The Six Stations Demonstrating the Veracity of the Qur’ān

with them constantly and abundantly in order to benefit from it, and follows its style of exposition, it still maintains its uniqueness (gharābah) in style and its pattern of exposition.

The fifth point: One of the wings of the Qur’ān is in the past and the other is in the future. The realities that the previous prophets agreed upon are its root and one of its wings. The Qur’ān gives credence to the prophets and supports them, and they give credence to it, through the language of the state of congruence.

Likewise do every one of the true Sūfi paths of sainthood and all of the true sciences of Islām testify that the Qur’ān is the truth itself, and the place of union of all spiritual realities, and that it is unique, and unequalled in its all-embracingness. For they all grew up and lived under the protection of the second wing of the Qur’ān, that indicates that its blessed tree is invigorating and spiritually effulgent, and the pivot of the truth through the fruits whose lives extend through it - like the saints (awliyā') and the purified ones (aṣfiyā’) through their invigorating speech.

The sixth point: The six directions of the Qur’ān are all luminous, and indicate its veracity and authenticity. Yes, the pillars of evidence and conclusive proofs are below it. The flashes of the seal of miraculous inimitability are above it. The gifts of the felicity of the two abodes of this life and the next, which are present in its purpose, are in front of it.

The spiritual realities of the heavenly revelation, the point on which it depends, is behind it. The assent of the limitless number of proofs of the harmonious intellects are on its right. The earnest confidence of sound hearts and clean consciences, their sincere spiritual pulledness, and their submission, are on its left. 

All of the directions prove that the Qur’ān is a heavenly stronghold on earth, and that it transcends all norms, and that is totally unassailable.

There are furthermore six stations that endorse the fact that the Qur’ān is the truth itself, that is veracious, and not the word of man, and that it contains no errors.

[Six Stations Demonstrating the Veracity of the Qur’ān]

[The First Station]

Firstly, we have the fact that the Disposer of affairs in this universe has made it a customary practice and a principle of activity that He always manifests beauty into this universe, protects goodness and righteousness, and blots out those who deceive, and those who calumniate. Through His bestowal upon the Qur’ān of the most accepted and highest station of reverence and success, He confirms and endorses it.

[The Second Station]

The belief of the Most Noble Prophet is equally an endorsement of the heavenly nature of the Qur’ān, and of its being the true, blessed Speech of his Compassionate Creator (Al-Khāliqu’r-Raḥīm). For he is the source of Islām, the interpreter of the Qur’ān, and his reverence for it was greater than that of any other person. He would enter a state resembling sleep during its revelation (waḥy). His own words did not attain the level of its words, and to a certain extent did not even resemble them. He shed unseen light with the Qur’ān on real events of both the past and of the future, with perfect confidence and without any hesitation, despite his being untaught. 

This interpreter never manifested any deception or error despite being under the scrutiny of extremely discerning eyes. He had a firm conviction of, and assent to, with all his strength, every one of the Qur’ān’s rulings and nothing shook him. All of this is indeed a stamp of endorsement of the heavenly nature of the Qur’ān.

[The Third Station]

Consider furthermore the commitment of a fifth of the humankind - indeed the majority of them - to this Qur’ān that they behold in front of them, in a state of being pulled spiritually and religiously. They hearken to it as followers and lovers of its spiritual truths, in a state of yearning. The jinn and the angels, and men of spirituality gather it around it like moths invoking the truth, as testified to by many signs, events and mystical unveilings (kashf). All of this puts a seal on the fact that the Qur’ān is pleasing to all created beings, and that it has the very loftiest of stations.

[The Fourth Station]

Furthermore, one has the fact that every single stratum of humanity takes its full share from the instruction of the Qur’ān - from the stupidest to the most intelligent of them, and from the most ignorant to the most knowledgeable. Consider their understanding through it the deepest of spiritual realities, and each group’s deriving and inferring all of their needs and all of the answers related to their sciences from the Qur’ān - like the hundreds of the great independent formulators of the Islāmic sciences, particularly those of the Sacred Law, and indeed the subtle verificationist masters of the creed and theology. This all constitutes a stamp of the endorsement of the Qur’ān’s status as the source of truth and the treasure-trove of reality. 

[The Fifth Station]

Consider the inability of the greatest Arab poets right up to today to produce a single chapter rhetorically equal to it - this being a single facet of the seven great facets of miraculousness of the Qur’ān - despite the fact that they greatly needed to be able to resist it. From the occasion of its revelation down to the present day, the famous rhetoricians and subtle scholars have been impotent in this regard. Consider the impotent silence of those who wished to attain to fame by resisting its claims with something resembling any one of its facets of miraculousness. All of this is another stamp of endorsement on the miraculousness of the Qur’ān, and the fact that it transcends human capacities.

Yes, indeed the Qur’ān can have no peer in so far as speech acquires value, sublimity and eloquence according to ‘whom said it?’, ‘for whom did he say it?’, and ‘why did he say it?’. From this regard, it is impossible to attain to the rank of the Qur’ān. The Qur’ān is the address and speech of the Lord and Creator of all of the worlds and His Speech in which there is nothing that imparts any sense of imitation or affectation in any way whatsoever.

There is no doubt that nothing like this Miraculously Elucidated Qur’ān can possibly be produced, for the one to whom it was sent came in the name of all humankind, and indeed in the name of the whole of creation. Its addressee is the most famed and renowned of all men - through the power and vastness of his faith, Islām was raised.

Allāh raised him up to the Qāb Qawsayn, and brought him back bearing the glory of the Divine Address. 

The Qur’ān clarifies questions related to the attainment of happiness in the two abodes, and to the fruits of the creation of the universe, and the Divine purposes therein. It clarifies the nature of the very highest and vastest faith of this addressee - faith that comprises of all of the spiritual realities of Islām.

It reveals and turns about the entirety of the great universe as if it were no more than a map, or a watch, or a house. It explains and instructs in the nature of the phases and states brought about by its Creator. There is no doubt then that its degree of inimitability can not be reached.

[The Sixth Station]

Thousands of masterful verificationist prodigies from amongst the religious scholars established and revealed the limitless excellences, subtle details, special characteristics, secrets and sublime meanings, along with the many reports of every single type of hidden events [of the unseen] contained within the Qur’ān. They were the exegetes (mufassirīn) of the Qur’ān, some of whom wrote commentaries that run to thirty or forty volumes - and indeed up to seventy volumes. They explained all of these matters, and included the chain of narrators of each report, and the proofs supporting each issue. And particularly, the most pertinent example of this is The Book of Light’s establishing, with most conclusive proofs, in every one of its one-hundred and thirty books, an excellence and a subtle point from the Qur’ān, and most especially in ‘The Qur’ānic Miracles Epistle’ (Al-Mu‘jizātu’l-Qur’āniyya), as well as the second station of ‘The Twentieth Word, which extracts a great number of 

unprecedented civilisational matters, such as the train and the aeroplane.

Likewise, ‘The First Ray’, named ‘The Qur’ānic Indications’, that explains the way in which symbolic indications in certain verses refer to electricity, the eight short epistles named ‘The Eight Allusions’ (ar-Rumūzātu’th-thamāniyya), that explain that the Qur’ānic letters are ordered into an extraordinary symmetry, and contain secrets, meanings; and a short epistle that establishes the miraculousness of the last verse of Sūratu’l-Fatḥ from five perspectives, with regard to the reports of unseen matters contained therein. Like these above, every single part of The Book of Light reveals a spiritual reality of the Qur’ān, and a light from its light.

All of this is another stamp of endorsement of the fact that the Qur’ān has no equal, that it is a miracle and transcends all norms, and that it is the tongue of the unseen world within this observed world; and indeed, the Speech of the Knower of the Unseen (‘Allāmu’l-Ghuyūb). Because of the excellences and special characteristics that have been mentioned in the six points, the six directions, and the six stations, its majestic, luminous rulership, and its sublime, sacred sultanate have illuminated the face of the ages, and continually lit up the face of the earth as well, with perfect reverence, for a period of one-thousand three hundred years.

Because of these special characteristics, the Noble Qur’ān has acquired certain sacred distinctions. For example, ten rewards exist, and ten good deeds are recorded for every one of its letters, at least. It yields ten everlasting fruits. Even every letter of certain verses and chapters 

yields one hundred or one thousand fruits, or even more than that. What is more, the light, reward and value of each letter increases in certain blessed periods of time from ten to one hundred. Such was the understanding of this traveller through the world. He addressed his heart, saying ‘This Qur’ān, miraculously inimitable from every perspective as it is, has testified, proving by way of evidences, to the existence of the Necessary Being (Al-Wājibu’l-Wujūd), His unicity (waḥdah), and His Attributes and Names, by the consensus of its chapters, the agreement of its verses, the congruence of its secrets and lights, and the concordance of its fruits and effects. Indeed, the limitless number of testimonies of every one of the people of faith were reared by the Qur’ān’s testimony.

In ‘The Seventeenth Level’ of ‘The First Station’ the following has been mentioned, as a short indication of what this traveller took from the lesson given by the Qur’ān in faith and Divine unity:

لاَ إِلَهَ إِلاَّ اللهُ الوَاجِبُ الوُجُودِ الوَاحِدُ الأَحَدُ الَّذِي دَلَّ عَلَى وُجُوبِ وُجُودِهِ فِي

وَحْدَتِهِ القُرْآنُ الْمُعْجِزُ البَيَانِ الْمَقْبُولُ الْمَرْغُوبُ لِأَجْنَاسِ المَلَكِ وَالإِنْسِ

وَالجَانِّ الْمَقْرُوءَةُ كُلُّ آيَاتِهِ فِي كُلِّ دَقِيقَةٍ بِكَمَالِ الاِحْتِرَامِ بِأَلْسِنَةِ مِئَاتِ

الْمَلاَيِينِ مِنْ نَوْعِ الإِنْسَانِ، الدَّائِمةُ سَلْطَنَتُهُ الْقُدْسِيَّةُ عَلَى أَقْطَارِ الأَرْضِ

وَالأَكْوَانِ، وَعَلَى وُجُوهِ الأَعْصَارِ وَالزَّمَانِ، وَالْجَارِيَةُ حَاكِمِيَّتُهُ الْمَعْنَوِيَّةُ

النُّورَانِيَّةُ عَلَى نِصْفِ الأَرْضِ وَخُمْسِ الْبَشَرِ فِي أَرْبَعَةَ عَشْرَ عَصْرًا بِكَمَالِ

الاِحْتِشَامِ، وَكَذَا شَهِدَ وَبَرْهَنَ بِإِجْمَاعِ سُوَرِهِ الْقُدْسِيَّةِ السَّمَاوِيَّةِ، وَبِاتِّفَاقِ

آيَاتِهِ النُّورَانِيَّةِ الإِلَهِيَّةِ،