from among mankind. A messenger, by definition, has been sent. He thus made clear that each of the two messengers conveyed it without originating any part of it himself. He also stated that He made it an Arabic Quran, and said concerning portions newly sent down after others had been revealed earlier:

“No new reminder comes to them from their Lord.”

He also stated that a particular utterance has a particular time, as the Most High said:

“When he came to it, he was called: ‘O Moses!’”

And He said:

“We certainly created you, then fashioned you, then said to the angels, ‘Prostrate to Adam.’”

Those who say that it is “created” have no evidence except what indicates that He spoke by His will and power. This is true, but they added to it the claim that whatever occurs by His will cannot subsist in His essence. They thus erred and mixed truth with falsehood, combining what the Quran declares—which accords with revelation and reason—with the religious innovations and specious arguments they introduced.

Likewise, those who say that it is “eternal” have no evidence except what indicates that it subsists in His essence. Yet they added to this the claim that whatever subsists in His essence cannot be by His will and power. They erred in this and mixed truth with falsehood.

The former interpreted His words:

“We made it an Arabic Quran,”

as meaning that He made it separate from Himself and created, saying that “made” means “created.” The latter said that “We made it” means “We called it,” as in His words:

“They have made the angels, who are servants of the Most Merciful, female.”

But this usage applies only to someone who believes that something has a particular attribute, rightly or wrongly, when that attribute is not evident. Thus one says, “He described it as such.” Yet the Quran’s being Arabic is something evident that needs no declaration. Moreover, anyone who states that it is Arabic would, in this sense, have made it Arabic. But the Lord, exalted is He, alone made it Arabic, for He