this extent, surely the rulership, which is in the form of dominicality, of an Absolutely Powerful One free of all impotence will in no way accept any partners or interference. He will reject it vehemently and angrily repulse from His court those who ascribe imaginary partners to Him. The All-Wise Qur’an’s severe threats against those who ascribe partners to God arise from this truth.

The testimony to unity of grandeur, magnificence, and glory: This too has been explained with brilliant proofs in the Risale-i Nur, and here a very brief meaning of it is alluded to:

For example, the magnificence and grandeur of the sun’s light leave no need for any weak lights near to it, nor does its light allow any other light an effect. Similarly, the magnificence and immensity of Divine power leave no need for any other force or power, and afford no other power a true effect or ability to create. Especially living and conscious beings, which are the points on which of all the dominical aims in the universe turn and where they are concentrated; it is impossible that they should be referred to others. It is also in no way possible that the fruits, results, and circumstances of man’s creation and of living beings, which are the origin of innumerable sorts of bounties and where the aims of their creation are manifested, should be referred to other hands. For example, it would be an affront to the magnificence of dominicality for an animate being to be truly grateful to anyone other than Almighty God for being healed from some minor ailment, or for some sustenance, or for guidance, and to praise and applaud the person extravagantly; the grandeur of the Godhead would be offended; the dignity of the Absolute Object of Worship affronted, and His glory, vexed.

How perfection points to the mystery of unity: Again this has been explained with brilliant proofs in the Risale-i Nur, and an extremely brief meaning of it is this: self-evidently, the creation of the heavens and earth necessitate an absolute power of utter perfection. The wondrous bodily systems of animate beings also necessitate a power of absolute perfection. And the perfection of an absolute power which is exempt from impotence and free of restriction necessitates unity. For to apply defect to perfection and restrict the unrestricted, and to make infinity finite, and reduce the strongest power to the weakest impotence means making an infinite power finite with something finite at a time it is infinite, and this is utterly impossible in five ways.

The testimonies to unity of unrestrictedness, comprehensiveness, and infinity: This too has been mentioned in detail in the treatises of The Illuminating Lamp. A summary of its meaning is as follows: since by