Third Section, which is the Third Booklet: About the word “Allah” (Lafzullah).

The Third Section,
which is the Third Treatise

[I wrote this Section in order to present an important intention of mine to my brothers of the hereafter for their consideration. This intention concerns the writing of a Qur’an in a way that will show one sort of the two hundred sorts of the Qur’an of Miraculous Exposition’s miraculousness -a sort pertaining to its patterns- with the pages specified in accordance with the style of Hafiz Osman and taking the Mudayana Verse1 as the measure, and taking Sura al-Ikhlas as the standard for the lines. This Third Section, which I also wrote to consult them concerning this matter and to learn their ideas, and also as a reminder to myself, consists of Nine Matters.]


It is established with proofs in the Twenty-Fifth Word, called the Miraculousness of the Qur’an, that the varieties of the Qur’an of Mighty Stature’s miraculousness reach forty. Some of these are demonstrated in detail, and some briefly, so as to convince even the obdurate. Also, the different miraculousness the Qur’an shows to each of forty of the classes of humanity were explained in the Eighteenth Sign of the Nineteenth Letter, and proved were the different shares of the miraculousness of ten of those groups. The remaining thirty classes are the people of sainthood and the scholars; their verified belief to the degrees of ‘knowledge of certainty,’ ‘vision of certainty,’ and ‘absolute certainty’ that the Qur’an is the true Word of Allah demonstrates a different aspect of miraculousness to the followers of all the different ways of sainthood and to the scholars of all the different sciences. That is to say, they see a different aspect of its miraculousness in a different way. Yes, just as the miraculousness a saint who seeks knowledge of Allah understands and the beauty of the miraculousness a saint who is a lover of Allah witnesses are not the same, so the manifestations of the beauty of its miraculousness vary according to the different ways and paths. And the aspect of miraculousness a profound scholar of the principles of religion sees and that an authoritative interpreter of the secondary matters of the Shari‘a sees will not be the same; and so on. I am not able to show in detail all these different aspects of its miraculousness. My comprehension 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 which were only inadequately described in the Miracles of Muhammad, while much needing 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. That it is inferior, no one can say, nor has said, nor even the Devil can say it. So it must be superior to all of them.” It was written as briefly as this in the Eighteenth Sign. Then, to elucidate it, the First Topic of the Twenty-Sixth Letter, called A Dispute with the Devil, illustrates and proves that class’s understanding of the miraculousness.

The Second Class is ‘the seeing class.’ That is to say, in the face of the uneducated common people, or of materialists whose minds see no further than their eyes, a sign of the Qur’an’s miraculousness which may be seen with the eyes; this is asserted in the Eighteenth Sign. Much elucidation is necessary to illuminate and prove this assertion. It was not elucidated at that time due to an important instance of dominical wisdom which we now understand. Only a few very minor particulars were pointed out. The wisdom in that may now be understood and we are now certain that its postponement was preferable. In order to facilitate this class’s understanding, we had a Qur’an written which shows the aspect, one of the forty aspects of its miraculousness, which can be seen with the eyes.

[The remaining Matters of this Third Section together with the Fourth Section are about ‘coincidences’ (tawafuqat). They have been included in the Index, and therefore not repeated here. Included here are only a Reminder concerning the Fourth Section and its Third Point.]

REMINDER: One hundred and sixty verses were written in the explanation of the important point concerning the word ‘Messenger.’ In addition to these verses having a glorious quality, since they prove and complete one another with regard to the meaning and their meanings are very profound, they make a Qur’anic supplication for those who want to memorize or recite different verses. The degree of 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 as a second Qur’anic supplication for our brothers. In regard to the word ‘Qur’an,’ it was present in the seven lines of the word, which included all of them with the exception of two, and since they had the meaning of qira’at, their remaining outside the pattern strengthened the point. As for the word ‘Messenger,’ since the Suras most connected with the word are Sura Muhammad and Sura al-Fath, and since we limited it to the lines of the word appearing in those two Suras, the instances of the word outside those have not been included. If time permits, the mysteries in these will be written, God willing.

The Third Point consists of Four Points.


The word ‘Allah’ is mentioned two thousand eight hundred and six times. Including in the Bismillah’s (In the Name of God’s), the word Merciful (Rahman) one hundred and fifty-nine; Compassionate (Rahim), two hundred and twenty; Forgiving (Ghafur), sixty-one; Sustainer (Rabb), eight hundred and forty-six; Wise (Hakim), eighty-six; Knowing (‘Alim), one hundred and twenty-six; Powerful (Qadir), thirty-one; the He (Hu) in ‘There is no god but He,’ twenty-six times.2 In the number of the word ‘Alla\h’ are many mysteries and subtle points. For instance, Merciful, Compassionate, Forgiving, and Wise, which are the most mentioned after Allah and Sustainer, together with the word Allah, are half the number of the Qur’an’s verses. And Allah, together with Sustainer, which is mentioned instead of the word Allah, is again half the number of the Qur’an’s verses. The word Sustainer is mentioned eight hundred and forty-six times, but if these are studied carefully, it will be seen that around five hundred of them are mentioned in place of the word ‘Allah,’ while around two hundred are not.

Also, ‘Allah’ together with ‘Merciful,’ ‘Compassionate,’ ‘Knowing,’ and the ‘He’ of the phrase ‘There is no god but He’ is again half of the verses; the difference is only four. And together with ‘All-Powerful’ instead of ‘He,’ is again half the number of verses; the difference here is nine. There are numerous subtle points in the total of the word ‘Allah,’ but for now we deem this point to be sufficient.


This is in respect of the Suras, and it too contains many subtle points. It contains ‘coincidences’ in a way that points to an order, an intention, and a will.

In Sura al-Baqara, the number of instances of the word ‘Allah’ and the number of the verses is the same. There is a difference of four, but there are four ‘He’s in place of the word ‘Allah.’ For example, the ‘He’ in ‘There is no god but He’ corresponds exactly with it. In Sura Al-i ‘Imran, again the word ‘Allah’ and the number of verses ‘coincide’ and are equal. Only, the word ‘Allah’ is two hundred and nine and the verses, two hundred, making the difference nine. In the fine points of eloquence and literary merits such as these, small differences do not mar them; an approximate ‘coincidence’ is sufficient. In Suras al-Nisa, al-Ma’ida, and al-An‘am, the total number of verses ‘coincides’ with the total number of instances of the word ‘Allah’: the number of verses is four hundred and sixty-four, and the number of instances of the word ‘Allah’ four hundred and sixty-one; with the word ‘Allah’ in the Bismillah’s, it coincides exactly.

And for example, the number of instances of the word ‘Allah’ in the first five Suras is twice the number of the word in Suras al-A‘raf, al-Anfal, al-Tawba, Yunus, and Hud. That is, the second five are half the first five. The number of instances of the word ‘Allah’ in the following Suras Yusuf, al-Ra‘d, Ibrahim, al-Hijr, and al-Nahl is half that, and in the following Suras al-Isra, al-Kahf, Maryam, Ta. Ha., al-Anbiya, and al-Hajj it is again halved.3 And so it continues to decrease in approximately the same ratio in the following groups of five Suras. Only, there are some differences and deficiencies. Such differences cause no harm in such stations of address. For example, some are one hundred and twenty-one, some are one hundred and twenty-five, some are one hundred and fifty-four, and some are one hundred and fifty-nine. Then, the five Suras which begin with Sura al-Zukhruf decrease to a sixteenth, but this is approximate. Differences arising from small errors do not harm stations of address such as these. The subsequent three groups of five short Suras contain only three instances each of the word ‘Allah.’ And this shows that chance has not interfered at all in the number of the word; the numbers of it have been specified in accordance with wisdom and order.

THIRD POINT, concerning the word ‘Allah’

This concerns its relation to the pages, and is as follows:

The number of instances of the word ‘Allah’ on one page looks to that page’s reverse side, and that page sometimes looks to its facing page, and sometimes it looks to the left-hand facing page and to the reverse face of the facing page. I studied a ‘coincidence’ in my own copy of the Qur’an, and I saw what was generally a very fine numerical relationship. I marked them in my copy. Very often they are equal, and sometimes they are a half or a third. They have a situation which tells of a wisdom, purpose, and order.


This is ‘coincidences’ on a single page. My brothers and I compared three or four different copies, and we formed the opinion that the ‘coincidences’ were intended in all of them. Only, since copyists for printed copies followed different aims, the ‘coincidences’ lost their order to a degree. If they were set in order, ‘coincidences’ would appear to the number of the two thousand eight hundred and six instances of the word ‘Allah’ in the whole Qur’an with only rare exceptions. A light of miraculousness shines in this, because the human mind could not encompass a page as extensive as this, and interfere in it. And the hand of chance could not reach this situation so full of meaning and wisdom.

We are having a new Qur’an written in order to show this Fourth Point to a degree, which together with preserving the same pages and lines of the most widely used copies of the Qur’an, will set in order the places which have lost their order due to the slackness of calligraphers, and will show the true order of the ‘coincidences,’ God willing. And it was shown.

O Allah! O Revealer of the Qur’an! For the sake of the Qur’an, allow us to understand the mysteries of the Qur’an so long as the spheres revolve. And grant blessings and peace to the one to whom You revealed the Qur’an, and to all his Family and Companions. Amen.


1.Qur'an, 2:282
2. The total number of the Qur’an’s verses being six thousand six hundred and sixty-six, and on the eighty-ninth page here the above-mentioned number of Divine Names being connected with the number six, indicates an important mystery, but it has been left aside for now.
3. A mystery was unfolded through this division into fives. Whit not one of us begin aware of it, six Suras were written here. We have no doubt that outside our wills, and from the Unseen, the sixth was added here so that the important mystery corcennigthese halves should not be lost.

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