The creation of beings, particularly plants and animals, with absolute speed and absolute orderliness; with absolute ease and extreme skill, talent, ability, and order; with great value and distinction, despite extreme abundance and intermingling.

Yes, to produce with extreme swiftness and in extreme abundance, most skilfully and artistically, with great ease and facility combined with the utmost care and orderliness, with great value and distinction despite abundance and intermingling, without any form of confusion or deficiency — this can be achieved only by a Unique Being Whose power is such that nothing appears difficult to it.

For that power it is as easy to create stars as atoms, the greatest as the smallest, a whole species as a single member of a species, a sublime and comprehensive universal as a restricted and petty particular; it is as easy for Him to revivify and quicken the whole earth as to do the same with a tree or to erect a tree as tall as a mountain as it is to produce a seed no bigger than a fingernail. All of these deeds He performs in front of our eyes.

So the exposition, the solution, the uncovering and proof of the mystery of this degree of the assertion of the Divine unity, this Third Truth, this word of unity — the mystery that the greatest universal is like the smallest particular without the slightest difference between them —this beneficial wisdom, this supreme talisman, this riddle beyond the reach of the intellect, this most significant foundation of Islam, this most profound source of faith, this greatest basis of the Divine unity— the setting forth of all this opens the talisman of the Qur’an, and makes it possible to know the most secret and unknowable riddle of the creation of all beings, a riddle that reduces philosophy to impotence.

Thanks and praise one hundred thousand times the letters of the Risale-i Nur be to the Compassionate Creator that the Risale-i Nur has solved, uncovered and established this wondrous talisman, this wondrous riddle. It has been proven with decisive arguments, to the same degree of certainty that twice two is four, particularly in the discussion of “He is powerful over all things” toward the end of the Twentieth Letter; in the section concerning God’s being an all-powerful agent in the Twenty-Ninth Word, one devoted to the resurrection; and in the section proving the Divine power in the degrees of “God is Most Great” in the Twenty-Ninth Flash, written in Arabic. For that reason we assign to those parts of the Risale-i Nur the exposition of this matter, wishing, however, to set out briefly the foundations and proofs that solve this mystery and to allude to thirteen mysteries that resemble thirteen steps, or a list of contents. I have indeed written the first and second mysteries, but unfortunately two powerful obstacles, material and immaterial, have caused me to abandon the remainder.

T h e F i r s t M y s t e r y : If something be essential, its opposite cannot have access to the essence defined by that thing. For that would be equivalent to the union of opposites, which is an absurdity. Now with regard to this principle, since God’s power is related to His Essence and is an essential concomitant of His Most Sacred Essence, impotence —the opposite of power— cannot in any way gain access to that All-Powerful Essence.

Moreover, the existence of degrees within a thing comes about through the intervention in it of its opposite. For example, strong and weak degrees of light result from the intervention of darkness; high and low degrees of heat proceed from the admixture of coldness; and greater and lesser amounts of strength are determined by the intervention and opposition of resistance. It is therefore impossible that degrees should exist in that power of the Divine Essence. He creates all things as if they were but a single thing. And since degrees do not exist in the power of the Divine Essence and it does not admit of weakness or deficiency, no obstacle can in any way obstruct it nor can the creation of anything cause it difficulty.

Since, then, nothing is difficult for God’s power, He creates the supreme resurrection with the same ease as spring; spring with the same facility as a tree; and a tree with as little trouble as a flower. Further, He creates a flower as artistically as a tree; a tree as miraculously as a spring; and a spring as comprehensively and wondrously as a resurrection. All of this He accomplishes in front of our eyes.

It has been proved in the Risale-i Nur with decisive and strong proofs that if there were no Divine unity, the making of a flower would be as difficult as a tree or even more difficult; the making of a tree would be as hard a spring or even more difficult; and creation would even lose its value and artistic quality. An animate being that now takes a minute to produce would be produced with difficulty in one year, or maybe never at all.

It is then on account of this mystery that these fruits, flowers, trees and animals, that are extremely valuable despite their ubiquitousness and abundance, and extremely artistic despite the swiftness and ease of their fashioning, emerge in regular fashion onto the plain of being and assume their functions. Proclaiming God’s glory, they accomplish their duties and depart, leaving behind their seed in their stead.

S e c o n d M y s t e r y : Through the mystery of luminosity, transparency, and obedience, just as through the manifestation of its essential power, a single sun reflects it light in a single mirror, so too, through the Divine command and due to the extensive activity of that unrestricted power, it can easily bestow the same reflection —together with its light and heat— on innumerable mirrors, shining objects, and droplets. Great and small are the same, there is no difference between them.

Similarly, like a single word can enter the ear of one man without trouble, so too due to the infinite breadth of boundless creativity, it may enter a million ears, with dominical permission. And a single light like an eye, or a single luminous spirit being like Gabriel, through the infinite breadth of dominical activity within the manifestation of mercy, may be present in, or look at, or enter thousands of places through Divine power, as easily as they look at or enter a single place. There is no difference between many and few.

The pre-eternal power of God’s essence is the most subtle and choicest of lights, the light of all lights; the quiddities, essences and inner dimensions of all things are luminous and lustrous as mirrors; all things, from the atom, the plant, and the animate creature to the stars, the suns and the moons, are extremely obedient and submissive to the command of that power of the Divine Essence and subordinate to the orders of that pre-eternal power. It is for all of these reasons entirely natural that innumerable things should be created with the same ease as a single thing and placed side by side with each other. No concern or task interferes with another. Great and small, many and few, particular and universal — all are the same for that power, for which nothing is difficult.

As was said in the Tenth and Twenty-Ninth Words, through the mysteries of order, equilibrium, obedience to command and submission to order, that power causes a great ship as big as a hundred houses, to move and advance as a child’s finger pushes his toy.

As a commander will send a single infantryman into battle with an order from his throne, so too he may throw a whole obedient army into the fray with the same single order.

Let us suppose that two mountains are in a state of equilibrium in a large and sensitive balance. In the same way that a single walnut would cause one pan to rise and the other to fall if placed on one side of a balance containing two eggs, it would produce the same result with the scale containing the mountains; through a wise law it would cause one pan with its mountain to rise to the mountain-top, and the other to descend with its mountain to the bottom of the valley.

Since there is to be found in God’s absolute, infinite, luminous, essential and eternal power a Divine justice and unending wisdom that is the origin, source, fundament and beginning of all order, regularity and equilibrium in creation; and since all things, particular and universal, small and great, are obedient to the command of that power and submissive to its workings — it follows that God causes the stars to revolve and to move, through the wisdom of His order, as easily as He rotates and moves the atoms.

In spring, just as He brings to life a single fly with a single order, so too He bestows life with the same ease and the same command on the whole species of fly, as well as all the hosts of plants and animals, through the mystery of the wisdom and equilibrium inherent in His power, and then sends them forth onto the plain of life.

In the same way that he swiftly gives life to a tree in spring and infuses vitality in its bones, with His wise and just absolute power, He also resurrects in the spring the corpse of the vast earth and brings into being hundreds of thousands of different specimens of resurrection similar to the tree, all this with the greatest of ease.

With His creative command, He brings the earth back to life. By the decree of,

There will be but a single cry, then they shall all be brought nigh unto Us;1

that is, “all men and jinn, with a single cry and command shall be brought to Us and made present at the plain of resurrection.” Again, by His command,

The hour shall be but a blinking of the eye, or even closer;2

that is, the bringing about of resurrection and the gathering that follows upon it shall take no longer than the opening and closing of an eye, or even less. Then there is the verse,

Your creation and resurrection is as a single soul,3

meaning the following: “O men! To create you and to bring you to life, to resurrect and gather you, is as easy for me as bringing one soul to life; it presents no problem to My power.” According to the inner sense of these three verses, God will bring all men and jinn, all animals, spirit beings and angels to the field of the Supreme Gathering and the great balance with a single command and with great ease. One concern does not interfere with another.

The remaining Mysteries, from the third and fourth as far as the thirteenth, have been postponed to another time in a fashion disagreeable to me.