[This is the miraculousness of the Qur’an of Miraculous Exposition which is its giving news of the Unseen, preserving its youth in every age, and being appropriate to every level of person. This Ray has three ‘Radiances’. ]

First Radiance

[This is its giving news of the Unseen. It consists of three ‘Glistens’.]

The First Glisten is its telling about the past, one part of the Unseen. Indeed, the All-Wise Qur’an mentions through the tongue of one whom everyone agreed was both unlettered and trustworthy the important events and significant facts concerning the prophets from the time of Adam till the Era of Bliss in a way which, confirmed by scriptures like the Torah and the Bible, tells of them with the greatest power and seriousness. It concurs with the points on which the former Books were agreed, and decides between them on the points over which they differed, pointing out the truth of the matter. That is to say, the Qur’an’s view which penetrates the Unseen sees the events of the past in a way over and above all the previous scriptures, and pronounces them right and confirms them in the matters on which they are agreed, and acts as arbiter between them, correcting in matters about which they are at variance.

However, the facts the Qur’an relates about the events of the past are not things that could have been learnt through the exercise of reason that they were communicated by it; they were rather transmitted knowledge, dependent on the heavens, on revelation. And as for transmitted knowledge, it is the domain of those who know how to read and write, and these were revealed to one known by friend and foe alike as knowing neither how to read nor how to write, and as being trustworthy; someone described as unlettered.

Also, the Qur’an tells of those past events as though it had actually seen them. For it takes the spirit and vital point of a lengthy event, and makes them the introduction to its aim. That is to say, the summaries and extracts which the Qur’an contains show that it sees all the past together with all its events. For just as someone who is an expert in some science or craft shows his skill and proficiency through some succinct words or a concise statement, so the summaries and spirits of events mentioned in the Qur’an show that the one who said them comprehends all the events and sees them, and, if one may say so, relates them with extraordinary skill.

The Second Glisten is its giving news of the future, which is another part of the Unseen. There are many sorts of this. The first sort is particular, and special to the saints and those seek the truth through illumination. For example, Muhyiddin al-’Arabi discovered numerous instances of the Qur’an’s giving news of the Unseen in the Sura,

Alif. Lam. Mim. The Roman Empire has been defeated.1

And Imam-i Rabbani saw many signs of the events of the Unseen and the communicating of them through the ‘disjointed letters’ at the start of some Suras, and so on. For scholars of the Batiniya School, the Qur’an consisted from beginning to end of information about the Unseen. We, however, shall indicate some which are general. These too have many levels, one of which we shall discuss. Thus, the All-Wise Qur’an says to God’s Noble Messenger (Peace and blessings be upon him):(*)

{(*) Since these verses which give news of the Unseen have been expounded in numerous Qur'anic commentaries, and also due to the haste imposed on the author by his intention to have this work printed in the old [Ottoman] script,* they have not been explained here and those valuable treasuries have remained closed. [*See, page 375, footnote 1 above. -Tr.]}

So patiently persevere, for God’s promise is true.2 You shall enter the Sacred Mosque if God wills, with minds secure, heads shaved, hair cut short, and without fear; He it is Who sent His Messenger with guidance and the religion of truth, so it should prevail over all religion.3 But they, after this defeat of theirs will soon be victorious, within a few years. With God is the decision.4 Soon will you see, and they will see which of you is afflicted with madness5. Or do they say: “A poet! We await for him some calamity hatched by time?” Say: “Wait, then. And I shall wait with you!”6 And God will defend you from men.7 But if you cannot, and of a surety you cannot.8 But they will never seek it.9 We shall show them Our signs on the furthest horizons and in their own selves, so that it becomes clear to them that this is the Truth.10 Say: If the whole of mankind and the jinns were to come together to produce the like of this Qur’an, they could not produce the like thereof, even if they backed up each other with help and support.11 God will produce a people whom He will love as they will love Him, lowly with the believers, mighty against the rejecters, fighting in the way of God, and never afraid of the reproaches of such as find fault.12 And say: Praise be to God, Who will show you His signs, so that you shall know them.13 Say: He is the Most Merciful; we have believed in Him, and in Him have we put our trust. Soon you shall know which of us it is that is in manifest error.14 God has promised to those among you who believe and act righteously that He will of a surety grant them inheritance of power in the land, as He granted it to those before them; that He will establish in authority their religion, which He has chosen for them; and that He will change their state after their fear, to one of security and peace.1

The information about the Unseen which many verses like these give turned out to be exactly true. Because it was given by one who was subject to many criticisms and objections and could have lost his cause through the tiniest mistake, and was spoken unhesitatingly, and with absolute seriousness and confidence in a way that confirmed its authenticity, this news of the Unseen demonstrates with certainty that the one who gave it had received instruction from the Pre-Eternal Master, and then he spoke.

The Third Glisten is its giving news of the Divine truths, cosmic truths, and the matters of the hereafter. The Qur’an’s expositions of the Divine truths, and its explanations of the cosmos, which solve the talisman of the universe and riddle of creation, are the most important of its disclosures about the Unseen. For it is not reasonable to expect the human reason to discover those truths about the Unseen and follow them without deviating amid innumerable ways of misguidance. It is well-known that the most brilliant philosophers of mankind have been unable to solve the most insignificant of those matters by use of the reason. Furthermore, it is only after the Qur’an has elucidated those Divine truths and cosmic truths, which it points out, and after man’s heart has been cleansed and his soul purified, and after his spirit has advanced and his mind been perfected that his mind affirms and accepts those truths, and he says to the Qur’an: “How great are God’s blessings!” This section has been in part explained and proved in the Eleventh Word, and there is no need to repeat it. But when it comes to facts concerning the hereafter and Intermediate Realm, the human mind certainly cannot rise to them and see them on its own. However, it can prove them to the degree it sees them through the ways shown by the Qur’an. It is explained and proved in the Tenth Word just how right and true are these disclosures of the Qur’an about the Unseen.