The Twelfth Word
Revealed Wisdom and Human Thought
In the Name of God, the All-Merciful, the All-Compassionate.
Whoever has been given the Wisdom, certainly has been given much good. (2:269)
[NOTE: This Word presents a brief comparison between the Qur’an’s sacred wisdom and human philosophy, a concise summary of the Qur’anic instruction and training for humanity’s personal and social life, and an indication of the Qur’an’s superiority to all other Divine Words and all human speeches.]
Four fundamentals
FIRST FUNDAMENTAL: Look at certain differences between the Qur’anic wisdom and human philosophy through the telescope of the following parable: A religious, skillful, and renowned ruler wanted to make a copy of the Qur’an as beautifully as required by its sacred meanings and miraculous wording in order to adorn its wonderful words in a worthy fashion. So, he wrote it in a truly wonderful fashion with all kinds of precious jewels. To point out the variety of its truths, he wrote some of its letters in diamonds and emeralds, others in pearls and agate, brilliants and coral, and gold and silver. He adorned and decorated it in such a way that everyone, lettered or unlettered, was full of admiration and astonishment. That copy of the Qur’an became a most precious artwork for the people of truth, for its outer beauty indicated its brilliant inner beauty and striking adornment.
The ruler showed this Qur’an to a foreign [non-Muslim] philosopher and a Muslim scholar. Seeking to test and reward them, he told each one to write about it. The two men complied. The philosopher discussed the letters’ shapes, decorations, and interrelationships, and the jewels’ proper ties and methods of use. He said nothing of its meaning, for he saw it only as an ornamented object and was unaware that it was an invaluable book with depths of meaning. As he was well-informed about engineering and chemistry, could describe things, and knew a great deal about jewelry but nothing about Arabic, he wrote his book accordingly. But the truth-loving Muslim scholar, understanding that it was the wise Qur’an, the Book clear in itself and clearly showing all truth, ignored its outward ornamentation and the letters’ decorations and, instead, described the sacred truths and secret lights behind the veil of decorations, for they are far more valuable and worthy of respect, more useful and comprehensive.
Both men presented their books to the glorious ruler, who began with the philosopher’s book. Seeing that he had worked very hard, the ruler nevertheless refused his book and expelled him from his presence. Why? Because he had written nothing of the bejeweled Qur’an’s true wisdom, understood none of its meanings, and showed his disrespect for it by thinking that this source of truths consists of meaningless decoration. Looking through second book, and seeing that the truth-loving scholar had written a very beautiful and useful interpretation, a wise and illuminating composition, he congratulated him. It was pure wisdom, and its author was a true scholar, a genuine sage. As a reward, the scholar was given 10 gold coins from the ruler’s inexhaustible treasury for each letter of his book.
The meaning is as follows: The embellished Qur’an is this artistically fashioned universe; the ruler is the Eternal Sovereign. The first man represents the line of philosophy and philosophers; the second man represents the way of the Qur’an and its students. Indeed, the wise Qur’an is the most exalted expounder and a most eloquent translator of this universe (a macro-Qur’an). It is the Criterion that instructs jinn and humanity in the truths of creation—Divine laws regarding creation and the universe’s operation—inscribed by the Pen of Power on the sheets of the universe and pages of time. It looks upon creatures, each a meaningful letter, as bearing the meaning of another (on account of their Maker) and says: “How beautifully they have been made, how meaningfully they point to the Maker’s Beauty and Grace.” Thus it shows the universe’s real beauty.
Philosophy, focused on the design and decorations of creation’s “letters,” has lost its way. While it ought to look upon this macro-book’s letters as bearing the meaning of another (on account of God), it looks upon them as signifying themselves (on account of themselves) and says: “How beautiful they are,” not “How beautifully they have been made.” Thus philosophers insult creation and cause it to complain of themselves. In truth, materialistic philosophy is falsehood, an insult to creation.
SECOND FUNDAMENTAL: A comparison between the Qur’an’s moral training in one’s personal life and that of philosophy: A sincere student of philosophy is a Pharaoh-like tyrant;55 he is a contemptible tyrant who bows in adoration before the meanest thing, if he perceives it to be in his interest. That irreligious student is obstinate and refractory; but he is so wretched that he accepts endless degradation for one pleasure. He is unbending but so mean as to kiss the feet of devilish people for a base advantage. He is also conceited and domineering, but, unable to find any point of support in his heart, he is an utterly impotent and vainglorious tyrant. That student is a self-centered egoist who only strives to gratify his material and carnal desires; a sneaky egotist who pursues the realization of his personal interests in certain national interests.
However, a sincere student of the Qur’an is a worshipping servant of God, but he does not degrade himself by bowing in worship before even the greatest of the created. He is a dignified servant who does not take even a supreme benefit like Paradise as the aim of his worship. He is modest, mild and gentle, yet he does not lower himself voluntarily before anybody other than his Originator, unless He allows him to do so. He is also aware of his innate weakness and need, but he is independent due to the other-worldly wealth that his Munificent Owner has stored up in him; and he is powerful because he relies on his Master’s infinite Power. He acts and strives purely for God’s sake and good pleasure, and to be equipped with virtue. The training given by the Qur’an and philosophy may be understood through the above comparison.
THIRD FUNDAMENTAL: The Moral training of the Qur’an and philosophy in human social life: Philosophy considers force or might to be the point of support in social life, and the realization of self-interest is its goal. It holds that the principle of life is conflict. The unifying bonds between the members of a community and communities are race and aggressive nationalism; and the fruits philosophy offers are the gratification of carnal desires and the continuous increase of human needs. However, force calls for aggression, seeking self interest causes fighting over material resources, and conflict brings strife. Racism feeds by swallowing others, thereby paving the way for aggression. This is why humanity has lost happiness.
As for the Qur’anic wisdom, it accepts right, not might, as the point of support in social life. Its goal is virtue and God’s approval, not the realization of self-interests. Its principle of life is mutual assistance, not conflict. The only community bonds it accepts are those of religion, profession, and country. Its final aims are controlling carnal desires and urging the soul to sublime matters, satisfying our exalted feelings so that we will strive for human perfection and true humanity. Right calls for unity, virtues bring solidarity, and mutual assistance means hastening to help one another. Religion secures brother hood, sisterhood, and cohesion. Restraining our carnal soul and desires and urging the soul to perfection brings happiness in this world and the next.
FOURTH FUNDAMENTAL: If you want to understand why the Qur’an is superior to all other Divine Words and all human speech, consider the following two comparisons:
The first: A king has two forms of speech and address. He either speaks on his private phone to a common subject regarding a minor matter or private need, or, in his capacity or position as the supreme sovereign, supreme head of the religious office, and supreme ruler, conveys his orders in the form of an exalted decree manifesting his majesty by means of an envoy or high official.
The second: A person holds a mirror toward the sun. According to the mirror’s capacity, he receives the sun’s seven-colored light and thereby establishes a connection with it. When he directs this light-filled mirror toward his dark house or roof-covered garden, he benefits from the sun only according to the mirror’s ability to reflect it. Another person opens broad windows in his house or roof-covered garden, thus exposing them to the benefits of direct and continuous sunlight. In gratitude, he says: “O fine sun, beauty of the world and skies, who gilds the earth with your light and makes flowers smile. You have furnished my house and garden with your heat and light, just as you have done for the skies, the earth, and flowers.” The first person cannot say such things, for he has to be content with his mirror’s reflections of the sun’s light and heat.
Consider the Qur’an in the light of these two comparisons. See its miraculousness and understand its holiness. The Qur’an declares: If all the trees on the earth were pens, and all the sea (were ink), with seven more seas added thereto, the words of God would not be exhausted in the writing (31:27).
The reason why the Qur’an holds the greatest rank among God’s infinite words is this: Having come from God’s Supreme Throne, originated in His Greatest Name, and issued from each Name’s most comprehensive rank,56 the Qur’an is God’s Word on account of God’s being the Lord of the Worlds, and His decree on account of His having the title of Deity of all creatures. It is a discourse in the Name of the Creator of the heavens and the earth; a speech and conversation in regard to His absolute Lordship; an eternal sermon on behalf of the All-Glorified One’s universal Sovereignty. It is also a register of the All-Merciful One’s favors from the viewpoint of His all-embracing Mercy; a collection of messages or communications that sometimes begin with ciphers in respect of His Divinity’s sublime majesty; and a wisdom-infusing holy Scripture that, having descended from the Divine Greatest Name’s all-comprehensive realm, looks over and surveys the circle surrounded by His Supreme Throne.
This is why the title “the Word of God” has been and will always be given to the Qur’an. As for other Divine words, some of them are speeches coming as particular manifestations of a particular aspect of Divine Mercy, Sovereignty, and Lordship under a particular title and with a particular regard. They vary in degree with respect to particularity and universality. Most inspiration is of this kind and infinitely varies in degrees. For example, in ascending order, God sends the most particular and simple inspiration to animals. It increases in importance as it is sent to ordinary people, ordinary angels, saints, and greater angels, respectively. This is why a saint who supplicates without mediation directly through the telephone of his heart “connected to God” says: “My heart reports to me from my Lord.” He does not say: “It reports to me from the Lord of the Worlds.” They can say: “My heart is a mirror, a Throne, of my Lord,” but not: “My heart is the Throne of the Lord of the Worlds,” for saints receive the Divine address only according to their capacity and to how many of the “70,000” veils separating humanity and God they have removed.
A king’s decree issued in his capacity as the supreme sovereign is higher and more exalted than his conversation with a commoner. We receive far more benefit from direct exposure to the sun than we do from its reflection. The Qur’an is superior to all other speeches and books in the same way. Next come the other Divine Books and Scrolls, which are superior in different degrees to all other speech and books, for they are based on Revelation. If all non-Qur’anic but nevertheless fine words, epigrams, and wise sayings that have issued from humanity and jinn were collected, they could not equal the Qur’an.
If you want to have some understanding of how the Qur’an has originated in God’s Greatest Name and in the greatest level of every Name, consider the universal, sublime statements of Ayatu’l-Kursi (2: 255) and the following verses:
God, there is no deity but He; the All-Living, the Self-Subsisting (by Whom all subsist). Slumber does not seize Him, nor sleep. His is all that is in the heavens and all that is on the earth. Who is there that will intercede with Him save by His leave? He knows what lies before them and what lies after them (what lies in their future and in their past, what is known to them and what is hidden from them); and they do not comprehend anything of His Knowledge save what He wills. His Seat (of dominion) embraces the heavens and the earth, and the preserving of them does not weary Him; He is the All-Exalted, the Supreme. (2:255)
With Him are the keys of the Unseen. (6:59) O God, Master of all dominion. (3:26)
He covers the day with the night, each pursuing the other urgently, with the sun, the moon, and the stars obedient to His command. (7:54)
“O earth, swallow up your water, o sky, cease (your rain)!” (11:44)
The seven heavens and the earth, and all within them glorify Him. (17:44)
Your creation and your resurrection are as but as a single soul. (31:28)
We offered the Trust to the heavens and the earth and the mountains. (33:72)
On the Day when We will roll up the heaven as written scrolls are rolled for books. (21:104)
They have no true measure of God, such as His being God requires, and the whole earth will be in His grasp on the Day of Resurrection. (39:67)
If We had sent down this Qur’an upon a mountain, you would certainly see it humbled, splitting asunder for awe of God. (59: 21)
Also, meditate upon the initial verses of those suras beginning with al hamdu li-llah (All praise and gratitude are for God) or sabbaha or yusabbihu (glorifies Him), so that you may see certain rays of this mighty fact. Look at the openings of those suras beginning with Alif Lam Mim, Alif Lam Ra, and Ha Mim, so that you may have some understanding of the Qur’an’s importance in the sight of God Almighty.
If you understand the significant kernel of this fourth fundamental, you may understand that Revelation mostly came to Prophets via an angel, while inspiration is mostly without mediation. You may also understand why even the greatest of saints cannot attain the level of any Prophet. Again, you may have some glimpse of the Qur’an’s grandeur, sacred glory, and the mystery of its miraculousness’ sublimity. You may also understand the necessity of Prophet Muhammad’s Ascension, that is, how and why he ascended to the heavens, reached the Lote-tree of the furthest limit and to The distance between two bow strings, or less,57 and there supplicated the All-Majestic One, Who is closer to us than our jugular vein (50:16), and returned in the twinkling of an eye. Just as splitting the moon was a miracle of Messengership demonstrating his Prophethood to the jinn and humanity, the Ascension was a miracle of his worship and servanthood to God demonstrating to spirits and angels that he is the Beloved of God.
O God, bestow blessings and peace upon him and his Family58 as befits Your Mercy and his value and dignity Amin!.
Bediuzzaman Said Nursi
55 Pharaoh is a title given to the kings of ancient Egypt, and signifies any tyrant one. (Tr.)
56 For example, the manifestations of the All-Coloring and the All-Decorating in spring are not at the same level as in winter. (Tr.)
57 The Lote-tree of the furthest limit signifies the furthest limit to which a mortal, however great, can reach. The distance between two bow strings, or less signifies the nearness Prophet Muhammad attained in the Ascension to the Almighty, which is unattainable by any other mortal. (Tr.)
58 The Prophet’s Family: The Prophet, Ali, Fatima, Hasan, and Husayn are known as the Ahl al-Bayt, the Family (or People) of the House. The Prophet’s wives are not included here.