[I wrote this Section in order to present an important intention of mine to my brothers in the service of the Qur’an concerning writing a Qur’an in a way that will demonstrate one sort of the two hundred sorts of the Qur’an of Miraculous Exposition’s miraculousness pertaining to its artful and adorned design, together with maintaining the pages specified by the handwriting of Hâfidh Osman and measured by the Mudayana âyah1 and the lines measured by Surah al-Ikhlas2 , in a way demonstrating that miraculousness pertaining to its artful and adorned design, and in order to have mashwarah with them and to learn their opinion, and to warn my own self; I refer to them. This Third Section consists of Nine Matters.]

First Matter: It is proved with conclusive arguments in the Twenty-Fifth Word, called the Miraculousness of the Qur’an, that the sorts of the miraculousness of The Qur’an Great in Dignity reach forty. Some of those sorts have been demonstrated in detail, and some briefly against the obstinate and rebellious people.

Also, it has been declared in the Eighteenth Sign of the Nineteenth Letter that the miraculousness of the Qur’an displays its different miraculousness to each of the forty classes of mankind, and it proved the different shares of the miraculousness of ten of those classes.

The tahqîqî îmân at the degree of ‘ilm al-yaqîn, ‘ayn al-yaqîn and haqq al-yaqîn of the people of walâyah among the followers of different paths and of the ‘ulamâ of different sciences has demonstrated that the Qur'an displays its different miraculousness to the remaining thirty classes and that the Qur’an is the haqq Word of Allah. That means each has seen a different aspect of its miraculousness differently. Yes, just as the miraculousness a walî among the people of ma’rifat understands and the beauty of the miraculousness a walî among the people of ‘ashq witnesses are not the same, so the manifestations of the beauty of miraculousness vary according to the different paths. And the aspect of miraculousness that an ‘ulâmâ and an imam of the ‘Ilm of Usul ad-dîn sees and that a mujtahid of the branches of the Sharî’ah sees is not the same; and so on. I am not able to show in detail different aspects of their miraculousness. My comprehension is narrow, it cannot comprehend;  my view is short, it cannot see. Therefore, only ten classes were declared and the remaining were pointed out briefly. Now, of those classes, two of them remained deficient in the Risale on Miracles of Ahmad (ASM) while were in need of much explanation.

The First Class is the ignorant ‘âwam, whom we call ‘the class possessing ears’; they only listen to the Qur’an by their ear and understand its miraculousness by means of their ears. That means, they say: “The Qur’an which I hear does not resemble any other books, so it must either below all of them or above all of them. The option of being below them, no one can say, nor has said, nor even the shaytan can say it. So it is below all of them.” Here, it was written as briefly as this in the Eighteenth Sign. Then, to explain it, the First Discussion of the Twenty-Sixth Letter, called ‘A Proof of the Qur’an Against Shaytan and His Followers’, describes and proves that class’ understanding of the miraculousness.

The Second Class is ‘the class possessing eyes.’ That means, against the class of materialists, whose minds see no further than their eyes, or the ignorant ‘âwam, it was claimed in the Eighteenth Sign that The Qur’an possesses a sign of miraculousness that may be seen with the eyes. And, much explanation was necessary to illuminate and prove this claim. That explanation was not made due to an important Rabbânî hikmah which we now understand. Only a few very minor particulars were pointed out. Now, the mystery of that hikmah is understood and we were certainly convinced that its postponement is better. In order to facilitate this class’s understanding and pleasure, we made to write a Qur’an which may show one of the forty aspects of its miraculousness, which can be seen with the eyes.

[Since the remaining Matters of this Third Section with the Fourth Section are about tawâfuqs, sufficing with the Index concerning tawâfuqs, they are not included here. Included here are only a Reminder and the Third Subtle Point belonging to the Fourth Section.]

REMINDER: On the explanation of the great subtle point concerning the word ‘Rasûl’, one hundred and sixty âyahs were written. Together with having a great special quality, since these âyahs prove and complete each other concerning the meaning and since they have subtle meaning, they became a hizb al-Qur’an3 for those who want to memorize or recite different âyahs, and also in the explanation of the great subtle point concerning the word ‘Qur’an’, the sixty-nine âyahs’ degree of balâghât4 is most wondrous and the power of their perfect beauty arising from unique expression is most sublime. This, too, is recommended as a second hizb al-Qur’an for our brothers. Only the word ‘Qur’an’ was present in the seven lines of the word ‘Qur’an’, most of them retained that word and two remained as an exception. Since those two had the meaning of qirâ’at5 , being excluded strengthened the subtle point. As for the word ‘Rasûl’, since among the surahs most connected with that word are Surah Muhammad and Surah al-Fath, and since we limited it to the lines appearing from those two surahs, the word ‘Rasûl’ that remained excluded has not been included. If time permits, the mysteries in it will be written, Insha’Allah.

The Third Subtle Point consists of ‘Four Subtle Points’.

First Subtle Point: The word ‘Allah’ is mentioned two thousand eight hundred and six times in the whole Qur’an. Together within the Bismillah’s, the word ‘Rahmân’ one hundred and fifty-nine; the word ‘Rahîm’ two hundred and twenty; the word ‘Ghafûr’ sixty-one; the word ‘Rabb’ eight hundred and forty-six; the word ‘Hakîm’ eighty-six; the word ‘ ‘Alîm’, one hundred and twenty-six; the word ‘Qadîr’ thirty-one; the ‘Hû’ within ‘Lâ Ilahe Illâ Hû’ mentioned twenty-six times. {Note: The total number of âyahs in the Qur’an being six thousand six hundred and sixty-six, and on this page, the number of aforementioned Asmâ Al-Husnâ being connected with the number six, indicate an important mystery. It remained unattended for now.} In the number of the word ‘Allah’ are many mysteries and subtle points. For instance: together with the word ‘Allah’, Rahmân, Rahîm, Ghafûr and Hakîm, which are the most mentioned after the word ‘Allah’ and ‘Rabb’, are half of the Qur’an’s âyahs. Also, the word ‘Allah’, together with the word ‘Rabb’, which is mentioned in place of the word ‘Allah’, is again its half. However, the word ‘Rabb’ is mentioned eight hundred and forty-six times, but if attention is paid, more than five hundred of them are mentioned in place of the word ‘Allah’, more than two hundred of them are not.

Also, ‘Allah’ together with the number ‘Rahmân’, ‘Rahîm’, ‘ ‘Alîm’ and the ‘Hû’ within ‘Lâ Ilahe Illâ Hû’ is again its half. The difference is only four. And together with ‘Qadîr’ in place of ‘Hû’ is again half of the number of the whole âyahs. The difference is nine. There are numerous subtle points in all the word ‘Allah’, but for now, we suffice with this subtle point.

Second Subtle Point: This is in respect of the surahs. It too contains many subtle points. It contains tawâfuqs in a way that demonstrates an order, an intention and purpose and an irâdah.

In Surah al-Baqara, the number of the âyahs and the number of the word ‘Allah’ is the same. The difference is four that there are four words ‘Hû’ in place of the word ‘Allah.’ For example, like the ‘Hû’ within ‘Lâ Ilahe Illâ Hû’. Conformity is completed with it. In Surah Âl-i ‘Imran, again the word ‘Allah’ and its âyahs have tawâfuq, they are equal. Only, the word ‘Allah’ is two hundred and nine, the âyahs are two hundred. The difference is nine. In the subtle points of balâghât and verbal excellence such as these, small differences cause no harm; an approximate tawâfuq is sufficient. Surahs an-Nisâ, al-Ma’ida and al-An’am, the total number of âyahs of the three and the number of the word ‘Allah’ in all of them have the tawâfuq. The number of âyahs is four hundred and sixty-four, and the number of the word ‘Allah’ is four hundred and sixty-one; together with the word ‘Allah’ within the Bismillah, they have an exact tawâfuq. Also, for example, the number of the word ‘Allah’ in the first five surahs is twice the number of Lafza-i Jalâl6 in Surahs al-A’raf, al-Anfal, al-Tawba, Yûnus and Hûd. That is to say, the latter five is half of the first five. The number of Lafza-i Jalâl, in the following Surahs Yûsuf, ar-Ra’d, Ibrâhîm, al-Hijr and an-Nahl, is half of that half. Then, Surahs al-Isrâ, al-Kahf, Maryam, Tâ-Hâ, al-Anbiyâ and al-Hajj, it is again is the half of the half of that half. {Note: A mystery was unfolded through this division into fives. Without the knowledge of any of us, the aforementioned six surahs were recorded. We do not doubt that, from the ghayb, the sixth was entered outside our wills so that the important mystery of being half may not be lost.} In the following groups of five surahs, it continues approximately with the same ratio, only there are some differences in the fractions. Such differences cause no harm in such a station (maqâm) where a theoretical indication is sufficient. For example, some are one hundred and twenty-one, some are one hundred and twenty-five, some are one hundred and fifty-four, and some are one hundred and fifty-nine. Then, the five surahs that begin with Surah az-Zukhruf; it decreases to half of the half of the half of that half. The five begin with Surah An-Najm; it is the half of the half of the half of the half of that half, but this is approximate. Differences in the small fractions cause no harm in such a station (maqâm) where a theoretical indication is sufficient. Among the following small fives, three groups of five contain only three Lafza-i Jalâl. Thus, this situation shows that random coincidence has not interfered at all in the number of Lafza-i Jalâl; their numbers have been specified by a hikmah and order.

Third Subtle Point concerning the word ‘Allah’: This looks to the relation between the pages. It is as follows:

The number of Lafza-i Jalâl on one page looks to that page’s right side and to its facing page, and sometimes it looks to the facing page on the left side and to the reverse face of the facing page. I examined this tawâfuq in my own copy of the Qur’an. Generally, I saw a tawâfuq with a very fine numerical relationship. I also put marks on my copy. Many times they are equal. Sometimes they are a half or a third. They have a situation that causes a hikmah and order to be perceived.

Fourth Subtle Point: This is tawâfuqs on a single page. My brothers and I collated three or four different copies. We have concluded that the tawâfuqs were desired in all of them. Only, since printing press copyists followed different aims, in tawâfuqs, the disorder appeared to a degree. If they were put in order, with only rare exceptions, tawâfuqs would appear on the number of the two thousand eight hundred and six Lafza-i Jalâl within the whole Qur’an. And, a flame of miraculousness shines in this. Because the thought of man can not comprehend an extensive page such as this and interfere in it. As for the random coincidence, its hand can not reach this meaningful situation with hikmah.

In order to show this Fourth Subtle Point to a degree, we are having a new copy of the Qur’an written that together with maintaining the same pages and lines of the most spread out copies of the Qur’an, Insha’Allah, ordering the places subjected to being lack of order due to the carelessness of artists, the true order of the tawâfuqs will be shown. And it was shown.

اَللّٰهُمَّ يَا مُنْزِلَ الْقُرْآنِ بِحَقِّ الْقُرْآنِ فَهِّمْنَا اَسْرَارَ الْقُرْآنِ مَادَارَ الْقَمَرَانِ وَ صَلِّ وَ سَلِّمْ عَلَى مَنْ اَنْزَلْتَ عَلَيْهِ الْقُرْآنَ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ آمِينَ