Next study the definite article "al" of "the Book (al-kitâb):" since it expresses restriction, it indicates the Qur'an's sublimity and opens the door to comparison, and hints that it not only gathers together in itself the virtues of all the [revealed] scriptures, but adds to them and is therefore the most complete of them. Then dwell on the expression "the Book" and see how it hints that it could not be the fabrication of someone unlettered who knew neither reading nor writing.

"Concerning which is no doubt (la rayba fih)"

There are two aspects to "concerning which (lit. in) (fihi):" [the pronominal suffix -hi] refers either to [this] statement or to "the Book." According to the first, [as asserted by] al-Miftâh,¹ it means "certainly and without doubt," so is further indirect proof of [the Qur'an's] perfection. According to the second, as stated by al-Kashshâf² it confirms the existence of the Qur'an's perfections. And both say that from beneath "concerning which is no doubt (lâ rayba fîh)" whispers the verse, "And if you are in doubt as to what We have revealed step by step to our servant, then produce a Sura like thereunto,"(2:23) pointing to its specific evidence. And because the [negating particle] "Ia" of "concerning which is no doubt (lâ rayba fih)" is absolute, it dispels all possible doubts, and also recites the lines:

How many correct words are thought to be faulty, While their only fault lies in the hearer's understanding ,³

It indicates too that the Qur'an cannot give rise to doubts, for within it are such signs and indications that from all sides they mass together and repulse the assaulting doubts.

And in the adverbiality (or 'containing' - zarfiyya) of "concerning which (lit. in) (fihi)" and the choice of "fi" in place of other prepositions is a sign that one's gaze should penetrate to the Qur'an's interior and that its truths will chase away any unfounded suspicions that may alight on its exterior due to a superficial view.

Friend! Now that you have discerned the value of [this] compound [sentence] through analyzing it, and perceived the difference between the whole and its parts, take a glance at its words and phrases and see how each contributes its share to the joint aim with its own particular evidence, and how the light of eloquence flares up on every side.


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 ¹ Miftâh al-'Ulûm by Sirâj al-Dîn al-Sakkâkî (d. 626/1228), about language, literature, and poetry. It was the most comprehensive work of his time on 'ilm al-bayân. See, Kashf al-Zunun. See, Nursi, lsharât al-l'jâz [Ihsan Qasim], 58.

² al-Kashshâf'an Haqaiq al-Tanzil by Mahmtid ibn 'Umar al-Zamakhshari (d. 538 H.)

³  al-Mutanabi, Diwan. See, Nursi, Ishârât al-I'jâz [Ihsan Qasim], 47