[56] Saj’ means the continuous cooing of the dove. In prose, it means the rhyming that occurs at the end of sentences.
[57] Abû Bakr Baqillânî died in 400 A.H.
[58] Heraclius died in 20 A.H.
[59] Ibrâhîm Nishaburî passed away in 400 After Hijra.
[60] The two sûras beginning with “Qul-a’ûdhu.”
[61] Moses.
[62] They themselves did not like this, so they could not read it in the presence of Muhammad (’alaihi ’s-salâm).
[63] As it is seen in the previous passage, a mu’jiza is created by Allâhu ta’âlâ. Everything is created by Allâhu ta’âlâ. There is no creator other than Allâhu ta’âlâ. Only, in order for there to be order in the world and in worldly affairs, He has made the creation of everything dependent upon some causes. A person who wishes something to be created applies the cause related to that thing. Most causes are things that can be found by thinking, experience or calculation. When the cause of something is applied, Allâhu ta’âlâ creates it if He wills to. The case is not so with a mu’jiza or karâma. Allâhu ta’âlâ creates these in an extraordinary way, without causes. Holding fast to the causes means to follow His law of causation. When He creates something without causes, He suspends His law and creates it extraordinarily. A mu’jiza happens only through Prophets. It does not happen through other people. Saying, “He performed a miracle,” or “He was saved miraculously”, which are said to praise someone, is the same as saying that the person in question is a Prophet. In this matter, not the intention but the expression should be considered. It causes disbelief to ascribe prophethood to someone. He who does so loses his îmân. So is the case with calling anyone other than Allahu ta’âlâ “Creator” or saying that somebody has created such and such a thing. Muslims must avoid uttering such dangerous words.
[64] The word ‘harf’, as it is written in the book Riyâd an-nâsîhîn, means dialect, reading. The copy of Qur’ân al-kerîm compiled by Hadrat Abû Bakr contained all of the seven different kinds of readings. When Hadrat ’Uthmân became Khalîfa, he convened the Sahâbat al-kirâm and it was unanimously decided that the new copies of the Qur’ân would be written as Rasûlullah (’alaihi ’s-salâm) had recited it in the last year of his life. It is wâjib to read the Qur’ân as such. It is also permissible to read it in the other six ways.
[65] Here, al-Imâm ar-Rabbânî (quddisa sirruh), referring to the book Sharh-i mawâqif,writes in detail that, according to a branch of knowledge called balâghat (rhetorics), the âyat “Hâdhâni la-sâhirâni” is in a degree of i’jâz. We have not translated that part.