“The true secret of life is this: to serve as a mirror to the manifestation of Divine Oneness and the reflection of Divine Self-Sufficiency (being The Self-Sufficient One Whom all is dependent on). That is, with a comprehensiveness that gathers all Divine Names reflected across the universe into a focal point, to be a mirror to the One, the Eternal.”¹⁾

“Every human being, by virtue of the comprehensiveness of their nature, with their universal consciousness and collective imagination, while being a single person, assumes the value of an entire species.”²⁾

“Because man possesses comprehensiveness and is the most luminous fruit of the cosmic tree, he can reflect within the mirror of his soul the manifestations of all the Divine Names that appear across the universe. For this reason, God manifests His Essence and His Most Beautiful Names at their highest degree upon the greatest representative of mankind. This supreme manifestation is the secret of the Ascension of Ahmad, peace and blessings be upon him, through which his sainthood becomes the source of his Prophethood.”³⁾

“By virtue of his comprehensive nature, man is connected to nearly all beings. And within his essence has been placed an endless capacity for love. For this reason, man nurtures an affection that extends to all creation.”⁴⁾

“Just as the surface of the earth bears a seal of mercy and a stamp of Divine Oneness, so too the countenance of man’s inner essence bears a seal of mercy not inferior to that on the face of the earth or the universe at large. Indeed, he possesses a comprehensiveness like a focal point reflecting the manifestations of a thousand and one Divine Names.”⁵⁾

“Life itself has such comprehensiveness that it becomes a mirror to Divine Oneness, reflecting within itself the manifestations of nearly all the Divine Names that shine upon the universe. When life enters a body, it makes it like a miniature world, a seed carrying within it an index of the cosmic tree. Just as only the power that can create a tree can also create its seed, so too the One who creates even the smallest living being must necessarily be the Creator of the whole universe.”⁶⁾

“The Ever-Living, Self-Subsisting God has willed man into existence and created the universe for his sake. For man, with perfect comprehensiveness, can know and savor all the Divine Names. Especially through the experience of sustenance, he comes to perceive many of God’s Beautiful Names. Angels, however, cannot know them through such experience.

It is because of this profound comprehensiveness of man that the Ever-Living, Self-Subsisting Lord has given him such an eager appetite and prepared for him a table filled with endless varieties of food, so that through them he might sense all the Divine Names and taste every form of bounty.”⁷⁾

“Thus, through his comprehensiveness, man becomes like a small index of the universe, a miniature model, reflecting the inscriptions of all the Divine Names.”⁸⁾

“God has granted him, in particular, knowledge of the Qur’an and wisdom of faith. By this bestowal, He has elevated man above much of creation. And in countless ways, He has endowed him with such comprehensiveness that he can serve as a perfect mirror to Divine Oneness and Self-Sufficiency, and respond to God’s universal and sacred Lordship with a broad and all-encompassing worship.”(Bediüzzaman Said Nursî, Şuâlar, İstanbul: Şahdamar Yayınları, 2010, p. 61.))

“My Lord is One. Indeed, everyone’s happiness depends on submitting to one Merciful Lord. Otherwise, man would be in need of countless lords. For by virtue of his comprehensiveness, man has needs and connections to all things, and experiences pain and sorrow in relation to them—whether he realizes it or not. This is like a state of hell itself. But submitting to the One Lord—Who veils His power behind what people imagine as causes—transforms this into a paradisal condition.”⁹⁾

“Prophethood, because it relates to and manifests the attributes of Divine Lordship, possesses universality and comprehensiveness. Sainthood, however, is particular and individual.”¹⁰⁾

“Among the wonders of the comprehensiveness man is innately endowed with is that the All-Wise Maker has placed within this small body innumerable measures to weigh the infinite varieties of mercy, and has equipped him with countless faculties and instruments to perceive the endless hidden treasures of the Divine Names.”¹¹⁾

“One of the privileges of man’s natural comprehensiveness, which elevates him above all animals, is his ability to understand the praises and glorifications that all living beings offer to the Giver of Life. That is, just as man understands his own speech, with the ear of faith he can comprehend the glorifications of other living beings—and even of inanimate creation. In truth, every being understands only its own ‘speech,’ like a deaf man who hears only himself. Man, however, perceives the testimonies to the Divine Names spoken in the languages of all beings. Hence, while the worth of each thing is partial, man’s worth is universal. Thus, though a single individual, he is as though an entire species.”¹²⁾

“Prophets are perfect human beings, chosen by God and adorned with the finest material and spiritual qualities. They also possess a comprehensiveness that makes them models and exemplars for all people.”¹³⁾

“The distinctive style of the Qur’an may be considered in two aspects: first, the captivating power of its letters, especially the disjointed (muqatṭa‘at) letters; second, the extraordinary comprehensiveness evident throughout the entire Qur’an.”¹⁴⁾

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