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As the Qur'an deals with all issues of theological value and surpasses all scriptural records of pre- or post-Islamic ages in the abundant variety of its contents, its approach, presentation, and solution are unique.
Rather than dealing with a topic in the usual systematic manner employed by theologians or apostolic writers, it expressly says that it has its own special manifold method: tasrifi. In other words, it shows variety, changes topics, shifts between subjects, reverts to the previous one, and deliberately and purposefully repeats the same subject in unique rhythmic and recitative forms to facilitate understanding, learning, and memorization: See how We display the revelations and signs so that they may understand and discern (6:65). The Qur'an shows the universe's order. As almost all types or varieties of existing things present themselves to us side by side or mingled, the Qur'an displays varieties linked together with a specific rhythm to show the signs of God's Unity, even while acknowledging that such a style will cause some opponents to doubt its Divine authorship (6:106). It also explains why it does this: to encourage the human intellect to reflect on unity in variety and harmony in diversity. In fact, each chapter deals with numerous topics in various ways, a characteristic that only adds to its unique beauty and matchless eloquence. An attentive reciter or intelligent audience can enjoy such rhythmical pitches to the extent that the Qur'an itself declares: God has sent down the most beautiful message in the form of a book, consistent in itself, in pairs, whereat do shudder the skins of those who are in awe before their Lord, and then their skins and hearts become pliant to the remembrance of God. Such is God's guidance: He guides with it whomsoever He wills. And (as for) those whom God allows to go astray, there is no guide for them. (39:23)
In addition, the Qur'an's verses and chapters are not arranged chronologically. Some verses revealed and placed together are preceded and followed by other verses. Some chapters and verses are lengthy; others are short. This "inconsistent" arrangement is an aspect of its miraculousness and also one of the most important reasons why many Orientalists and their Muslim imitators criticize it. The Qur'an exhibits the universe's order. Just as there is both a whole–part and holistic–partial (or universal–particular) relation among its contents, the same relation is found in the Qur'an. In other words, a body is a whole consisting of parts (e.g., the head, arms, legs, and other organs). Any part cannot wholly represent the body, although each part is a whole in itself, because the whole body cannot be found in any of its parts. Humanity and all species are holistic or universal, for each species is composed of the members, each of which contains all features of the species and therefore represents the species. Each person is an exact specimen of humanity in structure. In the same way, each Qur'anic verse is a whole in itself and has an independent existence. It can be located anywhere in the Qur'an without harming either the composition or the meaning. In addition, there is an intrinsic relation among all verses or between one verse and all the others. Bediüzzaman Said Nursi writes that: The verses of the Qur'an are like stars in a sky among which there are visible and invisible ropes and relationships. It is as if each Qur'anic verse has an eye that sees most of the verses and a face that looks towards them, so that it extends to them the immaterial threads of relationship to weave a fabric of miraculousness. A single sura can contain the whole "ocean" of the Qur'an, in which the whole universe is contained. A single verse can comprehend the treasury of that sura. It is as if most verses are small suras, and most suras a little Qur'an. In fact, the whole Qur'an is contained in Surat al-Fatiha, which itself is contained in the Basmala.5
At first glance, this unique tasrifi style sometimes seems to produce contradictory verses. But this is not the case, for the Qur'an is like an organism having all of its parts interlinked. As a result of this whole–part arrangement and the holistic–partial relationship among verses, a correct understanding of a verse often depends upon a complete understanding of the Qur'an. This is another unique characteristic, another aspect of its miraculousness, and another sign of its Divine authorship. This characteristic is very important in Qur'anic interpretation, for the Qur'an is the written counterpart of the universe and humanity. In addition, the Qur'an, the universe, and humanity are three "copies" of the same book, the first being the "revealed and written universe and humanity," and the second and third each being a "created Qur'an." Given this, the Qur'an also teaches us how to view humanity and the universe. Therefore, any apparent contradiction among its verses is really due to the reader's misunderstanding. One whose being is unified with the Qur'an sees no contradiction, as he or she is free of all contradictions. If people view the Qur'an in light of their particular worlds, which are full of contradictions, of course they will see contradictions. This is why those who seek to approach the Qur'an first have to be free of all contradictions. Arabic, the language of revelation, is the Qur'an's outer body. Religion does not consist only of philosophy or theology, but is a method of unifying all dimensions of our being. Therefore, Arabic is an essential, inseparable element of the Qur'an. It was chosen as the language of revelation not only so that the Arabs of that time would understand it, but because a universal religion requires a universal language. The Qur'an views the world as the cradle of human brotherhood and sisterhood. It seeks to unite all races, colors, and beliefs as brothers and sisters and servants of the One God. Its language is a basic factor that helps people ponder religious realities and unite all dimensions of their being according to Divine standards. Translations cannot be recited in prescribed prayers, for no translations can be identical with the original language. Without Arabic, one can be a good Muslim but can understand only a little of the Qur'an. The Qur'an is the source of all knowledge in Islam, be it religious or spiritual, social, scientific, moral, legal, or philosophical. As the guide to all truth, it has four main purposes: demonstrating God's Existence and Unity, establishing Prophethood and the afterlife, promulgating the worship of God, and setting forth the essentials of justice. Its verses mainly dwell on these purposes, and thus contain creedal principles, rules governing human life, detailed information on the Resurrection and the afterlife, how to worship God, morality, direct or indirect information on some scientific facts, principles of civilizational formation and decay, historical outlines of previous civilizations, and so on. The Qur'an is a source of healing, as applying it in daily life cures almost all psychological and social illnesses, as well as a cosmology, epistemology, ontology, sociology, psychology, and law revealed to regulate human life for all people, regardless of time or place. In fact, the Prophet declares: "The Qur'an is more lovable to God than the heavens and Earth and those in them." The Qur'an's verses, linked with rhythm and symmetry of form to show the signs of Divine Unity, stir our emotions and intellect to reflect upon unity in variety and harmony in diversity. Each chapter has a particular rhythm and presents several topics in various ways. Such a style discloses a unique beauty with matchless eloquence. Attentive reciters and intelligent listeners experience what the Qur'an describes: God has sent down the fairest discourse as a Book, some parts of which confirm and resemble others, whereat shiver the skins of those who fear their Lord; then their skins and their hearts soften to the remembrance of God. That is God's guidance. (39:23)
Although the Arabs of the Prophet's time were highly intelligent and well-versed in poetry and eloquence, they could not produce anything like the Qur'an. Likewise, none of the countless literary figures who have lived since then has duplicated it. In fact, the Prophet challenged his contemporaries and humanity at large, regardless of time or place, to create even one chapter like those of the Qur'an. That they have failed to do so is a proof of the Qur'an's Divine origin. If you doubt concerning what We have sent down to Our servant (Muhammad), bring a chapter like it, and call your witnesses, apart from God, if you are truthful. (2:23) This Qur'an cannot be forged by (any one) but (is a revelation from) God confirming (the Scriptures) that went before it and (the clearest) explanation of the Book, wherein is no doubt, from the Lord of all being. Or do they say: "He (Muhammad) has forged it." Say: "Then bring a chapter like it and call on whomsoever you can (to help you), apart from God (for He has sent it down), if you are truthful. (10:37-38) Say: "(Even) if humanity and jinn united to produce the like of this Qur'an, they will never be able to do so, even though some of them help the others." (17:88)
No one has produced a composition that can equal a chapter of the Qur'an, even the smallest one (Surat al-Kawthar), and no one will ever be able to do so. Those who oppose Islam always have taken up arms. But their attempts have come to naught, with the sole exception of Andalusia (Islamic Spain). As one Muslim scholar points out, if people could defeat the Qur'an or Islam through argument, science, or eloquence, they would not have to resort to arms. The Qur'an becomes younger and fresher as time passes, for this process allows its hidden unlimited treasures to be disclosed one by one. Today, Islam is the only way of life that offers us any hope. As almost every verse has an independent existence, it also has intrinsic relations with every other verse and with the Qur'an as a whole. Given this, understanding and interpreting a verse requires a complete and holistic knowledge and understanding of the Qur'an. This is why Muslims say that the Qur'an's main interpreter is the Qur'an itself. Bediüzzaman Said Nursi frequently draws our attention to the miraculous depths of meaning contained in the Qur'an's wording. For example, Arabic's definite particle al adds inclusiveness to the word, and so he interprets al-hamdu (the praise) at the beginning of Surat al-Fatiha as: "All praise and thanks that everyone has given and will give until the Last Day to others since the beginning of human life on Earth, for any reason and on any occasion, are for God." Also, from the characteristics of the words used and their order in: Out of what We have provided for them they give as livelihood (2:3) he infers the following rules or conditions of giving alms: In order to make their alms-giving acceptable to God, believers must give out of their livelihood a certain amount that will not make it necessary for them to receive alms. Out of in out of what expresses this condition. Believers must not transfer another person's goods to the needy, but must give from their own belongings. The phrase what We have provided for them points to this condition. The meaning is: They give (to maintain life) out of what We have provided for you (to maintain your life). Believers must not remind those who receive their alms of the kindness they have received. We in We have provided indicates this condition, for it means: "I have provided for you the livelihood out of which you give to the poor. Therefore, you cannot put any of My servants under obligation, for you are giving out of My property." Believers must not fear that they may become poor through giving to others. We in We have provided points to this. Since God provides for us and commands us to give others, He will not cause us to become poor by giving to others. Believers must give to those who will spend it for their livelihood, and not to those who will waste it. The phrase They give as livelihood points to this condition. Believers must give for God's sake. We have provided for them states this condition. It means: "Essentially, you give out of My property and so you must give in My Name." What in out of what signifies that whatever God provides for a person is included in the meaning of provision. Therefore, believers must give out of their goods and also out of whatever they have, such as a good word, an act of help, a piece of advice, and teaching. All of these are included in the meaning of rizq (provision) and giving others as livelihood. Along with these conditions, the meaning of the original three-word expression becomes: "Out of whatever We have provided for them as goods, money, power, knowledge, and intelligence, and so on, believing that it is We Who provide and therefore without feeling any fear that they may become poor because of giving and putting under obligation those to whom they give, they give to the needy who are sensible enough not to waste what is given to them, such amount that they themselves will not be reduced to needing to receive alms themselves."
This is just one of the thousands of examples of the Qur'anic expressions' miraculous profundity and meaning. 5. Said Nursi, The Words (trans.) (Izmir: Kaynak, 1997), 2:10-11, 44.
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