SECOND POINT

At the time of Moses (Upon whom be peace), it was magic that was prevalent, so his most important miracles resembled it. And at Jesus (Upon whom be peace)’s time, it was medicine that was prevalent and his miracles were mostly of that kind. Similarly, at the time of the Most Noble Prophet (Upon whom be blessings and peace), in the Arabian Peninsula four things were prevalent:

The First: Eloquence and rhetoric.

The Second: Poetry and oratory.

The Third: Soothsaying and divining matters of the Unseen.

The Fourth: Knowledge of past events and cosmology.

five or six sorts at that forms a chain of wonders of the Risale-i Nur, and flashes of a visible sort of the Qur’an’s miraculousness, and a source of signs to the ciphers of the Unseen. Later, we had a copy of the Qur’an written which showed in gilded letters a flash of its miraculousness which appeared from the ‘coinciding’ of the word ‘Allah.’ And I wrote eight short pieces, called the Eight Symbols (Rumûzat-i Semaniye), which explain the subtle relationships evident in the coinciding of the Qur’an’s letters, and their allusions concerning the Unseen. I also wrote five treatises, one about the wonders of ‘Ghauth al-Gilani,’ three about those of ‘Ali, and one called Indications of the Qur’an (Ishârât-i Kur’aniye), which by means of tawa\fuq or ‘coincidences’, confirm, commend, and applaud the Risale-i Nur. That is to say, that important truth was perceived and written in summary fashion in the writing of the Miracles of Muhammad, but unfortunately the author saw and described only a tiny part of it; he continued without further pursuing it.