This concerns the miraculous qualities in the Qur’an’s unique style in the summaries and Most Beautiful Divine Names, which it shows at the ends of its verses.

REMINDER: There are many verses in this Second Beam. These are not only examples for the Second Beam, but for all the preceding examples and Rays. It would be extremely lengthy to explain them all giving them their due, so for now I am compelled to be brief and succinct. I have therefore indicated very concisely all the verses which form examples of this mighty mystery of miraculousness, and have postponed detailed explanation of them to another time.

Thus, the Qur’an of Miraculous Exposition mostly mentions summaries at the conclusion of its verses which either contain the Divine Names or their meanings; or refer the verse to the reason in order to urge it ponder over it; or they comprise a universal rule from among the aims of the Qur’an in order to corroborate and strengthen the verse. Thus, in the summaries are certain indications from the Qur’an’s exalted wisdom and certain droplets from the water of life of Divine guidance, and certain sparks from the lightning of the Qur’an’s miraculousness. Now I shall mention briefly only ten of those numerous indications, and point out a concise meaning of only one of numerous truths, which are all one example out of many. Most of these ten indications are found together in compact form in most verses and form a true embroidery of miraculousness. Furthermore, most of the verses we give as examples are examples of most of the indications. We shall point out only one indication for each verse, and shall just point lightly to the meanings of those verses given as examples in the preceding Words.

• First Quality of Eloquence: With its miraculous exposition, the All-Wise Qur’an lays out, spreads out before the eyes, the acts and works of the All-Glorious Maker. Then it extracts the Divine Names from those works and acts, or it proves the basic aims of the Qur’an like the resurrection of the dead and Divine unity. An example of the first meaning is this:

And an example of the second part:

In the first verse it describes the Divine works, and sets out the mightiest of them, which testify through their order and aims to knowledge and power, like the premises of a conclusion, or a momentous aim. Then it extracts the Name of All-Knowing. In the second verse, as is explained briefly in the Third Point of the First Ray in the First Light, it mentions Almighty God’s mighty acts and works, then concludes the resurrection of the dead, which is the Day of Sorting Out.

• Second Point of Eloquence: The Qur’an unrolls the woven fabrics of Divine art and displays them to the human gaze. Then, in the summaries it passes over the weaving within the Divine Names, or else refers them to the reason.

The first example of these:

Thus, at the start it asks: “Who is it that readies the skies and the earth as though they were two storehouses for your sustenance, and causes one to produce rain and the other, seeds? Is there anyone other than God Who could make them two subservient storekeepers? In which case, thanks should be offered to Him alone.”

In the second phrase, it asks: “Who is the owner of your eyes and ears, the most precious of your members? From which workbench or shop did you obtain them? It is only your Sustainer that could give you them. It is He Who creates and raises you, and gave you them. In which case, there is no Sustainer but He, and the only one fit to be worshipped is He.”

In the third phrase, it says: “Who is it that resurrects the dead earth and raises to life hundreds of thousands of sorts of dead beings? Who could bring this about apart from the True God and Creator of all the universe? It is surely He Who brings it about, He raises them to life. Since He is Truth, He will not violate rights; He will send you to a Supreme Tribunal. He will raise you to life just as He raises to life the earth.”

In the fourth phrase, it asks: “Who other than God can administer and regulate this vast universe with perfect order as though it was a palace or a city? Since it can be none other than God, the power which administers with extreme ease the vast universe and all its heavenly bodies is so faultless and infinite it can have no need of partner or associate, assistance or help. The One Who directs the vast universe will not leave small creatures to other hands. That means you will be obliged to say: ‘God.’”

Thus, the first and fourth phrases say “God,” the second, “Sustainer,” and the third, “Truth.” So understand how miraculously apt are the words: This is God, your Sustainer, The Truth.. It mentions Almighty God’s vast disposals, the meaningful weavings of His power. Then through mentioning the Names of “God,” “Sustainer,” and “Truth,” it shows the source of those vast disposals of Divine power.

An example of the second:

First this enumerates the manifestations of Divine sovereignty in the creation of the heavens and the earth, which demonstrates Almighty God’s perfect power and the vastness of His dominicality, and testifies to His unity; and the manifestation of dominicality in the alternation of night and day, and the manifestation of Divine mercy in the subjugation of the ships in the sea, the most important means of transport in human social life; and the manifestation of the immensity of Divine power, which sends the water of life to the dead earth from the skies and raises to life hundreds of thousands of species and makes it like a exhibition of wonders; and the manifestation of mercy and power in the creation of infinite numbers of different animals on the earth from simple soil; and the manifestation of wisdom and mercy in the employment of the winds in important duties like assisting in the pollination and respiration of plants and animals and in the impelling and regulating of them so as to make them suitable to perform those duties; and the manifestation of dominicality in the subjugation and gathering together of the clouds, the means of mercy, suspended between the skies and the earth in great strange masses, and dispersing them, as though dispersing an army for rest and then summoning them back to their duties. Then, in order to urge the mind to ponder over their details and essential truths, it says: Indeed are signs for people who think. In order to rouse people’s minds with it, it refers it to their faculties of reason.

• Third Quality of Eloquence: Sometimes the Qur’an explains Almighty God’s acts in detail, then sums them up with a summary. It convinces with the details and commits it to the memory and fixes it there by summarizing it. For example:

With this verse, it points out the bounties bestowed on the Prophet Joseph and his forefathers. It says: “Out of all mankind Divine favour has ennobled you with the rank of prophethood; tied all the lines of prophethood to your line and made it the chief of all lineages among mankind; it has made your family a cell of instruction and guidance in the Divine sciences and dominical wisdom, and united in you through that knowledge and wisdom, prosperous worldly dominion and the eternal happiness of the hereafter; and it has made you both a mighty ruler of Egypt, and a high prophet, and a wise guide, and has distinguished you and your forefathers with knowledge and wisdom.” It enumerates these Divine bounties, then it says: Indeed, your Sustainer is All-Knowing, All-Wise. “His dominicality and wisdom require that He made manifest in you and your fathers and forefathers the Divine Names of All-Knowing and All-Wise.” Thus, it sums up those detailed bounties with this summary.

And, for example:

This verse shows Almighty God’s disposals in mankind’s social life in such a way that it ties glory and abasement, poverty and riches directly to Almighty God’s will and wish. It means, “Even the disposals most dispersed through the levels of multiplicity are through Divine will and determining. Chance and coincidence cannot interfere.” After making this statement, it mentions the most important matter in man’s life, his sustenance. This verse proves with one or two introductory phrases that man’s sustenance is sent directly from the True Provider’s treasury of mercy. It is like this: “Your sustenance is tied to the earth’s life, and the earth’s being raised to life looks to the spring, and the spring is in the hands of the One Who subjugates the sun and the moon, and alternates the night and the day. In which case, only the One Who fills the face of the earth with all the fruits can give an apple to someone as true sustenance. Only He can be his true Provider.” Then it says:

It summarizes and proves those detailed acts in this sentence. That is, “The One Who gives you unlimited sustenance is He Who performs these acts.”

• Fourth Point of Eloquence: It sometimes happens that the Qur’an mentions the Divine creatures with a particular arrangement of the sentence, then through showing that the creatures are within an order and balance and that they are its fruits, affords a sort of transparency and brilliance. This transparency and brilliance then show the Divine Names, the manifestation of which is through that mirror-like arrangement. It is as though the above-mentioned creatures are words, and the Names are their meanings, or the seeds of the fruits, or their essences. For example:

Thus, the Qur’an mentions in order those wonderful, strange, amazing, well-ordered and balanced stages of man’s creation in such a mirror-like fashion that

appears of itself from within them, and makes itself exclaimed. A scribe who was writing out this verse uttered the words before coming to them, and wondered to himself: “Has revelation come to me as well?” Whereas it was the perfection of the order and transparency of the preceding words and their coherence which had showed up the final words before coming to them.

And for example:

In this verse, the Qur’an points out the sublimity of Divine power and the sovereignty of dominicality. It shows an All-Powerful One of Glory established on the throne of His dominicality, Who, with the sun, moon and stars like soldiers under orders awaiting his command, rotates the night and day one after the other like two lines or two ribbons, one white and one black, and writes the signs of His dominicality on the pages of the universe. This he does in such a way that when a spirit hears the verse, it feels the desire to exclaim: “Blessed be God! What wonders God has willed! So Blessed be God, the Sustainer of All the Worlds!” That is to say, Blessed be God, the Sustainer of All the Worlds is like the summary, the seed, the fruit, and water of life, of what has preceded it.

• Fifth Quality of Eloquence: The Qur’an sometimes mentions material, particular matters which are subject to change and are the means of various circumstances, then in order to transform them into the form of constant truths, summarizes them with constant, luminous, universal Divine Names, and ties them up. Or it concludes with a summary which encourages thought and the taking of lessons. An example of the first meaning:

First of all this verse mentions a particular matter, which is, “In the question of Adam’s succession, it was knowledge that gave him superiority over the angels.” Then within this event it mentions that of the angels’ defeat before Adam in respect of knowledge. Then it summarizes these two events with two universal Names: Indeed You are All-Knowing, All-Wise. That is: since You are All-Knowing and Wise, You instructed Adam and he prevailed over us. And since You are All-Wise, You treated us according to our abilities and gave him preference in accordance with his abilities.

An example of the second meaning:

until,

These verses point out that Almighty God makes creatures of His like sheep, goats, cattle, and camels into springs of pure, delicious milk for man, and artefacts like grapes and dates into cauldrons and trays laden with deliciously sweet bounties for him, and tiny miracles of His power like the honey-bee into makers of a sweet, health-giving sherbet, and then conclude with the words, Indeed in these are signs for a people who thinks, thus urging man to think and take lessons and compare these with other things.

• Sixth Quality of Eloquence: It sometimes happens that a verse spreads out dominical decrees over a great multiplicity of things, then it unifies them with a tie of unity resembling an aspect of unity, or it situates them within a universal rule. For example:

Thus, together with proving with ten phrases in Ayat al-Kursi ten levels of Divine unity in varying hues, with the phrase,

it rejects utterly and vehemently the associating of partners with God and interference of others, and casts them away. Also, since this verse manifests the Greatest Name, its meanings related to the Divine truths are at a maximum degree, so that it demonstrates the dominical acts of disposal at a maximum level. Furthermore, after mentioning the Divine regulation of all the heavens and the earth and a preservation encompassing all things at the maximum degree, a tie of unity and aspect of unity summarize the sources of those maximum manifestations with the phrase,

For He is the Most High, the Supreme.

And, for example:

These verses describe how Almighty God created the huge universe as a palace for man, and sending the water of life from the skies to the earth, made the skies and the earth two servants producing food for him. Similarly, He made ships subject to men so that they might benefit from the fruits of the earth found in every part of it, and also exchange the fruits of their labours and secure their livelihoods in every respect. That is, He made the winds as whips, ships as horses, and the seas as a desert beneath their hooves. And besides connecting man with every region of the earth by means of ships, He subjugated the rivers, great and small, to him by making them means of transport. And causing the sun and moon to travel, the True Bestower of Bounties alternates the seasons and makes them two obedient servants whereby He offers man His multicoloured bounties which change with the seasons; He created them also as two steersmen turning that mighty wheel. And He made the night and day subject to man; that is, He made the night as a veil for his sleep and repose, and the day a place of trade for winning his livelihood.

After enumerating these Divine bounties, with the summary:

it points out the vast extent of the bounties bestowed on man, and their abounding profusion and abundance. That is, whatever man asks for through the tongue of his capacity and innate needs, they have all been given him. An end can never be reached in counting the Divine bounties bestowed on man nor can they be exhausted. Certainly, since the heavens and the earth are a table of bounties for man, and things like the sun and the moon and night and day some of the bounties on the table, the bounties directed towards man are most surely beyond count and calculation.

• Seventh Mystery of Eloquence: It sometimes happens that in order to disallow apparent causes the ability to create and to demonstrate how far they are from this, a verse points out the aims and fruits of the effects so that it may be understood that causes are only an apparent veil. For to will that most wise and purposeful aims are followed, and important results are obtained, is of necessity the work of one who is most Knowing and Wise. Whereas causes are lifeless and without intelligence. So by mentioning the aims and results, such verses show that although causes are superficially and as beings joined to and adjacent to their effects, in reality there is a great distance between them. The distance from the cause to the creation of the effect is so great that the hand of the greatest causes cannot reach the creation of the most insignificant effects. Thus, it is within this long distance between cause and effect that the Divine Names each rise like stars. The place of their rising is this distance. To the superficial glance mountains on the horizon appear to be joined to and contiguous with the skirts of the sky, although from the mountains to the sky is a vast distance in which the stars rise and other things are situated; so too the distance between causes and effects is such that it may be seen only with the light of the Qur’an through the telescope of belief. For example:

By mentioning miracles of Divine power in a purposeful sequence, this verse ties causes to effects and with the words, For use and convenience to you points to an aim at its conclusion. This aim proves that within the sequence of all the causes and effects is a hidden disposer who sees and follows the aim, to whom the causes are a veil. Indeed, with the phrase, For use and convenience to you and your cattle, it disallows all the causes the ability to create. It is in effect saying: “Rain comes from the sky in order to produce food for you and your animals. Since water does not possess the ability to pity you and produce food, it means that the rain does not come, it is sent. And the earth produces plants and your food comes from there. But lacking feelings and intelligence, it is far beyond the ability of the earth to think of your sustenance and feel compassion for you, so it does not produce it itself. Furthermore, since it is remote from plants and trees to consider your food and compassionately produce fruits and grains for you, the verse demonstrates that they are strings and ropes which One All-Wise and Compassionate extends from behind the veil, to which He attaches His bounties and holds out to animate creatures.” Thus, from this explanation numerous Divine Names rise, like All-Compassionate, Provider, Bestower, and All-Generous.

And another example:

This verse explains the wondrous disposals in the formation of clouds and causing of rainfall, which is one of the most important miracles of dominicality and strangest veil of the treasury of mercy. Like soldiers who have dispersed to rest gather together at the call of a bugle, clouds gather and form at the Divine command when their parts have been dispersed and hidden in the atmosphere. Then, like an army is formed of small groups, the pieces of cloud come together and form masses —which are vast and towering, moist and white, and contain snow and hail like the moving mountains at the resurrection— from which the water of life is sent to living beings. But in its being sent a will and purpose are apparent; it comes in accordance with need. This means it is sent. While the skies are clear and empty, the mountainous pieces of cloud do not gather together of their own accord into a great gathering of wonders, they are sent by One Who knows the living creatures. In this distance, then, Divine Names rise, like All-Powerful, All-Knowing, Disposer, Designer, Nurturer, Succourer, and Giver of Life.

• Eighth Quality of Eloquence: It sometimes happens that in order to impel the heart to accept Almighty God’s wondrous works in the hereafter and make the mind affirm them, the Qur’an mentions His amazing works in this world by way of preparation, or it mentions the wondrous Divine works of the future and hereafter in such a way that we acquire firm conviction about them through similar things which we observe here. For example:

In this discussion of the resurrection of the dead, the Qur’an proves the resurrection in seven or eight different ways. Firstly it draws attention to the first creation, saying: “You see your creation from sperm to a blood-clot, from a blood-clot to a foetus lump, and from that to the human creation, so how is it that you deny the second creation, which is like it or even easier?”

And with the words:

Almighty God indicates the mighty favours He bestows on man, saying: “The One Who bestows such bounties on you will not leave you at liberty to enter the grave and sleep never to rise again.” And by allusion it says: “You see the dead trees come to life and grow green, but you draw no conclusions from their bones springing to life when like dry fire-wood, and so deem man’s rising again unlikely. Also, could the One Who creates the heavens and the earth remain impotent before the life and death of man, the fruit of the heavens and the earth? Would the One Who administers the mighty tree attach no importance to its fruit and allow others to claim it? Do you suppose that He would abandon the result of all the tree, thus making purposeless and vain the tree of creation, which together with all its parts is kneaded with wisdom?” It says: “The One Who will raise you to life at the resurrection is such that the whole universe is like a soldier under His orders.” It is utterly submissive before His command of “Be!,” and it is. It is as easy for Him to create the spring as to create a flower. He is One for Whose power it is as easy to create all animals as to create a fly. Such a One may not be challenged with the words:

and His power belittled. Then, with the phrase:

it says: “He is an All-Powerful One of Glory in Whose hands are the reins of all things, with Him are the keys to all things; He alternates winter and summer as easily as turning the pages of a book, and opens and closes this world and the hereafter as though they were two houses.” Since it is thus, the conclusion of all these evidences is:

That is, “He will raise you to life from the grave and bring you to the resurrection;there you will be called to account in the presence of the Almighty.”

Thus, all these verses have prepared the mind to accept the resurrection, and so have they prepared the heart, for they have pointed out similar deeds in this world.

It sometimes happens also that the Qur’an mentions Almighty God’s deeds of the hereafter in such a way that man may understand similar things in this world. Then no possibility remains to deny them or deem them unlikely. An example are the Suras which begin:

In these Suras it mentions the mighty revolutions and dominical acts of disposal in the resurrection and Great Gathering in such a way that, since man sees things similar to them in this world, for example, in the autumn and spring, he accepts those revolutions easily, which cause dread to the heart and cannot be comprehended by the mind. To provide even a summary of the meaning of these three Suras would be very lengthy, so for now we shall point out a single phrase by way of example.

For example, the phrase:

expresses the following: at the resurrection all the deeds of everyone will be published written on pages. Being very strange on its own, the mind cannot grasp this matter. But as the Sura indicates, the same way as in the resurrection of the spring are things similar to other points, the things similar to this laying open of the pages are quite clear. For all fruit-bearing trees or flowering plants perform deeds, acts, and duties, and in whatever way they display the Divine Names and glorify God, they perform worship. All these deeds are written in their seeds together with their life histories, and emerge in another spring in another place. Just as they mention most eloquently the deeds of their mothers and stock through the tongues of the shapes and forms they display, so they publish the pages of their deeds through their branches, leaves, flowers, and fruits. Thus, the One Who carries out this Wise, Preserving, Planned, Nurturing, Benevolent work, is He Who says:

You can make analogies with other points from this and deduce them if you can. To help you, I shall say the following: the phrase:

is a brilliant metaphor meaning ‘rolling up’ and ‘gathering up’; so too it alludes to things similar to it.

The First: Almighty God drew back the veils of non-existence, the ether, and the skies, and taking from the treasury of His mercy a lamp like a sparkling brilliant to illuminate the world, displayed it to the world. When the world is closed, He shall rewrap that brilliant in its veils and remove it.

The Second: The sun is an official charged with spreading out the wares of its light and wrapping the head of the earth alternately in light and darkness. Every evening it gathers up its wares and conceals them, and sometimes it does scant business due to the veil of a cloud, and sometimes the moon draws a veil over its face and somewhat hinders its transactions, then it adjusts the account books of its wares and transactions. Similarly, a time will come when this official will resign from its post. Even if there is no cause for its dismissal, due to the enlargement of the two black spots on its face, as has begun, with Divine permission the sun will take back the light that it spreads at a dominical command and wrap it around its own head. It will be told: “No work remains for you on earth. Go to Hell and burn those who worshipped you and insulted an obedient official like yourself by inferring you were disloyal!” It will read out the decree of When the Sun is folded up through its black-spotted face.

• Ninth Point of Eloquence: It sometimes happens that the All-Wise Qur’an mentions certain particular aims, then in order to impel the mind by means of them, confirms, establishes, verifies, and proves the aims through the Divine Names, which are like universal rules. For example:

Here the Qur’an is saying: “Almighty God is absolutely All-Hearing; He hears everything, even, through the Divine Name of Truth, a wife arguing with you and complaining about her husband, a truly insignificant matter. And since women manifest the subtlest manifestations of mercy and are mines of self-sacrificing compassion, He hears through the Name of Most Compassionate the rightful claim of a woman and her complaint to Him, and through the Name of Truth takes it seriously, affording it the greatest importance.” Thus, in order to make this particular aim universal, One outside the sphere of contingency of the universe Who hears and sees a minor incident among creatures, must of necessity hear and see all things, and One Who is Sustainer of the universe of necessity sees the suffering of insignificant creatures within the universe who are wronged, and hears their cries. One who does not see their suffering and does not hear their cries for help cannot be the Sustainer. In which case, it establishes two mighty truths with the phrase,

For God is All-Hearing, All-Seeing.

And, for example:

Here, after mentioning the Noble Messenger’s (Peace and blessings be upon him) journey from the Sacred Mosque in Mecca to the Farthest Mosque in Jerusalem, which was the start of his Ascension, the Qur’an says: for He is indeed All-Hearing, All-Seeing. The pronoun He refers to either Almighty God or to the Prophet. If it refers to the Prophet, it is like this: “There was within this particular journey a general journey and universal ascension, during which, as far as the Farthest Lote-tree and distance of two bow-strings, he heard and saw the dominical signs and wonders of Divine art which were apparent to his eyes and ears in the universal degrees of the Divine Names.” It shows that that particular and insignificant journey was like a key to a journey which was universal and an assembly of wonders.

If the pronoun refers to Almighty God, it is like this: “He invited one of His servants to journey to His presence; and in order to entrust him with a duty, sent him from the Sacred Mosque to the Farthest Mosque, where He caused him to meet with the prophets who were gathered there. Then after showing that he was the absolute heir to the principles of all their religions, conveyed him through His realms in their inner and outer aspects as far as ‘the distance of two bow-lengths.’”

He was certainly a servant and he journeyed on an ascension that was particular, but he held a trust that was related to the whole universe, and a light which would change the universe’s colour. Since he had with him a key to open the doors of eternal happiness, Almighty God described this Being with the attributes of hearing and seeing all things. For in this way he could demonstrate the world-embracing purposes and instances of wisdom of the trust, the light, and the key.

And, for example:

In this Sura, the Qur’an says: “By adorning the heavens and the earth in this way and displaying the works of His perfection, their All-Glorious Creator causes innumerable spectators to extol and praise Him. He decks them out with uncountable bounties so that the heavens and the earth praise and extol unendingly the Most Merciful Creator through the tongues of all the bounties and those who receive them.” After this it points out that since the Creator has given men and the animals and birds members and wings with which to travel through the towns and lands of the earth, and since that All-Glorious One has also given wings to the angels, the inhabitants of the realm of the heavens, in order to fly through the celestial palaces of the stars and lofty lands of the constellations, He is certainly powerful over all things. The One Who gives wings to a fly, to fly from fruit to fruit, and wings to a sparrow to fly from tree to tree, is the One Who gives wings to the angels to fly from Venus to Jupiter. Furthermore, the angels are not restricted to particularity like the dwellers of the earth; they are not confined by a specific place. With the words: two, three, or four [pairs], it suggests that at one time they may be present on four or more stars; it gives details. Thus, through describing “the arraying of the angels with wings,” which is a particular event, it points to a universal, general workshop of Divine power and its immensity, and verifies and establishes it with the summary: For God is Powerful over all things.

• Tenth Point of Eloquence: It sometimes happens that a verse mentions man’s rebellious acts, then restrains him with severe threats. Then, so that the severity of the threats should not cast him into despair and hopelessness, it concludes with some Divine Names which point to His mercy and console him. For example:

This verse says: “Say: if, like you say, God had had partners in his sovereignty, there would surely have been some signs of disorder, caused by the hand that stretched up to the throne of His dominicality and interfered. However, through the tongues of the manifestations and inscriptions of the Divine Names which they manifest, all creatures, universal or particular, great or small, from the seven levels of the heavens to microscopic organisms, glorify the All-Glorious One signified by those Names, declaring Him to be free of partners or like.

Yes, just as the heavens declare Him to be All-Holy through the light-scattering words of the suns and stars, and through the wisdom they display and their order, and testify to His unity, so the atmosphere glorifies and sanctifies Him through the voice of the clouds and words of the thunder, lightning, and rain, and testifies to His unity. The earth too glorifies and declares to be One the All-Glorious Creator through its living words known as animals, plants, and other beings; and so does it glorify Him and testify to His unity through the words of its trees and their leaves, blossoms, and fruits. Similarly, despite their tiny size and insignificance, the smallest creatures and most particular beings glorify the All-Glorious One signified by the numerous universal Names they display, and testify to His unity through the inscriptions they bear.

Thus, since man is the summary and result of the universe, and God’s vicegerent on earth, and its delicate fruit, this verse points out how ugly and deserving of punishment is his unbelief and associating partners with God. For it is counter and contrary to the whole universe, which altogether glorifies unanimously, with one tongue, its All-Glorious Creator and testifies in its own way to His unity, and performs the duty of worship with which it is charged, carrying it out in perfect submission. But in order not to cast man into despair, and to show the wisdom in the All-Glorious Subduer’s permitting such an infinitely ugly rebellion and not destroying the universe around mankind, it says:

It shows with this summary the wisdom in His postponing it, and leaves a door open for hope.

Thus, you may understand from these ten indications of miraculousness that in the summaries at the conclusions of verses are numerous sprinklings of guidance and flashes of miraculousness. The greatest geniuses among the scholars of rhetoric have bitten their fingers in absolute wonder and admiration at these unique styles, and declared: “THIS IS NOT THE WORD OF MAN,” and have believed with absolute certainty that