We say, based on these points: That the one who, with the known illiteracy of Resul-i Ekrem (a.s.m.), through the supposed unbounded spirit, traversing time, entering the depths of the past, and revealing the conditions and secrets of the previous prophets as if he had seen them present and is still seeing them; that he, with such a mighty cause—drawing the attention of all the righteous of the world—without fear and with utmost height, as an introduction to the subject, mentions the foundations of those secrets and conditions which are the vital threads of life; and that he relates the stories and conditions of the prophets and their peoples, confirming the points of agreement in the books of the predecessors and correcting the points of disagreement, is a proof of his sincerity and prophethood.
And He who told the story to the seekers and moved His spirit through the depths of the past and the heights of the future, revealing to him the secrets from the angles of events—indeed, His discerning gaze is so sharp that no deception can be hidden from Him, and His truthful path is so abundant that it deceives no one.
Yes, to His light of vision, imagination cannot present itself as truth! And the true one is content with his rightful profession.
• • •
Suâat
·Mektup 13
·machine translation (qwen3-32b-sre)
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It has concurred with the points of agreement of the previous books. In the matters of disagreement, it gives a decisive judgment, ascertaining the truth. Thus, the knowledge of the unseen in the Qur’an sees the past events beyond the general content of those previous books, confirming them in matters of agreement and giving a decisive judgment in matters of disagreement.
However, the reports of the Qur’an about past events and occurrences are not intellectual matters that can be known through reason. Rather, they are transmitted through a trustworthy narrator. And if it is a narrator, then it is specific to those who read and wrote. It is revealed to a person who is illiterate, not known for reading or writing, and described as trustworthy and a member of the unlettered (ummī), despite the agreement of friends and enemies.
Moreover, it reports those past events in such a way that it speaks of them as if one is seeing them all. Because it captures the vital essence and spirit of a long event and introduces its purpose. Therefore, the summaries and highlights in the Qur’an show that the one who gives these summaries and highlights sees the entire past with all its events. For just as the mastery and skill of a person in a science or art is shown by a concise statement and a skillful artisan, so too the summaries and spirits of the events mentioned in the Qur’an show that the one who speaks is fully aware of all the events, sees them, and reports them with extraordinary skill.
SECOND INTERPRETATION: These are reports of the unseen related to the future. There are many types of these reports. Some are specific. Some are specific to those of insight and spiritual closeness. For example, Muhyiddin-i Arabî found many reports of the unseen in the verse "Alif-Lam-Mim. The Byzantines have been defeated." The Imam of the Rabbānīs saw many signs and reports of the unseen through the initial lettered words at the beginning of the chapters and so on. For the scholars of the inner meaning, the Qur’an from beginning to end is of the nature of reports of the unseen. We, however, will mention only a part that is common to the general. There are many levels to this; we will speak of only one level.
Sözler
·Yirmi Besinci Soz
·machine translation (qwen3-32b-sre)
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We say, based on these points: The fact that the Prophet Muhammad (peace and blessings be upon him), with his illiterate nature and the pure, noble spirit, over time, entered the depths of the past and witnessed and is witnessing the conditions and secrets of the previous prophets, and that he, with such a mighty cause—which captures the attention of all the righteous of the world—without fear and with the highest sincerity, mentions the fundamental principles of those secrets and conditions, which are the basis of their life stories, and relates to us the stories of the prophets and their peoples, confirming the points of agreement in the previous scriptures and clarifying the points of disagreement, attests to his sincerity and prophethood.
And He who told him the story of the stories and sent His spirit into the depths of the past and the heights of the future, revealing to him the secrets from the angles of events—indeed, his vision is so sharp that no deception can be hidden from him, and his truthful path is so sufficient that he does not need to deceive people.
Yes, imagination cannot present itself as truth before his luminous vision! And the true profession is sufficient in itself.
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Suâat
·Suaat
·machine translation (qwen3-32b-sre)
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Yes, in the Qur'an, the Creator of the universe is spoken of and spoken to in a very serious, true, lofty, and rightful manner; there is no sign of imitation. He speaks and causes to be spoken. If hypothetically, like Musaylimah, someone were to go beyond the limits to an immeasurable extent and imitate the Almighty, the Creator of majesty and grandeur, by imagining and speaking in His name and making the universe speak with Him, then certainly thousands of signs of imitation and thousands of signs of forgery would be found. Because even in the most trivial state, the highest manner adopted by those who imitate always reveals their imitation.
This is the truth declared openly:
"And [by] the star when it sets— your companion has not erred, nor has he gone astray, nor does he speak from [his own] inclination. It is only a revelation revealed." 1
Look, pay attention.
THIRD RAY
The miraculousness of the Qur'an of the eloquent speech lies in its knowledge of the unseen, its preservation of youth in every era, and its suitability for every class of people, resulting in a unique excellence. This Ray has three aspects.
FIRST ASPECT: Knowledge of the unseen. This Aspect has three calls.
FIRST CALL: Knowledge of the past. Yes, the Qur'an, with the unanimous agreement, mentions the important conditions and significant events of the prophets from the time of Adam to the time of Muhammad, in such a way that it is stated with great strength and seriousness, confirmed by books like the Torah and the Gospel.
Sözler
·Yirmi Besinci Soz
·machine translation (qwen3-32b-sre)
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Yes, Islam has embraced the past and the future under its wings, shading them and ensuring general peace.
4. The Noble Qur'an, in that verse, encourages the people of the Book to believe, thus showing them a kind of ease and convenience. For example: "O people of the Book! There is no hardship for you in accepting Islam; let it not be burdensome to you. Indeed, it does not command you to abandon your entire religion. Rather, it proposes to you to complete your beliefs and to base yourselves upon the principles of religion already with you. For the Qur'an has gathered the beauties of all previous scriptures and the fundamental principles of the former religious laws, and thus it is equal and perfect in its method. That is, it is a perfecter and completer. However, it is different in the details, which are subject to change and variation due to the changes in time and place. There is no aspect in it that is irrational or illogical. Just as the need and necessity for changes in clothing, food, and other medicines arise with the seasons of the year, so too does the nature of education and upbringing change with the life stages of an individual. Similarly, for the sake of wisdom and benefit, there is a change in the particular rulings according to the levels of human life. Because a particular ruling that is beneficial in one time may be harmful in another. Or a medicine that is healing for one person may be harmful to another. This is the reason why the Qur'an has abrogated some of the particular rulings. That is, it has judged that their time has ended and that other rulings have now taken their place."
1 Before you: In the Qur'an, there is no word that is more suitable to its position, nor is there a word whose position is more suitable to another word. Indeed, any word found in any part of the Qur'an appears like a golden crown at that position. And because of the relationships between them, there is no place where they are incompatible.
İşaratü'l-İ'caz
·Bakara Suresi
·machine translation (qwen3-32b-sre)