That world traveller voyaging through different ages chanced upon the school of the Renewer of the Second Millenium, Imam-i Rabbani, Ahmad Faruqi. He entered and listened to the lesson being taught by the Imam:

“The most important result yielded by all the Sufi paths is the unfolding of the truths of belief. The unfolding in clarity of a single truth of belief is preferable to a thousand miraculous deeds and mystical visions.”

The Imam said too:

“In former times, great persons said that someone will arise from among the theologians and the scholars of the science of theology. He will prove all the truths of belief and Islam with rational proofs and the utmost clarity. I wish to be that man and maybe I am.”1

He continued his instruction by saying that belief and the assertion of Divine unity were the foundation, substance, light and life of all human perfection; that the Hadith “An hour’s reflective thought is better than a year’s worship”2 refers to reflection on belief; and that the silent mode of invocation practised in the Naqshbandi Order is a form of this most excellent reflection.

The traveller listened with utmost care. He turned and addressed himself as follows: “It is thus that this heroic Imam speaks. To increase the strength of one’s belief by as much as an atom is worth more than a ton of gnosis or other form of perfection and sweeter than the honey of a hundred visionary experiences.

On the other hand, the philosophers of Europe have leagued together for a thousand years to invent objections and doubts in their hostility to faith and the Qur’an, and to attack the believers. They wish to shake the pillars of belief that are the key, the source, the foundation of everlasting felicity, of life immortal, of eternal Paradise. We ought therefore to strengthen our belief by making it one of realization instead of one of imitation. So come, let us advance! In order to bring the twenty-nine degrees of faith that we have found, each as powerful as a mountain, to the blessed number of thirty-three, the number of litanies that follow upon prayer, and in order to see a third stopping-place in this realm of instruction, let us knock at the door of the dominical sustenance of the animate world and open it with the key of ‘In the Name of God, the Merciful, the Compassionate.’” Speaking thus he beseechingly knocked at the gate of this Third Stopping-Place, a compendium of wonders, and a spectacle of marvels.

Saying, “In the Name of God, the Opener,” he opened the gate. The Third Stopping-Place became visible to him. He entered and saw that it was illumined by four great and encompassing truths that demonstrated the Divine unity as brightly as the sun.

THE FIRST TRUTH: The Truth of Opening

That is, the opening up from a single simple substance of innumerable varied and separate forms, together, everywhere, in a single instant and by a single deed, through the manifestation of the Name of Opener.

Yes, in the same way that God’s creative power has opened up innumerable beings like flowers in the garden of the cosmos, and endowed each with an orderly form and distinct identity, through the manifestation of the Name of Opener, so too, although in more miraculous fashion, he has given to the four hundred thousand species of animate beings in the garden of the earth each its symmetrical, adorned and distinct form.

He creates you in the wombs of your mothers, creation after creation in three darknesses. That is God, your Sustainer. His is the sovereignty; there is no god other than He. Where, then, will you turn?1

Nought is hidden from God, neither on earth nor in the heavens. He it is Who forms you in the wombs as He wills; there is no god but He, the Mighty, the Wise.2

As these two verses indicate, the strongest proof of Divine unity and the most remarkable miracle of Divine Power is God’s opening up of forms. Because the opening of forms is repeatedly established and expounded in different ways elsewhere in the Risale-i Nur, and particularly in the Sixth and Seventh Degrees of the First Chapter of the Second Station of this treatise, we refer the discussion of this matter to those places and restrict ourselves here to the following:

According to the testimony of botany and biology, based on profound research, there is in the opening and unfolding of forms, such comprehen siveness and artistry that other than a Single and Unique One, One Absolutely Powerful, able to see and do all things in all things, no one could undertake this comprehensive and all-embracing deed. For this deed of the unfolding of forms demands a wisdom, an attention and a comprehensiveness that are present at all times and are contained within an infinite power. This power, in turn, can be found only in that Unique Being Who administers the whole cosmos.

As is decreed in the above-quoted verses, God’s attribute of ‘opening’ expressed in the opening and creation of the forms of men from their mother’s wombs, within three darknesses, separately, with equilibrium, distinctness, and order, without any error, confusion, or mistake; this truth of the unfolding of the forms of all men and animals, all over the earth, with the same power, the same wisdom and the same artistry, is a most powerful proof of God’s unity. For to comprehend and embrace all things is itself a form of unity that leaves no room for the assignation of partners to God. Just as the nineteen Truths of the First Chapter bearing witness to the necessary existence of God also attest the existence of the Creator through their own existence, so too they bear witness to His unity through their comprehensiveness. Our traveller then saw the following Second Truth in the Third Stopping-Place: