Fourteenth Droplet: The description of the Qur'an; The wisdom behind the repetitions in the Qur'an; the difference between the view of the Qur'an and philosophy related to the created beings.
The All-Wise Qur’an, the treasury of miracles and supreme miracle, proves the Prophethood of Muhammad (PBUH) together with Divine unity so decisively that it leaves no need for further proof. And we shall give its definition and indicate one or two flashes of its miraculousness which have been the cause of criticism.
The All-Wise Qur’an, which makes known to us our Sustainer, is thus: it is the pre-eternal translator of the great book of the universe; the discloser of the treasures of the Divine Names concealed in the pages of the earth and the heavens; the key to the truths hidden beneath these lines of events; the treasury of the favours of the Most Merciful and pre-eternal addresses, which come forth from the World of the Unseen beyond the veil of this Manifest World; the sun, foundation, and plan of the spiritual world of Islam, and the map of the worlds of the hereafter; the distinct expounder, lucid exposition, articulate proof, and clear translator of the Divine Essence, attributes, and deeds; the instructor, true wisdom, guide, and leader of the world of humanity; it is both a book of wisdom and law, and a book of prayer and worship, and a book of command and summons, and a book of invocation and Divine knowledge – it is book for all spiritual needs; and it is a sacred library offering books appropriate to the ways of all the saints and veracious, the purified and the scholars, whose ways and paths are all different.
Consider the flashes of miraculousness in its repetitions, which are imagined to be a fault: since the Qur’an is both a book of invocation, and a book of prayer, and a book of summons, the repetition in it is desirable, indeed, it is essential and most eloquent. It is not as the faulty imagine. For the mark of invocation is illumination through repetition. The mark of prayer is strengthening through repetition. The mark of command and summons is confirmation through repetition. Moreover, everyone is not capable of always reading the whole Qur’an, but is mostly able to read one Sura. Therefore, since the most important purposes of the Qur’an are included in most of the longer Suras, each is like a small Qur’an. That is to say, so that no one should be deprived, certain of its aims like Divine unity, the resurrection of the dead, and the story of Moses, have been repeated. Also, like bodily needs, spiritual needs are various. Man is need of some of them every breath; like the body needs air, the spirit needs the word Hu (He). Some he is in need of every hour, like “In the Name of Allah.” And so on. That means the repetition of verses arises from the repetition of need. It makes the repetition in order to point out the need and awaken and excite it, and to arouse desire and appetite.
Also, the Qur’an is a founder; it is the basis of the Clear Religion, and the foundation of the world of Islam. It changed human social life, and is the answer to the repeated questions of its various classes. Repetition is necessary for a founder in order to establish things. Repetition is necessary to corroborate them. Confirmation, verification and repetition are necessary to emphasize them.
Also, it speaks of such mighty matters and minute truths that numerous repetitions are necessary in different forms in order to establish them in everyone’s hearts. Nevertheless, they are apparently repetitions, but in reality every verse has numerous meanings, numerous benefits, and many aspects and levels. In each place they are mentioned with a different meaning, for different benefits and purposes.
Also, the Qur’an’s being unspecific and concise in certain matters to do with cosmos is a flash of miraculousness for the purpose of guidance. It cannot be the target of criticism and is not a fault, like some atheists imagine.
If you ask: “Why does the All-Wise Qur’an not speak of beings in the same way as philosophy and science? It leaves some matters in brief form, and some it speaks of in a simple and superficial way that is easy in the general view, does not wound general feelings, and does not weary or tax the minds of ordinary people. Why is this?”
By way of an answer we say: Philosophy has strayed from the path of truth, that’s why. Also, of course you have understood from past Words and what they teach that the All-Wise Qur’an speaks of the universe in order to make known the Divine Essence, attributes, and Names. That is, it explains the meanings of the book of the universe to make known its Creator. That means it looks at beings, not for themselves, but for their Creator. Also, it addresses everyone. But philosophy and science look at beings for themselves, and address scientists in particular. In which case, since the All-Wise Qur’an makes beings evidences and proofs, the evidence has to be superficial so that it will be quickly understood in the general view. And since the Qur’an of Guidance addresses all classes of men, the ordinary people, which form the most numerous class, want guidance which is concise with unnecessary things being vague, and which brings subtle things close with comparisons, and which does not change things which in their superficial view are obvious into an unnecessary or even harmful form, lest it causes them to fall into error.
For example, it says about the sun: “The sun is a revolving lamp or lantern.” For it does not speak of the sun for itself and its nature, but because it is a sort of mainspring of an order and centre of a system, and order and system are mirrors of the Maker’s skill. It says:
The sun runs its course. (Qur’an, 36:38.)
that is, the sun revolves. Through calling to mind the orderly disposals of Divine power in the revolutions of winter and summer, and day and night with the phrase, The sun revolves, it makes understood the Maker’s tremendousness. Thus, whatever the reality of this revolving, it does not affect the order, which is woven and observed, and which is the purpose. It also says,
And set the sun as a lamp. (Qur’an, 71:16.)
Through depicting through the word lamp the world in the form of a palace, and the things within it as decorations, necessities, and provisions prepared for man and living beings, and inferring that the sun is also a subjugated candleholder, it makes known the mercy and bestowal of the Creator. Now look and see what this foolish and prattling philosophy says:
“The sun is a vast burning liquid mass. It causes the planets which have been flung off from it to revolve around it. Its mass is such-and-such. It is this, it is that.” It does not afford the spirit the satisfaction and fulfilment of true knowledge, just a terrible dread and fearful wonder. It does not speak of it as the Qur’an does. You may understand from this the value of the matters of philosophy, whose inside is hollow and outside, ostentatious. So do not be deceived by its glittering exterior and be disrespectful towards the most miraculous expositions of the Qur’an!
O Allah! Make the Qur’an healing for us, the writer of this and his peers, from all ills, and a companion to us and to them in our lives and after our deaths, and in this world, and in the grave, and at the Last Judgement an intercessor, and on the Bridge a light, and from the Fire a screen and shield, and in Paradise a friend, and in all good deeds a guide and leader, through Your grace and munificence and beneficence and mercy, O Most Munificent of the Munificent and Most Merciful of the Merciful! Amen.
O Allah! Grant blessings and peace to the one to whom the All-Wise Qur’an, the Distinguisher between Truth and Falsehood, was re-vealed, and to all his Family and Companions. Amen. Amen.
[NOTE: The Six Drops of the Fourteenth Droplet in the Arabic Risale-i Nur, and especially the Six Points of the Fourth Drop, explain fifteen of the approximately forty sorts of the All-Wise Qur’an’s miraculousness. Deeming those to be sufficient, we have limited the discussion here. If you wish, refer to them, and you will find a treasury of miracles...]
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