The second is translating and explaining the meaning by giving the listener a clear conception of it. Making the meaning clear to him and enabling him to understand it goes beyond translating the wording. This is like explaining an Arabic book to an Arabic speaker who has heard its Arabic words but has neither grasped nor understood their meanings. A meaning can be made clear by describing the thing itself or something comparable to it: attributes are combined from individual concepts that the listener understands, and this combination represents the meaning, either precisely or approximately.

(The third level is demonstrating its truth and establishing it by mentioning the night and the reasoning that establishes that meaning, either through evidence alone or through evidence that explains the cause of its existence. Here, examples and comparisons may be needed to enable him to accept that meaning as true, just as, at the “second level,” examples are needed to give him a clear conception of it. Merely conceiving it may itself yield knowledge of its truth. If understanding its meaning suffices to accept it as true, no analogy, example, or further evidence is needed.

Once a person knows the Quran in this way, the statements of the People of the Book, the Sabians, and the polytheists—whether they agree with it or contradict it—must likewise be translated in both wording and meaning.

The Quran contains a detailed explanation of everything, as Allah Most High says:

“It is not a fabricated account, but a confirmation of what came before it and a detailed explanation of everything.”

And He says:

“We have sent down to you the Book as an explanation of everything.”

It is well known that the Muslim community is commanded to convey the Quran, both its wording and its meaning, just as this was enjoined upon