additional point, it is mentioned ten times, Fā, nine times, Kāf nine times, Bā nine times, and Tā twelve times. Since Tā comes third, it is mentioned twelve times. Rā is Lām’s sister, but according to their numerical value, Rā is two hundred, and Lām thirty, so since it has risen six times more, it has fallen six. Also, since Rā is repeated on pronunciation, it becomes emphatic and is only mentioned six times. And because Ḍād, Thā, Ḥā, and Khā are emphatic and gain additional qualities in connection with other letters, they have each been mentioned only once. Since Wāw is lighter than Hā and Hamza, and heavier than Yā and Alif, it is mentioned seventeen times, four times more than heavy Hamza and four times less than light Alif.

Thus, the extraordinary positioning of the letters in the passage mentioned here and their hidden relationships, and the beautiful order and fine, subtle regularity and harmony show as clearly as twice two equals four that it would not be within the limits of human thought to have composed it. As for chance and coincidence, it is impossible that it should have interfered. And so, just as the strange and wonderful order and regularity in the position of these letters leads to a fluency and eloquence in the words, so may there be many other hidden instances of wisdom. Since such an order has been followed in the letters, surely in the words, sentences and meanings such a mysterious order, such a luminous harmony, has been observed that should the eye see it, it would declare: “Ma’shallah!” and should the reason comprehend it, it would exclaim: “Bārakallah!”

##### Fifth Point

Fifth Point: This is the excellence in its manner of exposition; that is to say, the superiority, conciseness, and grandeur. Just as there is lucidity in its ordering and composition, fluency in its wording, eloquence in its meaning, and a uniqueness in its style, so in its manner of exposition is there a superiority and excellence. Indeed, all the categories and levels of speech and address, such as encouragement and deterring, praise and censure, proof and guidance, explanation and silencing in argument are present at the highest degree in the Qur’an’s exposition.

Of the innumerable examples of its manner of exposition [^4] in the category of encouragement and urging is that in the sura “Has there not been over man a long period of time when he was nothing – [not even] mentioned?”(76:1); this is as sweet as the water of Kawthar and flows with the fluency of the spring of Salsabil, it is as fine as the raiment of the houris.

[^4]:The style here has slipped into the clothes of this sura’s meaning.

Of the numerous examples of the category of deterring and threatening is the start of the sura “Has the story reached you of the Overwhelming Event?”(88:1) Here the Qur’an’s exposition has an effect like lead boiling