The Quran and the Integrity of Elucidation

Every rational person with experience and knowledge about the course of events knows that whoever bases his laws and reports on falsehood and calumny is bound to be self-contradictory and inconsistent. This would be more particularly the case if he embarks upon the numerous important issues oflegislation, of human society and doctrine, and of the ethical systems based on intricate principles and firm founda‌ tions, and especially so if time passes by while this slanderer is at work. Yes, indeed, he is bound to fall into contradiction and incoherence, whether intentionally or not. This is because such is the requirement of deficient human nature when it is devoid of guidance. It is said in a famous proverb, "A liar does not have a memory."
The Quran deals with various matters and expands on them to the extent neces‌ sary. It deals with theological issues and with matters treating the prophecies. It has established the fundamentals of knowledge of jurisprudence, of the political and social order, and ethical principles. It also deals with other matters, related to astronomy, history, and the rules of war and peace. It describes celestial and terrestrial existents such as the angels, the stars, the winds, seas, and vegetation, and the animals and human beings. It also treats various parables and reveals information about the hor‌ rors of the Day of Resurrection and the place of assembly. In all this, it contains no contradiction, nor even the most minor inconsistency; nor does it depart from prin‌ ciples that are acceptable to reason and to rational persons. At times, it relates one episode twice or even more [times], yet not the slightest incoherence or contradic‌ tion occurs. Take, for instance, the story of Moses. It is repeated several times in the Quran; and, in every instance, one finds a distinguishing feature, yet without any inconsistency in its essential signification.
If, further, one were to consider that the verses were revealed intermittently, in segments related to different occasions, one would realize that the Quran is the spirit of Gods command. This is because lack of continuity entails, by its very nature, discord and lack of uniformity when the parts are put together. But we find that the Quran is a miracle in both conditions. It was revealed in intermittent segments, yet was miraculous when it was in that condition; and when it was collected, it attained another miracle. This type of miracle is alluded to in the following verse revealed by God:

Will they not then ponder on the Quran? If it had been from other than God, they would have found therein much inconsistency (Q. ٤:٨٢).

This verse guides people to a thing they discern through their innate disposition, and perceive through their natural instinct-namely, that a person who depends on falsehood and calumny in his call would inevitably be incoherent in his speech and contradictory in his elucidation. Such a thing does not occur in the Book of God [the Quran].
The Quran followed this course in many of its deductions and arguments. It di‌ rects people to heed the judgment of their innate disposition, and refers them to their instinct. This is the most effective way of guidance. The Arabs sensed this rectitude in the methods [of guidance in] the Quran, and the knowledgeable in language among them were convinced by that. The words of al-Walid b. al-Mughira, describing the