Though the latter part of the month saw considerable writing, it was mainly prayers and other such things not necessarily intended to be sent immediately to the believers. The historical interest of this document is clear, but its full use must await a more determined effort to decipher its cryptic notations. Others are more difficult to identify. The book contains nothing that might reasonably be called an argument. Instead names of God and invocations are endlessly repeated and varied, often in ways unsanctioned by Arabic usage.
Syntax is nearly as ideosyncratic.
To the extent that the book has content, it is not in the form of an extended argument but in enraptured rhapsodies about particular themes. But I don't think that would be true of its intended readers. Thus the believer, I infer, might fulfil his obligation by reciting one chapter of five parts from the Panj Sha'n each day. It was exactly the debate played out in the arts in modern Europe, with modernists asserting their freedom by breaking with traditional forms and styles and traditionalists condemning them for being supposedly unable to master the traditional forms. With this the stylistic quirks of the book begin to make sense.