The third way

This is the claim that “it is natural; nature necessitates it and has created it.” This claim also involves numerous impossibilities, only three of which follow:


The first impossibility

If the art and creativity observed in living beings that display infinite knowledge, wisdom, and willpower are attributed not to the Pen of Determining and the Power of the Eternal Sun but to blind, deaf, and unconscious nature and “natural powers,” this means that we accept that either nature should have present innumerable machines or printing presses in every being to invent it or nature should include in every being enough knowledge, will, power, and wisdom to create and administer the universe.

Consider that we see a reflection of the sun in every transparent thing, in every piece of glass or bubble of water. If we do not attribute the suns appearing in every transparent thing to the one and single sun in the sky, then we have to accept that in all things, even in those that are so small that they cannot contain a match head, there is a miniature sun that possesses all the qualities of the sun in the sky. In addition, we would also have to accept that there are as many suns as there are reflections of the sun in every piece of glass or every bubble in the oceans, rivers, or lakes, and so on.

In exactly the same way, if all existent things, animate or inanimate, are not attributed to the manifestations of the Names of the Eternal Sun, then we would have to accept that everything, particularly every living thing or being, has in itself a nature or a power or, quite simply, a deity, that possesses infinite knowledge, will, power, and wisdom. Such an idea is the most false and superstitious of the impossibilities in the universe. One who ascribes the Art of the Creator of the universe to unconscious nature or certain nominal powers lacks consciousness more than any other being.


The second impossibility

If all those perfectly ordered, and most artistically and wisely fashioned things and beings were attributed not to an infinitely Powerful and Wise One, but to nature, this would mean that nature should have in every bit of soil as many factories and printing presses as exist in Europe so that each bit of soil can be the means for the formation and growth of the flowers and fruit-bearing trees which grow there. For a pot of soil displays the actual capacity to give shape and form to the many different flowers whose seeds are buried in it. So, if those flowers are not attributed to the All-Powerful One of Majesty, then there would have to be a different machine for each flower in the soil.

Like sperms and eggs, all seeds are formed of the same elements. Each is a composition of oxygen, hydrogen, carbon and nitrogen, and is exposed to the effects of such unconscious things as air, water, heat, and light. But we see that each flower has a particular shape, smell, and color, and is completely different from others. Therefore, this requires that in that soil there should be as many factories as there are in Europe so that all those different living fabrics, thousands of various embroidered textiles, could be woven.

Thus, you can see how unreasonable are the naturalists’ and materialists’ claims, and how unscientific and superstitious is attributing creativity to nature or causes or to things themselves.

If you ask: How do the difficulties that arise from the attribution of existence to nature disappear when existence is attributed to the Unique, Eternally Besought-of-All? How does existence, which is inconceivable when attributed to nature, become easy and necessary when attributed to God, the One and Unique?

The answer: We have seen when explaining the existence of a sun in every transparent thing on the earth, including every drop or bubble of water in the oceans that it is inconceivable and impossible for there to be as many suns as there appears to be. But if we attribute those (reflected) suns to the single sun in the sky, it is extremely easy to explain their existence. (It can even be said that the existence of the sun makes the existence of innumerable reflected suns necessary and inevitable.) Likewise, attributing all existent things to a Unique, Eternally Besought-of-All makes their existence so easy that we cannot help but think that their existence is necessary and inevitable. A connection between them and that Unique One is enough for their existence. But if this connection is cut off, with each thing being left to nature or to itself, then we would have to accept that in order to create a tiny creature like a fly, which is a miniature sample of the universe, blind and deaf nature should have enough knowledge, power, and wisdom to create and govern the entire universe. This is a thousand-fold impossibility.

In short, just as it is inconceivable and impossible that the Necessarily-Existent One should have any partner or like in His Divine Essence, so too is the participation or interference of others in His creation and Lordship over His creation inconceivable and impossible.

As for the second part of the question, as stated in many other parts of the Risale-i Nur, when existence is attributed to the Single One of Uniqueness, then the being of all things becomes as easy as that of a single thing. But if it is attributed to “natural” causes or nature, it becomes as difficult for each thing to exist as it is for all things.

When a person joins the military or is connected to the state as an official, that person can be the means for the fulfillment of duties that exceed their own individual power and influence by a hundred thousand times. They can even take a king captive in the name of the state. Yet this person does not, nor are they compelled to, carry the equipment and power necessary to fulfill all the duties in which they play a part. By reason of their connection, the army, which is their point of support, carries such necessities. Therefore, any duties this one person carries out may be as great as those of the army or state. It is just like an ant as an official of God being able to destroy the palace of the Pharaoh, or a fly killing Nimrod, or a pine seed, the size of a grain of wheat, producing all the parts of a huge pine tree.1 If the connection of the person with the army is severed, leaving them to their own devices, then either their power will be restricted to themselves, or they will have to carry all the equipment belonging to the army and possess its power if they are required to carry out the same duties as they do as a member of the army. Even the clowns who invent stories and fantasies to make people laugh would be too ashamed to relate the second case.

To cut it short, when attributed to the Necessarily Existent One, the existence of all things is so easy as to be regarded as necessary and inevitable. But when attributed to nature, the existence of all things is unreasonable, impossible, and inconceivable.


The third impossibility

The following two comparisons, which are mentioned in some other parts of the Risale-i Nur, explain this impossibility:

THE FIRST COMPARISON: A wild, uneducated man enters a palace which has been built in a vast desert and decorated with all the fruits of civilization. Having examined all the thousands of marvelous, artistically made objects, as there is no one in the palace and due to his ignorance and lack of sufficient intelligence, he thinks that one of the objects in the palace must have made the palace with whatever there is in it. But whichever object he examines, he cannot convince even his crude and uneducated intellect that that object has built the palace.

Later, he finds a notebook in which there is written the detailed plan of the palace, a list of its contents, and the rules of its management. It is also impossible for the notebook, which has no hands, eyes, or tools, to have built and decorated the palace. However, having not encountered anything visible to which he can attribute the existence of the palace, and since in comparison with the other objects the notebook, which contains the rules of the palace’s construction, decoration, and management, seems to be more able to explain its existence, the man feels obliged to say, “It is this notebook which designed and built the palace, and decorated it with all those objects, which it had made and set in this palace.” Is this not sheer stupidity and nonsense?

As in this comparison, a naturalist who denies God enters this palace of the universe, which is infinitely more well-ordered and more perfect than the palace in the above-mentioned comparison, and which is decorated with miracles of Wisdom throughout. Not thinking that it is the work of the Necessarily Existent Being’s Art, Who is beyond the sphere of contingency, and evading that thought, he focuses on what they wrongly call “nature.” Nature is, in fact, a board of Divine Destiny or Determining in the sphere of contingency. Divine Destiny or Determining uses it for inscribing and erasing Its judgments. From another perspective, nature is an ever-changing notebook of the titles or laws of the Divine Power’s regular acts, and an index of the works of His Art as the Lord of the worlds. However, the naturalist who enters the palace of the universe says, “All these things require a cause for their existence. There is nothing visible that is more apt than this ‘notebook’ to attribute it to. Even though it is completely unreasonable to accept this blind, unconscious, ignorant, and powerless ‘notebook’ as the creator of the palace of the universe, which clearly requires an infinite knowledge and power for its existence, since I do not admit the existence of the Eternal Maker, I had better say that this ‘notebook’ has made this palace.” To which we reply:

O foolish one! Lift your head out of the swamp of naturalism, and turn round! You will see the Maker of Majesty, to Whom all things, from atoms to galaxies, testify, each with its own tongue, and at Whom they point, each with its own finger. Behold the manifestation of the Eternal Designer, Who has made that palace and written its program in that “notebook”! Lend an ear to His Book—the Qur’an—and be saved from your nonsensical words!

THE SECOND COMPARISON: An extremely rough, uneducated man enters a magnificent barracks. He watches the disciplined actions of a marvelously ordered army carrying out its drill. A regiment, a battalion, and an army corps sit down, stand up, march, and take up and put down arms as though they were a single private. Since his crude mind cannot understand this and thus denies that the army is working under the orders of a commander acting according to the laws of the state, he imagines that all the soldiers are tied to one another with strings. He thinks what a wonderful string this must be and is astonished.

Later, on Friday, he goes and enters a magnificent mosque, for example Ayasofya (Hagia Sophia). He observes that the congregation of Muslims performing the Friday congregational Prayer rises, bows, prostrates, and sits at the voice of one man. Since he does not know the Shari‘a, which is the collection of sacred Divine laws and principles that guide the lives and worship of Muslims, he imagines that the members of the congregation are bound to one another with strings which control them and make them move like puppets. With this most ridiculous idea in his mind, he leaves the mosque.

Like this comparison, a naturalist denier of God enters this world, which is, in one respect, a splendid barracks of the Sovereign of eternity for His numerous hosts, and, in another respect, a well-ordered mosque of the Eternal, All-Worshipped One for His servants. He fancies that the laws which the Eternal Sovereign’s Wisdom has established for the order and operation of the universe—the laws which have only nominal existence and are in fact the titles of His acts in the administration of the universe—have a physical existence and have enough knowledge and power to govern the entire universe. Instead of attributing these to the Divine Power, he attributes the existence and operation of the universe to these laws of nominal existence which he calls “nature”—and which have no power, knowledge, wisdom, consciousness, and will—and to what he calls “natural forces,” which are in truth a manifestation of Divine Power. He regards these forces as an independent power that is able to direct the universe. This is a thousand times greater abasing ignorance than the ignorance of the man in the above-mentioned comparison.

In short, if the thing which naturalists call “nature” has an external reality, it can, at the very most, be a work of art, not an artist; it can be a design, not a designer; a set of decrees, not an issuer of decrees; a set of the laws of the creation and operation of the universe, not a lawgiver; a created veil before God’s Dignity, not a creator; something originated according to God’s way of acting, not an originator; only a law, not an independent, conscious power or a powerful one; and a set of lines to inscribe on, not a source or origin or an author.

To conclude, since things and beings exist and, as stated in the introduction of this treatise, there can be no other way to explain their existence than the four mentioned above, and since the first three of these ways have been proven to be invalid because of the impossibilities elucidated, then necessarily and self evidently, the fourth way is clearly the only valid way. It is the way of Divine Existence and Unity. It is indicated by the verse quoted at the beginning, Can there be any doubt about God, the Originator of the heavens and the earth? (14: 10), which clearly and undoubtedly states that there can be no doubt about the Existence or Unity of God, and that everything issues directly from His Hand of Power, and the heavens and the earth are under His Grasp of supreme control and direction.

O one who attributes creativity to “nature” and “natural” causes! The nature of everything, like the things themselves, is created, for it is full of art, original, and particular to itself. In addition, like everything itself, which is the result of a cause, its apparent cause is also created. In addition, the existence of everything depends on the existence of numerous “instruments.” Therefore, there must be an Absolutely Powerful One Who creates both the things and their nature and causes, and the instruments required. And what need does that All-Powerful One have to share impotent causes in His creativity and Lordship over existence? God forbid such a thought! Rather, He creates things together with their causes so that He displays the manifestations of His Names and His Wisdom. By so doing, He establishes an apparent, ordered cause-and-effect relationship, and makes the apparent causes a veil in people’s sight between His Dignity and what people may see as being defective or incompatible with mercy in things and events.

Which is easier and more reasonable for a watchmaker? Making the cogs of a clock and then arranging them to form the clock, or inserting a wonderful machine inside the cogs and then leaving the making of the watch to the lifeless hands of the machine? Is the second alternative easier and more reasonable or inconceivable and impossible? Use your reason to be the judge!


Or a scribe readies a pen, a piece of paper, and ink to write a book. Is it easier and more reasonable for him to write the book by himself, or to invent a machine inside the pen, the piece of paper, and the ink, more artistic and more troublesome than the book itself, and then tell that unconscious machine to write the book, while he does not interfere? Is not the second alternative a hundred times more difficult than the first?


If you say: It is true that inventing a machine to write a book is a hundred times more difficult than writing it, but there is also an ease in this because numerous copies of the same book can be produced with that machine.


The answer: By ever renewing the limitless manifestations and effects of His Names through His boundless Power in order to exhibit them in ever differing fashions, the Eternal Designer and Inscriber creates things with such particular identities and features that none of the missives of the Eternally Besought-of-All and the books of the Lord are the same as others. In order to display different meanings, each thing must have a different identity and features particular to itself.

If you have eyes, look at the human countenance: you will see that although from the time of Adam all human faces have had the same structure and organs, each has particular features distinguishing it from all others. Therefore, each human face is a different, particular book. Creating each with its particular features requires a different writing set and a different composition. In order to collect the necessary materials for each and establish each exactly in its place, there must be a completely different workshop. Even if we, supposing what is impossible to be possible, think of nature as a printing press, in addition to making a new arrangement of the iron keys of letters for every piece of writing, all the particles required for the existence of each body must be collected from all corners of “nature” in exact amounts and specific proportions and arranged in it in perfect order; this is a hundred times more difficult than arranging the iron keys of letters for every piece of writing. In order to do all these things, there is still an absolute need for the all-encompassing Knowledge, Will and Power of the absolutely Powerful One. Therefore, this hypothesis of a machine is a totally meaningless fantasy.

Like these comparisons of the watch and book, the Maker of Majesty, the All-Powerful One creates both the causes and their effects together, and out of His Wisdom makes the existence of the effects dependent on their causes. He has an assembly of laws for the creation and operation of the universe, which are in fact the titles of His acts of creation and direction. By His Will, He has appointed a nature for each thing as a mirror to those acts or laws, and by His Power He creates each thing according to its nature. Therefore, is it easier to accept this truth, which, being completely reasonable and the conclusion of innumerable rational proofs, leaves us no other alternative but to accept it, or to assume that what you call nature and natural causes, which are blind, unconscious, contained in time and space, mortal, and devoid of any knowledge or will, have the limitless equipment required for the existence of each and every thing, and are able to carry out such deeds as the creation and direction of a whole universe, which require infinite knowledge, wisdom and discernment? Is this second alternative not beyond all possibility, even inconceivable?

The disbelieving naturalist replies: Even if in the light of your explanations I admit that the way of thought I have adopted to date is beyond reason and unacceptable, and believe in the ‘Necessarily Existent One’ as the Creator of all things, saying ‘All praise be to God for belief,’ still I have one doubt. Although we accept that God is the Creator, what harm can there be in some insignificant causes playing a certain role in the creation of some things in respect to the sovereignty of God’s Lordship? Does this imply a defect on the part of His Sovereignty?

The answer: As clearly explained in some parts of the Risale-i Nur, by its very nature, sovereignty rejects interference. Even an insignificant director or official does not tolerate the interference of even his own child with his authority. The fact that in history some religious rulers have killed their innocent sons in fear that the sons might attempt to interfere in their rule demonstrates how fundamental this “law of rejection of interference” is in rulership. The “law of prevention of others’ participation,” which the independence of sovereignty demands, rejects the existence of two sovereigns at the same time in the same place, whether it be a country or town. This has shown its great force through upheavals in human history.

Thus, if the sense of relative and transient rulership and sovereignty in humanity, which is powerless and in need of help, rejects the interference and participation of others, and seeks to preserve its independence in its position so jealously, then, if you can, compare how indispensable the rejection of interference and prevention of participation is to the All-Majestic One, Whose absolute sovereignty is based on or arises from His absolute Lordship over creation, Whose absolute rulership arises from His Divinity, Whose absolute independence arises from His absolute Oneness and Uniqueness, and Whose absolute self-sufficiency arises from His absolute Power.


As for the second part of your doubt, which is: If certain parts in the creation and control of some insignificant things is attributed to some insignificant causes, and those things assign some part of their worship to those causes, what harm does this cause in the worship of all beings from particles to galaxies, which is dedicated to the Necessarily Existent Being, Who is the Absolute Object of Worship?


The answer: The All-Wise Creator of the universe has made the universe like a tree with conscious beings as its most perfect fruit, and humanity as the most comprehensive fruit among conscious beings. Should that Absolute Sovereign and All-Independent Ruler, that Single One of Uniqueness, Who has created the universe so that He could be known and loved, allow others to own humanity, the fruit of the whole universe? Would He also allow humanity’s thanks and worship, for which it has been created, and which are therefore its most elevated fruit, to be dedicated to others? Would He, totally contrary to His Wisdom, make the result of creation and the fruit of the universe futile and in vain? God forbid such a thought!


Also, would He give consent to the worship of creatures being dedicated to others, which would mean a denial of His Wisdom and Lordship? While He demonstrates through His acts that He wills to be known and loved to a boundless degree, would He cause Himself to be forgotten and His most elevated purposes for the existence of the universe to be denied by allowing the thankfulness, love, and worship of all creatures to be directed towards anything else other than Him?


O friend who has given up naturalism! Now it is your turn to speak! He replies:


All praise be to God, these two doubts of mine have been resolved. You have convincingly explained God’s absolute Oneness and why He is only the True Object of Worship, and that nothing else other than Him has the right to be worshipped and is not worthy of worship. Therefore, the denial of this truth would mean arrogance to the extent of denying the sun and the daytime.

Bediuzzaman Said Nursi

1 Due to its connection with the Creator, that seed works under the command of Divine Destiny or Determining and is the means for the fulfillment of many extraordinary duties. If that connection is cut off, the creation of the seed requires more capacity, equipment, and skill than it takes to create a huge pine tree. For all the parts of the pine tree, which is a work of Divine Power, would be present in the potential tree—the seed, which is a work of Divine Destiny. The factory that produces a tree is a seed. The tree encapsulated in the seed by Destiny grows into a tree with that Power.