of its contents. Even though the Risale-i Nur is valiantly struggling to diffuse the truths of the Qur’an in all directions, in this obstinate and atheistic age, no one can defeat it, which proves that its master, its source, its authority and its sun, is the Qur’an, heavenly not human speech. Among the hundreds of proofs in the different parts of the Risale-i Nur, the single proof contained in the Twenty-Fifth Word and the end of the Nineteenth Letter, establishes forty aspects of the Qur’an’s miraculousness in such a way that whoever sees it, far from uttering any criticism or objection, admires its arguments, and utters appreciative praise. The traveller left it to the Risale-i Nur to prove that the Qur’an is miraculous and the true Word of God, turning only to a brief indication of a few points showing its greatness.

F i r s t P o i n t : Just as the Qur’an, with all its miracles and truths indicating its veracity is a miracle of Muhammad (Peace and blessings be upon him) so too, Muhammad (Peace and blessings be upon him) with all his miracles, proofs of prophethood and perfections of knowledge, is a miracle of the Qur’an and a decisive proof of the Qur’an’s being the Word of God.

S e c o n d P o i n t : The Qur’an, in this world, brought about in so luminous, felicitous and truthful a fashion, a revolution in the social life of man, as well as in the souls, hearts, spirits, and intellects of men, in their individual, social, and political lives, and having caused this revolution perpetuated it in such a fashion, that for fourteen centuries at every moment its six thousand, six hundred and sixty-six verses have been read by the tongues of more than a hundred million men, training them, refining their souls and purifying their hearts. To spirits, it has been a means of development and advancement; to intellects, an orientation and light; to life, it has been life itself and felicity. Such a book is of a certainty unparalleled; it is a wonder, a marvel, and a miracle.

T h i r d P o i n t : The Qur’an, from that age down to the present, has demonstrated such eloquence that it caused the value attached to the odes known as “Seven Hanging Poems” that were written in gold on the walls of the Ka‘ba to descend to such a point that the daughter of Labid, when taking down her father’s poem from the Ka‘ba, said, “Compared with the verses of the Qur’an, this no longer has any value.”

A bedouin poet heard this verse being recited,