It became clear to you that man's steps on the path of his innate, unacquired knowledge,

and his distinction of the attributes that are permissible to be attributed to God - the Most High - and in which no flaw occurs,

from the attributes whose usage leads to false illusions and deviant beliefs,

is a matter so subtle and gravely serious that the general public cannot reach its depths nor fathom its essence,

and therefore it was determined that the knowledge of the divine attributes must be strictly based on revelation (Tawfiqi),

and freedom of speculative speech and unrestricted inquiry are not permitted.

[The style of the Quran in explaining the bounties of God:]

And the Grand Quran did not address the bounties of God - the Most High - and the wondrous signs of His power except what is equally comprehensible to the urbanite and the bedouin, the Arab and the non-Arab,

and its understanding is not difficult for any rational person.

For that reason, it did not mention the special spiritual blessings which He bestows upon His servants: the prophets, saints, and righteous scholars in particular

(such as the ranks of perfections, levels of drawing close, and stations of piety)

and nor did it mention the luxuries and bounties that are attained - sometimes - by kings and sultans

(and by a few individuals among mankind),

rather, it mentioned what was more fitting to mention:

the creation of the heavens and the earth,

the sending down of rain from the clouds,

the gushing forth of springs with water,

the inspiration of essential industries and crafts,

and the creation of the capacity to practice and engage in them,

and it drew attention to the change in people's attitudes during times of ease and hardship,

and at times of blessings and adversity in many places,

since this is one of the diseases of the heart and deviations of the soul that frequently occur and whose examples are numerous.