Nur, which is one of its miracles at this time, it is a mark of the Qur’an’s miraculousness —similar to the allusive and symbolic prophecies of Imam ‘Ali (May God be pleased with him) and Gawth al-A‘zam (May God be pleased with him) concerning the Risale-i Nur’s importance and value. To do so is also necessitated by the miraculous eloquence of that tongue of the Unseen.

Yes, it was imparted to me in Eski_ehir Prison at a terrible time when we were in dire need of a sacred solace: “You cite the saints of olden times as testifying to the Risale-i Nur’s acceptability, but in accordance with the inner meaning of the verse,

Nor anything fresh or dry [green or withered], but is [inscribed] in a Record Clear,52

it is the Qur’an that should have the word in this matter. Does it find the Risale-i Nur acceptable? How does it look on it?” I was faced with this strange question. So I sought help from the Qur’an, and within the space of an hour I perceived that the Risale-i Nur was one element of the level of allusive meanings of thirty-three verses, from the level constituted by details of their explicit meanings (and included in the generality of the allusive meanings), and that there were powerful inferences to its inclusion and distinction. A part of these I saw in some detail, and a part I saw in summary form. In my view, no doubt, hesitation, suspicion, or misgiving remained. And I wrote that firm conviction of mine with the intention of strengthening the faith of the believers through the Risale-i Nur, and I gave it to my closest (has) brothers on condition it was held to be confidential. In the treatise, we do not say that this is the explicit meaning of the verse, lest the hojas say “he has been smitten by the evil-eye.” And we do not say that this is the generality of the allusive meaning. We say that underlying the explicit meaning are numerous layers or levels, one of which is the allusive and symbolic meaning, and that the allusive meaning is a generality. Every century, this has particularities. And this century the Risale-i Nur is one element in the generality of that level of its allusive meaning. Inferences drawn by means of the principles of jafr and numbers, practised since early times by the ‘ulama, indeed, proofs, show that that element is intentionally held in view and will perform an important function,