disposal of the air and its movement in waves. For the elements, which are supposed to be governed by chance, perform important duties for most subtle purposes; and so on. All the oaths and their positions contain different points and different purposes. For now, since the time is inconvenient, I shall indicate briefly only one fine point out of many in the oath, “By the fig and the olive,”(95:1) as follows:
By swearing by the fig and the olive, Almighty God calls to mind the immensity of His power and the perfection of His mercy and His extensive bounties, in order to redirect those people who are heading for the lowest of the low, showing that they may progress spiritually, through thanks, reflection, belief, and good works as far as the highest of the high. The reason for specifying the fig and the olive is that as fruits they are most blessed and beneficial, and their creation comprises many notable things and bounties. For the olive is utilized for illumination and food, and is a basic commodity in social and commercial life. The fig is the same; it displays in its creation a miracle of power by encapsulating in its miniscule seed all the members of the huge fig-tree, and is a divine bounty both in its being a food, and its uses, and contrary to other fruits its continuity, and many other advantages. It calls all this to mind with the oath and instructs man to draw lessons from them so as to believe and perform good works, and not to fall to the lowest of the low.
The disjointed letters at the start of some Suras are a divine cipher. Almighty God makes allusion to matters of the Unseen with them for His special servant. The key to the cipher is with that servant, and with his heirs. The All-Wise Qur’an addresses all eras and all the groups of mankind. It contains numerous different aspects and meanings that comprise the share of every class in every age. The purest share was that of the righteous first generations of Islam, and they expounded it. The people of sainthood and the verifiers of reality have found in their writings numerous allusions to the matters of the Unseen pertaining to spiritual journeying. We have discussed them to a small extent from the point of view of the miraculousness of the Qur’an’s eloquence in the commentary called Isharat al-I’jaz (Signs of Miraculousness), at the start of Sura al-Baqara; it may be referred to.
The Twenty-Fifth Word has proved that a true translation of the All-Wise Qur’an is not possible. Also, the elevated style of its miraculousness