Ious Exposition is 'divine condescension to the minds of men' in consideration of people's understanding and as a concession made to their intelligences. For example, the verses , "Then He established Himself on the Throne" (7:54, etc.) ; "The hand of God is over their hands"(48:10); "And your Lord comes" (89:22) . And the verse "Until when he reached the setting of the sun, he found it set in a spring of murky water" (18:86), and its likes. And the verse, "And the sun runs its course" (36:38) , and those similar to it. These are all examples of this style. "This is the Book; in it is guidance sure, without doubt." (2:2)

#### Conclusion

Conclusion

The difficulty or obscurity of speech arises either from the muddled words and style — and there is nothing of this in the Qur'an of Clear Exposition — or because the meaning is subtle and profound, or of high value, or unfamiliar or rare; it as though acts coyly before the understanding, and in order to excite its appetite hides itself so as to accord itself value and importance. The obscurities of the Qur'an are of this sort.

Reminder

As in Hadiths, all the verses of the Qur'an have an inward (batın; Ar. bāṭin) and an outward (zahir; Ar. ẓāhir) meaning; and each of those have a moral (had; Ar. ḥadd) and an anagogical or mystical meaning (muttala'; Ar. maṭla' or muṭṭala'); [^18] and each of those have numerous branches and boughs. The Islamic sciences testify to this. Each of these levels has a degree, a value, a station, and these have to be distinguished between. They do not, however, impinge on each other. But complications lead to doubt. If the sphere of causes (dâire-i esbab) is confused with that of beliefs (dâire-i akâid), it leads to laziness under the name of reliance on God, or to joining the Mu'tazilites (i'tizal) and calling it having recourse to causes; if those spheres and degrees are not differentiated, it produces the results described.

[^18]:Ibn Ḥibbān, Ṣaḥīḥ, i, 146; al-Munāwī, Fayḍ al-Qadīr, iii, 54.