merely for the sake of recitation and for establishing prayer; rather, it was revealed so that people might ponder it and grasp its meanings, that they might be guided by it (1) in both knowledge and action, that it might open eyes long blind, direct those who have strayed, teach the ignorant, heal the tongue-tied (2), and lead to a straight path. Such a purpose flatly contradicts the aim of distorting the revelation and subjecting it to spurious, contrived interpretations that resemble riddles and brain-teasers. The intent of guidance and clear exposition can never coexist with the intent of its opposite. In Allah alone lies success. (3)

Among the proofs (4) of this is that Allah, exalted be He, has described His Book as the clearest exposition and the finest commentary. He says: “We have sent down to you the Book as a clarification for all things” (al-Naḥl 16:89). And He says: “We have not sent down to you the Book except that you may make clear to them that concerning which they differ, and as guidance and mercy for a people who believe” (al-Naḥl 16:64). Where, then, is that clarification of disputed matters, that guidance, and that mercy in words whose outward sense is false, whose intended meaning must be hunted down through far-fetched and repugnant interpretations (5)—interpretations that cannot be derived from the words themselves; indeed, what one naturally understands from them is the very opposite? (6)

He, Most High, also says: “We have sent down to you the Reminder so that you may make plain to the people what was sent down to them” (al-Naḥl 16:44). So where, one may ask, did the Messenger ever set forth what the deniers and forced allegorists claim? (7)