It is God Who splits the seed-grain and date-stone;(6:95) and, Comes between man and his heart,(8:24)

to,

Who created the heavens and the earth in six days;(7:54) and, And the heavens rolled up in His right hand.(39:67)

The All-Wise Qur’an has described that luminous reality, the truths of those names and attributes, and acts and deeds, together with all their branches and twigs and aims and fruits, in a way so harmonious, so fitting for one another, so appropriate for one another, without marring one another or spoiling the decree of one another, or their being remote from one another, that all the people of illumination and those who have penetrated to the realities, and all the wise and the sage who have journeyed in the realm of the inner dimensions of things, have declared: “Glory be to God!” in the face of that Discriminating Exposition, and have affirmed it, saying: “How right, how conformable with reality, how fine, how worthy!”

Take, for example, the six pillars of belief. They resemble a single branch of those two mighty trees which look to the entire sphere of contingency and sphere of necessity: it depicts all the branches and boughs of those pillars – as far as the furthest fruits and flowers – observing such a harmony and proportion between them, and describes them in a manner so balanced, and illustrates them a way so symmetrical that the human mind is powerless to perceive it and stands astonished at its beauty. The proof that a beauty of proportion and perfect relation and complete balance have been preserved between the five pillars of Islam, which are like one twig of the branch of belief, down to the finest details, smallest point of conduct, furthest aims, most profound wisdom, and most insignificant fruits, is the perfect order and balance and beauty of proportion and soundness of the Greater Shari‘a of Islam, which has emerged from the decisive statements, senses, indications, and allusions of the comprehensive Qur’an; they form an irrefutable and decisive proof and just witness that cannot be doubted. This means that the expositions of the Qur’an cannot be attributed to man’s partial knowledge, and particularly to the knowledge of someone unlettered. They rest rather on a comprehensive knowledge and are the word of One Who is able to see all things together and observe in one moment all truths between pre-eternity and post-eternity. In this we believe.

Second Gleam

SECOND GLEAM: Just how far the human philosophy which challenges Qur’anic wisdom has fallen in the face of that wisdom has been explained and illustrated with comparisons in the Twelfth Word and proved in the other Words. We therefore refer readers to those treatises and