Eighteenth Sign
The greatest miracle of Allah the Most High’s Noble Messenger (Upon whom be blessings and peace), an eternal one, is the All‑Wise Qur’an, which comprises hundreds of evidences of his prophethood, and forty aspects of whose own miraculousness have been proven.
The Twenty‑Fifth Word has explained concisely and proved those forty aspects in its approximately one hundred and fifty pages. Therefore, referring that supreme miracle, a treasury of miracles, to that Word, here we shall explain only one or two points.
First Point
If It Is Asked: The miraculousness of the Qur’an lies in its eloquence. But all classes of men have the right to a share of its understanding, and only one learned scholar out of a thousand can understand the miraculousness in its eloquence?
The Answer: The All‑Wise Qur’an has a different kind of miraculousness corresponding to the understanding of each class; it indicates the existence of its miraculousness to each in a different way.
For example, to the scholars of rhetoric and eloquence, it exhibits the miraculousness of its extraordinary eloquence.
To the poets and orators, it shows its exalted, beautiful, and original style, which no one can imitate although it pleases everyone. The passage of time does not cause its style to age; it always remains fresh and new. Its prose and word‑order are so well-ordered that it is both elevated and pleasant.
To soothsayers and other diviners of the Unseen, it displays its miraculousness in its extraordinary reports concerning the Unseen.
To historians, it demonstrates its miraculousness by giving information concerning events of past ages, as well as those of the future, and of the Intermediate Realm and the hereafter.
To social and political scientists, it shows the miraculousness in its sacred principles. Yes, the Supreme Shari‘a, which proceeds from the Qur’an, indicates that mystery of miraculousness.
To those occupied with knowledge of Allah (May His glory be exalted!) and cosmic truths, it shows the miraculousness of the sacred divine truths in the Qur’an, or else it indicates the existence of that miraculousness.
To the Sufis and saints, it shows the miraculousness in the hidden mysteries of its verses, which constantly rise and fall like waves in the sea of the Qur’an. And so on. To each of forty classes of men, it opens up a window and shows its miraculousness.
The ordinary people even, who only listen to the Qur’an understanding a little of its meaning, confirm that it does not resemble any other book. They say: “The Qur’an is either inferior to all the other books we have heard read, which not even an enemy could claim – just as it is impossible – or it is superior to all of them and is thus a miracle.” Now, in order to help him, we shall explain further the miraculousness which the ordinary man understood by just listening. It is as follows:
When the Qur’an of Miraculous Exposition appeared challenging the whole world, it aroused passionate feelings of two kinds in people:
The First: In friends, the desire to imitate it; that is, the desire to resemble the style of their beloved Qur’an, and a wish to speak like it.
The Second: In enemies, the desire to criticize and dispute it; that is, the wish to invalidate its claim of miraculousness by competing with its style.
Thus, because of these two intense emotions, millions of books were written in Arabic, and are to be seen. Now, whoever listens to the most eloquent, the most brilliant, of these books being read together with the Qur’an is bound to say that it does not resemble any of them. That means that the Qur’an is not of the same level as them. In which case, it must either be inferior to all of them, which together with being impossible a hundred times over, no one, not even Satan, could claim, or the Qur’an of Miraculous Exposition is superior to all of them.
Furthermore, the All‑Wise Qur’an demonstrates its miraculousness before the uneducated mass of people, who do not understand its meaning, by not wearying them. Indeed, they say: “If I hear the finest and best known poems two or three times, I become bored of them. But the Qur’an never wearies me; the more I listen to it, even, the more it pleases me. It cannot therefore be written by man.”
To children who try to memorize it, the All‑Wise Qur’an shows its miraculousness by settling in their memories with the greatest of ease, despite their small, delicate, weak and simple heads being unable to retain for long a single page of other books, and many of the verses and phrases of that large Qur’an resembling one another, which should cause muddle and confusion.
Even to the sick and the dying, who are disturbed by the slightest sound and noise, the murmuring sound of the Qur’an makes felt a sort of its miraculousness, by being as sweet and agreeable for them as Zamzam water.
In Short: The All‑Wise Qur’an demonstrates its miraculousness to forty different classes and groups of people, or it indicates the existence of its miraculousness. It neglects no one. Even for those who can comprehend only what their eyes see and who have no ear to hear with, no heart to feel with, and no knowledge to judge with, the Qur’an alludes to its miraculousness in a fashion. It is like this:
In the Qur’an of Miraculous Exposition handwritten by the calligrapher Hafiz Osman and later printed, many of the words look to one another.
For example, if a needle is passed through the word “dog” in the phrase (they were seven), the dog being the eighth in Sura al‑Kahf and through the underlying pages, with a slight deviation it will go through the word Qitmir in Sura al‑Fatir , thus establishing the dog’s name.
In a similar way, the words they will be all brought (before us) (muḥḍarūn‑īn) occur twice in Sura Ya. Sin. , the first overlying the second. The same words are again repeated twice in Sura al‑Saffat, , and these look both to each other and to those in Sura Ya. Sin.
Also, the phrase in pairs (mathnà) occurs only three times in the Qur’an, and two of these in pairs corresponding cannot be mere coincidence.
There are numerous similar examples. One word even coincides with slight deviation on five or six underlying pages. I have seen a copy of the Qur’an in which passages looking to one another on facing pages were written in red ink. At that time I said that that too indicated another sort of miracle. Some time later I saw that many phrases looked to others on the reverse of pages, corresponding to one another in a meaningful way.
Thus, since the arrangement of the Qur’an in the writing and script of printed copies of the Qur’an also is through the guidance of the Prophet (UWBP) and divine inspiration, it is a sort of sign of its miraculousness. For it is neither the work of chance, nor of the human mind. Sometimes there are deviations, but that is generally the fault of the printing and if it had been absolutely in order, the words would have corresponded to one another exactly.
Furthermore, on every page of the Qur’an’s Suras of long and medium length which were revealed in Medina, the word “Allah” has been repeated in the most wondrous manner. In addition to being repeated mostly five, six, seven, eight, nine or eleven times on the same page, the repetitions of the two sides of the same page or on facing pages display beautiful and significant numerical relationships., , ,
Second Point
At the time of Moses (Upon whom be peace), it was magic that was prevalent, so his most important miracles resembled it. And at Jesus (Upon whom be peace)’s time, it was medicine that was prevalent and his miracles were mostly of that kind. Similarly, at the time of the Most Noble Messenger (Upon whom be blessings and peace), in the Arabian Peninsula four things were prevalent:
The First: Eloquence and rhetoric.
The Second: Poetry and oratory.
The Third: Soothsaying and divining matters of the Unseen.
The Fourth: Knowledge of past events and cosmology.
Thus, when the Qur’an of Miraculous Exposition appeared, it challenged those with knowledge of these four fields.
Firstly, it made the men of rhetoric and eloquence bow before it; they all listened to it in astonishment.
Secondly, it filled the poets and orators with amazement, that is, those who spoke well and declaimed fine poetry, so that they bit their fingers in astonishment. It nullified the value of their finest poems inscribed in gold, causing them to remove the famous Seven Hanging Poems, their pride and glory, from the walls of the Ka‘ba.
It silenced the soothsayers and sorcerers, who gave news of the Unseen, and made them forget the knowledge they had received. It drove away the jinns, and put an end to soothsaying.
It saved those with knowledge of the past and cosmology from superstition and falsehood, and instructed them in true facts and luminous knowledge.
Thus, these four groups bowed before the Qur’an in perfect wonder and veneration, becoming its students. At no time could any of them attempt to contest it.
If It Is Asked: How do we know that no one could dispute or contest it?
The Answer: If it had been possible to dispute it, for sure someone would have attempted it. For their religion, their possessions, their lives, and their families had been put into peril. If they had disputed it, they would have been saved. If it had been possible, they were bound to contest it. And if they had done so, since those who wished to do this, the unbelievers and dissemblers were many, and truly many, they were sure to have supported such a contest and would have advertised it widely. Just as they spread everything that was against Islam. And if someone had disputed the Qur’an and they had made it known to everyone, it would certainly have been recorded in the books of history in glittering terms.
But all the histories and books are in evidence; apart from a few passages about Musaylima the Liar, there is nothing in any of them. Whereas for twenty‑three years the All-Wise Qur’an continuously taunted and challenged them in a way that would increase their obduracy. It in effect said:
“Let someone unlettered like Muhammad the Trustworthy compose the like of the Qur’an.
You won’t be able to, so come on, not an unlettered person, let someone very learned and literary do it.
You won’t be able to do that either, so rather than a single person, gather together all your scholars and men of eloquence, and let them assist one another, and the false gods on which you rely can also lend a hand.
You won’t be able to do this either, so use the literary works of the past, and even call on those of the future to help you, and then compose the like of the Qur’an.
And if you can’t do this, don’t compose all the Qur’an, but only ten Suras.
You won’t be able to manage ten which are truly like the Qur’an’s Suras, so put it together out of stories and fictitious tales; just produce something similar to the word‑order and eloquence.
And don’t write a long Sura, just a short one. But if you can’t do this, your religion, lives, property, and families will all be in danger, both in this world and in the next!”
With these eight alternatives, the Wise Qur’an has challenged and silenced men and jinn, not for twenty‑three years, but for one thousand three hundred. Nonetheless, in those early times, those unbelievers did not have recourse to the easiest way, dispute or contest, but chose the most difficult way, that of war, putting their lives, possessions, and families into danger. That means, it was not possible to dispute it.
Wouldn’t any intelligent person, particularly the people of Arabia at that time – and the Quraysh, who were very clever – have ensured that one of their literary men composed a Sura similar to one of the Qur’an’s and so be saved from its attacks; would they have abandoned the short and easy way, cast all they possessed into peril, and travelled the way most fraught with difficulties?
In Short: As the famous Jahiz put it: “Dispute with words was not possible, so they were compelled to fight with the sword.”
If It Is Asked: Some learned scholars have said that not one of the Qur’an’s Suras, but not a single of its verses can be disputed, nor even a single sentence or a word, nor have they been disputed. But this appears to be exaggerated and unacceptable to reason, for many human words resemble those of the Qur’an. Why do they say this?
The Answer: There are two schools of thought concerning the Qur’an’s miraculousness and inimitability. The prevailing and preferred school states that the subtle qualities of eloquence and meaning in the Qur’an are beyond human power.
The second and less preferred school states that it is within human ability to dispute one of the Qur’an’s Suras, but Allah the Most High has prevented this as a miracle of Muhammad (UWBP). Like a man may rise to his feet, but if a prophet tells him that he cannot and he is unable to, then it is a miracle. This opinion is called the Sarfa School. That is, Allah the Most High prevented men and jinn from successfully disputing a single of the Qur’an’s Suras.
According to this school, scholars who state that a single of its words cannot be disputed, are correct. Because since on account of its miraculousness Allah the Most High prevented them, they could not so much as open their mouths to dispute it. And even if they had done so, they could not have uttered a word.
However, according to the first‑mentioned prevalent and preferred school of thought, that statement of scholars includes the following subtlety:
The All‑Wise Qur’an’s phrases and words look to one another. It sometimes happens that a single word looks to ten places; in it are ten relationships and ten fine points of eloquence. We have pointed out examples of some of these in the commentary called Isharat al‑I‘jaz (Signs of Miraculousness), in the phrases of Sura al‑Fatiha and those of, Alif. Lam. Mim. ❋ This is the Book; in it is guidance sure, without doubt.
For example, take a highly decorated palace; to situate in relation to all the decorations a stone which is like the central point of many varied decorations, is dependent on knowing the entire wall together with all its decorations.
And to situate the pupil of the eye in a human head is dependent on knowing its relations with the whole body and all the body’s wondrous functions, together with the eye’s position in the face of those duties.
In just the same way, the most advanced of the people of reality have demonstrated numerous relationships between the Qur’an’s words and their aspects and connections, and other verses and phrases. Scholars of the Hurufi School in particular have gone further, explaining and demonstrating to their followers a page of hidden meanings in a single of the Qur’an’s letters. Furthermore, since it is the speech of the Creator of all things, each of its words may be like a heart or seed; that is, a heart contained in an immaterial body formed of mysteries, or the seed of an immaterial tree.
Thus, words like those of the Qur’an, and even phrases or verses, may occur in man’s speech, but an all‑encompassing knowledge is necessary to situate them exactly as they are in the Qur’an, taking into account the many relationships.
Third Point
A brief but true reflection on the essential nature of the Qur’an of Miraculous Exposition was once inspired in my heart as a divine bounty. Now I will give below a translation of that Arabic piece.
The six aspects of the Qur’an of Miraculous Exposition are brilliant and luminous; neither doubt nor misgiving can penetrate it. For its back leans on Allah the Most High’s Throne; there is the light of revelation in that aspect. Before it and its goal is the happiness of this world and the next; it has laid its hand on post‑eternity and the hereafter, and contains the light of happiness and Paradise. Above it shines the seal of miraculousness. Beneath it lie the pillars of proof and evidence. Its inner face is pure guidance, while its right causes the mind to affirm it with phrases like Will they not think? Providing spiritual sustenance to hearts, its left causes the conscience to testify to Allah’s blessings. So from what side, what corner, can the thieves of doubt and misgiving enter the Qur’an of Miraculous Exposition?
Yes, the Qur’an of Miraculous Exposition encompasses all the points of agreement found in the books of the prophets, the saints, and those who affirm divine unity, whose centuries, ways, and temperaments were all different; that is, those who sought the truth through either the intellect or the heart mentioned in their books the All‑Wise Qur’an’s concise decrees and principles, in such a way as to confirm them. Thus, they are like the roots of the heavenly tree of the Qur’an.
The All‑Wise Qur’an is also founded on revelation and is revelation. For the Glorious One who revealed it, demonstrated and proved it was revelation through the miracles of Muhammad (UWBP). And the Qur’an too, which reveals, shows through the miraculousness upon it that it comes from the Divine Throne. Then the alarm of the Most Noble Messenger (Upon whom be blessings and peace) to whom it was revealed, when it was first revealed and his unconscious state during its revelation and his sincerity and veneration towards the Qur’an, which were greater than everyone’s, all demonstrate that it was revelation coming from pre-eternity; it was his guest.
Moreover, the Qur’an is self‑evidently pure guidance, for its opposite is the misguidance of unbelief. It is also of necessity the source of the lights of belief, and the reverse of this is of course, darkness. We have proved this decisively in many of the Words.
Furthermore, the Qur’an is of a certainty the assembly of truths; illusion and superstition cannot intrude on it. The elevated perfections which the world of Islam, to which it gave form, and the Shari‘a, which it put forward, display testify and prove that it is pure truth and contains no contradictions. Its discussions concerning the World of the Unseen testify to this too, like those concerning the Manifest World.
Without doubt, the Qur’an also leads to the happiness of this world and the next, and urges man to it. If anyone doubts this, let him read the Qur’an once and heed what it says. Moreover, the fruits the Qur’an produces are both perfect and living. In which case, the roots of the tree of the Qur’an are founded on reality and are living. For the life of the fruit points to the life of the tree. See, how many perfect, living, luminous fruits it has produced each century, such as the saints and purified scholars!
Also, with a conviction arising from innumerable various signs, it may be said the Qur’an is accepted and sought after by both men, and jinn, and angels, for when it is recited, they gather around, drawn to it like moths.
And together with being revelation, the Qur’an has been strengthened and fortified with rational proofs; the unanimity of the wise and intelligent testifies to this. The great scholars of theology, and the geniuses of philosophy like Ibn Sina and Ibn Rushd unanimously demonstrated the Qur’anic principles, in accordance with their own methods and proofs.
The Qur’an is also affirmed by all sound natures. So long as it is not corrupted in any way, human nature confirms it. For an easy conscience and peace of mind are to be found through its lights. That is to say, unspoilt human nature affirms it through the testimony of a tranquil conscience, and says to the Qur’an through the tongue of disposition: “Our natures cannot be perfected without you!” We have proved this truth in many places.
The Qur’an is also observedly and self‑evidently an eternal and perpetual miracle; it always displays its miraculousness. It never dies away like other miracles; its time never comes to an end; it is everlasting.
Furthermore, there is such breadth in the Qur’an’s guidance that the Angel Gabriel and a young child may listen to its same lesson side by side, and both receive their share. And a brilliant philosopher like Ibn Sina may study the same of its lessons side by side with an ordinary reciter, and they both will receive their instruction. It may even happen that due to the strength and purity of his belief, the common man may benefit more than Ibn Sina.
Also, there is in the Qur’an an eye that sees and encompasses the whole universe, and holds it before it like the pages of a book, describing its levels and worlds. Like a watchmaker turns, opens, shows, and describes his clock, the Qur’an does the same with the universe, as though it were holding it in its hand. The Qur’an of Mighty Stature is thus; it declares: Know that there is no god but Allah, and proclaims the divine unity.
Allah! Make the Qur’an our companion in this world, and a friend for us in the grave, and at the resurrection an intercessor, and on the Bridge a light, and from the Fire a shield and screen, and in Paradise a companion, and in all good works, a guide and leader.
Allah! Illuminate our hearts and graves with the light of belief and the Qur’an; and illumine the proof of the Qur’an for the sake of and in veneration of the one to whom the Qur’an was revealed, and grant blessings and peace to him and his Family from the Most Merciful One, the Gentle One. Amen.