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to the order [of the universe, and therefore to] justice and beneficence; and in “the Most Compassionate (al-Rahīm)” a hint to the resurrection of the dead. Likewise, in “all praise be to Allah (al-ḥamdulillāh)” is an indication to the Godhead; and in the lām of specification (the “li-” of “li-llāh”) a sign to divine unity. And in “Lord and Sustainer of all the worlds (Rabb al-‘ālamīn)” is a hint to justice, and also to prophethood, for the prophets are the educators of humankind. And in “Master of the Day of Judgement (Mālik yawm al-dīn)” is an explicit statement of resurrection. Likewise, the shell of Innā a‘ṭaynāka’l-kawthar [^4] contains these pearls [of the Qur’an’s four main aims]. This is an example, so carry on in the same way.

[^4]:Sura 108, Sūra al-Kawthar, one of the shortest of the Qur’an’s suras.

“In the name of Allah (Bismillāh)” is like the sun, which illumines itself as well as others and is self-sufficient. Thus, the “In (bi-)” is related to the verb that is implicit in its meaning; that is, “I seek help from it;” or the meaning usually associated with it; that is, “I swear by it.” Or it is related to the implicit ‘Say!’ (Qul), which necessitates a subsequent ‘recite!’ or ‘read!’ (iqrā’) to denote sincerity and divine unity. [^5]

[^5]:Related to and following the genitive construction, these implied verbs denote restriction, which in turn denotes sincerity and divine unity. See, Nursi, İşârâtü’l-İ’caz [Abdülmecid], 24.

As for “name (al-ism)” know that Allah has names pertaining to His essence, and names pertaining to various sorts of action, such as Forgiving, Provider, Giver of Life, and Dealer of Death, and so on. They are various and numerous because of the multiplicity of the relations of His pre-eternal power with the different kinds of beings. Therefore, “Bismillāh” is an invocation, seeking the agency and connection of divine power, that its connection might be a spirit for man and a help for him in his actions.

“Allāh:” the proper name of Allah is a comprehensive summary of all the attributes of perfection, for it implies the Essence, unlike other proper nouns, in which there is no necessary implication of attributes.

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“The Most Merciful, the All-Compassionate (al-Raḥmān al-Raḥīm)”

The positioning (naẓm): just as divine glory (jalāl) and its concomitants are manifested in sequence from the name of “Allāh,” so too divine beauty (jamāl) and its concomitants appear in sequence from “the Most Merciful, the All-Compassionate (al-Raḥmān al-Raḥīm).” Since Glory and Beauty are two sources, there appear in sequence from them by virtue of their being manifest in every world, branches like command and prohibition,