Overview (Verses 37 - 38)
 
A Book of God’s Own Devising
 
The sūrah now begins a new round speaking of the Qur’ān itself. It starts with a categorical statement that there is no way that the Qur’ān could have been invented by anyone, followed by a challenge to the unbelievers to produce a single sūrah like it. It then shows their judgement to be hasty, lacking solid ground. This is followed by stating the nature of their attitude to the Qur’ān, coupled with encouragement to the Prophet to remain steadfast regardless of the response he receives from them. The round concludes with a reference to the destiny awaiting those who are stubborn in their erroneous beliefs. It is a just and fitting destiny, determined by their deeds.

“This Qur’ān could not have been devised by anyone other than God. It is a confirmation of [revelations] that went before it, and a full explanation of God’s Book, about which there is no doubt. It certainly comes from the Lord of all the worlds. If they say: He has invented it,’ say: ‘Produce, then, one sūrah like it, and call for help on all you can other than God, if what you say is true.’ Indeed they disbelieve what they cannot grasp, particularly since its inner meaning has not become clear to them. Likewise did those who lived before them disbelieve. But see what happened in the end to those wrongdoers. Some of them do believe in it, while others do not. But your Lord is fully aware of those who spread corruption. If they disbelieve you, then say: I shall bear the consequences of my deeds, and you your deeds. You are not accountable for what I do and I am not accountable for your doings.’ Yet some of them [pretend to] listen to you; but can you make the deaf hear you, incapable as they are of using their reason? And some of them [pretend to] look towards you; but can you show the way to the blind, bereft of sight as they are? Indeed, God does not do the least wrong to mankind, but it is men who wrong themselves.” (Verses 37-44)

“This Qur’ān could not have been devised by anyone other than God.” (Verse 37) Such unique characteristics of topic and expression; such perfection of order and harmony; such completeness of the faith it preaches and the code for human life it lays down; such a thorough concept of the nature of Godhead, as well as the nature of life, human beings and the universe could never have been designed by anyone other than God. Only He is able to combine all this, because He is the One who knows the beginnings of all things and their ends, the apparent and the hidden. No one else can devise a system that is perfect, free of shortcomings and based on perfect knowledge.
 
“This Qur’ān could not have been devised by anyone other than God.” (Verse 37) What is negated here is the very possibility that the Qur’ān could ever have been fabricated or authored by anyone other than God. This is much more comprehensive and emphatic.
 
“It is a confirmation of [revelations] that went before it.” (Verse 37) It confirms all the revelations and Scriptures given to earlier messengers. It confirms the original faith outlined by those messages and the good things they advocated. It is also “a full explanation of God’s Book.” (Verse 37) It is the same Book, outlining the same message preached by all messengers. There may be differences of detail in these messages, but the basic principles are the same. The Qur’ān explains God’s Book fully, making clear all the methods and means of goodness it outlines and how these are to be fulfilled and followed in human life. The faith is the same and the basic substance is the same, but the methods of goodness and the legislation outlined are given each time in a degree of detail that suits human progress and development. When mankind came of age, they were addressed by the Qur’ān as adults. They were no longer addressed by physical miracles that defy human intellect.
 
Moreover, it is a Book “about which there is no doubt. It certainly comes from the Lord of all the worlds.” (Verse 37) This is an assertion that the Qur’ān could never have been fabricated or attributed falsely to God. It is indeed a revelation by ‘the Lord of all the worlds.’
 
Having stated the truth about the Qur’ān, the sūrah speaks of a certain possibility: “If they say: ‘He has invented it.’” (Verse 38) In other words, if Muĥammad is alleged to have invented it let them then mobilize their resources and invent a single sūrah like it, if they can. “Say: ‘Produce, then, one sūrah like it, and call for help on all you can besides God, if what you say is true.’“ (Verse 38)
 
The challenge is permanent, as is their inability to meet it. It continues for the rest of time and no one will ever be able to meet it. Anyone who appreciates the strength, beauty and artistic expression of the Arabic language will recognize that the Qur’ānic style is unique, and that no human being could produce anything similar to it. So will those who study human social systems and legal principles. If they study the system laid down in the Qur’ān, they will realize that its approach to the organization of the human community is absolutely unique. It enacts appropriate regulations for all aspects of human life, while at the same time allowing a sufficient degree of practicality and flexibility to meet any type of development. That is a task too great to be undertaken by a single human mind, or by the minds of any group of human beings in a single generation or throughout human history. The same applies to those who study human psychology and methods of influencing people on the one hand, and the Qur’ān and the way it addresses the human mind on the other.
 
It is not merely the incomparability of the Qur’ānic style and mode of expression; instead the absolutely miraculous nature of the Qur’ān is easily recognized by experts in diverse disciplines such as language, society, law and psychology.
 
Those who are adept at using artistic expression, and have an insight into fine literary styles are better able to appreciate the miracle of the Qur’ān in this particular aspect, while experts in the different disciplines of sociology, law, psychology are able to appreciate its superior treatment of their themes. Each will appreciate better than anyone else the miracle of the Qur’ān in their respective disciplines. I admit that it is practically impossible to describe this miracle and its true dimensions but I will nonetheless attempt to give a glimpse of its nature.
 
An Amazing Experience with the Qur’ān
 
The Qur’ān is readily distinguishable from any human expression. It has a powerful effect on people’s hearts which no human style can achieve. Such an effect is sometimes felt by people who have no knowledge of Arabic. Some remarkable events, which may not be the rule, cannot have any other explanation. I am not giving any example witnessed by anyone else. I am only relating something that happened to me about 15 years ago, for which I have no less than six witnesses.
 
We were seven Muslim passengers travelling on board an Egyptian ship across the Atlantic to New York. There were also 120 foreign passengers, none of whom was a Muslim. It occurred to us to hold Friday prayers on board, in the middle of the ocean. God knows that we were not that keen on the prayer itself, but we were driven to show our religious feelings when we saw a missionary exercising his mission with the passengers. He even approached us. The Captain, an Englishman, facilitated our task and allowed any of the crew and other workers, all of whom were Nubian Muslims, to join the prayer, provided that they were not on duty at the time. They were overjoyed by this, as it was, in their experience, the first time ever that Friday prayers had been held on board. I delivered the khuţbah, or sermon, and led the prayers, while many of the foreign passengers were watching nearby.
 
When the prayer was over, many of them congratulated us on a ‘successful service’. That was how they viewed our prayers. One particular lady, whom we were later informed was a Christian from Yugoslavia fleeing from the oppression of Tito’s Communist regime, was particularly touched. In fact she could not control her feelings and her eyes were full of tears. She shook our hands warmly and said in broken English that she was profoundly touched by the discipline and spiritual calm of our prayers. She then asked which language the ‘priest’ was speaking. She simply could not imagine that prayers could be led by a layman, but we made sure to explain this point to her. She also said that although she could not understand a word of what was being said, the language had a remarkable musical rhythm. She then added something that was a great surprise to us all. She said that certain phrases or sentences which he used were different from the rest of his speech. They were more clearly musical with an even more profound rhythm. These phrases filled her with awe. It was as if the imām was deriving his speech from the Holy Spirit. We reflected on what she had said and concluded that she meant the Qur’ānic verses quoted in the khuţbah and recited during the prayer. The whole thing was truly remarkable as the lady did not understand a word of Arabic.
 
As I have said, this is not the rule. Yet this incident, and similar ones reported by different people, confirm that the Qur’ān has some secret which enables certain hearts to react to it when they hear its recitation. It might have been that this lady had a keen religious sense which, coupled with the fact of her flight from Communist tyranny in her own country, refined her interaction with God’s revelations. But why do we wonder at this when we see thousands of uneducated Muslims greatly influenced by the rhythm of the Qur’ān, despite their inability to understand it. In a sense, they are not much different from this Yugoslav lady.
 
I have felt it necessary to speak about this subtle power of the Qur’ān before turning to other aspects which are well known to those who are skilled in the art of expression and those who are endowed with a refined sense or who think and contemplate.
 
A distinctive feature of the Qur’ānic method of expression is that it tackles great issues in a space which, by human standards, is far too short. Nevertheless, it covers them in the fullest, finest, most vivid and accurate way, maintaining at the same time a perfect harmony between the words it uses, the style, rhythm, connotations and the overall feeling it generates. It combines artistic beauty with precision in a way that makes it impossible to replace one word with another, and does not allow the needs of fine style to overshadow those of precise meaning or vice versa. In this respect, it achieves a standard of excellence that surpasses anything that men of letters recognize as the zenith that can be attained by any human being.
 
This main feature brings about another distinctive characteristic of the Qur’ān, one which enables a single statement to provide different meanings that run side by side, with each given its fair share of clarity. There is no ambiguity or confusion between different meanings. Each aspect and each fact to which the text refers is given its full and appropriate space. Thus the same statement is quoted in different contexts but on each occasion it fits the context perfectly, as if it were only meant to express the particular issue in question. This feature is well known, and it only requires brief mention for people to appreciate it.
 
The Qur’ānic method of expression is also distinguished by its ability to paint pictures in a way no human expression can approximate. Anyone who tries to imitate it sounds confused and incoherent. How can people express the following ideas in the same way as the Qur’ān:
 
“And We brought the Children of Israel across the sea; but Pharaoh and his legions pursued them with tyranny and aggression. But as he was about to drown, Pharaoh said: ‘I have come to believe that there is no deity other than Him in whom the Children of Israel believe, and to Him I surrender myself.’” (Verse 90) Up to this point, this is an account of certain events. But it is followed immediately with a direct remonstration brought up as though it were taking place right before us: “Only now? But before this you were rebelling [against Us], and you spread corruption in the land. But today We shall save only your body, so that you may become a sign to those who will come after you.” (Verses 91-92) This is then followed with a concluding comment on the scene itself: “For a great many people do not heed Our signs.” (Verse 92)
 
“Say: ‘What is weightiest in testimony?’ Say: ‘God is witness between me and you. This Qur’ān has been revealed to me that I may thereby warn you and all whom it may reach.’” (6:19) So far this is an instruction received by God’s Messenger. Then immediately we see the Messenger questioning his people: “Will you in truth bear witness that there are other deities beside God?” (6: 19) The next moment, we see him again receiving instructions concerning the very point he is questioning his people about and receiving their answer: “Say: ‘I bear no such witness.’ Say: He is but one God. I disown all that you associate with Him.’” (6: 19)
 
Note also the frequent switch of tense or address often employed in the Qur’ān, as in the following passage: “On the day when He shall gather them all together, [He will say]: ‘O you company of jinn! A great many human beings have you seduced. ‘Those who were their close friends among human beings will say: ‘Our Lord, we have enjoyed each other’s fellowship, and we have now reached the end of our term which You have appointed for us.’ He will say: ‘The fire shall be your abode, where you shall remain, unless God wills it otherwise.’ Indeed, your Lord is Wise, All-knowing. In this manner do We cause the wrongdoers to be close allies of one another, because of that which they do. ‘O you company of jinn and humans! Have there not come to you messengers from among yourselves who related to you My revelations and warned you of the coming of this your day?’ They will reply: ‘We bear witness against ourselves.’ The life of this world has beguiled them. So they will bear witness against themselves that they were unbelievers. And so it is that your Lord would never destroy a community for its wrongdoing, while they remain unaware.” (6: 128-131)
 
There are numerous similar examples in the Qur’ān. Its style is thus totally different from any human style. Anyone who wishes to argue about this can try as hard as he wishes to produce something like it, but he will certainly fail. He will be totally unable to come up with any meaningful piece of writing, let alone having any degree of artistic beauty, inspiring rhythm and perfect coherence.
 
Characteristics of the Qur’ān
 
The Qur’ān addresses the human entity as a whole. It does not address different faculties such as logical reasoning, pulsating hearts or excited feelings, one at a time.
 
It simply makes its appeal in the most direct manner, touching all human receptive faculties at once. Thus it generates feelings, impressions and concepts of the truth of existence that no other method known to mankind can ever generate. Moreover, all these are profound, comprehensive, precise, lucid and inimitably expressed.
 
I would like to quote here a few paragraphs from a book I am now working on which may express this fact better. These speak of the Islamic approach in elucidating the constituent elements of the Islamic concept of life in a beautiful, comprehensive, coherent and balanced way. The most distinctive features of this approach are:
 
Firstly, it portrays the facts as they are using a style that reveals all their aspects, dimensions, links and consequences. Comprehensive as it is, it does not complicate any fact or make it ambiguous. It then makes its address to all humanity, at all levels. God has not wished to make the attainment of any standard of knowledge or education a necessary requirement for the proper perception of the Islamic concept of life. Faith is the first need in human life. When it is accepted by people, it formulates in their hearts and minds a concept which defines their method of dealing with the whole universe. It also gives them a method to follow in the pursuit of any branch of knowledge. This concept provides for them a complete explanation and understanding of the universe and what happens in it. Since it is founded on the truth of faith, God wants it to be the basis of all their knowledge and scientific study. This is the most solid basis since it is the ultimate truth.
 
All that man learns, and all the knowledge he attains, from any source other than faith remain within the field of probability. It is neither final nor absolute, not even when it relies on scientific experiment. Empirical science relies on analogy and induction to draw its conclusions. It is not based on thorough and exhaustive investigation and universal application. That is not possible for human beings to do in any experiment, even if we assume that all human observations and final conclusions are correct. The ultimate that scientific research can achieve is to conduct a number of experiments and make observations and conclusions that are applied generally. Scientists admit that their conclusions remain within the realm of probability; they are never final. Besides, every single experiment aims to determine the degree of probability of a certain aspect. Hence, the only certain knowledge that human beings can acquire is that which they receive from the One who knows all, and is fully aware of all secrets and minute details. He is the One who speaks the truth and explains the ultimate certainty.
 
Secondly, it is free of any flaws of disjointedness or incoherence which are observed in scientific studies, philosophical treaties and refined artistic writings. It does not approach each aspect of a coherent, beautiful whole separately as all human styles of expression do. It portrays them all in an integrated approach which links perceptible features with the realm that lies beyond our reach. Thus it establishes a link between the truth of the universe, life and man and the truth of God; between this life and the life to come; and between our world here and the Supreme Society of angels. All this is done in a unique, inimitable style. When human beings try to imitate this characteristic, they fall far short and the outcome is incoherent, ambiguous, and ill-defined. This is the opposite of what we readily observe in Qur’ānic style.
 
Strong as the link is between different facts tackled in a particular Qur’ānic passage or sūrah, the emphasis on any one of them may frequently change, yet the link remains clear. For example, when the emphasis is placed on explaining to people who their true Lord is, we find this great truth portrayed in describing His magnificent work in the universe and within human life, in our own world which we see and feel and in the world beyond. Elsewhere the emphasis may be on elucidating the truth about the universe and its existence. Here, then, we have the nature of the relationship between Godhead and the universe clearly outlined, with frequent references to the nature of life and living creatures and also to the natural laws God has set in operation in the universe at large.
 
Similarly, when the nature of man is emphasized, it is portrayed with its links with God, the universe and other living creatures; and also with the present world and the world beyond. If the emphasis happens to be on the life to come, this life is also discussed, and both are related to God and to other important facts. The same applies when the truth about the present life comes in for special emphasis.
 
Thirdly, the Qur’ān not only portrays the truth as an integrated whole with all its aspects in perfect harmony, but it also gives each aspect in this complete whole its due share of space and importance, commensurate with its weight on God’s accurate scales. Hence the nature and qualities of God, and the question of godhead and servitude appear to be the dominant issues. Indeed explaining the facts relevant to these issues appears to be the basic theme of the Qur’ān. Similarly, the theme of the world that lies beyond the reach of human perception, including God’s will, predestination and the life to come, occupies substantial space. So does the nature of man, the universe and life, with each being given mutually complementary importance that fits with the harmony and complementarity of these questions in real life. Thus no important fact is overlooked, ignored or gloated over.
 
We have spoken elsewhere about the Islamic concept being well balanced. It admires the accuracy of the laws governing the material world and the perfect harmony between its various components. However, this admiration does not lead to making the material world a deity, as did some communities of old. In fact this is still done by some people in modern times when they ascribe divinity to material worlds or to stars and planets. Nor does the admiring look at the miracle of life and how it defines its functions and fulfils them, or its harmony with the universe around it, lead to giving it the position of a deity, as do some modern existentialists. Similarly the wonderful creation of man, his unique qualities and potential, manifesting themselves in his interaction with the universe, causes much admiration. However, this admiration does not lead to making man, or human intellect, a deity in one way or another, as the idealists generally do. On the other hand, the recognized majesty of the divine truth, or God Himself, does not lead to the discarding of the material world or to looking at it or at man with contempt, as Hindu, Buddhist and distorted Christian philosophies do. In fact, a well- balanced outlook is the main characteristic of the Islamic concept of life generally.
 
Similarly, the Qur’ānic method in presenting the constituent elements of this concept and the facts upon which it is based is also well balanced, giving prominence where it is due. Thus they are all clearly apparent every time the Qur’ān outlines this concept in its totality. This unique Qur’ānic quality is beyond the ability of human expression, refined as it may be.
 
Fourthly, the Qur’ān combines accuracy and precision with an inspirational vitality that imparts to these facts a rhythm, life and beauty unknown in any human presentation or expression. However, this accuracy does not encroach on a lively and beautiful style, nor does the demarcation spoil the rhythm and harmony. Interaction with the Qur’ānic approach is the best way to appreciate it. Much as we try, we cannot fairly describe, in our human style, its main features so as to begin to appreciate it in the same way. Nor can our study of the main characteristics and constituent elements of the Islamic concept of life, man and the universe, be as complete as its picture given in the Qur’ān. Our attempt to present this study to people is made only because people have drawn far away from the Qur’ān. They have chosen to make their social environment vastly different from that which prevailed in the community which received the Qur’ānic revelations. They no longer experience the same circumstances and concerns of that community which established the Islamic society. Hence people are no longer able to appreciate the Qur’ānic approach and interact with it. Nor are they able to enjoy its beauty and finer characteristics.
 
Areas Unfathomed in Human Writings
 
The Qur’ān sometimes explains the basic truisms of faith in a way that the human mind would never attempt, because, by their nature, these are not things which preoccupy or attract human attention. A clear example is the verse which describes God’s infinite knowledge: “With Him are the keys to what lies beyond the reach of human perception: none knows them but He. He knows all that the land and sea contain; not a leaf falls but He knows it; and neither is there a grain in the earth’s deep darkness, nor anything fresh or dry but is recorded in a clear book.” (6: 59) These broad places and situations, visible and hidden, are not normally frequented by human thought in this way, when it tries to express knowledge that embraces everything. Let us quote here a few paragraphs of what we stated in our commentary on this verse.
 
Every time we look at this short verse, we cannot fail to recognize its miraculous style which tells of the author of the Qur’ān. One look at its subject matter is sufficient to make us absolutely certain that this is something no human being would say. Human intelligence does not stretch to limitless horizons when it describes perfect, unfailing knowledge. Instead, the human intellect has different characteristics and certain set limits, because its images reflect its own concerns. Why should human beings care about the number of leaves falling from trees all over the globe? Why should they bother about grains buried in the deep dark recesses of the earth? What concern is it to them to know everything that is fresh or dry? People simply do not care about falling leaves, let alone about counting them. They care about the seeds they plant, hoping to have a good harvest. Otherwise, they would not care about the grains buried in the earth. They certainly like to use what they have of fresh and dry things, but none of these matters is thought of as evidence of perfect knowledge. It is only the Creator who knows and cares about every falling leaf, buried grain and the like, as He does about other things, fresh or dry.
 
No human being could ever contemplate that each falling leaf, buried grain, every fresh object and also every dry one should be recorded in a clear book. They cannot see any benefit to them from keeping such a record. But the Sovereign of the whole universe is the One who has all that recorded because everything in the whole universe, large or small, visible or hidden, distant or close, apparent or unknown, is part of His dominion and, as such, is accounted for.
 
This is an expansive scene, one which leaves a profound effect on the human mind. The human intellect does not even try to paint such a scene comprising the leaves falling from every tree throughout the world and every grain hidden in the soil and every fresh and dry thing on earth. Indeed, neither our eyes nor our imagination care to visualize it in the first place. Nevertheless, it is a powerful scene that tells us much about God’ s knowledge, reminding us that God oversees and records everything. His will takes care of what is large or small, highly important or infinitely insignificant, visible or hidden, distant or close, apparent or unknown.
 
Those of us who react to what we experience and have the talent of expression are keenly aware of our human limitations to visualize and express things. We know from personal experience that it does not occur to any human mind to paint such a scene and that no human being can use such a mode of expression. I invite anyone who disputes this to look into everything that human beings have ever written in an attempt to see if human literary talent has ever ventured in this direction. Indeed, this verse and similar ones in the Qur’ān are sufficient for us to know the Author of this glorious book.
 
If we look at the artistic excellence in this verse, we soon realize that it surpasses everything that human beings have ever attempted: “With Him are the keys to what lies beyond the reach of human perception: none knows them but He.” (Verse 59) The verse takes us first into the unfathomable reaches of the world beyond, stretching into time and place, as well as the past, present and future and into what takes place both in this life and in our imagination.
 
“He knows all that the land and sea contain.” (Verse 59). The picture here is of the seen world, stretching infinitely over the horizon so that the world we see is stretched into an infinite existence to provide harmony with the limitless nature of the world beyond.
 
“Not a leaf falls, but He knows it.” (Verse 59). This depicts the movement of death, the fall from above and disappearance after the end of life.
 
“Neither is there a grain in the earth’s deep darkness.” (Verse 59). This depicts the movement of growth and life, starting in the deep and going up onto the surface. We see how the dead quickens and the idle moving forward with vigour.
 
“Nor anything fresh or dry but is recorded in a clear book.” (Verse 59) This is an overall generalization that comprises both life and death, the thriving and the withering away of everything that lives on earth. Who other than God would begin with such material in order to paint such an expansive scene? And who would give it such beauty and harmony to add to its excellence? Who other than God can do that?
 
Let us now take another example expressing the same idea: “He knows all that enters the earth, and all that comes out of it, as well as all that descends from the skies, and all that ascends to them. And He alone is the Most-merciful, Truly forgiving.” (34: 2)
 
Reflect for a moment on this image drawn with the use of only a few words and you will see an endless number of things, movements, shapes, sizes, forms and abstractions that defy the imagination. Should all the people on earth dedicate their entire attention throughout their lives to monitoring and enumerating what takes place in a single moment, of all that to which this verse refers, they would not be able to compile a comprehensive list of which they would be certain.
 
How many things enter the earth in a single moment? How many grains are buried into all corners of the earth, and how many find their way into them? Think for a moment of the number of worms, insects, particles and crawlers that go underneath the surface of the earth throughout the globe. Think of the number of drops of water, gas molecules as well as rays and radiation that go into the earth at every point of its vast expanse. Think of all this and remember that it is all watched by God whose eyes never blink.
 
Then how many things come out of the earth? How many plants shoot up, springs issue forth, volcanoes erupt, and gases spread out? How many buried things reveal themselves, and how many insects come out of their hiding places? How many are those things, visible or invisible, known to humans or unknown, that come out of the earth in a single moment? The number is beyond human reckoning.
 
Reflect on the number of things that come down from the skies: the drops of rain, the meteors, the blazing rays and other rays that bring us light. Think also of every divine command brought down to accomplish God’s will, and the mercy God bestows on the whole universe or on particular creatures; and think of all the provisions God grants to His servants in abundance or in restricted measure. All this comes down from the skies, as do numerous other things known only to God Himself. Reflect also on what ascends to the skies: how many breaths of air come out of every plant, animal, human or other creature? How many supplications are addressed to God in public or in private, heard only by God? Think of the spirits of creatures that are gathered to God; the angels carrying God’s orders, and other spirits that go about totally unknown to anyone other than God. Think also how many particles of vapour ascend from the seas, and how many gas molecules ascend from different types of creation.
 
How many of all these take place in a single moment? How much knowledge do human beings need to make a record of all that takes place in a single moment? Would they come close even if they devoted a lifetime to such counting and recording? But God’s knowledge, which is complete and perfect, encompasses all that at every moment and every place. Indeed every heart and mind, every intention and thought, every movement and stoppage is under God’s watchful eye. Yet His grace ensures that they remain private, and He also often forgives, for “He alone is the Most-merciful, Truly forgiving.” (34: 2)
 
Indeed many similar verses of the Qur’ān indicate that it is not of human writing. Such cosmic thoughts do not occur to human beings, because there is nothing in human nature that gives rise to them. Moreover, the simple touches that serve to encompass a universal expanse indicate that they come from the Maker of the universe, whose style no one can emulate.
 
Certain things and happenings which appear to us to be of little significance are often used by the Qur’ān to prove great concepts. Here they are portrayed in a different light showing them to be very important indeed, and most fitting to prove the concepts in question. For example: “It is We who have created you: why, then, do you not accept the truth? Have you ever considered that seed which you emit? Is it you who create it, or are We the source of its creation? We have indeed decreed that death shall be ever- present among you; but there is nothing to prevent Us from changing the nature of your existence and bringing you into being anew in a manner as yet unknown to you. And since you are indeed aware of the miracle of your coming into being in the first instance, why, then, do you not bethink yourselves of Us? Have you ever considered the seed which you cast upon the soil? Is it you who cause it to grow, or are We the cause of its growth? For, were it Our will, We could indeed turn it into chaff; and you would be left to wonder and to lament, ‘Indeed we are ruined! Nay, but we have been deprived of our livelihood!’ Have you ever considered the water which you drink? Is it you who cause it to come down from the clouds or are We the cause of its coming down? Were it Our will, We could make it burningly salty and bitter: why, then, do you not give thanks? Have you ever considered the fire which you kindle? Is it you who have brought into being the tree that serves as its fuel, or are We the cause of its coming into being? It is We who have made it a means to remind [you of Us], and a comfort for all who are lost and hungry in the wilderness [of their lives]. Extol, then, the limitless glory of your Lord’s mighty name.” (56: 57-74)
 
The Qur’ān makes of such familiar phenomena universal issues of great importance, revealing the great laws in the universe, and formulating the basis of a profound faith and a complete way of existence. At the same time, it makes these familiar happenings the centre of thought and contemplation, a tool that refreshes hearts and souls and awakens feelings and sensitivities. It alerts people to phenomena which they tend to overlook although they are in front of them morning and evening. It makes them sensitive to the wonderful and miraculous events that take place in the universe. It does not leave them in need of special, preternatural and infrequent events. Nor does it require them to look for miracles and signs that are alien to them and to their lives, or to look far beyond the laws of nature that affect their own world. It does not lead them to dig into complex philosophies, entangled questions of logic, or scientific experiments that may not be comprehensible to all, in order to formulate in their minds a faith and a concept of life based on it.
 
They themselves are made by God, and the natural phenomena functioning all around them are set in operation by His will. Everything that He creates is miraculous. Moreover, the Qur’ān is His own book. Hence, it turns their minds to the miracles that are within them or present in their own world. It leads them by the hand to reflect on the miracles that are familiar to them, but because of this familiarity are overlooked and ignored. It opens their eyes to make them see the great secret that is embodied in their existence. It is the secret of the creative power and God’s absolute oneness, and the secret of the eternal divine law that operates in their own selves and in the universe around them. This law embodies all the pointers to, and proofs of, the truth of faith. These are brought alive within their human nature.
 
This is the method followed in the Qur’ān as it portrays aspects of God’s power seen in people’s own creation, in the plants they grow, the water they drink and the fire they kindle. These are among the most basic things that they see all the time. It also portrays the moment when life on earth comes to its end, and the life of the other world begins. This is the moment which will be faced by everyone, when nothing within human power is of any avail. Thus the Qur’ān brings all human beings face to face with God’s absolute power which controls the whole universe. There is no room for any argument. No excuse is valid. The truth stares people in the eye.
 
The Qur’ānic method of addressing human nature is itself a proof of its source. It is indeed the same source that has given the universe its existence. Its very structure follows the same method of building the universe. The most simple of material is used to produce the most sophisticated shapes and forms, as well as the largest and greatest of creatures. It is thought that the atom is the matter from which the universe is built, and the cell is the matter from which life is formed. Minute as it is, the atom is itself a miracle. Similarly, the tiny cell is a great wonder. In the Qur’ān, the most simple and familiar things are used to formulate the most profound religious beliefs and the broadest universal philosophy. The scenes portrayed are those known and experienced by everyone. They are concerned with offspring, plants, water, fire and death. Even the most primitive man, in his old cave has witnessed the inception of embryonic life, the shoot of a plant, the fall of water, the kindling of fire and the moment of death. On the basis of these scenes, familiar as they are to all human beings, the Qur’ān formulates its ideological beliefs. In this way, the Qur’ān is able to address its message to every human being in every community. But these simple and familiar scenes epitomize the great truth of the universe, and most profound secrets of God’s ability. Simple as they are, they address human nature in general, and their greatness remains the central preoccupation of the most knowledgeable of scientists and scholars to the end of time.

Overview (Verses 37 - 38)
 
A Book of God’s Own Devising
 
The sūrah now begins a new round speaking of the Qur’ān itself. It starts with a categorical statement that there is no way that the Qur’ān could have been invented by anyone, followed by a challenge to the unbelievers to produce a single sūrah like it. It then shows their judgement to be hasty, lacking solid ground. This is followed by stating the nature of their attitude to the Qur’ān, coupled with encouragement to the Prophet to remain steadfast regardless of the response he receives from them. The round concludes with a reference to the destiny awaiting those who are stubborn in their erroneous beliefs. It is a just and fitting destiny, determined by their deeds.

“This Qur’ān could not have been devised by anyone other than God. It is a confirmation of [revelations] that went before it, and a full explanation of God’s Book, about which there is no doubt. It certainly comes from the Lord of all the worlds. If they say: He has invented it,’ say: ‘Produce, then, one sūrah like it, and call for help on all you can other than God, if what you say is true.’ Indeed they disbelieve what they cannot grasp, particularly since its inner meaning has not become clear to them. Likewise did those who lived before them disbelieve. But see what happened in the end to those wrongdoers. Some of them do believe in it, while others do not. But your Lord is fully aware of those who spread corruption. If they disbelieve you, then say: I shall bear the consequences of my deeds, and you your deeds. You are not accountable for what I do and I am not accountable for your doings.’ Yet some of them [pretend to] listen to you; but can you make the deaf hear you, incapable as they are of using their reason? And some of them [pretend to] look towards you; but can you show the way to the blind, bereft of sight as they are? Indeed, God does not do the least wrong to mankind, but it is men who wrong themselves.” (Verses 37-44)

“This Qur’ān could not have been devised by anyone other than God.” (Verse 37) Such unique characteristics of topic and expression; such perfection of order and harmony; such completeness of the faith it preaches and the code for human life it lays down; such a thorough concept of the nature of Godhead, as well as the nature of life, human beings and the universe could never have been designed by anyone other than God. Only He is able to combine all this, because He is the One who knows the beginnings of all things and their ends, the apparent and the hidden. No one else can devise a system that is perfect, free of shortcomings and based on perfect knowledge.
 
“This Qur’ān could not have been devised by anyone other than God.” (Verse 37) What is negated here is the very possibility that the Qur’ān could ever have been fabricated or authored by anyone other than God. This is much more comprehensive and emphatic.
 
“It is a confirmation of [revelations] that went before it.” (Verse 37) It confirms all the revelations and Scriptures given to earlier messengers. It confirms the original faith outlined by those messages and the good things they advocated. It is also “a full explanation of God’s Book.” (Verse 37) It is the same Book, outlining the same message preached by all messengers. There may be differences of detail in these messages, but the basic principles are the same. The Qur’ān explains God’s Book fully, making clear all the methods and means of goodness it outlines and how these are to be fulfilled and followed in human life. The faith is the same and the basic substance is the same, but the methods of goodness and the legislation outlined are given each time in a degree of detail that suits human progress and development. When mankind came of age, they were addressed by the Qur’ān as adults. They were no longer addressed by physical miracles that defy human intellect.
 
Moreover, it is a Book “about which there is no doubt. It certainly comes from the Lord of all the worlds.” (Verse 37) This is an assertion that the Qur’ān could never have been fabricated or attributed falsely to God. It is indeed a revelation by ‘the Lord of all the worlds.’
 
Having stated the truth about the Qur’ān, the sūrah speaks of a certain possibility: “If they say: ‘He has invented it.’” (Verse 38) In other words, if Muĥammad is alleged to have invented it let them then mobilize their resources and invent a single sūrah like it, if they can. “Say: ‘Produce, then, one sūrah like it, and call for help on all you can besides God, if what you say is true.’“ (Verse 38)
 
The challenge is permanent, as is their inability to meet it. It continues for the rest of time and no one will ever be able to meet it. Anyone who appreciates the strength, beauty and artistic expression of the Arabic language will recognize that the Qur’ānic style is unique, and that no human being could produce anything similar to it. So will those who study human social systems and legal principles. If they study the system laid down in the Qur’ān, they will realize that its approach to the organization of the human community is absolutely unique. It enacts appropriate regulations for all aspects of human life, while at the same time allowing a sufficient degree of practicality and flexibility to meet any type of development. That is a task too great to be undertaken by a single human mind, or by the minds of any group of human beings in a single generation or throughout human history. The same applies to those who study human psychology and methods of influencing people on the one hand, and the Qur’ān and the way it addresses the human mind on the other.
 
It is not merely the incomparability of the Qur’ānic style and mode of expression; instead the absolutely miraculous nature of the Qur’ān is easily recognized by experts in diverse disciplines such as language, society, law and psychology.
 
Those who are adept at using artistic expression, and have an insight into fine literary styles are better able to appreciate the miracle of the Qur’ān in this particular aspect, while experts in the different disciplines of sociology, law, psychology are able to appreciate its superior treatment of their themes. Each will appreciate better than anyone else the miracle of the Qur’ān in their respective disciplines. I admit that it is practically impossible to describe this miracle and its true dimensions but I will nonetheless attempt to give a glimpse of its nature.
 
An Amazing Experience with the Qur’ān
 
The Qur’ān is readily distinguishable from any human expression. It has a powerful effect on people’s hearts which no human style can achieve. Such an effect is sometimes felt by people who have no knowledge of Arabic. Some remarkable events, which may not be the rule, cannot have any other explanation. I am not giving any example witnessed by anyone else. I am only relating something that happened to me about 15 years ago, for which I have no less than six witnesses.
 
We were seven Muslim passengers travelling on board an Egyptian ship across the Atlantic to New York. There were also 120 foreign passengers, none of whom was a Muslim. It occurred to us to hold Friday prayers on board, in the middle of the ocean. God knows that we were not that keen on the prayer itself, but we were driven to show our religious feelings when we saw a missionary exercising his mission with the passengers. He even approached us. The Captain, an Englishman, facilitated our task and allowed any of the crew and other workers, all of whom were Nubian Muslims, to join the prayer, provided that they were not on duty at the time. They were overjoyed by this, as it was, in their experience, the first time ever that Friday prayers had been held on board. I delivered the khuţbah, or sermon, and led the prayers, while many of the foreign passengers were watching nearby.
 
When the prayer was over, many of them congratulated us on a ‘successful service’. That was how they viewed our prayers. One particular lady, whom we were later informed was a Christian from Yugoslavia fleeing from the oppression of Tito’s Communist regime, was particularly touched. In fact she could not control her feelings and her eyes were full of tears. She shook our hands warmly and said in broken English that she was profoundly touched by the discipline and spiritual calm of our prayers. She then asked which language the ‘priest’ was speaking. She simply could not imagine that prayers could be led by a layman, but we made sure to explain this point to her. She also said that although she could not understand a word of what was being said, the language had a remarkable musical rhythm. She then added something that was a great surprise to us all. She said that certain phrases or sentences which he used were different from the rest of his speech. They were more clearly musical with an even more profound rhythm. These phrases filled her with awe. It was as if the imām was deriving his speech from the Holy Spirit. We reflected on what she had said and concluded that she meant the Qur’ānic verses quoted in the khuţbah and recited during the prayer. The whole thing was truly remarkable as the lady did not understand a word of Arabic.
 
As I have said, this is not the rule. Yet this incident, and similar ones reported by different people, confirm that the Qur’ān has some secret which enables certain hearts to react to it when they hear its recitation. It might have been that this lady had a keen religious sense which, coupled with the fact of her flight from Communist tyranny in her own country, refined her interaction with God’s revelations. But why do we wonder at this when we see thousands of uneducated Muslims greatly influenced by the rhythm of the Qur’ān, despite their inability to understand it. In a sense, they are not much different from this Yugoslav lady.
 
I have felt it necessary to speak about this subtle power of the Qur’ān before turning to other aspects which are well known to those who are skilled in the art of expression and those who are endowed with a refined sense or who think and contemplate.
 
A distinctive feature of the Qur’ānic method of expression is that it tackles great issues in a space which, by human standards, is far too short. Nevertheless, it covers them in the fullest, finest, most vivid and accurate way, maintaining at the same time a perfect harmony between the words it uses, the style, rhythm, connotations and the overall feeling it generates. It combines artistic beauty with precision in a way that makes it impossible to replace one word with another, and does not allow the needs of fine style to overshadow those of precise meaning or vice versa. In this respect, it achieves a standard of excellence that surpasses anything that men of letters recognize as the zenith that can be attained by any human being.
 
This main feature brings about another distinctive characteristic of the Qur’ān, one which enables a single statement to provide different meanings that run side by side, with each given its fair share of clarity. There is no ambiguity or confusion between different meanings. Each aspect and each fact to which the text refers is given its full and appropriate space. Thus the same statement is quoted in different contexts but on each occasion it fits the context perfectly, as if it were only meant to express the particular issue in question. This feature is well known, and it only requires brief mention for people to appreciate it.
 
The Qur’ānic method of expression is also distinguished by its ability to paint pictures in a way no human expression can approximate. Anyone who tries to imitate it sounds confused and incoherent. How can people express the following ideas in the same way as the Qur’ān:
 
“And We brought the Children of Israel across the sea; but Pharaoh and his legions pursued them with tyranny and aggression. But as he was about to drown, Pharaoh said: ‘I have come to believe that there is no deity other than Him in whom the Children of Israel believe, and to Him I surrender myself.’” (Verse 90) Up to this point, this is an account of certain events. But it is followed immediately with a direct remonstration brought up as though it were taking place right before us: “Only now? But before this you were rebelling [against Us], and you spread corruption in the land. But today We shall save only your body, so that you may become a sign to those who will come after you.” (Verses 91-92) This is then followed with a concluding comment on the scene itself: “For a great many people do not heed Our signs.” (Verse 92)
 
“Say: ‘What is weightiest in testimony?’ Say: ‘God is witness between me and you. This Qur’ān has been revealed to me that I may thereby warn you and all whom it may reach.’” (6:19) So far this is an instruction received by God’s Messenger. Then immediately we see the Messenger questioning his people: “Will you in truth bear witness that there are other deities beside God?” (6: 19) The next moment, we see him again receiving instructions concerning the very point he is questioning his people about and receiving their answer: “Say: ‘I bear no such witness.’ Say: He is but one God. I disown all that you associate with Him.’” (6: 19)
 
Note also the frequent switch of tense or address often employed in the Qur’ān, as in the following passage: “On the day when He shall gather them all together, [He will say]: ‘O you company of jinn! A great many human beings have you seduced. ‘Those who were their close friends among human beings will say: ‘Our Lord, we have enjoyed each other’s fellowship, and we have now reached the end of our term which You have appointed for us.’ He will say: ‘The fire shall be your abode, where you shall remain, unless God wills it otherwise.’ Indeed, your Lord is Wise, All-knowing. In this manner do We cause the wrongdoers to be close allies of one another, because of that which they do. ‘O you company of jinn and humans! Have there not come to you messengers from among yourselves who related to you My revelations and warned you of the coming of this your day?’ They will reply: ‘We bear witness against ourselves.’ The life of this world has beguiled them. So they will bear witness against themselves that they were unbelievers. And so it is that your Lord would never destroy a community for its wrongdoing, while they remain unaware.” (6: 128-131)
 
There are numerous similar examples in the Qur’ān. Its style is thus totally different from any human style. Anyone who wishes to argue about this can try as hard as he wishes to produce something like it, but he will certainly fail. He will be totally unable to come up with any meaningful piece of writing, let alone having any degree of artistic beauty, inspiring rhythm and perfect coherence.
 
Characteristics of the Qur’ān
 
The Qur’ān addresses the human entity as a whole. It does not address different faculties such as logical reasoning, pulsating hearts or excited feelings, one at a time.
 
It simply makes its appeal in the most direct manner, touching all human receptive faculties at once. Thus it generates feelings, impressions and concepts of the truth of existence that no other method known to mankind can ever generate. Moreover, all these are profound, comprehensive, precise, lucid and inimitably expressed.
 
I would like to quote here a few paragraphs from a book I am now working on which may express this fact better. These speak of the Islamic approach in elucidating the constituent elements of the Islamic concept of life in a beautiful, comprehensive, coherent and balanced way. The most distinctive features of this approach are:
 
Firstly, it portrays the facts as they are using a style that reveals all their aspects, dimensions, links and consequences. Comprehensive as it is, it does not complicate any fact or make it ambiguous. It then makes its address to all humanity, at all levels. God has not wished to make the attainment of any standard of knowledge or education a necessary requirement for the proper perception of the Islamic concept of life. Faith is the first need in human life. When it is accepted by people, it formulates in their hearts and minds a concept which defines their method of dealing with the whole universe. It also gives them a method to follow in the pursuit of any branch of knowledge. This concept provides for them a complete explanation and understanding of the universe and what happens in it. Since it is founded on the truth of faith, God wants it to be the basis of all their knowledge and scientific study. This is the most solid basis since it is the ultimate truth.
 
All that man learns, and all the knowledge he attains, from any source other than faith remain within the field of probability. It is neither final nor absolute, not even when it relies on scientific experiment. Empirical science relies on analogy and induction to draw its conclusions. It is not based on thorough and exhaustive investigation and universal application. That is not possible for human beings to do in any experiment, even if we assume that all human observations and final conclusions are correct. The ultimate that scientific research can achieve is to conduct a number of experiments and make observations and conclusions that are applied generally. Scientists admit that their conclusions remain within the realm of probability; they are never final. Besides, every single experiment aims to determine the degree of probability of a certain aspect. Hence, the only certain knowledge that human beings can acquire is that which they receive from the One who knows all, and is fully aware of all secrets and minute details. He is the One who speaks the truth and explains the ultimate certainty.
 
Secondly, it is free of any flaws of disjointedness or incoherence which are observed in scientific studies, philosophical treaties and refined artistic writings. It does not approach each aspect of a coherent, beautiful whole separately as all human styles of expression do. It portrays them all in an integrated approach which links perceptible features with the realm that lies beyond our reach. Thus it establishes a link between the truth of the universe, life and man and the truth of God; between this life and the life to come; and between our world here and the Supreme Society of angels. All this is done in a unique, inimitable style. When human beings try to imitate this characteristic, they fall far short and the outcome is incoherent, ambiguous, and ill-defined. This is the opposite of what we readily observe in Qur’ānic style.
 
Strong as the link is between different facts tackled in a particular Qur’ānic passage or sūrah, the emphasis on any one of them may frequently change, yet the link remains clear. For example, when the emphasis is placed on explaining to people who their true Lord is, we find this great truth portrayed in describing His magnificent work in the universe and within human life, in our own world which we see and feel and in the world beyond. Elsewhere the emphasis may be on elucidating the truth about the universe and its existence. Here, then, we have the nature of the relationship between Godhead and the universe clearly outlined, with frequent references to the nature of life and living creatures and also to the natural laws God has set in operation in the universe at large.
 
Similarly, when the nature of man is emphasized, it is portrayed with its links with God, the universe and other living creatures; and also with the present world and the world beyond. If the emphasis happens to be on the life to come, this life is also discussed, and both are related to God and to other important facts. The same applies when the truth about the present life comes in for special emphasis.
 
Thirdly, the Qur’ān not only portrays the truth as an integrated whole with all its aspects in perfect harmony, but it also gives each aspect in this complete whole its due share of space and importance, commensurate with its weight on God’s accurate scales. Hence the nature and qualities of God, and the question of godhead and servitude appear to be the dominant issues. Indeed explaining the facts relevant to these issues appears to be the basic theme of the Qur’ān. Similarly, the theme of the world that lies beyond the reach of human perception, including God’s will, predestination and the life to come, occupies substantial space. So does the nature of man, the universe and life, with each being given mutually complementary importance that fits with the harmony and complementarity of these questions in real life. Thus no important fact is overlooked, ignored or gloated over.
 
We have spoken elsewhere about the Islamic concept being well balanced. It admires the accuracy of the laws governing the material world and the perfect harmony between its various components. However, this admiration does not lead to making the material world a deity, as did some communities of old. In fact this is still done by some people in modern times when they ascribe divinity to material worlds or to stars and planets. Nor does the admiring look at the miracle of life and how it defines its functions and fulfils them, or its harmony with the universe around it, lead to giving it the position of a deity, as do some modern existentialists. Similarly the wonderful creation of man, his unique qualities and potential, manifesting themselves in his interaction with the universe, causes much admiration. However, this admiration does not lead to making man, or human intellect, a deity in one way or another, as the idealists generally do. On the other hand, the recognized majesty of the divine truth, or God Himself, does not lead to the discarding of the material world or to looking at it or at man with contempt, as Hindu, Buddhist and distorted Christian philosophies do. In fact, a well- balanced outlook is the main characteristic of the Islamic concept of life generally.
 
Similarly, the Qur’ānic method in presenting the constituent elements of this concept and the facts upon which it is based is also well balanced, giving prominence where it is due. Thus they are all clearly apparent every time the Qur’ān outlines this concept in its totality. This unique Qur’ānic quality is beyond the ability of human expression, refined as it may be.
 
Fourthly, the Qur’ān combines accuracy and precision with an inspirational vitality that imparts to these facts a rhythm, life and beauty unknown in any human presentation or expression. However, this accuracy does not encroach on a lively and beautiful style, nor does the demarcation spoil the rhythm and harmony. Interaction with the Qur’ānic approach is the best way to appreciate it. Much as we try, we cannot fairly describe, in our human style, its main features so as to begin to appreciate it in the same way. Nor can our study of the main characteristics and constituent elements of the Islamic concept of life, man and the universe, be as complete as its picture given in the Qur’ān. Our attempt to present this study to people is made only because people have drawn far away from the Qur’ān. They have chosen to make their social environment vastly different from that which prevailed in the community which received the Qur’ānic revelations. They no longer experience the same circumstances and concerns of that community which established the Islamic society. Hence people are no longer able to appreciate the Qur’ānic approach and interact with it. Nor are they able to enjoy its beauty and finer characteristics.
 
Areas Unfathomed in Human Writings
 
The Qur’ān sometimes explains the basic truisms of faith in a way that the human mind would never attempt, because, by their nature, these are not things which preoccupy or attract human attention. A clear example is the verse which describes God’s infinite knowledge: “With Him are the keys to what lies beyond the reach of human perception: none knows them but He. He knows all that the land and sea contain; not a leaf falls but He knows it; and neither is there a grain in the earth’s deep darkness, nor anything fresh or dry but is recorded in a clear book.” (6: 59) These broad places and situations, visible and hidden, are not normally frequented by human thought in this way, when it tries to express knowledge that embraces everything. Let us quote here a few paragraphs of what we stated in our commentary on this verse.
 
Every time we look at this short verse, we cannot fail to recognize its miraculous style which tells of the author of the Qur’ān. One look at its subject matter is sufficient to make us absolutely certain that this is something no human being would say. Human intelligence does not stretch to limitless horizons when it describes perfect, unfailing knowledge. Instead, the human intellect has different characteristics and certain set limits, because its images reflect its own concerns. Why should human beings care about the number of leaves falling from trees all over the globe? Why should they bother about grains buried in the deep dark recesses of the earth? What concern is it to them to know everything that is fresh or dry? People simply do not care about falling leaves, let alone about counting them. They care about the seeds they plant, hoping to have a good harvest. Otherwise, they would not care about the grains buried in the earth. They certainly like to use what they have of fresh and dry things, but none of these matters is thought of as evidence of perfect knowledge. It is only the Creator who knows and cares about every falling leaf, buried grain and the like, as He does about other things, fresh or dry.
 
No human being could ever contemplate that each falling leaf, buried grain, every fresh object and also every dry one should be recorded in a clear book. They cannot see any benefit to them from keeping such a record. But the Sovereign of the whole universe is the One who has all that recorded because everything in the whole universe, large or small, visible or hidden, distant or close, apparent or unknown, is part of His dominion and, as such, is accounted for.
 
This is an expansive scene, one which leaves a profound effect on the human mind. The human intellect does not even try to paint such a scene comprising the leaves falling from every tree throughout the world and every grain hidden in the soil and every fresh and dry thing on earth. Indeed, neither our eyes nor our imagination care to visualize it in the first place. Nevertheless, it is a powerful scene that tells us much about God’ s knowledge, reminding us that God oversees and records everything. His will takes care of what is large or small, highly important or infinitely insignificant, visible or hidden, distant or close, apparent or unknown.
 
Those of us who react to what we experience and have the talent of expression are keenly aware of our human limitations to visualize and express things. We know from personal experience that it does not occur to any human mind to paint such a scene and that no human being can use such a mode of expression. I invite anyone who disputes this to look into everything that human beings have ever written in an attempt to see if human literary talent has ever ventured in this direction. Indeed, this verse and similar ones in the Qur’ān are sufficient for us to know the Author of this glorious book.
 
If we look at the artistic excellence in this verse, we soon realize that it surpasses everything that human beings have ever attempted: “With Him are the keys to what lies beyond the reach of human perception: none knows them but He.” (Verse 59) The verse takes us first into the unfathomable reaches of the world beyond, stretching into time and place, as well as the past, present and future and into what takes place both in this life and in our imagination.
 
“He knows all that the land and sea contain.” (Verse 59). The picture here is of the seen world, stretching infinitely over the horizon so that the world we see is stretched into an infinite existence to provide harmony with the limitless nature of the world beyond.
 
“Not a leaf falls, but He knows it.” (Verse 59). This depicts the movement of death, the fall from above and disappearance after the end of life.
 
“Neither is there a grain in the earth’s deep darkness.” (Verse 59). This depicts the movement of growth and life, starting in the deep and going up onto the surface. We see how the dead quickens and the idle moving forward with vigour.
 
“Nor anything fresh or dry but is recorded in a clear book.” (Verse 59) This is an overall generalization that comprises both life and death, the thriving and the withering away of everything that lives on earth. Who other than God would begin with such material in order to paint such an expansive scene? And who would give it such beauty and harmony to add to its excellence? Who other than God can do that?
 
Let us now take another example expressing the same idea: “He knows all that enters the earth, and all that comes out of it, as well as all that descends from the skies, and all that ascends to them. And He alone is the Most-merciful, Truly forgiving.” (34: 2)
 
Reflect for a moment on this image drawn with the use of only a few words and you will see an endless number of things, movements, shapes, sizes, forms and abstractions that defy the imagination. Should all the people on earth dedicate their entire attention throughout their lives to monitoring and enumerating what takes place in a single moment, of all that to which this verse refers, they would not be able to compile a comprehensive list of which they would be certain.
 
How many things enter the earth in a single moment? How many grains are buried into all corners of the earth, and how many find their way into them? Think for a moment of the number of worms, insects, particles and crawlers that go underneath the surface of the earth throughout the globe. Think of the number of drops of water, gas molecules as well as rays and radiation that go into the earth at every point of its vast expanse. Think of all this and remember that it is all watched by God whose eyes never blink.
 
Then how many things come out of the earth? How many plants shoot up, springs issue forth, volcanoes erupt, and gases spread out? How many buried things reveal themselves, and how many insects come out of their hiding places? How many are those things, visible or invisible, known to humans or unknown, that come out of the earth in a single moment? The number is beyond human reckoning.
 
Reflect on the number of things that come down from the skies: the drops of rain, the meteors, the blazing rays and other rays that bring us light. Think also of every divine command brought down to accomplish God’s will, and the mercy God bestows on the whole universe or on particular creatures; and think of all the provisions God grants to His servants in abundance or in restricted measure. All this comes down from the skies, as do numerous other things known only to God Himself. Reflect also on what ascends to the skies: how many breaths of air come out of every plant, animal, human or other creature? How many supplications are addressed to God in public or in private, heard only by God? Think of the spirits of creatures that are gathered to God; the angels carrying God’s orders, and other spirits that go about totally unknown to anyone other than God. Think also how many particles of vapour ascend from the seas, and how many gas molecules ascend from different types of creation.
 
How many of all these take place in a single moment? How much knowledge do human beings need to make a record of all that takes place in a single moment? Would they come close even if they devoted a lifetime to such counting and recording? But God’s knowledge, which is complete and perfect, encompasses all that at every moment and every place. Indeed every heart and mind, every intention and thought, every movement and stoppage is under God’s watchful eye. Yet His grace ensures that they remain private, and He also often forgives, for “He alone is the Most-merciful, Truly forgiving.” (34: 2)
 
Indeed many similar verses of the Qur’ān indicate that it is not of human writing. Such cosmic thoughts do not occur to human beings, because there is nothing in human nature that gives rise to them. Moreover, the simple touches that serve to encompass a universal expanse indicate that they come from the Maker of the universe, whose style no one can emulate.
 
Certain things and happenings which appear to us to be of little significance are often used by the Qur’ān to prove great concepts. Here they are portrayed in a different light showing them to be very important indeed, and most fitting to prove the concepts in question. For example: “It is We who have created you: why, then, do you not accept the truth? Have you ever considered that seed which you emit? Is it you who create it, or are We the source of its creation? We have indeed decreed that death shall be ever- present among you; but there is nothing to prevent Us from changing the nature of your existence and bringing you into being anew in a manner as yet unknown to you. And since you are indeed aware of the miracle of your coming into being in the first instance, why, then, do you not bethink yourselves of Us? Have you ever considered the seed which you cast upon the soil? Is it you who cause it to grow, or are We the cause of its growth? For, were it Our will, We could indeed turn it into chaff; and you would be left to wonder and to lament, ‘Indeed we are ruined! Nay, but we have been deprived of our livelihood!’ Have you ever considered the water which you drink? Is it you who cause it to come down from the clouds or are We the cause of its coming down? Were it Our will, We could make it burningly salty and bitter: why, then, do you not give thanks? Have you ever considered the fire which you kindle? Is it you who have brought into being the tree that serves as its fuel, or are We the cause of its coming into being? It is We who have made it a means to remind [you of Us], and a comfort for all who are lost and hungry in the wilderness [of their lives]. Extol, then, the limitless glory of your Lord’s mighty name.” (56: 57-74)
 
The Qur’ān makes of such familiar phenomena universal issues of great importance, revealing the great laws in the universe, and formulating the basis of a profound faith and a complete way of existence. At the same time, it makes these familiar happenings the centre of thought and contemplation, a tool that refreshes hearts and souls and awakens feelings and sensitivities. It alerts people to phenomena which they tend to overlook although they are in front of them morning and evening. It makes them sensitive to the wonderful and miraculous events that take place in the universe. It does not leave them in need of special, preternatural and infrequent events. Nor does it require them to look for miracles and signs that are alien to them and to their lives, or to look far beyond the laws of nature that affect their own world. It does not lead them to dig into complex philosophies, entangled questions of logic, or scientific experiments that may not be comprehensible to all, in order to formulate in their minds a faith and a concept of life based on it.
 
They themselves are made by God, and the natural phenomena functioning all around them are set in operation by His will. Everything that He creates is miraculous. Moreover, the Qur’ān is His own book. Hence, it turns their minds to the miracles that are within them or present in their own world. It leads them by the hand to reflect on the miracles that are familiar to them, but because of this familiarity are overlooked and ignored. It opens their eyes to make them see the great secret that is embodied in their existence. It is the secret of the creative power and God’s absolute oneness, and the secret of the eternal divine law that operates in their own selves and in the universe around them. This law embodies all the pointers to, and proofs of, the truth of faith. These are brought alive within their human nature.
 
This is the method followed in the Qur’ān as it portrays aspects of God’s power seen in people’s own creation, in the plants they grow, the water they drink and the fire they kindle. These are among the most basic things that they see all the time. It also portrays the moment when life on earth comes to its end, and the life of the other world begins. This is the moment which will be faced by everyone, when nothing within human power is of any avail. Thus the Qur’ān brings all human beings face to face with God’s absolute power which controls the whole universe. There is no room for any argument. No excuse is valid. The truth stares people in the eye.
 
The Qur’ānic method of addressing human nature is itself a proof of its source. It is indeed the same source that has given the universe its existence. Its very structure follows the same method of building the universe. The most simple of material is used to produce the most sophisticated shapes and forms, as well as the largest and greatest of creatures. It is thought that the atom is the matter from which the universe is built, and the cell is the matter from which life is formed. Minute as it is, the atom is itself a miracle. Similarly, the tiny cell is a great wonder. In the Qur’ān, the most simple and familiar things are used to formulate the most profound religious beliefs and the broadest universal philosophy. The scenes portrayed are those known and experienced by everyone. They are concerned with offspring, plants, water, fire and death. Even the most primitive man, in his old cave has witnessed the inception of embryonic life, the shoot of a plant, the fall of water, the kindling of fire and the moment of death. On the basis of these scenes, familiar as they are to all human beings, the Qur’ān formulates its ideological beliefs. In this way, the Qur’ān is able to address its message to every human being in every community. But these simple and familiar scenes epitomize the great truth of the universe, and most profound secrets of God’s ability. Simple as they are, they address human nature in general, and their greatness remains the central preoccupation of the most knowledgeable of scientists and scholars to the end of time.