The Second Station of the Fourteenth Flash (Part 7)
NOTE: The quoted passages are from Ustadh Bediuzzaman’s book and the commentaries below them are my own.
Yes, [what] nurtures and administers the four hundred thousand various different species of plants and animals on the face of [this] earth, without forgetting [or] confusing any of them, with precise timing, perfect management, with wisdom and assistance and [that which] places the seal of Divine Oneness (Al-Ahadiyyah) on the face the earth is certainly, maybe visibly divine mercy (rahmah). And just as the existence of that divine mercy (rahmah) is as certain as the existence of beings on the face of this earth, [so also] there are as many evidences of [its] certitude as there are the number of those beings.
Yes, just as such a seal of divine mercy and a stamp of Divine Oneness (Al-Ahadiyyah) are present on the face of the earth, so too in the face of the spiritual nature of the human being, there is such a stamp of mercy that it is no less than the stamp of mercy on the face of the earth and the great stamp of divine mercy on the face of the universe. So much so that [the human possesses] a comprehensiveness in the form of a focal point to the manifestation of [the] thousand and one names.
As discussed in an earlier post, the comprehensiveness of a human being is due to the names of God being manifested in humans. In other words, all of the divine names manifested in the universe are manifested in humans as well. While this is true for any being with regards to Al-Ahadiyyah, the manifestation is greatest in human beings.
Humans, in a sense, resemble the fruits of a tree. The fruits possess a comprehensiveness of the tree as a whole. The DNA of a tree, for instance, is contained within the seed of its fruits. Put another way, whatever exists in a tree, in a sense, exists in its fruits as well. Similarly, humans, with regards to manifesting the names of God, are the fruits of this universe and possess such a comprehensiveness.
Oh man! Is it at all possible that the One Who gave you this face and in that face has placed such a stamp of divine mercy and a seal of Divine Oneness (Al-Ahadiyyah), [is it possible that He] will leave you on your own, not give you value, pay no attention to your actions, make the whole universe which is directed towards you useless, and make the tree of creation a morbid, unimportant tree with rotten fruit? Also, [would He] cause the denial of His mercy which is as visible as the sun and His wisdom appearing like light that are beyond doubt in any [possible] way and not lacking in any aspect? God Forbid!
Oh man! Know that there is a ladder (mi’raj) to reach the throne of that mercy. That ladder (mi’raj) is بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيمِ [In the name of Allah, the Merciful, the Compassionate]. And if you want to understand how significant this ladder is, [then] look at the beginnings of the hundred and fourteen chapters (surahs) in the Qur’an of miraculous exposition and also the openings of all blessed books, and the starts of all blessed actions. And a most certain evidence for the noble value of the basmala is this: very great scholars (mujtahids) like Imam Shafii have said “Though the basmala is only a single verse, it was sent down one hundred and fourteen times in the Qur’an”.
This passage once again draws attention to humans being the fruit of this universe. As discussed above, a fruit is a sort of a summary of its tree and possesses a miniature sample of everything contained in the tree. It should be noted however that fruits of a tree are not only a “summary” of the tree but also its purpose as well. The primary purpose for planting an apple tree, for instance, is to obtain the apples. Exactly how are humans considered to be the fruits of this universe aside from being a summary?
Ustadh Bediuzzaman summarizes the purpose of this universe as follows:
Thus, the universe was created to thank, love, praise, and worship its Creator. Since the universe, in every way, is directed toward humans, and since humans are the only ones capable of performing the purposes listed above in the best form, the human being must be the fruit of this universe. Essentially, the universe resembles a tree. Just as a tree is directed towards its fruits, and just as the purpose of planting the tree and nurturing it is mainly for the purpose of obtaining its fruits; the purpose of this world’s creation is mainly for human beings. Humans are the fruits of this universe, and the four purposes listed above are the fruits of humans. Thanking, loving, praising, and worshiping God is the ultimate purpose of human creation as well as the creation of this universe. It is for this reason that God pays attention to our actions and holds us accountable for them.
Note that the author pays special attention to the spiritual nature of the human being rather than the material or the physical aspect, the reason being that these purposes can only be achieved through the spiritual aspect. Just as the physical nature is formed by one’s hands, legs, eyes and so on; the spiritual nature is formed by the heart, mind, conscience, and so forth. It is thus essential to develop these subtle faculties in order to accomplish the purpose of our creation.
In many different parts of the Risale-i Nur collection, the author explains that without developing their spiritual nature, humans possess no value. Essentially, a human who does not develop their spiritual nature belongs to a status lower than that of even the tiniest animals, such as that of a sparrow. Why is this?
As discussed in the tenth letter of The Mathnawi al-Nuriya and The Twenty Third Word, a human being who disregards their spirituality and neglects their true purpose in life will not be capable of enjoying life even as much as a tiny animal, for an animal does not have the complex mind of a human. It does not have any fears for the future nor any grief of the past. It simply thinks of the immediate moment and enjoys its life to the fullest. A human, on the other hand, is given a mind to think and reflect. If they choose not to develop their spiritual nature, their mind will be a constant torture for them.
 The Twenty Second Word, Second Station, Fourth Flash, Third Window
 The phrase “In the name of Allah, the Merciful, the Compassionate” is called the basmala. –TN
 The Thirtieth Flash, The Fifth Point, The Second Sign
 The Twenty Third Word, Second Chapter, Third Remark