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wa-lladhī ʾawḥaynā ʾilayka mina l-kitābi huwa l-ḥaqqu muṣaddiqan li-mā bayna yadayhi ʾinna llāha bi-ʿibādihī la-khabīrun baṣīrun
That which We have revealed to you of the Book is the truth, confirming what was [revealed] before it. Indeed Allah is all-aware, all-seeing about His servants.
— Ali Quli Qarai
Surah Al-Fatir - Verse 31
31. “And that which We have revealed to you of the Book, it is the truth verifying that which is before it, verily Allah, about His servants, is Aware, Seeing.”
In Qur’an there is not any false word, or any superstitious idle and illogical statement; and even the scale of legitimacy of any word or book is the Qur’an:
Since the words in former verses were about the believers who recite the verses of the Book of Allah and actually apply them, the verse under discussion speaks about this heavenly Book and the evidence upon its legitimacy as well as the true bearers of the Book. It completes the discussion mentioned in the former verses about Monotheism by this discussion which is about prophecy. It says:
Regarding this fact that ‘truth’ is in the sense of something which adapts the reality and is consistent with it, this meaning is a reasoning for proving this idea that this heavenly Book has been sent down from the side of Allah, because the more we are careful in its content the more we find it consistent with realities. There is no contradiction in it; no falsehood or superstition is found in it; its beliefs and knowledge are consistent with the logic of wisdom; its statements about the ancient events are far from myths and legends; and its laws agree with the needs of human beings. This legitimacy is a clear proof upon this fact that it has been sent down from the side of Allah.
The holy sentence which says:
is another proof upon the veracity of this heavenly Book, because it adapts with the signs which have been mentioned in the former heavenly Books about it and its bringer.5 The Qur’anic sentence which says:
states the cause of legitimacy of the Qur’an and that it is parallel with the facts and needs, because it has been sent down from the side of Allah Who knows His servants well and is Aware and Seeing unto their needs. As for the difference between the Qur’anic words /xabir/ and /basir/ some commentators have said that the word /xabir/ is in the sense of cognizance about innate things, beliefs, intentions and the man’s spiritual construction, while /basir/ means having insight unto the man’s outward things and his bodily phenomena.6
Some other commentators believe that the ir/word /xabir/ refers to the principle of the creation of man, and /bas refers to his deeds and states.
Footnotes