Good literary works cannot be fully translated into any other language. This is more so in the case of the Qur’an, the book that challenged (and still does) the native masters of the Arabic Language and literature and proved their inability to produce anything even remotely similar to the shortest chapter of the Book. It is impossible, therefore, to reproduce the meaning, beauty, and fascination of the Qur’an in any other form. What appears here, then, is not the Qur’an proper or its perfect translation even if such were possible. Rather it is a human interpretation in a different language that falls for short of the forcefulness of the original Book of God. For these reasons, no quotation marks will be inserted in any strict fashion in what appears here as translation.

The First

To speak in accordance with men’s intellects and understandings, known as ‘Divine condescension to the minds of men,’ is a form of Divine descent. It is a requirement of God’s dominicality that He endows all of his conscious creatures with speech, understands their speech, and then participates in it with His own speech.

The Second

The One Who, in order to make Himself known, fills the cosmos with His miraculous creations and endows them with tongues speaking of His perfections, will necessarily make Himself known with His own words also.

The Third

It is a function of His being Creator to respond in words to the supplications and offerings of thanks that are made by the most select, the most needy, the most delicate and the most ardent among His beings - true men.

The Fourth

The attribute of Speech, an essential concomitant and luminous manifestation of both Knowledge and Life, will necessarily be found in a comprehensive and eternal form in the being Whose Knowledge is comprehensive and Whose Life is eternal.