The Thirteenth Word : How does the Qur'an expose the miraculousness in things which are known as ordinary? The ways of taking pleasure from the style of the Quran
In the Name of Allah, the Merciful, the Compassionate.
And We send down [stage by stage] in the Qur’an that which is a healing and a mercy to those who believe.(1) * We have not instructed [the Prophet] in poetry, nor is it meet for him. (2)
If you want to compare the results yielded by the wisdom of the All-Wise Qur’an and of the sciences of philosophy, and their instruction and teaching and the degrees in their knowledge, then listen carefully to the following words:
With its acute expositions, the Qur’an of Miraculous Exposition rends the veil of familiarity and the habitual cast over all the beings in the universe, which are known as ordinary things but are all extraordinary and miracles of Divine power, and reveals those astonishing wonders to conscious beings. It attracts their gazes and opens up before their minds an inexhaustible treasury of knowledge.
As for philosophy, it conceals within veils of the commonplace all the miracles of power, which are extraordinary, and passes over them in an ignorant and indifferent fashion. It only puts forward to be noted freaks, which have fallen from being extraordinary and deviated from the order of creation, and sheered away from the perfections of their true natures; it offers them to conscious beings as objects of wise instruction. For example, it says that man’s creation is ordinary, despite its being a comprehensive miracle of power, and looks on it indifferently. But then with cries of astonishment, it points out as an object of instruction a person who has diverged from the perfection of creation, and has three legs or two heads.
And for example, it considers ordinary the regular sustenance of infants and young, bestowed from the treasury of mercy, which is a most delicate and general miracle of mercy, and draws a veil of ingratitude over it. Whereas, on spotting an insect under the sea which is an exception from the general order and is alone and isolated from its fellows, being fed with green sea-weed, it wants to make the fishermen weep for it, because of the Divine favour and munificence manifested on it. (3)
So see the wealth and riches of the Holy Qur’an in regard to knowledge, wisdom, and knowledge of Allah, and the poverty and bankruptcy of philosophy regarding learning, instruction, and knowledge of the Maker! See them, and take a lesson!
It is because of this, because the All-Wise Qur’an contains infinite brilliant, elevated truths, that it is free of the fancies of poetry. Another reason the Qur’an of Miraculous Exposition is not in verse, despite the perfection of its word-order and orderedness and its expounding with its well-ordered styles the order and art of the book of the universe, is that by not entering under the restrictions of metre, each star of its verses can be a sort of centre to the most of the other verses, and be a brother to them, and each can form a connecting line with the verses within the sphere encompassing it in order to be a bond in the relationships which exist between them. It is as if each independent verse has an eye which looks to most of the other verses, and a face turned towards them. Thousands of Qur’ans are present within the Qur’an, each of which it offers to followers of the different paths. As is described in the Twenty-Fifth Word, in Sura al-Ikhlas is a treasury of knowledge about Divine unity comprising thirty-six Sura al-Ikhlas’s, formed of a compound of six phrases, each winged. Indeed, like with the stars in the sky which are apparently without order, each is unrestricted and as a sort of centre extends a line of connection to all the stars in the area surrounding it, indicating a hidden relation between beings. It is as if, like the stars of verses, each single star has an eye which looks to all stars and a face which is turned to them. See then the perfect order within the apparent lack of order, and take a lesson! Understand one meaning of the verse,
We have not instructed [the Prophet] in poetry, nor is it meet for him! (4)
Understand also from it that the mark of poetry is to adorn insignificant and dull facts with big and shining images and fancies, and make them attractive. Whereas the truths of the Qur’an are so great, elevated, shining and brilliant, that even the greatest and most brilliant imaginings are dull and insignificant in comparison with them. Innumerable truths like the following verses testify to this. For example:
The Day that We roll up the heavens like a scroll rolled up for books [completed]. (5) * He draws the night as a veil over the day, each seeking the other in rapid succession. (6) * It will be no more than a single blast, when lo! they will all be brought up before Us! (7)
If you want to see and appreciate how, like shining stars, each of the Qur’an’s verses scatters the darkness of unbelief by spreading the light of miraculousness and guidance, imagine yourself in the age of ignorance and desert of savagery where everything was enveloped in veils of lifelessness and nature amid the darkness of ignorance and heedlessness. Then suddenly from the elevated tongue of the Qur’an, you hear verses like:
Whatever is in the heavens and earth declares the praises and glory of Allah, the Sovereign, the Most Holy One, the Mighty, the Wise. (8)
See how those dead or sleeping creatures of the world spring to life at the sound of declares the praises and glory in the minds of those listening, how they awake, spring up, and mention Allah’s Names! And at the sound of,
The seven heavens and the earth and all within them extol and glorify Him, (9)
the stars in those black skies, all lifeless pieces of fire, and the wretched creatures on the face of the earth, present the following view to those listening: the sky appears as a mouth and the stars each as wisdom-displaying words and truth-uttering lights. The earth appears as a head, the land and sea as tongues, and all animals and plants as words of glorification. Otherwise you will not appreciate the fine points and pleasure at looking from this time to that. For if when you consider its verses, you see them as having scattered their light since that time, and become like universally accepted knowledge with the passage of time, and as shining with the other lights of Islam, and taking their colour from the sun of the Qur’an, or if you look at them through a superficial and simple veil of familiarity, you will not truly see the darkness each verse scatters or how sweet is the recital of its miraculousness, and you will not appreciate this sort of miraculousness among its many varieties. If you want to understand one of the highest degrees of the Qur’an of Miraculous Exposition’s miraculousness, listen to the following comparison:
Let us imagine an extremely strange and vast and spreading tree which is concealed beneath a veil of the unseen and hidden in a level of concealment. It is clear that there has to be a relationship, harmony, and balance between a tree and all its members like its branches, fruits, leaves, and blossom, the same as between man’s members. Each of its parts takes on a form and is given a shape in accordance with the nature of the tree. So if someone appears and traces a picture on top of the veil corresponding to the members of the tree, which has never been seen, then delimits each member, and from the branches to the fruit, and the fruit to the leaves draws a form proportionately, and fills the space between its source and extremities, which are an infinite distance from one another, with drawings showing exactly the shape and form of its members, certainly no doubt will remain that the artist sees the concealed tree with an eye that penetrates and encompasses the unseen, then he depicts it.
In just the same way, the discriminating statements of the Qur’an of Miraculous Exposition concerning the reality of contingent beings (that is, concerning the reality of the tree of creation which stretches from the beginning of the world to the farthest limits of the hereafter, and spreads from the earth to the Divine Throne and from minute particles to the sun) have preserved the proportion between the members to such a degree and have given all the members and fruits a form so suitable that all investigative scholars have declared when they have concluded their researches into its depictions: “What wonders Allah has willed! How great are Allah’s blessings!” They have said: “It is only you who solves and unravels the talisman of the universe and riddle of creation, O All-Wise Qur’an!”
“And Allah’s is the highest similitude” (10) –and there is no error in the comparison– let us represent the Divine Names and attributes, and dominical acts and deeds as a Tuba-tree of light, the extent of whose grandeur stretches from pre-eternity to post-eternity, and the limits of whose vastness spread through infinite, endless space, and encompass it, and the compass of whose deeds extend from,
It is Allah Who splits the seed-grain and date-stone, (11) and, Comes between man and his heart, (12) and, It is He Who shapes you in the wombs as He wishes, (13)
Who created the heavens and the earth in six days, (14) and, And the heavens rolled up in His right hand, (15) and, He has subjected the sun and the moon. (16)
The All-Wise Qur’an has described that luminous reality, the truths of those Names and attributes, and acts and deeds, together with all their branches and twigs and aims and fruits in a way so harmonious, so fitting for one another, so appropriate for one another, without marring one another or spoiling the decree of one other, or their being remote from one another, that all those who have discerned the reality of things and penetrated the mysteries, and all the wise and the sage who have journeyed in the realm of the inner dimension of things, have declared: “Glory be to Allah!” in the face of that Discriminating Exposition, and have affirmed it, saying: “How right, how conformable with reality, how fine, how worthy!”
Take, for example, the six pillars of belief, which resemble a single branch of those two mighty trees which look to the entire sphere of contingency and sphere of necessity: it depicts all the branches and boughs of those pillars –even the farthest fruits and flowers– observing such a harmony and proportion between them, and describes them in a manner so balanced, and illustrates them a way so symmetrical that the human mind is powerless to perceive it and stands astonished at its beauty. And the proof that a beauty of proportion and perfect relation and complete balance have been preserved between the five pillars of Islam, which are like one twig of the branch of belief, down to the finest details, smallest point of conduct, furthest aims, most profound wisdom, and most insignificant fruits, is the perfect order and balance and beauty of proportion and soundness of the Greater Shari’a of Islam, which has emerged from the decisive statements, senses, indications, and allusions of the comprehensive Qur’an; they form an irrefutable and decisive proof and just witness that cannot be doubted. This means that the expositions of the Qur’an cannot be attributed to man’s partial knowledge, and particularly to the knowledge of someone unlettered. They rest rather on a comprehensive knowledge and are the word of One able to see all things together and observe in one moment all truths between pre-eternity and post-eternity. The verse:
Praise be to Allah, Who has revealed to His servant the Book, and has allowed no crookedness therein.(17)
concerns this fact.
O Allah! O Revealer of the Qur’an! For the sake of the Qur’an and for the sake of the one to whom You revealed the Qur’an, illuminate our hearts and our graves with the light of belief and the Qur’an. Amen. O One from Whom help is sought!
(1) Qur’an, 17:82.
(2) Qur’an, 36:69.
(3) Just such an event occurred in America.
(4) Qur’an, 36:69.
(5) Qur’an, 21:104.
(6) Qur’an, 7:54.
(7) Qur’an, 36:53.
(8) Qur’an, 62:1.
(9) Qur’an, 17:44.
(10) Qur’an, 16:60.
(11) Qur’an, 6:95.
(12) Qur’an, 8:24.
(13) Qur’an, 3:6.
(14) Qur’an, 7:54, etc.
(15) Qur’an, 39:67.
(16) Qur’an, 13:2, etc.
(17) Qur’an, 18:1.
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The Second Station of the Thirteenth Word : The grave, youth and some issues about prisoners and blood feud
- Third Light, First Gleam: The order, harmony and wondrousness of the Qur’an’s exposition concerning the reality of the realm of living beings and Divine names, acts and attributes.
- First Point: The levels of people in understanding the miraculousness of the Quran.
- Third Gleam: A comparison between the works of scholars who take lessons from the Qur’an and the Qur’an itself.
- Fifth Glow: The comprehensiveness of the Qur'an that gathers all supreme qualities either with its content or style without any confusion.
- A Significant Point and Important Mystery: The relation between the branches of science and Divine names.
- Introduction: Three different definitions of the Qur'an.
- A Flower of Emirdağ: The answer given to the objections for the repetitions in the Qur’an.
- Second Radiance: The continuing youth of the Qur'an in every age; its rules and laws are ageless; a comparison between the civilization of the Qur'an and human civilization.
- Sixth Step: Indications for the aspects of Divine Sovereignty in the stoning of devils.
- A Second, small Objection of Satan: explains the Qur'an's conciseness, which is one of the most important miraculous aspects of the Qur'an, upon the objection of Satan.