regard to its aims and subjects, meanings and styles, and its subtle qualities and fine virtues. Indeed, if the Qur’an of Miraculous Exposition’s suras and verses are studied carefully, especially the openings of the suras, and the beginnings and ends of the verses, it will be seen that not a trace of confusion is apparent although it gathers together all the categories of rhetoric, all the parts of fine speech, all the classes of elevated styles, all sorts of fine morality, all the summaries of the sciences relating to the universe, all the indexes of divine knowledge, all the beneficial rules for individual and social human life, and all the luminous laws of the exalted physical sciences. In truth, to gather together in one place this many different categories of knowledge and cause no disagreement or difficulty can only be the work of an overwhelming miraculous order.

Then, as is expounded and proved in the previous twenty-four Words, together with maintaining the order within this comprehensiveness, to rend the veils of the habitual and commonplace, which are the source of compounded ignorance, and to draw out the wonders concealed beneath them and display them; to smash with the diamond sword of proof the idol of nature, which is the source of misguidance; to scatter with thunderous trumpet-blasts the dense layers of the sleep of heedlessness; and to uncover and reveal the obscure talisman of being and the strange riddle of the creation of the world, before which human philosophy and science have remained impotent – to do this could surely only be the wondrous work of a wonder-worker like the Qur’an – the Qur’an, which sees reality, is familiar with the Unseen, bestows guidance, and shows the truth.

If the Qur’an’s verses are considered carefully and fairly, it will be seen that they do not resemble a gradual chain of thought, following one or two aims, like other books. For the Qur’an’s manner is sudden and instantaneous; it is inspired on the moment; its mark is that all its aspects arrive together but independently from distant places, a most serious and important discourse which comes singly and concisely.

Yes, who apart from the universe’s Creator could produce a discourse concerned to this degree with both the universe and its Creator? Who could step beyond his mark to an infinite degree and make the All-Glorious Creator speak according to his own whims, then make the universe speak the truth? Yes, in the Qur’an, the universe’s Maker is seen to be speaking and making others speak seriously and truthfully and in elevated, true fashion. There is no sign to suggest imitation. He speaks and makes speak. If, to suppose the impossible, someone like Musaylima were to step beyond his mark to an infinite degree, and by way of imitation make the All-Glorious Creator, the Sublime and Majestic One, speak according to his own ideas,