This is the Book concerning which is no doubt, guidance sure for those who fear Allah. (Dhālika al‑kitāb lā rayba fi-hi hudan li’l-muttaqīn.)
Consider this: One of the principles of eloquence that beautifies speech making it sparkle is that all the sentences and words respond to each other and evoke each other while looking to the underlying aim. Thus, to the extent of its power each strengthens the aim, which is like the confluence of rivers or a pool fed from all sides, confirming and illustrating the saying: Our phrases are diverse but your beauty is one ❋ And each of us points to that loveliness.
Consider, for example, the verse But if a breath of your Sustainer’s punishment touches them, it frightens by alluding to a small amount of punishment, like two negatives making a positive. It points out the terribleness of the punishment by showing the severity of the least amount.
Don’t you see how the word if (in) signifies doubt, and doubt looks to littleness or fewness;
and the word touches (massa) means to touch lightly and expresses a small amount;
and the word a breath (nafḥa) is merely a whiff and is in the singular form, which express littleness or fewness, as does the tanwīn indicating indefinitenes; and the partitive of
min signifies division or a part; it means a bit and indicates paucity; and the word punishment (‘adhāb) points to a light sort of punishment rather than chastisement nakāl, and suggests a small amount; and by alluding to compassion, the word Lord and Sustainer (Rabb) indicates littleness or fewness? Now compare the others with this and see how each in its particular way assists the main aim. Make analogies with this verse for its brothers.
Especially, Alif Lām. Mīm. ❋ This is the Book concerning which is no doubt, guidance sure for those who fear Allah – for its purpose is to praise the Qur’an and prove its perfections. The parts of the verse all point harmoniously to this aim: in one respect, the oath [expressed by] Alif. Lām. Mīm. and this (dhālika) being a demonstrative pronoun and denoting tangible things and distance; the definite article al in the Book (al‑kitāb); and the proof [indicated by] in which there is no doubt (lā rayba fīh). Each of these phrases assists the main aim, adding its own share, revealing from beneath it the evidences that rest upon it, even if they are slight.
If you wish, consider Alif. Lām. Mīm.: in so far as it is an oath, it is both corroborative, and it imparts the idea of [the Qur’an’s] greatness. So too, as proof of what it is alluding to, it draws attention to the subtleties underlying [the letters], mentioned in the four Topics above.
Now consider the demonstrative pronoun this (dhālika): It is used to refer to the essence and attributes [of tangible things], and so both denotes [the Qur’an’s] greatness – because it indicates either what Alif. Lām. Mīm. are alluding to, or what is foretold in the Torah and Gospels – and it points to the evidences underlying it. So how great, how perfect is the thing sworn by [that is, the Qur’an], that is foretold in the Torah and Gospels!
Next scrutinize carefully this demonstrative pronoun, which although properly used for tangible things, here alludes to something mental (al‑amr al-ma‘qūl), and you will see that just as it infers greatness and importance, so it indicates that the Qur’an attracts minds like a magnet, drawing everyone’s gaze upon itself and preoccupying their imaginations. [The ‘mental’ Qur’an] is therefore shown to be at such a level that if one consults one’s imagination even it will appear behind it. Thus, by its very nature [this demonstrative pronoun] infers that [the Qur’an] is veracious and trustworthy and free of weakness and trickery, since these should be concealed.
Then ponder over the distance suggested by the ‘lika’ of dhālika – this: It indicates both the Qur’an’s elevated rank, which points to its perfection, and that it is far above any attempts to imitate it. For it is either inferior to all of these [attempts], and this is impossible as is unanimously agreed, or it is superior to all.
Next study the definite article al of the Book (al‑kitāb); Since it expresses restriction, it indicates the Qur’an’s sublimity and opens the door to comparison, and hints that it not only gathers together in itself the virtues of all the [revealed] scriptures, but adds to them and is therefore the most complete of them.
Then dwell on the expression the Book and see how it hints that it could not be the fabrication of someone unlettered who knew neither reading nor writing.
Concerning which is no doubt (lā rayba fīh) There are two aspects to concerning which (lit. in) (fihi): [The pronominal suffix ‑hi] refers either to [this] statement or to the Book. According to the first, [as asserted in] Miftāḥ, it means “certainly and without doubt,” so is further indirect proof of [the Qur’an’s] perfection.
According to the second, as stated in al‑Kashshāf, it confirms the existence of the Qur’an’s perfections. And both say that from beneath concerning which is no doubt (lā rayba fīh) whispers the verse, And if you are in doubt as to what We have revealed step by step to our servant, then produce a Sura like thereunto, pointing to its specific evidence. And because the [negating particle] lā of concerning which is no doubt (lā rayba fīh) is absolute, it dispels all possible doubts, and also recites the lines:
How many correct words are thought to be faulty, While their only fault lies in the hearer’s understanding.
It indicates too that the Qur’an cannot give rise to doubts, for within it are such signs and indications that from all sides they mass together and repulse the assaulting doubts.
And in the adverbiality (or ‘containing’ – ẓarfiyya) of concerning which (lit. in) (fihi) and the choice of fī in place of other prepositions is a sign that one’s gaze should penetrate to the Qur’an’s interior and that its truths will chase away any unfounded suspicions that may alight on its exterior due to a superficial view.
Friend! Now that you have discerned the value of [this] compound [sentence] through analyzing it, and perceived the difference between the whole and its parts, take a glance at its words and phrases and see how each contributes its share to the joint aim with its own particular evidence, and how the light of eloquence flares up on every side.
Consider this: The reason the phrases Alif. Lām. Mīm. ❋ This is the Book … concerning which is no doubt… guidance sure for those who fear Allah are not linked by conjunctions is their intense union and mutual embrace; each seizes the hand of the one preceding it and the coat‑tails of the one following it. For in one way each is proof of all of them and in another it is their result.
If you would like to see it in detail, [firstly] study Alif. Lām. Mīm, for they imply this meaning: “These [letters] are issuing a challenge; is there anyone to answer it?”
Then consider This is the Book; for it states clearly that it surpasses all its fellows and has superseded them, thus inferring that it is exceptional and without peer.
Then ponder over concerning which is no doubt, for it states explicitly that there is no room for doubt, thus proclaiming that [the Qur’an] is illumined with the light of certainty.
Then consider guidance sure for those who fear Allah, for it is informing you that it points out the straight path and is an embodied light of guidance.
Thus, in respect of the first meaning each phrase is a proof of its fellows, and in regard to the second meaning all are the result of each of them.
Now, by way of example, we shall mention three of the twelve relations, and you can make analogies with them for the rest.
Alif. Lām. Mīm.: That is, this book challenges all who oppose it; it must therefore be the best of books; it therefore expresses certainty; for the best book is one that is certain; so it must be embodied guidance for mankind.
Then This is the Book: That is, this book is superior to anything resembling it so it must be miraculous. Or, it is exceptional and distinguished; for there is no doubt concerning it; because it points out the level path to those who fear Allah.
Then, Guidance sure for those who fear Allah: That is, it guides to the straight path; so it must be certain; so it is exceptional; so it is miraculous.
Guidance sure for those who fear Allah (hudan li’l‑muttaqīn) You should be aware that the beauty of this phrase wells up from four points:
The First: The omission of the subject, which indicates that the subject and predicate have united and that the statement [expressed] is accepted. As though in essence the subject is within the predicate, and they are not differentiated between in the mind even.
The Second: The substitution of the active participle by the verbal noun, in which is an allusion to the fact that the light of guidance has been embodied and become the very substance of the Qur’an. Like if the colour red is embodied, it becomes carmine.
The Third: The use of the indefinite for guidance (hudan), which alludes to the infinite subtlety of the Qur’an’s guidance, the essence of which is unfathomable, and to its utmost breadth, which is unencompassable by knowledge. For the indefinite infers either subtlety and concealment, or unencompassable breadth. It is because of this that it is used sometimes to disparage and sometimes to exalt.
The Fourth: The conciseness (ījāz) of for those who fear Allah (li’l‑muttaqīn), which is used instead of a longer phrase like “the people who have become pious through the Qur’an,” indicates the result rather than what precedes it (al‑majāz al-awwal), and points to the fruits of guidance and its effects. This hints at the argument from effect to cause (al‑burhān al-innī) for the existence of guidance. So the listener in one century has the evidence of preceding centuries, just as he will be evidence for those that succeed him.
If You Were to Ask: How can eloquence that is beyond human power be born of these few points?
You Would Be Told: A great mystery lies in mutual assistance and union. For by virtue of the mystery of reflection, when three beautiful things come together, they become five; and five become ten; and ten become forty. For in each is a sort of reflection and it represents [the beauty] to a degree. Like there appear to be many mirrors when two mirrors are put face to face; or if you shine a lamp at them, the reflection of its rays will increase the light. Similar to this is the combining of a number of points. It is also due to this mystery that you will see that the beautiful and the accomplished all have a natural inclination to join with others similar to them so as to increase their beauty. Stones even, despite their being only stones, incline towards their brothers on leaving the builder’s hand for their places in a domed roof, and bow their heads to touch those of their brothers and holding all together, they do not fall. The human being then who fails to perceive this mystery of mutual assistance is more lifeless than a stone, for some stones are such they bend over backwards to co‑operate with their brothers!
If You Were to Ask: It is the mark of guidance and eloquence to elucidate, provide clear explanations, and to save minds from confusion. But the Qur’anic commentators have been at variance over verses like this and have suggested different possibilities, and have propounded conflicting aspects of the phrases. So how can the truth be recognized among all these?
You Would Be Told: All are right, for the listeners vary greatly. For the Qur’an was not revealed for the people of only one century, but for the people of all the centuries; nor for only one class, but for all the classes of mankind; and each of these has its own share and part in understanding the Qur’an. Between people there are vast differences of understanding, and their tastes vary greatly, and they incline to different sides of the Qur’an, and appreciate different aspects of it, and their pleasures are diverse, and their temperaments are all different. How many things there are that one nation deems beautiful which another does not even notice, and which one enjoys greatly while another does not even recognize their existence. You can draw further analogies in the same way. It is because of this mystery and instance of wisdom that in most places the Qur’an is not specific and makes its statements general so that everyone can appraise them according to their own taste and appreciation.
The Qur’an has ordered its sentences and positioned them in such a way that numerous different possibilities unfold from its various aspects, and [different people with] their diverse understandings may reflect on them and each may receive his share. You can make further analogies. That is to say, all these different aspects are permissible on condition they are not opposed to the sciences of Arabic, are approved by rhetoric (eloquence) (al‑balāgha), and are acceptable to the science of the principles and aims of the Shari‘a.
Thus, it emerges from this point that one of the aspects of the Qur’an’s miraculous inimitability is its ordering and composition and its arrangement in a style that conforms to the understandings of the people of all ages and all classes.