There is an extraordinary eloquence and stylistic purity in the Qur’an’s word order or composition. This is explained in my Isharat al-I‘jaz. Just as a clock’s hands complete and are fitted to each other in precise orderliness, so does every word and sentence—indeed the whole Qur’an—complete and fit each other.

Second way: We will now explain in five points the wisdom in the Qur’an’s miraculous eloquence.

First point: There is an extraordinary eloquence and stylistic purity in the Qur’an’s word order or composition. This is explained in my Isharat al‑I‘jaz. Just as a clock’s hands complete and are fitted to each other in precise orderliness, so does every word and sentence—indeed the whole Qur’an—complete and fit each other.

This extraordinary eloquence is visible for all to see. Consider the following examples:

From Surat al‑Anbiya’:

If but a breath from the punishment of Your Lord touches them. (21:46)

To indicate the severity of God’s punishment, the above clause points to the least amount or slightest element of it. As the entire clause expresses this slightness, all of its parts should reinforce that meaning.

The words If but (la’in) signify uncertainty and therefore imply slightness (of punishment). The verb massa means to touch slightly, also signifying slightness. Nafhatun (a breath) is merely a puff of air. Grammatically, it is a derived form of the word used to express singleness, which again underlies the slightness. The double n (tanwin) at the end of nafhatun indicates indefiniteness and suggests that it is slight and insignificant. The partitive min implies a part or a piece, thus indicating paucity. The word ‘adhab (torment or punishment) is light in meaning compared to nakal (exemplary chastisement) and ‘iqab (heavy penalty), and denotes a light punishment or torment. The use of Rabb (Lord, Provider, Sustainer), suggesting affection, instead of (for example) Overwhelming, All‑Compelling, or Avenger, also expresses slightness.

Finally, the clause means that if so slight a breath of torment or punishment has such an affect, one should reflect how severe the Divine chastisement might be. We see in this short clause how its parts are related to each other and add to the meaning. This example concerns the words chosen and the purpose in choosing them.

From Surat al‑Baqara:

They give as sustenance out of what We have bestowed on them (as livelihood). (2:3)

The parts of the above sentence point to five conditions that make alms‑giving acceptable to God.

First condition: While giving alms, believers must not give so much that they are reduced to begging. Out of expresses this.

Second condition: They must give out of what they have, not out of what others have. We have bestowed on them points to this. The meaning is give (to sustain life) out of what We have given you (to sustain your life).

Third condition: They must not remind the recipient of their kindness. We indicates this, for it means: I have bestowed on you the livelihood out of which you give alms to the poor. As you are giving some of that which belongs to Me, you cannot put the recipient under obligation.

Fourth condition:They give as sustenance points to this.

Fifth condition: They must give it for God’s sake. We have bestowed on them·states this. It means: You are giving out of My property, and so must give in My name.

Together with those conditions, the word what signifies that whatever God bestows is part of one’s sustenance or livelihood. Thus believers must give out of whatever they have. For example, a good word, some help, advice, and teaching are all included in the meaning of rizq (sustenance) and sadaqa (alms). What (ma) has a general meaning and is not restricted here. Thus it includes whatever God has bestowed.

This short sentence contains and suggests a broad range of meaning for alms and offers it to our understanding. The word order of the Qur’an’s sentences has many similar aspects, and the words have a wide range of relationships with one another. The same is true for the relationships between sentences, as seen in:

Surat al‑Ikhlas, which is as follows:

Say: He is God, (He is) One. God is the Eternally‑Besought‑of‑All. He did not beget, nor was He begotten. There is none comparable to Him. (112:1‑5)

This short sura has six sentences, three positive and three negative, which prove and establish six aspects of Divine Unity and reject and negate six types of associating partners with God. Each sentence has two meanings: one a priori (functioning as a cause or proof) and the other a posteriori (functioning as an effect or result). That means that the sura contains 66 suras, each made up of six sentences. One is either a premise or a proposition, and the others are arguments for it. For example:

Say: He is God, because He is One, because He is the Eternally‑Besought‑of‑All, because He did not beget, because He was not begotten, because there is none comparable to Him.

Also:

Say: There is none comparable to Him, because He was not begotten, because He did not beget, because He is the Eternally‑Besought‑of‑All, because He is One, because He is God.

Also:

He is God, therefore He is One, therefore He is the Eternally‑Besought‑of‑All, therefore He did not beget, therefore He was not begotten, therefore there is none comparable unto Him.

From Surat al‑Baqara:

Alif Lam Mim.·That is the Book, there is no doubt in it; it is a guidance for the God‑revering pious people. (2:1‑2)

Each sentence has two meanings. One meaning is a proof for the others, and, through the other, their result. A composite design of miraculousness is woven from the 16 threads of relationship between them. This design was demonstrated in my Isharat al‑I‘jaz. As explained in The Thirteenth Word, it is as if each Qur’anic verse has an eye that sees most of the verses and a face that looks toward them. Given this, it extends to them the immaterial threads of relationship to weave a design of miraculousness. The beauty of composition is elaborated in Isharat al‑I‘jaz.