example for others of the points, including the great ease and speed with which most of the Risale-i Nur was written, for the most part when Bediuzzaman was suffering most from illness and the torments of the authorities. Briefly, the Nineteenth Letter, entitled The Miracles of Muhammed (PBUH), describes more than three hundred of the Prophet's miracles, very often citing the narrators of the Hadiths quoted. Despite being over a hundred pages long, it was written entirely from memory, without recourse to any books for reference, outside in the countryside, and within the space of three or four days working only for two or three hours each day, thus making a total of about twelve hours. When the first copies were made, it was before they knew about these `coincidings', and in copies written by eight different, inexperienced, scribes, who were in different places and did not communicate with each other, the alignments and positioning of the phrase "the Most Noble Prophet, Upon whom be blessings and peace," turned out to be so clear and well-ordered that it was impossible to attribute them to chance. As though positioned by an unseen hand, this arrangement of the phrase was itself a sort of miracle or wonder of the Miracles of Muhammed (PBUH).
The Second Indication was "the brothers, each of whose pens were like diamond swords", whom Almighty God had bestowed on Bediuzzaman as helpers. They themselves formed a sort of `coincidence', and the fact that they dedicated themselves to serving the cause of the Qur'an through the Risale-i Nur, "never flagging and with total enthusiasm and enterprise, at that time when the alphabet had been changed and there were no printing-presses and everyone was in need of the lights of belief, and there were many things to destroy their enthusiasm, was itself a sort of miracle of the Qur'an and a clear Divine favour."
A further Indication was that the Risale-i Nur proved all the most important truths of belief and the Qur'an in the most clear fashion, and Bediuzzaman cited a number by way of example. For instance, the Tenth Word, about the resurrection of the dead and the hereafter, before which, as we have seen, even Ibn-i Sina had confessed his impotence. Another is the twenty-sixth Word, which solves the problem of Divine Determining, sometimes called fate or destiny, and human will, in a manner that everyone may understand.