The Answer: Through His limitless power, the Pre-Eternal Inscriber continuously renews the infinite manifestations of His Names so as to display them in ever-differing ways. And through this constant renewal, He creates the identities and special features in things in such a manner that no missive of the Eternally Besought One or dominical book can be the same as any other book. In any case, each will have different features in order to express different meanings.
If you have eyes, look at the human face: you will see that from the time of Adam until today, indeed, until post-eternity, together with the conformity of their essential organs, each face has a distinguishing mark in relation to all the other faces; this is a definite fact. Therefore, each face may be thought of as a different book. Only, for the artwork to be set out, different writing-sets, arrangements, and compositions are required. And in order to both collect and situate the materials, and to include everything necessary for the existence of each, a completely different workshop will be required.
Now, knowing it to be impossible, we thought of Nature as a printing-press. But apart from the composition and printing, which concern the printing-press, that is, setting up the type in a specific order, the substances that form an animate being's body, the creation of which is a hundred times more difficult than that of the composition and ordering, must be created in specific proportions and particular order, brought from the furthest corners of the cosmos, and placed in the hands of the printing-press. But in order to do all these things, there is still need for the power and will of the Absolutely Powerful One, Who creates the printing-press. That is to say, this hypothesis of the printing-press is a totally meaningless superstition.
Thus, like these comparisons of the clock and the book, the All-Glorious Maker, Who is powerful over all things, has created causes, and so too does He create the effects. Through His wisdom, He ties the effect to the cause. Through His will, He has determined a manifestation of the Greater Shari'a, the Shari'a of Creation, which consists of the Divine laws concerning the ordering of all motion in the universe, and determined the nature of beings, which is only to be a mirror to that manifestation in things, and to be a reflection of it. And through His power. He has created the face of that nature which has received external existence, and has created things on that nature, and has mixed them one with the other.
Is it easier to accept this fact, which is the conclusion of innumerable most rational proofs —in fact, is one not compelled to accept it?— or is it easier to get the physical beings that you call causes and Nature, which are lifeless, unconscious, created, fashioned and simple, to provide the numberless tools and equipment necessary for the existence of each thing and to carry out those matters, which are performed wisely and discerningly? Is that not utterly beyond the bounds of possibility? We leave it to you to decide, with your unreasonable mind!
The unbelieving Nature-worshipper replied: "Since you are asking me to be fair and reasonable, I have to confess that the mistaken way 1 have followed up to now is both a compounded impossibility, and extremely harmful and ugly. Anyone with even a grain of consciousness would understand from your analyses above that to attribute the act of creation to causes and Nature is precluded and impossible, and that to attribute all things directly to the Necessarily Existent One is imperative and necessary. 1 say: 'ALL PRAISE BE TO GOD FOR BELIEF,' and I believe in Him. Only, I do have one doubt:
"'I believe that Almighty God is the Creator, but what harm does it do to the sovereignty of His dominicality if some minor causes have a hand in the creation of insignificant matters and thereby gain for themselves a little praise and acclaim? Does it diminish His sovereignty in some way?"
The A n s w e r : As we have conclusively proved in other parts of the Risale-i Nur, the mark of rulership is that it rejects interference. The most insignficant ruler or official will not tolerate the interference of his own son, even, within the sphere of his rule. The fact that, despite being Caliph, certain devout Sultans had their innocent sons murdered on the unfounded apprehension that the sons would interfere in their rule demonstrates how fundamental is this 'law of the rejection of interference' in rulership. And the 'law of prevention of participation,' which the independence intrinsic to rulership necessitates, has shown its strength in the history of mankind through extraordinary upheavals whenever there have been two governors in a town or two kings in a country.