are limited, and that messengers must therefore be sent so that truth may prevail and falsehood be vanquished.

We do not argue about the Qur’an, and we testify that it is the speech of the Lord of all creation.

His statement, “We do not dispute about the Qur’an,” comprises refraining from claiming—as the unbelievers do—that it is not from Allah and that it was authored by Muhammad ﷺ. It likewise forbids wrangling over the Qur’an’s meanings: we do not interpret the Qur’an according to our own whims. Rather, it is explained only by what is found in the Book of Allah itself, in the Sunnah of His Messenger ﷺ, in the sayings of the Companions, in the statements of the Successors, or by the Arabic language in which it was revealed.

Hence we never expound it with our deficient intellects. Its interpretation rests with Allah, who sent it down; with the Prophet ﷺ, who was charged with clarifying it; with the Companions, who studied under the Chosen One ﷺ; with the Successors, who narrated from the Prophet’s students; or with the very tongue in which it was sent down—for it was revealed in clear Arabic. As for interpreting it by appealing to the theories of some physician, thinker, or astronomer, such theories shift from day to day: today one theory, tomorrow another that overturns it. These are merely human constructs. The speech of Allah is not to be interpreted by notions that come and go, as some ignorant people do today under the banner of “scientific inimitability.”

His words, “and we testify that it is the speech of the Lord of the worlds,” mean that we bear witness that the Qur’an is truly the speech of Allah: Allah actually spoke it, Gabriel heard it from Him, and conveyed it to the Prophet ﷺ.