creation of the universe. If a Qur'an of Wisdom was written in particles of ether on an atom, it would far surpass in value a Qur'an of Grandeur written in stars on the face of the heavens. So too there are minute particulars which are superior to universals as regards the miraculousness of their art.
THE FIFTH
We have demonstrated to some degree in our explanations above, the infinite ease, utmost speed, extreme swiftness of actions, and boundless facility apparent in the creation of beings, together with the mysteries and instances of wisdom in their creation. The existence of things with this utmost speed and utter facility, therefore, has engendered in the people of guidance the following firm conviction, that in relation to the power of the One Who creates beings, Paradises are as easy as the spring, the spring as easy as gardens, and gardens as easy as flowers.
According to the meaning of,
The creation of you all and the resurrection of you all is but like that nf' a single soul,
the resurrection of all humankind is as easy as causing one person to die and raising him to life again. And according to the explicit statement of,
Nothing will there have been but one single blast, and lo! before. Us will all of them he arraigned,
to raise to life all human beings at the resurrection is as easy as calling together with the sound of a bugle an army which has dispersed to rest.
Thus, although this infinite speed and boundless ease are decisive proofs and cogent arguments for the self evident perfection of the Maker's power and for everything being easy in relation to Him, in the view of the people of misguidance, the formation and creation of things by the Maker's power, which is easy to the degree of necessity, gave rise to the notion that things form themselves, which is utterly impossible, and thus became the cause of confusion. That is to say, because they see that some ordinary things come into existence very easily, they imagine the formation of them to be self-formation. That is, they are not being created, but rather come into existence of their own accord.
There, look at this sheer stupidity! They make what is the proof of an absolute power, the proof of its non-existence; they open the door to innumerable impossibilities. Because if it were the case, it would be necessary for the attributes of perfection, like infinite power and allencompassing knowledge, which are necessary to the Maker of the universe, to be attributed to every particle of every creature so that it would be able to form itself.
(Source: Risale-i Nur)