elevated and brilliant degree of the Prophet’s (PBUH) belief, who manifested the Greatest Name.

It also expresses and instructs in a natural manner the religion of truth, which, being most vast, extensive, and lofty, sets forth the elevated truths of the worlds of the hereafter and of dominicality like a sacred map.

And it conveys in all His infinite glory and majesty, the address of the Creator of the Universe, in respect of His being the Sustainer of all beings. Certainly, in the face of the Qur’an’s exposition which is thus, if, in accordance with the verse,

Say: If the whole of mankind and the jinn were to gather together to produce the like of this Qur’an, they could not produce its like (17:88), all the minds of mankind were to unite and become a single mind, they could not contest it or oppose it. How could they? They are as distant from the Qur’an as the earth is from the Pleiades. For in view of the three above principles, it is certainly not possible to imitate the Qur’an, nor to compose its like.

(388) At the bottom of every page of the Qur’an, the verses are complete, and they end rhyming in a fine way. The reason is this: when the verse called Mudayana (2:292) provides the standard for the pages, and the Suras Ikhlas and Kawthar, the standard for the lines, this fine quality of the All-Wise Qur’an and sign of its miraculousness become apparent.

(389) Because of unfortunate haste, we had to content ourselves in this section with some slight indications and brief instances and small signs of a highly important and magnificent wonder, one which from the point of view of the Risale-i Nur’s success is beautiful, illuminating, and encouraging. Now, that important truth and encouraging wonder under the name of ^coincidence’ (tawa\fuq), and