be exalted) and say: “How in His sublimity and glory does He condescend to speak with men and converse in their way and to talk of trifling matters, especially these contemptible things?”
Do these foolish people not understand that the will, knowledge, and power of Allah the Most High are universal, general, all-embracing, and comprehensive, and that the only measure for His sublimity is His works in their totality, and that the only scale for His manifestations is His words which, if all the seas were ink for them, would never be exhausted. For example, “And Allah’s is the highest similitude,”(16:60) if the light of the sun – assuming it possessed will and intelligence – were to fall on a dusty atom, could you ask it: “How with all your glory can you stoop to busy yourself with this atom?”
Yes, just as Allah the Most High created the world and made it with the utmost art and perfection, going to great lengths with it, so too He creates the minutest particle and fashions it with the greatest precision and art. In the view of [divine] power there is no difference between a minute particle and the planets, for the power, knowledge, will, and speech of the Most High are necessary inherent qualities. They are unchanging, and can neither increase nor decrease, nor have degrees, which would cause them to vary. For being the opposite [of power], impotence cannot intervene in it. There is therefore no difference [for it] between an atom and the sun. For contingent beings are equal in regard to existence and non-existence like some scales with two pans: if they hold two suns or two atoms, it takes no more power to raise one and lower the other. In just the same way, creatures are equal in the face of [divine] power, which is necessary and essential. So there can be no comparison between it and the power of contingent beings, which is accidental and varies on the intervention of impotence.
In Short: Minute particles and lowly matters are creatures of the Most High, and necessarily known by Him, so indisputably and self-evidently He will speak about them. It is due to this mystery that He says: “Should He not know, He that created? And He is the One that understands the finest mysteries [and] is well-acquainted [with them].”(67:14) How should the One who knows [them] not mention them or speak of them, since He is the Mighty, the Wise?
The Second Fallacy
They claim that they see in the Qur’an’s style an effigy of man behind the Speaker, by reason of its mentioning insignificant things and common