hension cannot encompass them; my view falls short of them. For this reason only ten classes were explained and the rest were alluded to briefly. Now, of those, two that were inadequately described in The Miracles of Muhammad although they needed to be elucidated, were the following:
The First Class is the uneducated mass of people, whom we call “the listening class;” they only listen to the Qur’an, understanding its miraculousness by means of their ears. They say: “The Qur’an, which I hear, does not resemble any other books, so it must either be inferior to all of them, or superior. No one could say that it is inferior, nor have they said it, nor could the Devil even say it. So it must be superior to all of them.” It was written briefly like this in the Eighteenth Sign and is further explained in the First Topic of the Twenty-Sixth Letter, called A Dispute with the Devil, which illustrates and proves that class’s understanding of the miraculousness.
The Second Class is “the seeing class.” That is to say, it is claimed in the Eighteenth Sign that an aspect of the Qur’an’s miraculousness which may be seen with the eyes looks to the uneducated common people or to materialists whose minds see no further than their eyes. This claim needs much explanation in order to elucidate and prove it. It was not explained there due to an important instance of dominical wisdom which only now we understand. Only a few very minor particulars were pointed out. The wisdom in in this is now understood and we are certain its postponement was preferable. In order to facilitate this class’s understanding, we had a Qur’an written that shows this observable aspect, one of the forty aspects of its miraculousness.
[The remaining matters of this Third Section together with the Fourth Section are about coincidences (tevâfukat). They have been included in the Index and not repeated here. Included here are only a reminder concerning the Fourth Section and its Third Point.]
R e m i n d e r : One hundred and sixty verses were written in explanation of the important point concerning the word “Messenger.” In addition to these verses having a glorious quality, they form a Qur’anic supplication for those who want to memorize or recite different verses since they prove and complete one another with regard to the meaning and their meanings are very profound. In degree, eloquence and beauty of the sixty-nine verses in the explanation of the sublime point concerning the word “Qur’an” is also most wondrous and elevated. This may be recommended to our broth