edge. Consider his orations in Nahj al-Balagha. Whenever he addresses an issue, he leaves nothing for others to add to it, so much so that those who are not acquainted with his biography would imagine that he had spent his life investigating that sub‌ ject and researching it. There is no doubt that his erudition and knowledge are linked with revelation and originate from its illumination, for anyone who knows the his‌ tory of the Arabian peninsula, and especially the Hijaz, would never entertain the idea that this knowledge could have been received from any source other than di‌ vine revelation. indeed, it has been said, in praise of Nahj al-Balagha, that "it is below the Speech of the Creator, but above the speech of human beings."
Rather, I would reiterate, and say that Alis testimony to the inimitability of the Quran, coming from a person like him, who was a master of eloquence, and profi‌ cient in the esoteric sciences and other branches of knowledge, is in itself proof that the Quran is a divine revelation. Certainly, his testimony in this matter could not have stemmed from ignorance and deception. How can that be possible when he was the master of eloquence and lucidity [in speech], and the man to whom all Islamic sciences go back, he being the excellent epitome of learning? Surely, his opponents as well as his supporters have acknowledged his exceptional faculties. Furthermore, it is not possible to believe that his testimony was a false one, driven by the worldly motives of political or material advantages. How can that be when he was the bea‌ con of asceticism and godliness? He turned away from the world and its adornments, and he rejected the leadership of the Muslims because it was offered to him on the condition that he would follow the example of the two Shaykhs [Abu Bakr and Umar, the first and second Rightly Guided caliphs]. He was the one who would not placate Muawiya by allowing him to remain temporarily in his sinecure, though he was fully aware of the consequences of deposing him. Consequently, and necessarily, his tes‌ timony of belief in the inimitability of the Quran must have been genuine, in con‌ formity with his real feelings, and arising from his true faith. And this is reasonable, veritable, and desirable.

NOTES

I. Izz al-Drn ibn al-Athrr, Al-Kamilft al Tarlkh, ed. C. J. Tornberg, ١٣ vols. (Reprint ed., Beirut: Dar Sadir and Dar Baylilt, ١٩٦٥-٦٧) vol. ٢, p. ٣٦٢.
٢. For this narrative, see Q. ٧:١٠٧-١١٨ and ٢٦:٣٢-٤٩.-Trans.
٣. Al-J:Iasan ibn Rashrq al-Qayrawanr. AI- Umda ft Ma/:zasin al-Shi r wa Adabihi, ed. Mu ammad
٤. Louis Cheikho, Shu ara al-Na$raniyya Qabl al-lslam, ٢d ed., ٢ vols. (Beirut: Catho- lic Press, n.d.) vol. ٢, p. ٦٤٠.
٥. Kulaynr, al-Kaft, vol. I, pp. ٣٨٨-٨٩.
٦. For this narrative, see Q. ١٧:٨٨, ٥٢:٣٤; a:١٣; and ٢:٢٣; ١٠:٣٧.-Trans.
٧. For a definition of tawatur, see note l to the authors preface to the first edition.‌
Trans.
٨. There is no doubt that the Quran was revealed as a guide to all humanity, although God, in His perfect wisdom, revealed it in the language of a particular community, namely, Arabic. Hence, anyone who regards the Quran as the guide should understand its message in his own language. However, in rendering the message of the Quran in another language, it is