The Risalei Nur of Said Nursi (d. 1960) makes mention of the Jawshan al Kabir always in the most reverent and awe inspiring manner, evoking in the reader a desire to not only keep reading, but to go and read the prayer directly for themselves as well.
I always had a feeling that the Sunni and Shia traditions carry on an identical spirit, a common purpose, a unity at heart, but there have been a small number of obfuscations between them very early on, from which they continued to spread further apart as time passed, and the distance between them was at times further stimulated by bad actors even to this day.
We all have one God, the one that all people call upon, and the birds that fly, the fish that swim, the ants that walk, and the mountains and celestial bodies all proclaim his oneness and glory. Sunni and Shia certainly call upon the same God, believe in the same prophet Muhammad ﷺ as the final prophet, and live by the same Quran as the decider on all matters. After this, they focus on a certain feature or another. The Sunni may look to the companions more than the family, and the Shia to the family more than the companions of the Prophet ﷺ.
I think that both cannot be absolutely correct at the same time, but there is a reason why both thrive with a potent spiritual thrust that simply does not get wiped away, bringing meaning and life to the believers of their respective traditions. Let's respect each other and learn from what we carry. I am always pleasantly surprised all the times that I was sure about myself, but finding out more proved my perspective to be too simple.
Hizb-ü Envari'l-Hakaiki'n-Nuriye is daily prayer book compiled by Said Nursi, popularly known in Turkey as Büyük Cevşen. It includes within its covers the Jawshan al Kabir, a Naqshbandi litany, various Quranic chapters, prayers for divine protection and tranquility, and for thanksgiving. It has the most used version of Jawshan al Kabir among Sunnis in Turkey.
All sincere seekers will find the prayer to solve their worries and pain. If this text can bring us together, I think it can also merge Sunni and Shia as one, since it is treasured by both schools.
The Risalei Nur is in four parts, the Words, Letters, Flashes and Rays. Classified by each, below are the fourteen passages:
The Words:
1.
And, for example, the repetition of the phrase, Glory be unto You! There is no god but You: Mercy! Mercy! Save us, deliver us, preserve us, from Hellfire! in the supplication of the Prophet ﷺ called Jawshan al Kabir, which is a true and authentic supplication of the Quran and a sort of summary proceeding from it.
Since it contains the greatest truth and the most important of the three supreme duties of creatures in the face of dominicality, the glorification and praise of God and declaring Him to be All Holy, and the most awesome question facing mankind, man being saved from eternal misery, and worship, the most necessary result of human impotence, if it is repeated thousands of times, it is still few.
Thus, repetition in the Quran looks to principles like these. Sometimes on one page, even, with regard to the requirements of the position and the need for explanation and the demands of eloquence, it expresses the truth of Divine unity perhaps twenty times explicitly and by implication. It does not cause boredom, but gives a power to it and inspires an eagerness. It has been explained in the Risalei Nur with proofs how appropriate, fitting, and acceptable from the point of view of rhetoric are the repetitions in the Qur’an.
(468-469)
2.
For sure, man is the place of manifestation of all the Names, but the Names being various has resulted in the universe’s variety and the differences in the angels’ worship, and has also caused a degree of variety among men. The different laws of the prophets, the different ways of the saints, and the different paths of the purified scholars has arisen from this mystery. For example, together with the other Names, the Name of All Powerful was predominant in Jesus (peace be upon him). And in those who follow the path of love, the Name of Loving One prevails, and in those who follow the path of contemplation and reflection, the Name of All Wise.
Thus, if someone is both a teacher, and a policeman, and a clerk of the court, and an inspector in the civil service, in each office he has both relations, and duties, and obligations, and salaries, and responsibilities, and promotion, and enemies and rivals who are the cause of his failures. He appears before the king with many titles, and he sees the king. He seeks help from him with many tongues. He has recourse to many of the ruler’s titles, and seeks his help in many forms in order to be saved from the evil of his enemies.
In just the same way, man, who manifests many Names and is charged with many duties and afflicted with many enemies, invokes many of the Names in his prayers and supplications. Like Muhammad the Arabian ﷺ, the cause of pride of mankind and truly the most perfect man, supplicated with a thousand and one Names in his prayer, Jawshan al Kabir. It is due to this mystery that the chapter:
Say, I seek refuge with the Sustainer and Cherisher of men,
The Sovereign of men,
The God of men,
From the evil of the whispering, elusive tempter
(114:1-4)
commands that we take refuge with God through three titles, and,
In the Name of God, the Merciful, the Compassionate shows the seeking of help through three Names.
(343-344)
The Letters:
3.
The Prophet ﷺ is similarly unparalleled in the way in which he was the foremost in practising all the forms of worship found in his religion, and the first in piety and the fear of God; in his observing the duties of worship fully and with attention to their profoundest dimensions, even while engaged in constant struggle and activity; in his practice of worship combining in perfect fashion the beginning and end of worship and servitude of God without imitation of anyone.
With the Jawshan al Kabir, from among his thousands of supplicatory prayers and invocations, he describes his Sustainer with such a degree of gnosis that all the gnostics and saints who have come after him have been unable, with their joint efforts, to attain a similar degree of gnosis and accurate description. This shows that in prayer too he is without peer. Whoever looks at the section at the beginning of the Treatise on Supplicatory Prayer, which sets forth some part of the meaning of one of the ninety nine sections of the Jawshan al Kabir, will say that the Jawshan too has no peer.
In his conveying of the message and his summoning men to the truth, he displayed such steadfastness, firmness and courage that although great states and religions, and even his own people, tribe and uncle opposed him in the most hostile fashion, he exhibited not the slightest trace of hesitation, anxiety or fear. The fact that he successfully challenged the whole world and made Islam the master of the world likewise proves that there is not and cannot be anyone like him in his conveying of the message and summons.
In his faith, he had so extraordinary a strength, so marvelous a certainty, so miraculous a breadth, and so exalted a conviction, illumining the whole world, that none of the ideas and beliefs then dominating the world, and none of the philosophies of the sages and teachings of the religious leaders, was able, despite extreme hostility and denial, to induce in his certainty, conviction, trust and assurance, the slightest doubt, hesitation, weakness or anxiety. Moreover, the saintly of all ages, headed by the Companions, the foremost in the degrees of belief, have all drawn on his fountain of belief and regarded him as representing the highest degree of faith.
This proves that his faith too is matchless. Our traveller therefore concluded, and affirmed with his intellect, that lying and duplicity have no place in the one who has brought such a unique sacred law, such an unparalleled Islam, such a wondrous devotion to worship, such an extraordinary excellence in supplicatory prayer, such a universally acclaimed summons to the truth and such a miraculous faith.
(255-256)
The Flashes:
4.
Worship and servitude of God look to the divine command and divine pleasure. The reason for worship is the divine command and its result is divine pleasure. Its fruits and benefits look to the hereafter. But so long as they are not the ultimate reason and not intentionally sought, benefits looking to this world and fruits which come about themselves and are given are not contrary to worship. They are rather to encourage the weak and make them incline to worship. If those fruits and benefits are made the reason for the invocation or recitation, or a part of the reason, it in part invalidates the worship. Indeed, it renders the meritorious invocation fruitless, and produces no results.
Thus, those who do not understand this mystery, recite for example the Awrad Qudsiya Shah Naqshband, which yields a hundred benefits and merits, or Jawshan al Kabir, which yields a thousand, making some of those benefits their prime intention. Then they do not receive the benefits, and shall not receive them, and do not deserve to receive them. For the benefits may not be the reason for the invocation and may not themselves be intended and sought. For they are obtained when unsought, in consequence of the sincere invocation, as a favor.
If they are intended, it damages the sincerity to an extent. Indeed, it ceases being worship and loses all value. But there is one matter, which is that weak people need something to encourage them to recite meritorious invocations. If they think of the benefits and eagerly recite them purely for God’s sake and for the hereafter, it causes no harm and is acceptable even. But because this instance of wisdom has not been understood, many of them come to doubt or even to deny the benefits narrated from the spiritual poles and righteous ones of former generations when they do not receive them.
(180)
5.
The greatest name is not the same for everyone; it differs. For example, for Imam Ali (May God be pleased with him) it was the six names Single, Ever Living, Self Subsistent, Sapient, All Just, and Most Holy. For Imam al A‘zam, it was two names; Sapient and All Just. While for Ghawth al A‘zam it was Ever-Living. For Imam Rabbani, the greatest name was Self Subsistent, and so on; many other people held different names to be the greatest name.
In connection with this Fifth Point being about the name Ever Living, as both a blessing, and a witness, and an evidence, and as a sacred proof, and as a prayer for ourselves, and as a happy conclusion to this treatise, we include the following, uttered by God’s Noble Messenger ﷺ in the supreme supplication called Jawshan al Kabir, which shows the extremely elevated and comprehensive degree of his knowledge of God. We shall travel in the imagination to that time and saying 'Amen' to what the Noble Messenger ﷺ said, shall utter the same supplication with his voice as though saying it ourselves:
O He who was living before all living beings;
O He who shall live after all living beings;
O Living One whom no living being resembles;
O Living One whom nothing is like;
O Living One who needs no other living being;
O Living One who takes no living being as partner;
O Living One who causes all living beings to die;
O Living One who provides the sustenance of all living beings;
O Living One who restores to life the dead;
O Living One whom death touches not —
Glory be unto You! There is no god but You! Mercy! Mercy! Deliver us from Hellfire! Amen!
Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All Knowing, All Wise. (2:32)
(433)
The Rays:
6.
God’s Most Noble Messenger ﷺ, the supreme Qur’anic commentator and interpreter, expounded one level —about Divine unity— of the numerous luminous levels of this sublime verse in one of the ninety-nine sections of his peerless supplication, Jawshan al Kabir. Alluding in the supplication through a thousand and one Divine Names to a thousand and one proofs of Divine unity, he described his Sustainer. One of those sections is this:
O You Who is the First of all things, and the Last;
O God of all things, and their Maker;
O Provider of all things, and their Creator;
O Maker of all things, and their Owner;
O Giver of want to all things, and Giver of plenty;
O Originator of all things, and their Renewer;
O Causer of all things, Who determines them with due measure;
O Nurturer of all things, and their Administrator;
O You Who ‘rolls up’ all things, and causes their constant change;
O Giver of life to all things, and Dealer of death.
Glory be unto You! There is no god but You! Mercy! Mercy! Deliver us from Hellfire!
This sample shows that the Noble Messenger’s ﷺ knowledge of God, and his proofs of Divine unity were at such a level that no one is equal to him, and that in this field he is the supreme leader. By following him, everyone may enter that treasury. It is clear that knowledge, sciences, and arts are perfected through the conjunction of ideas and blending of minds; through ideas being combined and different works complementing each other, the works are perfected. This is why the craftsman who invented the shishhane rifle was more skilful than the one who invented the machine gun now.
Whereas one who listens attentively with the ear of the heart to the supplication of Jawshan al Kabir, imagining himself to be in the presence of the Unlettered Prophet ﷺ and hearing it from him, will understand and see that those thousand and one sacred truths, which comprise a thousand and one proofs and descriptions, and each of which is the conclusion of a chain of thought and a window opening onto Divine unity, were composed by one unlettered ﷺ among an illiterate people in an illiterate environment, and a nation lacking a holy scripture in totally original, inventive fashion imitating no one, solving on his own through illumination the riddle of creation and talisman of the universe.
This was not in imitative fashion like today with the help and supplications of thousands of other luminaries, but out of his boundless compassion and infinite clemency —due to which he invites to listen both the inhabitants of the heavens under the celestial dome and the vast congregation in the huge mosque of the universe— he seeks help, succor, mercy, and salvation for men, and he says:
O You Who in the heavens is His grandeur;
O You Who in the earth are His signs;
O You Who in all things are His evidences;
O You Who in the ocean are His strange wonders;
O You Who originates creation then renews it;
O You Who in the mountains are His treasures;
O You Who creates everything in the best way;
O You to Whom return all matters;
O You Whose grace is apparent in all things;
O You Who displays His power through all creatures.
Glory be unto You! There is no god but You! Mercy! Mercy! Deliver us from Hellfire!
Here, the Supreme Qur’anic Commentator is expounding one aspect of the above verse. A short translation and meaning of it is this. He says:
“O One of Glory Whose magnificence is to be seen in the skies and heavenly bodies! O One of Perfection, the signs and evidences of Whose unity are to be observed in the earth and in all its beings! O Necessary Existent, proofs to Whose necessary existence are present in all things and all creatures! O All Glorious One of Perfection, Who creates all the strange beings in the vast oceans! O Munificent Creator, Who creates the treasures stored up in the mountains to meet the needs of living beings! O Beauteous Bestower of Bounties, Who creates everything in the best way, administers them in the best way, and provides all the necessaries for each in the best way!
O Omnipotent One, Sustainer of All Things, to Whom all things have recourse in all matters, for all needs, and on Whom all beings rely in all circumstances, and to Whom pertain all rights and dues, judgements and rule! O Gracious and Knowing One, the clear traces of Whose favours, and the manifestations of Whose grace, and the subtle inscriptions of Whose arts, and the fine gifts of Whose mercy, are observed in all things! O All Powerful and Wise One, Who made the universe an exhibition of marvels in order to display His power to His conscious creatures, and made all His artifacts heralds and proclamations announcing His perfections, such as His power, wisdom, and mercy! You are free of all impotence and fault; Other than You there is no god who might succour our plight! Mercy! Mercy! Save us from Hellfire!”
God’s Most Noble Messenger ﷺ, the Supreme Qur’anic commentator, expounded the verse with this supplication. Then the Messenger’s important, precise, intelligent, and exacting student, Imam Ali (May God be pleased with him), composed a supplication like commentary on his Master’s supplicatory commentary, and discovering another aspect of the supplication, uncovered a further face of the verse. Keeping in mind his Noble Master’s supplication, he described that aspect of the verse as follows. As we gave a short meaning and translation of the supplication above, so do we for this one:
“O God! In the heavens are no rotations or motions but through their order and wisdom they testify to your existence, making You known. On the earth are no changes and transformations, and no states or circumstances, but through their order and regularity they make You known together with Your unity and dominicality. In the seas is no creature, nor even a drop of water, but through its wisdom it points to Your existence and testifies to Your dominicality. In the mountains are no minerals, chemicals, or rocks, stored up for living beings, but through their uses and benefits they testify to Your dominicality and existence.
In the heart is no thought inspired from the Unseen but it points to Your existence and testifies to Your unity. On the trees are no leaves but through their order and wisdom they recognize You, that is, they proclaim that they are the works of Your art. In bodies there are no movements but they testify to Your dominicality. O my Creator! For the sake of Your power, which subjugates the heavens and the earth, subjugate to me those things that I wish!”
Now, an impotent student of Imam Ali (May God be pleased with him) and wretched servant of the Qur’an, expounding this supplication of his also with a supplication, wanted to disclose in the light of the Greatest Name one aspect of the sublime verse by expounding that aspect of the above supplication, which is only one of the hundred sections of the supplication of the Supreme Interpreter, that is, Jawshan al Kabir. The student of Imam Ali (May God be pleased with him) says:
O My God and Sustainer! I see through the eyes of belief, the instruction and light of the Qur’an, the teachings of God’s Noble Messenger (Peace and blessings be upon him), and the indications of the Name of All Wise, that in the heavens there are no rotations and motions but through their order and regularity they point to Your existence. There is no heavenly body but through its silently performing its duty and remaining in place without prop it testifies to Your dominicality and unity. There is no star but through its balanced creation, regular position, luminous smile, and the stamp of its similarity to the other stars, it indicates the majesty of Your Godhead and Your unity. There is not one of the twelve planets but through its wise motion, docile subjection, orderly duties, and significant satellites, it testifies to Your necessary existence and indicates the sovereignty of Your Godhead.
Yes, —O Creator of the Heavens and Earth, Who directs and administers all particles together with all the orderly components they make up, and spins the planets and their regular satellites, subjugating them to His command!— just as each of the inhabitants of the heavens testifies on its own, so in their totality they testify to Your necessary existence and unity in a way so clear and powerful that shining proofs to the number of stars in the heavens affirm that testimony.
Also, appearing as a regular army or imperial fleet decked out with electric lights, the limpid, beautiful, spotless heavens with their extraordinarily huge and speedy bodies, point clearly to the splendor of your dominicality and tremendousness of Your power, which creates all things; and to the boundless extent of Your sovereignty, which overspreads the heavens, and to Your mercy, which embraces all living things; and testifies indubitably to the comprehensiveness of Your knowledge, which is concerned with all the states and circumstances of all the creatures of the heavens, and embraces them and orders them, and to Your wisdom, which encompasses all things. This testimony is so evident it is as though the stars are the words and luminous embodiments of the skies’ testimony.
(51-54)
7.
If I have been at fault in offering to the Court of my Compassionate Sustainer this instructive piece which I have taken from the Qur’an and the Jawshan al Kabir, a supplication of the Prophet ﷺ, as worship in the form of reflective thought, making the Qur’an and the Jawshan my intercessors, I beseech forgiveness for my fault.
(69)
8.
The constant proclamation of this grandeur and sublimity in the call to prayer, in the prayers themselves and in most of the rites of Islam, Allahu akbar, God is Most Great! God is Most Great! God is Most Great! the declaration of the Sacred Tradition that
“Grandeur is My shield and Sublimity My cloak”
(Muslim, Birr, 136; Abu Da’ud, Libas, 25; Ibn Maja, Zuhd, 16; Musnad, ii, 248, 376, 414, 427, 442; iv, 416; Ibn Hibban, Sahih, i, 272; vii, 473; al-Hindi, Kanz al-‘Ummal, iii, 534.)
and the statement of the Prophet ﷺ — his most inspiring communing with God, in the eighty sixth part of Jawshan al Kabir: (The famous supplication revealed to the Prophet Muhammad ﷺ which, consisting of the Divine Names, is related to possess many merits.)
O You other than Whose Kingdom no kingdom exists;
O You Whose Praise cannot be counted by His slaves;
O You Whose Glory cannot be described by His creatures;
O You Whose Perfection lies beyond the range of all vision;
O You Whose Attributes exceed the bounds of all understanding;
O You Whose Grandeur is beyond the reach of all thought;
O You Whose Qualities man cannot fittingly describe;
O You Whose Decree His slaves cannot avert;
O You Whose Signs are manifest in everything
—Be You glorified; there is no god other than You—
Protection, protection, deliver us from the Fire!
— all these show that grandeur and sublimity constitute a necessary veil.
(129)
9.
The Prophet ﷺ is similarly unparalleled in the way in which he was the foremost in practicing all the forms of worship found in his religion, and the first in piety and the fear of God; in his observing the duties of worship fully and with attention to their profoundest dimensions, even while engaged in constant struggle and activity; in his practice of worship combining in perfect fashion the beginning and end of worship and servitude to God without imitation of anyone.
With the Jawshan al Kabir, from among his thousands of supplicatory prayers and invocations, he describes his Sustainer with such a degree of gnosis that all the gnostics and saints who have come after him have been unable, with their joint efforts, to attain a similar degree of gnosis and accurate description. This shows that in prayer too he is without peer. Whoever looks at the section at the beginning of the Treatise On Supplicatory Prayer which sets forth some part of the meaning of one of the ninety nine sections of the Jawshan al Kabir will say that the Jawshan too has no peer.
In his conveying of the message and his summoning men to the truth, he displayed such steadfastness, firmness and courage that although great states and religions, and even his own people, tribe and uncle opposed him in the most hostile fashion, he exhibited not the slightest trace of hesitation anxiety or fear. The fact that he successfully challenged the whole world and made Islam the master of the world likewise proves that there is not and cannot be anyone like him in his conveying of the message and summons.
In his faith, he had so extraordinary a strength, so marvellous a certainty, so miraculous a breadth, and so exalted a conviction, illumining the whole world, that none of the ideas and beliefs then dominating the world, and none of the philosophies of the sages and teachings of the religious leaders, was able, despite extreme hostility and denial, to induce in his certainty, conviction, trust and assurance, the slightest doubt, hesitation, weakness or anxiety.
(152)
10.
And, for example, the verse,
Then which of the favours of your Sustainer will you deny? (55:13)
which is repeated in Sura al-Rahman, and the verse,
Woe that Day to the rejecters of truth! (77:15)
in Surah al Mursalat shout out threateningly to mankind and the jinn across the centuries and the heavens and the earth, the unbelief, ingratitude, and wrongdoing of those who bring the universe and the heavens and earth to anger, spoil the results of the world’s creation, and deny and respond slightingly to the majesty of Divine rule, and violate the rights of all creatures. If a general lesson thus concerned with thousands of truths and of the strength of thousands of matters is repeated thousands of times, there would still be need for it and its awe-inspiring conciseness and beautiful, miraculous eloquence.
And, for example, the repetition of the phrase,
Glory be unto You! There is no god but You: Mercy! Mercy! Save us, deliver us, preserve us, from Hellfire!
in the supplication of the Prophet ﷺ called Jawshan al Kabir, which is a true and authentic supplication of the Qur’an and a sort of summary proceeding from it. It contains the greatest truth and the most important of the three supreme duties of creatures in the face of dominicality, the glorification and praise of God and declaring Him to be All Holy, and the most awesome question facing man, his being saved from eternal misery, and worship, the most necessary result of human impotence. So if it is repeated thousands of times, it is still few.
Thus, repetition in the Qur’an looks to principles like these. Sometimes on one page, even, with regard to the requirements of the position and the need for explanation and the demands of eloquence, it expresses the truth of Divine unity perhaps twenty times, explicitly and by implication. It does not cause boredom, but affords it a power, and eagerness. It has been explained in the Risalei Nur with proofs how appropriate, fitting, and acceptable in the eyes of rhetoric are the repetitions in the Qur’an.
(265-266)
11.
He also displayed such worship of God and servitude to Him that bringing together the beginning and end of worship, imitating no one, he saw and conformed to the subtlest mysteries of worship, and fulfilled them even in times of greatest disturbance. This was an incomparable attribute, as was his offering such prayers, supplications and entreaties to his Creator that up to the present his degree has not been reached, even with the meeting of many minds. For example, in the supplication Jawshan al Kabir, taking as intercessor a thousand and one Divine Names, he so describes and acquaints his Creator that it has no like. Thus, no one has attained to his knowledge of God.
He called people to religion with such steadfastness and announced his prophethood with such boldness that although his people, his uncle, the great powers of the world, and the followers of the former religions were all opposed and hostile to him, he did not fear or hold back even a jot, but challenged them all and successfully accomplished his task. This too was an unparalleled attribute.
(593)
12.
The Fifth, Sixth, Seventh, and Eighth Universal Testimonies:
Through the testimony of Jawshan al Kabir, and the sacredness of its allusions; and the Risalei Nur, and the power of its proofs; and the past, and the unanimity of its signs of a forthcoming prophet; and the future, and the confirmation of thousands of its events.
That is to say, Jawshan al Kabir, which looks both explicitly and allusively to a thousand and one Divine Names; is a wondrous supplication that in one respect proceeds from the Qur’an; is superior to all the other invocations recited by those who advance in knowledge of God; which was brought as revelation by Gabriel during a military expedition, who said: “Cast away your armour and in its place read this Jawshan!” — the truths it contains and its perfectly accurate descriptions of the Sustainer testify to Muhammad’s ﷺ messengership and veracity.
So too, through proving rationally and logically as a single proof with its one hundred and thirty parts all the truths of the messengership of Muhammad ﷺ, and teaching matters which in the view of philosophy are remote from reason in the most reasonable and easy fashion as though they were before one’s very eyes, the Risalei Nur —which in one respect received effulgence from the Jawshan and was born of it— testifies in universal fashion to Muhammad’s ﷺ messengership and veracity.
(596)
13.
This world’s Disposer and Administrator made Muhammad’s ﷺ messengership a sun in the universe, and as is proved in the Risalei Nur, caused it to dispel all kinds of darknesses and show its luminous truths, and make happy all conscious beings, indeed the universe, with the good news of eternal life; and He made his religion an index of perfections for all the acceptable people of worship and a sound programme for their acts of worship; and as is indicated by the Qur’an and Jawshan, He made Muhammad’s Reality, which is his collective personality, a comprehensive mirror to the manifestations of His Godhead; and as is indicated by the above mentioned truths, and by the fact that every day for fourteen centuries he has gained the equivalent of all the good works of all his community, and by his works and traces in man’s social and spiritual life, He made him the highest leader, master, and authority of mankind.
(602)
14.
Now we begin the question of “Will,” which is in Hulâsatü’l-Hulâsa, the summary of The Supreme Sign: (Since the Turkish is given for the Arabic piece here, the English translation of the Arabic is not given.)
Hulâsatü’l-Hulâsa: The ‘sum and substance’ in Arabic of The Supreme Sign, which describes in thirty three degrees how all the realms of creation testify to their Creator’s existence and unity. It is included in the collection of invocations and supplications called Hizb Anwar al-Haqa’iq al-Nuriyya, which includes Jawshan al Kabir.
This piece consists of one long universal proof of Divine will, which comprises many of the proofs of Will.
(620)
References
Risalei Nur - The Words
Risalei Nur - The Letters
Risalei Nur - The Flashes
Risalei Nur - The Rays
Dua Jawshan al Kabir - Arabic and English Translation With Audio
