proved, and it lies outside of our discussion.

The Second Type consists of negating and denying those doctrinal and sacred matters, general and comprehensive, that concern this world, all beings, the hereafter, and the succession of different ages. This kind of negation cannot in any fashion be substantiated, as we have shown in the First Matter, for what is needed to substantiate such negations is a vision that shall encompass the whole universe, behold the hereafter, and observe every aspect of time without limit.

The Second Abyss and the means for escaping from it: This too consists of two matters.

The First: Intelligences that become narrowed by absorption in neglect of God and in sin, or the material realm, are unable to comprehend vast matters in respect of sublimity, grandeur, and infinity; hence taking pride in such knowledge as they have, they hasten to denial and negation. Since they cannot encompass the extremely vast, profound and comprehensive questions of faith within their straitened and dessicated intellects, their corrupt and spiritually moribund hearts, they cast themselves into unbelief and misguidance, and choke.

If they were able to look at the true nature of their unbelief and the essence of their misguidance they would see that, compared to the reasonable, suitable and indeed necessary sublimity and grandeur that is present in belief, their unbelief conceals and contains manifold absurdity and impossibility. The Risale-i Nur has proven this truth by hundreds of comparisons with the same finality that “two plus two equals four.” For example, one who does not accept the Necessary Being, the pre-eternity, and the comprehensiveness of attribute of God Almighty, on account of their grandeur and sublimity, may form a creed of unbelief by assigning that necessary being, pre-eternity, and the attributes of Godhead to an unlimited number of beings, an infinity of atoms. Or like the foolish Sophists, he can abdicate his intelligence by denying and negating both his own existence and that of the universe.

Thus, all the truths of belief and Islam, basing their matters on the grandeur and sublimity which are their requirement, deliver themselves from the awesome absurdities, the fearsome