We brought the like of it as a supplement.’”

This, then, is an error on this side of the issue. Likewise, anyone who claims that the Quran is preserved in hearts just as Allah is known in hearts, recited by tongues just as Allah is mentioned by tongues, and written in the Quran’s pages just as Allah is written of—and equates the Quran’s presence in hearts, on tongues, and in written copies with that of the Essence of Allah Most High in these places—is also mistaken. For there is a clear and evident distinction between how entities are represented in a written copy and how speech is recorded in it.

Existing things have four levels of existence: in external reality, in minds, in speech, and in writing. Knowledge corresponds to the entity, spoken expression corresponds to knowledge, and writing corresponds to spoken expression.

Thus, when an entity is said to be in Allah’s Book, as in His words:

“Everything they have done is in the records,”

it is understood that what is in the records is only writing corresponding to spoken expression, which in turn corresponds to knowledge. Between the entities and the written copy, therefore, are two levels: spoken expression and writing. As for speech itself, there is no intervening level between it and the written copy; rather, the speech itself is placed in the book, although there is a difference in another respect between a spoken letter and a written letter—unless what is meant is that the written copy contains a mention of that speech and an account of it, as in the words of the Most High:

“Indeed, it is a revelation from the Lord of the worlds.”

“The Trustworthy Spirit has brought it down”