The Twenty-fifth Word

Treatise on the Qur’an’s miraculousness

SECOND RAY: This ray, the extraordinary comprehensiveness of the Qur’an, consists of five gleams.

FIRST GLEAM: This concerns the Qur’an’s comprehensive wording, which is apparent in the verses whose meanings are quoted in previous Words, as well as in this one. As pointed out in a hadith, each verse has outer and inner meanings, limits and a point of comprehension, as well as boughs, branches, and twigs.141 Each phrase, word, letter, and even an omission has many aspects. Each person who hears it receives his or her share through a different door.

• From Suratu’n-Naba’:

And the mountains as masts. (78:7)

God Almighty means: “I have made mountains like masts and stakes for your earth.” Ordinary people see mountains as if driven into the ground and, thinking of the benefits and bounties thereof, thank the Creator. Poets imagine the earth as a ground on which the heavens’ dome is pitched, in a sweeping arc, as a mighty blue tent adorned with electric lamps. Seeing mountains skirting the heavens’ base as tent pegs, they worship the All-Majestic Creator in amazement.

Desert-dwelling literary people imagine the earth as a vast desert, and its mountain chains as multifarious tents of nomads. They see them as if the soil were stretched over high posts and as if the posts’ pointed tips had raised the “cloth” of the soil, which they see as the home for countless creatures. They prostrate in amazement before the All-Majestic Creator, Who placed and set up such imposing and mighty things so easily. Geographers with a literary bent view the earth as a ship sailing in the ocean of air or ether, and mountains as masts giving balance and stability to the ship. Before the All-Powerful One of Perfection, Who has made the earth like a well-built orderly ship on which He makes us travel through the universe, they declare: “All-Glorified are You. How sublime is Your Glory!”

Sociologists or anthropologists see the earth as a house, the pillar of whose life is animal life that, in turn, is supported by air, water, and soil (the conditions of life). Mountains are essential for these conditions, for they store water, purify the atmosphere by precipitating noxious gases, and preserve the ground from becoming a swamp and being overrun by the sea. Mountains also are treasuries for other necessities of human life. In perfect reverence, they praise the Maker of Majesty and Munificence, Who has made these great mountains as pillars for the earth, the house of our life, and appointed them as keepers of our livelihood’s treasuries.

Naturalist scientists say: “The earth’s quakes and tremors, which are due to certain underground formations and fusions, were stabilized with the emergence of mountains. This event also stabilized the earth’s axis and orbit. Thus its annual rotation is not affected by earthquakes. Its wrath and anger is quietened by its coursing through mountain vents.” They would come to believe and declare: “There is wisdom in everything God does.”

• From Suratu’l-Anbiya’:

The heavens and the earth were of one piece; then We parted them. (21:30)

To learned people who have not studied materialist philosophy, of one piece means that when the heavens were clear and without clouds, and the earth was dry, lifeless, and unable to give birth, God opened the heavens with rain and the soil with vegetation, and created all living beings from fluid through a sort of marriage and impregnation. Such people understand that everything is the work of such an All-Powerful One of Majesty that the earth’s face is His small garden, and all clouds veiling the sky’s face are sponges for watering it. They prostrate before His Power’s tremendousness.

To exacting sages, it means: “In the beginning, the heavens and the earth were a formless mass, each consisting of matter like wet dough without produce or creatures. The All-Wise Originator separated them and rolled them out and, giving each a comely shape and beneficial form, made them the origins of multiform, adorned creatures.” These sages are filled with admiration at His Wisdom’s comprehensiveness. Modern philosophers or scientists understand that the solar system was fused like a mass of dough. Then the All-Powerful and Self-Subsistent One rolled it out and placed the planets in their respective positions. He left the sun where it was and brought the earth here. Spreading soil over its face, watering it with rain, and illuminating it with sunlight, He made the world habitable and placed us on it. These people are saved from the swamp of naturalism, and declare: “I believe in God, the One, the Unique.”

• From Sura Ya Sin:

The sun runs its course to a resting place destined. (36:38)

The particle li (written as the single letter lam), translated here as “to,” expresses the meanings of “toward,” “in,” and “for.” Ordinary people read it as “toward” and understand that the sun, which is a moving lamp providing light and heat, one day will reach its place of rest and, ending its journey, assume a form that will no longer benefit them. Thinking of the great bounties that the Majestic Creator bestows through the sun, they declare: “All-Glorified is God. All praise and gratitude are for God.”

Learned people also read li as “toward,” but see the sun as both a lamp and a shuttle for the Lord’s textiles woven in the loom of spring and summer, as an ink-pot whose ink is light for the letters of the Eternally Besought One inscribed on the pages of night and day. Reflecting on the world’s order, of which the sun’s apparent movement is a sign and to which it points, they declare before the All-Wise Maker’s Art: “What wonders God has willed,” before His Wisdom: “May God bless it,” and prostrate.

For geographer–philosophers, li means “in” and suggests that the sun orders and propels its system through Divine command and with a spring like movement on its own axis. Before the All-Majestic Creator, Who created and set in order a mighty clock like the solar system, they exclaim in perfect amazement and admiration: “All greatness and power is God’s,” abandon materialistic philosophy, and embrace the wisdom of the Qur’an.

Precise and wise scholars consider li to be causal and adverbial. They understand that since the All-Wise Maker operates behind the veil of apparent causality, He has tied the planets to the sun by His law of gravity and causes them to revolve with distinct but regular motions according to His universal wisdom. To produce gravity, He has made the sun’s movement on its axis an apparent cause. Thus a resting place means that “the sun moves in the place determined for it for the order and stability of its own (solar) system.” For it must be a Divine law that motion produces heat, heat produces force, and force produces gravity. On understanding such an instance of wisdom from a single letter of the Qur’an, wise scholars declare: “All praise and gratitude be to God! True wisdom is found in the Qur’an. Human philosophy is worth almost nothing.”

The following idea occurs to poets from this li and the stability mentioned: “The sun is a light-diffusing tree, and the planets are its moving fruits. But unlike trees, the sun is shaken so that the fruits do not fall. If it were not shaken, they would fall and be scattered.” They also may imagine the sun to be a leader of a circle reciting God’s Names, ecstatically reciting in the circle’s center and leading the others to recite. Elsewhere, I expressed this meaning as follows:

The sun is a fruit-bearing body;

It is shaken so that its traveling fruits do not fall.

If it stopped moving and gravity ceased,

Its ecstatic followers would scatter through space and weep.

 

• From Suratu’l-Baqara:

They are those who will certainly prosper. (2:5)

This general verse does not specify how they will prosper. Thus each person may find what they pursue in it. The sense is compact so that it may be comprehensive. People seek to be saved from the Fire, enter Paradise, or acquire eternal happiness. Others seek God’s good pleasure or the vision of God. In many places, the Qur’an neither narrows nor specifies the sense, and so expresses many meanings by leaving certain things unsaid. By not specifying in what way they will prosper, it means: “O Muslims, good tidings! O God-reverent, pious one, you will be saved from Hell. O righteous one, you will enter Paradise. O one with knowledge of God, you will gain God’s good pleasure. O lover of God, you will be rewarded with the vision of God.”

• From Sura Muhammad:

Know that there is no deity but God, and ask forgiveness for your error. (47:19)

This verse has so many aspects and degrees that all saints consider themselves in need of it during their whole journey and derive from it a fresh meaning and spiritual nourishment appropriate to their ranks. This is because “God” is the Divine Being’s all-comprehensive Name, and thus it contains as many affirmations of Divine Unity as the number of the Divine Names: There is no provider but He, no creator but He, no merciful one but He, and so on.

• The story of Moses, upon him be peace:

The story of Moses has, like Moses’ Staff, thousands of benefits and pursues many purposes, such as calming and consoling the Prophet, threatening unbelievers, condemning hypocrites, and reproaching Jews. Thus it is repeated in several suras to stress different aspects. Although all purposes are relevant in each place, only one is the main purpose.

Question: How do you know the Qur’an contains and intends all those meanings?

Answer: As the Qur’an is an eternal discourse speaking to and teaching humanity at all levels and times, it contains, intends, and alludes to all of those meanings. In my Isharatu’l-I‘jaz, I use Arabic grammatical rules, as well as the principles of rhetoric, semantics, and eloquence, to prove that the Qur’an’s words include and intend various meanings. As Muslim jurists, Qur’anic interpreters, and scholars of religious methodology agree and the differences in their understanding of verses and conclusions they derive demonstrate, all aspects and meanings understood from the Qur’an can be considered among its meanings if they accord with Arabic’s grammatical rules, Islam’s basic principles, and the sciences of rhetoric, semantics, and eloquence. The Qur’an has placed a sign, either literal or allusive, for each meaning according to its degree. If allusive, there is another sign from either the context—the preceding or the following verses—or another verse to point to the meaning. Thousands of Qur’anic commentaries prove its wording’s extraordinary comprehensiveness. Interested readers can refer to my Isharatu’l-I‘jaz for a more extensive (yet still partial) discussion.

SECOND GLEAM: This relates to the Qur’an’s extraordinarily comprehensive meaning. In addition to bestowing the sources for exacting jurists, the illuminations of those seeking knowledge of God, the ways of those trying to reach God, the paths of perfected human beings, and the schools of truth-seeking scholars from the treasuries of its meaning, the Qur’an always has guided them and illuminated their ways. All agree on this.

THIRD GLEAM: This relates to the extraordinary comprehensiveness of the knowledge contained in the Qur’an. Not only is its vast knowledge the source of countless sciences related to the Shari‘a, truth (haqiqa), and religious orders (tariqa), but the Qur’an also contains true wisdom and scientific knowledge of the Sphere of Contingencies (the material world), true knowledge of the Realm of Necessity (the Divine Realm), and profound knowledge of the Hereafter. For examples, consider the previous Words, which are only twenty-five drops from the oceans of the Qur’an’s knowledge. Any errors in those Words come from my defective understanding.

FOURTH GLEAM: This relates to the Qur’an’s extraordinarily comprehensive subject matter. It deals with humanity and its duties, the universe and its Creator, the heavens and the earth, this world and the next, and the past, future, and eternity. It explains all essential matters related to our creation and life, from correct ways of eating and sleeping to issues of Divine Decree and Will, from the universe’s creation in six days to the functions of winds alluded to in such oaths as: By those that (like winds) sent forth (77:1) and By those that (like winds) that scatter far and wide (51:1).

It discusses so many other topics: from God’s intervention in our heart and free will: (God) intervenes between a person and his heart (8:24), and But you cannot will not unless God wills (76:30), to His grasp of the heavens: The heavens will be rolled up in His “right hand” (39:67); from the earth’s flowers, grapes, and dates: We made therein gardens of palms and vines (36:34) to the astounding event described in When the earth quakes with a violent quaking destined for it (99:1); from the heaven’s state during creation: Then He turned to the heaven when it was smoke (41:11), to its splitting open and the stars being scattered in endless space; from building this world for testing and trial to its destruction; from the grave, the other world’s first station, to the Resurrection, the Bridge, and eternal happiness in Paradise.

It also discusses the past, including the event which took place in the eternity in the past and pointed to in “... Am I not your Lord? ... ” (7:172), the creation of Adam’s body and the struggle between his two sons, the Flood, the drowning of Pharaoh’s people, and the Prophets’ life-stories, to what will happen on the Day of Judgment: Some faces on that day will be radiant, looking up toward their Lord (75:22-23).

The Qur’an explains all such essential and important matters in a way befitting an All-Powerful One of Majesty, Who administers the universe like a palace, opens and closes the world and the Hereafter like two rooms, controls the earth like a garden and the heavens like a lamp-adorned dome, and in Whose sight the past and future are like day and night or two pages, and all eternity (in the past and future) like a point of present time.

Like a builder describing two houses he has built and listing what he will do, the Qur’an is—if one may express it—a list or program written in a suitable style by the One Who has built and administers the universe. It contains no trace of artifice, pretence, or unnecessary trouble, and no strain of imitation, trickery, or deception. It does not pretend to speak in another’s name. Like daylight announcing to be from the sun, with its absolutely genuine, pure, clear, solemn, original, and brilliant style, it declares: “I am the Word of the Creator of the universe.”

Can the Qur’an belong to someone other than the Maker, the Bestower of Bounties, Who has decorated this world with the most original and invaluable works of art and filled it with the most pleasant bounties? It resonates throughout the world with cries of acclamation and commendation, litanies of praise and thanks, and has made the earth into a house where God’s Names are recited, where God is worshipped and His works of art are studied in amazement. Where can the light illuminating the world be coming from, if not from the sun? Whose light can the Qur’an be, other than the Eternal Sun’s, which has unveiled the universe’s meaning and illuminated it? Who could dare to produce a like of it?

It is inconceivable that the Artist Who decorated this world with the works of His Art should not address humanity, who appreciates and com mends that Art. Since He knows and makes, He will speak. Since He speaks, He will speak through the Qur’an. How could God, the Lord of all dominion Who is not indifferent to a flower’s formation, be indifferent to a Word resonating throughout His dominion? Could He allow others to appropriate it, thereby reducing it to futility and to nothing?

FIFTH GLEAM: This relates to the Qur’an’s extraordinarily comprehensive style and conciseness. It has five beams.

First beam: The Qur’an is so wonderfully comprehensive in style that a single sura may contain the whole ocean of the Qur’an, in which the universe is contained. One verse may comprehend that sura’s treasury. It is as if most verses are really small suras and most suras are little Qur’ans. This miraculous conciseness is a great gift of Divine Grace with respect to guidance and easiness, for although everyone always needs the Qur’an, not all people read the whole of it. So that they are not deprived of its blessings, each sura may substitute for a small Qur’an and each long verse for a short sura. Moreover, all people of spiritual discovery and scholars agree that the Qur’an is contained in Suratu’l-Fatiha, which is itself contained in the bas mala (In the Name of God, the All-Merciful, the All-Compassionate).

Second beam: The Qur’an contains references to all knowledge, categories of explanation and human needs, such as command and prohibition, promise and threat, encouragement and deterring, restraint and guidance, narratives and parables, Divine knowledge and teachings, “natural” sciences, the laws and conditions of personal life, social life, spiritual life, and the life of the Hereafter. It gives people whatever they need, so that: Take from the Qur’an whatever you wish, for whatever need you have has been widely circulated among verifying scholars. Its verses are so comprehensive that the cure for any ailment and the answer for any need can be found therein. This must be so, for the Book that is the absolute guide of all perfected people who each day move forward on the way of God must be of that quality.

Third beam: The Qur’an’s expressions are concise but all-inclusive. Sometimes it mentions the first and last terms of a long series in a way that shows all of it; other times it includes in a word many explicit, implicit, allusive, or suggestive proofs of a cause.

• From Suratu’r-Rum:

And among His signs is the creation of the heavens and the earth and the diversity of your tongues and colors. (30:22)

By mentioning the universe’s two-part creation—the creation of the heavens and the earth and the varieties of human languages and races—it suggests the creation and variety of all animate and inanimate beings as signs of Divine Unity. This also testifies to the All-Wise Maker’s Existence and Unity, Who first created the heavens and the earth and then followed this with other links—from adorning the heavens with stars to populating the earth with animate creatures; from giving the sun, the earth, and moon regular orbits, as well as alternating day and night, to differentiating and individualizing speech and complexion in cases of extreme multiplication.

Since there is an amazing purposeful system in the differentiations of complexions and countenances, which one may suppose to depend on chance more probably than other aspects of creation, for sure the other links of creation, which clearly manifest a deliberate order, will point to the All Designing. Also, since creating the vast heavens and the earth displays certain artistry and purposes, the artistry and purpose of a Maker Who founded universe on the heavens and the earth will be much more explicit in other parts of His creation. Thus, by manifesting what is concealed and concealing what is manifest, the verse displays an extremely beautiful conciseness.

The chain of proofs beginning six times with And among His signs from so glorify God when you enter the evening and when you enter the morning (30:17), to The highest comparison in the heavens and the earth is for God; He is the All Glorious and All-Mighty, the All-Wise (30:27), is a series of jewels, lights, miracles, and miraculous conciseness. However much I desire to show the diamonds in those treasures, I must, in the present context, postpone doing so.

• From Sura Yusuf:

Then said he: “So send me forth.” “Joseph, O man of truth!..” (12:45-46)

The narrative omits several events between so send me forth and “Joseph, O man of truth:” [So send me forth] to Joseph so that I may ask him about the dream’s interpretation. They sent him. He came to the prison and said: [Joseph ...]. In such a way does the Qur’an narrate briefly and to the point without any loss of clarity.

• From Sura Ya Sin:

He Who has made for you fire from the green tree. (36: 80)

In the face of rebellious humanity’s denial of the Resurrection, Who will revive these bones when they have rotted away? (36:78), the Qur’an says: “The One Who originated them will give them life anew. The One Who creates knows all aspects of all things. Moreover, the One Who made fire for you from the green tree can revive decayed bones.” The part of the verse quoted deals with and proves the Resurrection from different viewpoints.

First, it reminds us of Divine favors. Since the Qur’an details them elsewhere, here it only alludes to them and refers the detail to the intelligence. It actually means: “You cannot escape or hide from the One Who made fire for you from trees, causes them to give you fruits, provides you with grains and plants from earth, has made the earth a lovely cradle containing all your provisions, and the world a beautiful palace containing whatever you require. You have not been created in vain and without purpose, and so you are not free or able to sleep in the grave eternally without being woken up.”

Second, in pointing to a proof of the Resurrection, it uses the green tree to suggest: “O you who deny the Resurrection, look at trees. How can you challenge the Power of the One Who revives in spring innumerable trees that died and hardened in winter? By causing them to blossom, come into leaf and produce fruits, He exhibits three examples of the Resurrection on each tree.” It points to another proof and means: “How can you deem it unlikely for One Who makes a refined and light-giving substance like fire out of hard, dark, and heavy trees? How can you say that He cannot give a fire-like life and a light-like consciousness to wood-like bones?”

Another proof: “Everything in the universe is subject to and depends on the decrees of the One Who creates fire when nomads rub two green tree branches together, and reconciles opposing natures to produce new things. How can you oppose Him and deem it unlikely for Him to bring forth humanity from earth after He created them from it and restored into it?” Moreover, it alludes to the well-known tree near which Prophet Moses received the first Revelation and suggests that the causes of Prophet Muhammad and Moses, upon them be peace, are the same. Thus it refers indirectly to all Prophets’ agreement on the same essential points and adds yet another meaning to the compact treasures of that word’s—green tree—meaning.

Fourth beam: The Qur’an’s conciseness is like offering the ocean in a pitcher. Out of mercy and courtesy for ordinary human minds, it shows the most comprehensive and universal principles and general laws through a particular event on a particular occasion. The following examples are only a few of many such concise examples:

• From Suratu’l-Baqara:

This concerns the three verses (31-34), which were explained in the First Station of The Twentieth Word. They suggest several things. Teaching Adam the names of all things means that humanity were given the potential to obtain all knowledge and science; the angels’ prostration before Adam and Satan’s refusal to do so signify that most creatures have been placed at humanity’s disposal, while harmful beings (e.g., Satan and snakes) will not be so docile. Mentioning the Israelites’ slaughtering of a cow (2:67-71) means that cow-worship (borrowed from Egypt and shown in the Israelites’ adoration of the calf made for them by the Samiri: 20: 85-88) was destroyed by Moses’ knife. Mentioning that rivers gush forth from some rocks, that others split so that water issues from them, and that still others crash down in fear of God (2:74) states implicitly that subsurface rock strata allow subterranean veins of water to pass through them and that they had a role in the earth’s origin.

• Second example (from Suratu’l-Mu’min):

Each phrase and sentence of Moses’ repeated story points to and expresses a universal principle. For example, in: Haman, build for me a tower (40:36), the Qur’an means: “Pharaoh ordered his minister Haman: ‘Build a high tower for me. I will observe the heavens and try to find out through heavenly events whether there is a god such as Moses claims.’” Through this particular event and by tower, the Qur’an alludes to a curious custom of the Pharaohs: Worshippers of nature who lived in a vast desert without mountains, believers in sorcery and reincarnation because of unbelief in God, they cherished a deep desire for mountains and claimed absolute sovereignty like that of Divine Lordship over people. To eternalize their names and fame, they built mountain-like pyramids for their mummified bodies.

• From Sura Yunus:

So today We will deliver you with your body. (10:92)

By mentioning Pharaoh’s drowning, the Qur’an suggests: “Since all Pharaohs believed in reincarnation, they mummified their bodies to eternalize themselves. Thus their bodies have survived until now. Although not mummified, the body of the Pharaoh who drowned while pursuing Moses with his army was found prostrate beside the Nile in the closing years of the nineteenth century. This is an explicit Qur’anic miracle, which foretold it centuries ago in the verse in question.

• From Suratu’l-Baqara:

(The Pharaoh’s clan), who were afflicting you with the most evil suffering, slaughtering your sons and sparing your women [to use them]. (2:49)

This verse mentions the Pharaohs’ evils and cruelties to the Israelites. It also implicitly refers to the mass murder of Jews in many places and times, and the notorious part played by some Jewish women in history:

You will find them the greediest of all people for life. (2:96)

You see many among them vying in sin and enmity, and consuming unlawful earnings; evil indeed is what they have been doing. (5:62)

They hasten about the earth causing disorder and corruption; God does not love those who cause disorder and corruption. (5:64)

We decreed for the Children of Israel in the Book: You will most certainly cause disorder and corruption on the earth twice. (17:4)

Do not go about acting wickedly on earth, causing disorder and corruption. (2: 60)

These verses express the two general disastrous Jewish intrigues against humanity’s social life. The Jews have pitted labor against capital, driven the poor to struggle against the rich, used compound usury, have caused the building of banks and accumulated wealth through unlawful ways. Thus they have shaken human social life. Also, it has usually been the same nation who, to revenge themselves upon states or governments who have wronged or defeated them, have entered seditionist committees or participated in revolutions.

• From Suratu’l-Jumu‘a:

If you assert that you are the friends of God, apart from other peoples, then long for death if you speak truly. But they will never long for it.... (62:6-7)

Revealed to refute an assertion of Medina’s Jewish community, these verses state that Jews, renowned for their love of life and fear of death, will not give up these traits until the Last Day.

• From Suratu’l-Baqara:

Humiliation and misery were stamped on them (2:61)

The verse states the general fate of the Jews. Due to such general and awful aspects of their nature and fate, the Qur’an deals with them severely and criticizes them harshly. Compare with these other aspects of the Qur’anic account of Moses and the Children of Israel. Notice the many gleams of miraculousness behind the Qur’an’s simple words and particular topics, like the gleam of miraculous conciseness described in this beam.

Fifth beam: This relates to the Qur’an’s extraordinarily comprehensive aim, subject matter, meaning, style, beauty, and subtlety. When its suras and verses, particularly the former’s opening sections and the latter’s beginnings and ends, are studied attentively, it is clearly seen that the Qur’an contains all types of eloquence, all varieties of fine speech, all categories of elevated style, all examples of good morals and virtues, all principles of natural sciences, all indexes of knowledge of God, all beneficial rules of individual and social life, and all enlightening laws of creation’s exalted reasons and purposes, and yet not a single trace of confusion is apparent in it.

Indeed, such a perfect and comprehensive work can be the work of an overwhelming miraculous order. It only can be the extraordinary work of a source of miracles like the Qur’an, which sees and shows the truth, is familiar with the Unseen, and bestows guidance—it only can be the Qur’an’s work to, together with having such degree of comprehensiveness and order, rend with its penetrating expressions the veil of the commonplace over things and events, which causes the compound ignorance leading to unbelief (e.g., atheism and materialism), and show the extraordinariness behind that veil. Only its diamond-like sword of proof can destroy naturalism (the source of misguidance), remove thick layers of heedlessness with its thunder-like cries, and uncover existence’s hidden meanings and creation’s mysteries, which are beyond the abilities of all philosophers and scientists.

If the Qur’an’s verses are considered carefully and fairly, it will be seen that unlike other books, they do not resemble a series of arguments gradually unfolded on one or two subjects. Rather, they give the impression that each verse or each group of verses was sent separately at one time as the codes of a very solemn and important communication. Who, other than the universe’s Creator, can carry on a communication so concerned with the universe and its Creator as the Qur’an? Who can make the All-Majestic Creator speak according to their wish and cause the universe to “speak” so truly? In fact, it is the universe’s Owner Who speaks and makes the universe speak most seriously and truthfully, and in the most elevated style, in the Qur’an.

No one can find any signs of imitation in it, for it is He Who speaks and makes to speak. If, supposing the impossible, someone like Musaylima the Liar appeared and managed to make the All-Glorious, All-Compelling, and All-Majestic Creator speak as he wishes and make the universe speak to Him, there would certainly be countless signs of imitation and pretence. Every manner of those who put on great airs, even in their basest states, shows their pretence. Consider the following verses, which declare this with an oath: By the star when it goes down, your companion is not astray, neither errs, nor speaks on his own, out of caprice. That is but a Revelation revealed (53:1-4).

Bediuzzaman Said Nursi

141 Abdu’r-Razzaq, al-Musannaf, 3:358; Abu Ya‘la, al-Musnad, 9:278.