Likewise, the very discourse in which the Qur’an affirms the oneness of Allah and sets forth His names and attributes is itself an astonishing, other-than-customary wonder: no comparable statement exists in any human speech, whether that of a prophet or of anyone else.

The same holds for its accounts of the angels, the Throne, the Footstool, the jinn, the creation of Adam, and the like; for the religious duties and legal ordinances it enjoins; and for the parables it propounds and the proofs it clarifies—all of these, too, are miraculous.

Whoever reflects on everything composed by the world’s thinkers in the fields of metaphysics, ethics, and politics, and then compares it with what appears in the divine scriptures—the Torah, the Gospel, the Psalms, and the prophetic scrolls—will discover that the gulf between those writings and the Qur’an is even greater than the gulf between its wording and arrangement and the diction and style of the rest of Arabic speech.

Accordingly, the miracle that lies in its meanings is far more profound and extensive than the miracle that lies in its phrasing, and the intellectuals of all nations are more incapable of matching its meanings than the Arabs were of matching its words.

As for what is found in the Torah and the Gospel: even were it hypothetically equal to the Qur’an, the point would remain, for those, too, are books of Allah; nor is there anything to prevent one prophet from being granted a sign similar to the sign of another—Jesus, for instance, raised the dead, and the dead have been brought to life at the hands of others besides him. How much more, then, when what is in the Torah and the Gospel is not comparable—