قُلْ هُوَ اللّٰهُ اَحَدٌ

اَللّٰهُ الصَّمَدُ

لَمْ يَلِدْ وَلَمْ يُولَدْ

وَلَمْ يَكُنْ لَهُ كُفُواً اَحَدٌ

اَللّٰهُ لَا اِلٰهَ اِلَّا هُوَ اَلْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَهُ مَا فِي السَّمٰوَاتِ وَمَا فِي الْاَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ اِلَّا بِاِذْنِهِ يَعْلَمُ مَا بَيْنَ اَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ اِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمٰوَاتِ وَالْاَرْضَ وَلَا يَؤُدُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ

The abridged Ibn Kathīr (2:255): Ayat al-Kursī affirms Allah as the only One worthy of worship, the Ever-Living and Self-Sustaining whom neither drowsiness nor sleep can touch. A report from Ibn ʿAbbās likens the whole creation beside His Kursī to "a ring in a desert." (Summary of the tafsir.)

Bediüzzaman Said Nursi grounds tawḥīd in his Treatise on Nature (anchored on İbrâhîm 14:10) and The Supreme Sign (İsrâ 17:44) as follows:

1. 1Ascribing everything to nature, chance, or secondary causes is shown in the Treatise on Nature to be rationally impossible through "nine impossibilities" (at least ninety absurdities); the only reasonable path is tawḥīd.
2. 2Ascribing a thing's creation to the One (al-Wāḥid al-Aḥad) yields "an ease at the level of necessity," while ascribing it to nature and causes becomes "difficult at the level of impossibility."
3. 3In The Supreme Sign the universe is a "great book" read stage by stage by a traveler; every existent bears witness to the existence and oneness of God, its Author and Sovereign.

The quotations are verified from the primary texts. This is a modern Risale/tafsir reading of the verses (a human interpretive layer), not identical with the Qur'an's certain declaration.

اٰمَنَ الرَّسُولُ بِمَا اُنْزِلَ اِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ كُلٌّ اٰمَنَ بِاللّٰهِ وَمَلٰٓئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ اَحَدٍ مِنْ رُسُلِهِ وَقَالُوا سَمِعْنَا وَاَطَعْنَا غُفْرَانَكَ رَبَّنَا وَاِلَيْكَ الْمَصِيرُ

يٓا اَيُّهَا الَّذِينَ اٰمَنُوا اٰمِنُوا بِاللّٰهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلٰى رَسُولِهِ وَالْكِتَابِ الَّـذِي اَنْزَلَ مِنْ قَبْلُ وَمَنْ يَكْفُرْ بِاللّٰهِ وَمَلٰٓئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْاٰخِرِ فَقَدْ ضَلَّ ضَلَالاً بَعِيداً

The abridged Ibn Kathīr (2:285): the believers accept and affirm all of Allah's prophets without distinction, and "we hear and obey" means grasping Allah's commands and acting upon them. It relays an authentic report that the last two verses of Sūrat al-Baqarah suffice whoever recites them at night. (Summary of the tafsir.)

The epigraph of this passage is Bakara 2:285 itself; Bediüzzaman reads the pillars of faith not as separate articles but as a single whole:

1. 1"So the six pillars of faith cannot be separated from one another; each one proves, requires and necessitates the whole."
2. 2On this reading, removing one pillar does not subtract a single article: since each is proof of the others, the whole is shaken.

This passage is widely attributed to the Eleventh Ray in the Şuâlar; in two primary editions the Eleventh Ray ends with the summary of the Eighth Matter and the Ninth Matter is printed in Asâ-yı Mûsâ, so the citation follows that. The quotation is verified from the primary text. This is a human interpretive layer, not identical with the Qur'an's certain declaration.

ذٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ

اَلَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلٰوةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ

وَالَّذِينَ يُؤْمِنُونَ بِمَا اُنْزِلَ اِلَيْكَ وَمَا اُنْزِلَ مِنْ قَبْلِكَ وَبِالْاٰخِرَةِ هُمْ يُوقِنُونَ

The abridged Ibn Kathīr (2:3): iman encompasses belief, word and deed, and al-ghayb (the unseen) includes Allah, the angels, Books, messengers, the Last Day, Paradise and Hell, resurrection and meeting Allah. It highlights the merit of believing in the unseen through a report praising those who believe without having seen the Prophet. (Summary of the tafsir.)

Bediüzzaman unfolds the phrase "bi'l-ghayb" in two directions and states that faith increases and is renewed in proportion to the clarity of the proofs:

1. 1"Indeed, faith increases and is renewed in proportion as the proofs become manifest."
2. 2"Bi'l-ghayb means: they believe without hypocrisy, with sincerity of heart; or, they believe although the things believed in are unseen."
3. 3On the same page, for "lā rayba fīh" in Bakara 2:2 he adds that even a doubt settling on the surface of the Qur'an is dispelled by the truths within it.

The well-known line about faith rising from imitation to verification is not in this passage but in Sikke-i Tasdik-i Gaybî, and attributing it to the Supreme Sign is a common error; it is therefore not included here. The quotations are verified from the primary text. This is a human interpretive layer.

اِنَّ اللّٰهَ لَا يَغْفِرُ اَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذٰلِكَ لِمَنْ يَشَاءُ وَمَنْ يُشْرِكْ بِاللّٰهِ فَقَدِ افْتَرٰٓى اِثْماً عَظِيماً

وَاِذْ قَالَ لُقْمٰنُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللّٰهِ اِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

The abridged Ibn Kathīr (4:48): whoever meets Allah while committing shirk is not forgiven for that shirk unless he repents, while other sins may be forgiven for whom He wills. It relays a report that one who dies upon pure monotheism ultimately enters Paradise, showing that even major sins other than shirk can fall under divine pardon. (Summary of the tafsir.)

Bediüzzaman looks for the root of shirk in the ego, in a person taking himself to be an owner:

1. 1"It is this aspect of egotism, the one that gives birth to every form of shirk, every evil and every misguidance, on account of which the heavens, the earth and the mountains shuddered, fearing a merely supposed association of partners with God."
2. 2The "I" that carries the trust becomes the birthplace of shirk the moment it imagines itself the source. This critique of the ego can be related to Lokmân 31:13 calling shirk a "great wrong"; the link is editorial.

A sentence from the same treatise also appears on the Psychology and the Self page; there it is read for the two faces of the ego, here for the root of shirk. The quotation is verified from the primary text. This is a human interpretive layer.

هُوَ اللّٰهُ الَّذِي لَا اِلٰهَ اِلَّا هُوَ اَلْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللّٰهِ عَمَّا يُشْرِكُونَ

هُوَ اللّٰهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْاَسْمَاءُ الْحُسْنٰى يُسَبِّـحُ لَهُ مَا فِي السَّمٰوَاتِ وَالْاَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ

وَلِلّٰهِ الْاَسْمَاءُ الْحُسْنٰى فَادْعُوهُ بِهَا وَذَرُوا الَّذِينَ يُلْحِدُونَ فٓي اَسْمَائِهِ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ

The abridged Ibn Kathīr (7:180): the verse affirms that Allah has the Most Beautiful Names, commands calling upon Him by them, and warns against those who distort them. It relays the report that Allah has ninety-nine Names and whoever preserves them enters Paradise, and explains that "ilḥād" (distortion) of the Names means straying from their correct usage. (Summary of the tafsir.)

Bediüzzaman treats the divine names as the road to knowing God, and warns of a narrowing along that road:

1. 1"Therefore, whoever comes to know Almighty God through one name, one title, one mode of lordship, must not thereby deny His other titles, modes of lordship and attributes."
2. 2An acquaintance formed through one name cannot become a reason for overlooking the others; knowledge of God widens across the whole of the names.

The sentence of this passage about one name being manifested in each world is used on the Divine Names page, so its continuation is quoted here. The verse Bediüzzaman cites at this point is Tâhâ 20:8, not the Haşr 59:23-24 and A'râf 7:180 that anchor this theme. The quotation is verified from the primary text. This is a human interpretive layer.