Fourth Point: The wondrousness in the Qur'an's wording; it does not bore you even if it is read again and again.

Fourth Point: This is the wonderful eloquence in its wording; that is, in the words employed. Yes, just as the Qur’an is extraordinarily eloquent in regard to its style and manner of exposition, so is there a truly fluent eloquence in its wording. Clear evidence of the existence of this eloquence is the fact that it does not bore or cause weariness; while the testimony of the brilliant scholars of the sciences of rhetoric forms a decisive proof of the wisdom of the eloquence.

Yes, it does not weary even if repeated thousands of times; indeed, it gives pleasure. It is not burdensome for the memory of a small and simple child; children can memorize it easily. It is not unpleasant to the ear, pained by the slightest word, of someone extremely ill; it is easy on it. It is like sherbet to the palate of one in the throes of death. The recitation of the Qur’an gives sweet pleasure to the ear and mind of such a person just like Zemzem water to his mouth and palate. The reason for its not causing boredom, and the wisdom of it, is this: it is food and sustenance for the heart, strength and wealth for the mind, water and light for the spirit, and the cure and remedy for the soul. Everyday we eat bread, yet we do not tire of it. But if we were to eat the choicest fruit every day, it would cause boredom. That means it is because the Qur’an is truth and reality and truthfulness and guidance and wonderfully eloquent that it does not cause weariness and preserves its freshness and agreeableness as though preserving a perpetual youth. One of the Qurayshi leaders even, an expert orator, was sent by the idolators to listen to the Qur’an. He went and listened, then returned and said to them: “These words have such a sweetness and freshness that they do not resemble the words of men. I know the poets and soothsayers; these words do not resemble theirs. The best we can do is mislead our followers and say it is magic.”1 Thus, even the All-Wise Qur’an’s most obdurate enemies were amazed at its eloquence.

It would be very lengthy to explain the sources of the All-Wise Qur’an’s eloquence in its verses and words and sentences, therefore we shall keep the explanation brief and show by way of example the fluency and eloquence of the wording in one sentence obtained through the position of the letters and a single flash of miraculousness that shines forth from that positioning. Take the verse:

Then after the distress He sent down on you a feeling of peace and drowsiness, which overcame a group of you....2 [to the end of the verse]

In this verse, all the letters of the alphabet are present. But, see, although all the categories of emphatic letters are together, it has not spoilt the smoothness of style. Indeed, it has added a brilliance and harmonious, congruent, eloquent melody issuing from varied strings. Also, note carefully the following flash of eloquence: of the letters of the alphabet, Alif and Ya, since they are the lightest and have been transposed with one another like sisters, they have each been repeated twenty-one times. And since Mim and Nun3 are sisters and have changed places, they have each been mentioned thirty-three times. And since Shin, Sin, and Sad are sisters in regard to articulation, quality, and sound, each has been mentioned three times. And although ‘Ayn and Ghayn are sisters, since ‘Ayn is lighter, it is mentioned six times, while because Ghayn is harsher, it is mentioned half as many, three times. And since Zay, Dhal, Za, and Ta are sisters in regard to articulation, quality, and sound, each is mentioned twice, while Lam and Alif in the form of LA have united and Alif’s share in the the form of LA is half that of Lam, Lam is mentioned forty-two times and as a half of it Alif twenty-one times. Since Hamza and Ha are sisters in regard to articulation, Hamza4 is mentioned thirteen times and being a degree lighter Ha is mentioned fourteen times. And Kaf, Fa and Qaf are sisters; since Qaf has an additional point, it is mentioned ten times, Fa, nine times, Kaf nine times, Ba nine times, and Ta twelve times. Since Ta comes third, it is mentioned twelve times. Ra is Lam’s sister, but according to their numerical value, Ra is two hundred, and Lam thirty, so since it has risen six times more, it has fallen six. Also, since Ra is repeated on pronunciation, it becomes emphatic and is only mentioned six times. And because Dad, Tha, Ha, and Kha are emphatic and gain additional qualities in connection with other letters, they have each been mentioned only once. Since Waw is lighter than Ha and Hamza, and heavier than Ya and Alif, it is mentioned seventeen times, four times more than heavy Hamza and four times less than light Alif.

Thus, the extraordinary positioning of the letters in the passage mentioned here and their hidden relationships, and the beautiful order and fine, subtle regularity and harmony show as clearly as twice two equals four that it would not be within the limits of human thought to have composed it. As for chance and coincidence, it is impossible that it should have interfered. And so, just as the strange and wonderful order and regularity in the position of these letters leads to a fluency and eloquence in the words, so may there be many other hidden instances of wisdom. Since such an order has been followed in the letters, surely in the words, sentences and meanings such a mysterious order, such a luminous harmony, has been observed that should the eye see it, it would declare: Ma’shallah!, and should the reason comprehend it, it would exclaim: Barakallah!


1. Suyuti, al-Itqan fi ‘Ulum al-Qur’an, ii, 117; Qadi Iyad, al-Shifa’, i, 264.
2. Qur’an, 3:154.
3. Tanwin is also a Nun.
4. Pronounced and unpronounced, Hamza is twenty-five, and three more than Hamza’s silent sister Alif, because its points are three.

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Fifth Point: The wondrousness in the Qur'an's manner of exposition.

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