face that most craftsmen have a prophet as the patron of their trade. For example, seamen have Noah (UWP), watchmakers have Joseph (UWP), tailors have Idris (UWP), and so on.

Indeed, investigative scholars and the science of rhetoric are in agreement that all the Qur’an’s verses contain numerous aspects of guidance and instruction. The verses about the miracles of the prophets are the most brilliant of the Qur’an of Miraculous Exposition’s verses; they are not therefore mere historical stories, but comprise numerous meanings and varieties of guidance. Yes, by mentioning the prophets’ miracles, it is tracing the final limit of human science and industry. It is pointing the finger at humanity’s furthest aims. It is specifying its final goals. And by striking the hand of encouragement on humanity’s back, it is urging it forward towards them. Just as the past is the store of the seeds of the future and mirror to its attributes, so the future is the arable field of the past and the mirror to its states. Now we shall explain only a few samples of that most extensive source as examples:

For example, the verse:

To Solomon [We made] the wind [obedient]: its early morning [stride] was a month’s [journey], and its evening [stride] was a month’s [journey],(34:12)

which describes one of Solomon’s (Upon whom be peace) miracles, the subjugating of the air. It says: “Solomon traversed the distance of two months in one day by flying through the air.” It is thus suggesting that the road is open for humankind to cover such a distance in the air. In which case, O humankind! The road is open to you, so reach this level! And in meaning Almighty God is saying through the tongue of this verse: “O humankind! I mounted one of my servants on the air because he gave up the desires of his soul. If you too give up laziness, which comes from the soul, and benefit thoroughly from some of my laws in the cosmos, you too may mount it.”

And the verse,

So We said: “Strike the rock with your staff.” Then gushed forth therefrom twelve springs,(2:60)

which describes a miracle of Moses (Upon whom be peace). This verse indicates that the treasuries of mercy concealed under the earth may be profited from with simple tools. The water of life may be drawn with a staff, even from places hard as rock. Thus, with this meaning the verse says to humanity: “You may find the subtlest effulgence of mercy, the water of life, with a staff. In which case, come on, work to find it!” And by implica-