Otuz Birinci Söz/en: Revizyonlar arasındaki fark

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    ("The first is to converse with a common subject about a particular matter and special need by means of a private telephone." içeriğiyle yeni sayfa oluşturdu)
    ("------ <center> The Thirtieth Word ⇐ | The Words | ⇒ The Thirty-Second Word </center> ------" içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 46 değişikliği gösterilmiyor)
    87. satır: 87. satır:
    Thus, a king such as this may allow a person of his choosing to visit all his different spheres and offices and may show him the imperial dominion and sovereign commands special to each. He may cause him to travel from sphere to sphere and from level to level until he brings him to his presence. There he will entrust him with certain universal and general commands concerning all those spheres and will send him back.
    Thus, a king such as this may allow a person of his choosing to visit all his different spheres and offices and may show him the imperial dominion and sovereign commands special to each. He may cause him to travel from sphere to sphere and from level to level until he brings him to his presence. There he will entrust him with certain universal and general commands concerning all those spheres and will send him back.


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    Similarly to this comparison, the Sustainer of All the Worlds, Who is the Sovereign of Pre-Eternity  and  Post-Eternity,  has  functions  and  attributes  in  the  levels of His dominicality  which  are  all  different but that  look  to  one  another; and  Names  and signatures in the spheres of His Divinity which are all different but which appear one within the other; and manifestations and revelations in the performance of His splendid deeds which are all different but which resemble each other; and titles in the disposal of His power which are all different, but which hint of one another; and sacred appearances in the manifestation of His attributes which are all different but which all point to each other; and acts of disposal in the manifestation of His actions which are all different but complete one another; and He has a majestic dominicality in His multicoloured art and creatures whose aspects are all different but which gaze on one another.
    İşte bu misal gibi ezel ve ebed Sultanı olan Rabbü’l-âlemîn için rububiyetinin mertebelerinde ayrı ayrı fakat birbirine bakar şe’n ve namları vardır. Ve uluhiyetinin dairelerinde başka başka fakat birbiri içinde görünür isim ve alâmetleri vardır. Ve haşmetli icraatında ayrı ayrı fakat birbirine benzer tecelli ve cilveleri vardır. Ve kudretinin tasarrufatında başka başka fakat birbirini ihsas eder unvanları vardır. Ve sıfatlarının tecelliyatında başka başka fakat birbirini gösterir mukaddes zuhuratı vardır. Ve ef’alinin cilvelerinde çeşit çeşit fakat birbirini ikmal eder tasarrufatı vardır. Ve rengârenk sanatında ve masnuatında çeşit çeşit fakat birbirini temaşa eder haşmetli rububiyeti vardır.
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    As a consequence of this vast mystery, He ordered the universe and arranged it in an amazing  and  wonderful  fashion  with  different  formations  one  over  the  other  from particles, which are the tiniest level of creatures, to the heavens, and from the first level of the heavens to the Sublime Throne. Each heaven is like the roof of a different world, a throne for dominicality, a centre for Divine disposal. For sure, with regard to Divine oneness, all the Divine Names may be found in those spheres and levels; they are manifested together with the titles. But just as in the Ministry of Justice the title of Wise Judge was fundamental and dominant and there the rest of the king’s titles  looked to  its  command and  were  dependent  on it, so  in each level of creatures, in each heaven, one Name, one Divine title, is dominant, and the other titles look to it.
    İşte şu sırr-ı azîme binaen kâinatı hayret-feza acib bir tertip ile tanzim etmiş. En küçük tabakat-ı mahlukattan olan zerrattan tâ semavata ve semavatın birinci tabakasından tâ arş-ı a’zama kadar birbiri üstünde teşkilat var. Her bir sema, bir ayrı âlemin damı ve rububiyet için bir arş ve tasarrufat-ı İlahiye için bir merkez hükmündedir. O dairelerde ve o tabakatta çendan ehadiyet itibarıyla bütün esma bulunabilir, bütün unvanlarla tecelli eder. Fakat nasıl ki adliyede hâkim-i âdil unvanı asıldır, hâkimdir. Sair unvanlar orada onun emrine bakar, ona tabidir. Öyle de her bir tabakat-ı mahlukatta, her bir semada bir isim, bir unvan-ı İlahî hâkimdir. Sair unvanlar da onun zımnındadır.
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    For example, in whichever sphere of the heavens the Prophet Muhammad (Peace and blessings be upon him) met with Jesus (Peace be upon him), who manifested the Name of All-Powerful, in  that sphere God Almighty Himself was manifested with title of All- Powerful. And, for example, the most predominant in the sphere of the heavens which is Moses’ (Peace be upon him) seat is the title of Speaker, which he manifested. And so on.
    Mesela, ism-i Kadîr’e mazhar Hazret-i İsa aleyhisselâm, hangi semada Peygamber aleyhissalâtü vesselâm ile görüştü ise işte o sema dairesinde Cenab-ı Hak, Kadîr unvanıyla bizzat orada mütecellidir. Mesela, Hazret-i Musa aleyhisselâmın makamı olan sema dairesinde en ziyade hüküm-ferma, Hazret-i Musa aleyhisselâmın mazhar olduğu “Mütekellim” unvanıdır ve hâkeza…
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    Thus, since the person of Muhammad (Peace and blessings be upon him) manifested the Greatest Name, and all the Divine Names, and since his prophethood was universal, he was surely connected with all the spheres of dominicality. And to meet with the prophets whose seats are in those spheres and to pass through all those levels, surely necessitates the fact of the Ascension.
    İşte Zat-ı Ahmediye aleyhissalâtü vesselâm, çünkü ism-i a’zama mazhardır ve nübüvveti umumîdir ve bütün esmaya mazhardır, elbette bütün devair-i rububiyetle alâkadardır. Elbette o dairelerde makam sahibi olan enbiyalarla görüşmek ve umum tabakattan geçmek, hakikat-i mi’racı iktiza ediyor.
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    '''Second Comparison:'''The title of Commander-in-Chief, which is one of the titles of a king, is manifested and makes an appearance in every rank of the army from that of the commander-in-chief, which is a broad and universal rank, to that of a corporal, which is special and particular. For example, a private sees in the person of his corporal a sample of the imposing title of Commander-in-Chief, he looks to it and takes his orders from it. On  becoming  a  corporal, the  manifestation of the title  in  the  sergeant’s  rank  will command his attention and it will be to that that he will look. Then, if he is promoted to the rank of  sergeant, he will see a sample of the title of Commander-in-Chief and a manifestation of it in the lieutenant’s rank. It will be present together with a seat peculiar to it at that rank. And so on. He will see the title in each of its ranks of captain, major, general, and field marshal in relation to its smallness or largeness.
    '''İkinci Temsil:''' Nasıl ki bir sultanın unvanlarından olan “kumandan-ı a’zam” unvanı, devair-i askeriyenin serasker dairesi gibi küllî ve geniş daireden tut tâ onbaşı dairesi gibi cüz’î ve hususi her bir dairede bir zuhuru, bir cilvesi vardır. Mesela bir nefer; o kumandanlık unvan-ı a’zamının numunesini onbaşı şahsında görür, ona bakar, ondan emir alır. O nefer onbaşı olduğunda; çavuş dairesindeki kumandanlık dairesi nazarına çarpar, ona bakar. Sonra çavuş olsa o vakit kumandanlık numunesini ve cilvesini mülazım dairesinde görür. O makamda ona mahsus bir iskemle bulunur ve hâkeza… Yüzbaşı, binbaşı, ferik, müşir dairelerinden her birinde, dairelerin büyük ve küçüklüğü nisbetinde o kumandanlık unvanını görür.
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    Now, if the Commander-in-Chief wishes to entrust the private with a duty which concerns all the ranks of the army, if he wishes to promote him to a rank where he can observe each sphere like an inspector and himself be observed; he will cause him to make a tour of inspection of the ranks, from that of the corporal to the highest, and will also allow him to be seen. Then he will receive him into his presence and honouring him with conversation and conferring on him a decoration and a  decree, will send  him back whence he came in an instant.
    Şimdi bir neferi o kumandan-ı a’zam, bütün devair-i askeriyeye taalluk edecek bir vazife ile tavzif etmek istese, bir müfettiş gibi her devairi görüp ve görünecek bir makam vermek istese elbette o kumandan-ı a’zam, o neferi onbaşı dairesinden tut tâ daire-i a’zamına kadar birer birer gezdirecek; tâ görsün, görülsün. Sonra huzuruna kabul edip sohbetine müşerref ederek, nişan ve ferman verip taltif ederek, tâ geldiği yere kadar bir anda gönderir.
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    The following point must be noted in this comparison: if the king is not in any way powerless and if he has spiritual power in the same way that he has material power, he will  not  appoint  persons  like  the  general,   field  marshal  and  lieutenant  as  his representatives but will himself be present everywhere in person. He will give his orders directly, merely from behind certain veils and individuals, themselves of rank. In fact, there are narrations relating that  certain kings who  were saints of the  highest  level executed their affairs in many spheres in the form of different individuals.
    Şu temsilde bir noktayı nazara almak lâzım ki padişah eğer âciz olmazsa, surî olduğu gibi manevî cihetinde de iktidarı olsa o vakit ferik, müşir, mülazım gibi eşhası tevkil etmez. Bizzat her yerde bulunur. Yalnız bazı perdeler altında ve makam sahibi eşhasın arkasında, doğrudan doğruya emri o verir. Bazı veliyy-i kâmil olan padişahlar, çok dairelerde bazı eşhas suretinde icraatını yaptığı rivayet edilir.
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    As far  as  the  truth  we  looked  at  in  this  comparison  is  concerned,  since  the Commander-in-Chief was in no way impotent, the order and command came directly from him in every sphere.
    Şu temsil ile baktığımız hakikat ise acz, onun içinde olmadığı için doğrudan doğruya her bir dairede emir ve hüküm kumandan-ı a’zamdan geliyor. Onun emriyle, iradesiyle, kuvvetiyledir.
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    Affairs were executed through his command, will, and power. Like this comparison, the commands and authoritative functions of the Sovereign of Pre-Eternity and Post-Eternity, Who is the Ruler of the heavens and the earth, Owner of the command of “Be!” and it is,(*<ref>*See, Qur’an, 36:82, etc.</ref>) and the Absolute Commander, are in force in all the levels of creatures and are conformed to with perfect obedience and order. Each appears as a sphere of dominicality, a level of rulership in the levels of creatures and classes of beings, which stretch from particles to the planets and from flies to  the  heavens, and which, great and small, particular and universal, are all different but are such that they look one to the other.
    İşte şu temsil gibi Hâkim-i arz ve semavat “Emr-i kün feyekûn”e mâlik Âmir-i Mutlak olan Sultan-ı Ezelî ve Ebedî, tabakat-ı mahlukatında cereyan eden ve kemal-i itaat ve intizam ile imtisal olunan, evamir ve kumandanlığının şuunatı ve zerrattan seyyarata ve sinekten semavata kadar olan tabakat-ı mahlukat ve tavaif-i mevcudatta küçük büyük, cüz’î küllî tabakatı ve taifeleri ayrı ayrı fakat birbirine bakar bir tarzda birer daire-i rububiyet, birer tabaka-i hâkimiyet görünüyor.
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    Now, the way to understand the exalted  aims  and  mighty results of the entire universe and to  see all the different duties of worship of all its levels; and, through observing the sovereignty of dominicality of the One of Grandeur and the splendour of His rule, to understand what is pleasing to Him; and to be the herald of His sovereignty, is to make a journey through all those levels and spheres until the Sublime Throne, which is the title of the greatest sphere, is reached; until The distance of two bow-lengths. It is to meet there with the All-Glorious and Beauteous One. And this journey is the reality of the Ascension.
    Şimdi, bütün kâinattaki makasıd-ı ulyâ ve netaic-i uzmayı anlayacak ve bütün tabakatın ayrı ayrı vezaif-i ubudiyetlerini görmekle, Zat-ı Kibriya’nın saltanat-ı rububiyetini, haşmet-i hâkimiyetini müşahede ederek o zatın marziyatı ne olduğunu anlamak ve onun saltanatına dellâl olmak için alâküllihal o tabakat ve dairelere bir seyr ü sülûk olacaktır. Tâ daire-i a’zamiyesinin unvanı olan arş-ı a’zamına girecek, tâ Kab-ı Kavseyn’e, yani imkân ve vücub ortasında Kab-ı Kavseyn ile işaret olunan makama girecek ve Zat-ı Celil-i Zülcemal ile görüşecektir ki şu seyr ü sülûk ise mi’racın hakikatidir.
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    Like ordinary human beings travel in the mind with the speed of imagination, and saints journey in the heart with the speed of lightning, like angels, which are luminous bodies, circulate with the speed of spirit from the Throne to the earth and from the earth to the Throne; and like the people of Paradise will rise to Paradise from the resurrection with the speed of Buraq through a distance greater than five hundred years;(*<ref>*Bukhari, viii, 147; Ibn Mubarak, al-Zuhd, ii, 122.</ref>) of a certainty the body of Muhammad (PBUH) went together with his elevated spirit  as far as the Divine Throne. For the body of Muhammad (PBUH) was the treasury of the faculties of the spirit of Muhammad (PBUH), and the means for the performance of its duties, which is light and has the characteristics of light, is subtler than the hearts of the saints, more insubstantial than the spirits of the dead and the bodies of the angels, and more ethereal than the astral bodies and subtle bodies.
    Her bir insan aklıyla hayal süratinde seyeranı, her bir veli kalbiyle berk süratinde cevelanı ve cism-i nurani olan her bir melek ruh süratinde arştan ferşe, ferşten arşa deveranı, ehl-i cennetin insanları, Burak süratinde haşirden beş yüz sene fazla mesafeden cennete çıkmaları olduğu gibi; nur ve nur kabiliyetinde ve evliya kalplerinden daha latîf ve emvatın ruhlarından ve melâike cisimlerinden daha hafif ve cesed-i necmî ve beden-i misalîden daha zarif olan ruh-u Muhammedînin (asm) hadsiz vezaifine medar ve cihazatının mahzeni olan cism-i Muhammedî (asm), elbette onun ruh-u âlîsiyle arşa kadar beraber gidecektir.
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    Now we consider the atheist who is listening.
    Şimdi makam-ı istima’da olan mülhide bakıyoruz. Hatıra geliyor ki:
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    It comes to mind that he would think of saying: “I do not recognize God and I do not know the Prophet (PBUH), how should I believe in the Ascension?”
    '''O mülhid kalbinden der:''' “Ben Allah’ı tanımıyorum, Peygamberi bilmiyorum, nasıl mi’raca inanacağım?”
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    To which we would reply as follows. Since the universe and beings exist, and within them are acts and creation; and since an orderly act  cannot occur without an author, a meaningful book cannot be without a scribe, and a skilful embroidery be without an embroiderer; the purposeful acts which fill the universe surely have an author, and the meaningful letters and amazing embroideries which cover the face of the earth and are renewed from season to season have a scribe and an embroiderer.
    '''Biz de deriz ki:''' Madem şu kâinat ve mevcudat var ve içinde ef’al ve icad var. Hem madem muntazam bir fiil, fâilsiz olmaz. Manidar bir kitap, kâtipsiz olmaz. Sanatlı bir nakış, nakkaşsız olmaz. Elbette şu kâinatı dolduran ef’al-i hakîmanenin bir fâili ve yeryüzünün mevsim be-mevsim tazelenen hayret-feza nukuşlarının, manidar mektubatının bir kâtibi, bir nakkaşı vardır.
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    And since two governors directing the same matter spoils the order in that matter being spoilt; and since from a fly’s wing to the lamps in the heavens there is perfect order, there must be only one governor, one ruler. For the art and wisdom in everything is so wonderful it necessitates that the Maker of one thing is powerful over all things, to the extent that He knows every matter. Since this is so, if He was not One, there would have to be gods to the number of beings. These would be both opposed to and  similar  to  one  another, and  it  would  therefore  be  a  hundred  thousand  times impossible for this wonderful order not to be broken.
    Hem madem bir işte iki hâkimin bulunması, o işin intizamını bozuyor. Hem madem sinek kanadından tâ semavat kandiline kadar mükemmel bir intizam var. Öyle ise o hâkim birdir. (Bir olmazsa) çünkü her şeyde sanat ve hikmet o derece acibdir ki o şeyin sâni’i, her bir şeye muktedir olacak, her bir işi bilecek bir derecede kadîr-i mutlak olmak lâzım gelir. Öyle ise bir olmazsa, mevcudat adedince ilahların bulunması lâzım gelir. O ilahlar hem birbirine zıt hem birbirine misil olacaklar ve o halde şu acib intizam bozulmamak, yüz bin defa muhaldir.
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    Furthermore, since as is self-evidently apparent, at a command the classes of beings are in motion  in  a fashion a thousand times more well-ordered than an army – each group, from the stars, sun and  moon and their motions to the flowers of the almond, displaying the decorations and uniforms the Pre-Eternal All-Powerful One has conferred on it, and the motion He has determined, a thousand times more regularly and perfectly than an army – since this is so, the universe has an Absolute Ruler behind the veil of the Unseen to Whose command its beings look and conform.
    Hem madem şu mevcudatın tabakatı, bir ordudan bin defa daha muntazam bir emir ile hareket ettiği bilbedahe görünüyor. Yıldızların, güneş ve kamerin muntazaman hareketlerinden tut tâ badem çiçeklerine kadar her bir taife o kadar muntazam, o kadar mükemmel bir surette Kadîr-i Ezelî’nin o taifeye verdiği nişanları, formaları, güzel libasları ve tayin ettiği harekâtı, bin defa ordudan daha muntazam bir tarzda izhar ediyor. Öyle ise şu kâinatın mevcudatı onun emrine bakar ve imtisal eder, perde-i gayb arkasında bir Hâkim-i Mutlak’ı vardır.
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    And since according to the testimony of all the wise matters He carries out and splendid works He displays, the Ruler is an All-Glorious Sovereign; and since according to the bounties He demonstrates He is a most Compassionate Sustainer, and according to the beautiful examples of His art which He exhibits, He is a Maker Who loves His art; and since He is an All-Wise Creator Who  wishes to attract to His works of art the admiring gazes of conscious beings through the adornments and skills He demonstrates; and since it may be understood that He wishes to make known to conscious beings the meaning of the adornments, which astound the mind, that He displays in the creation of the  world and to inform them through the wisdom of His dominicality about where creatures come from and where they are going; most certainly, this All-Wise Ruler and All-Knowing Maker wishes to demonstrate His dominicality.
    Hem madem o Hâkim, bütün yaptığı icraat-ı hakîmane şehadetiyle hem gösterdiği âsâr-ı haşmetle bir Sultan-ı Zülcelal’dir. Hem gösterdiği ihsanat ile gayet Rahîm bir Rab’dir. Hem izhar ettiği güzel sanatlarıyla, sanat-perver ve sanatını çok sever bir Sâni’dir. Hem gösterdiği tezyinat ve merak-âver sanatlarıyla, zîşuurların nazar-ı istihsanını âsârına celbetmek isteyen bir Hâlık-ı Hakîm’dir. Hem hilkat-i âlemde gösterdiği muhayyirü’l-ukûl tezyinatın ne demek olduğunu ve mahlukat nereden gelip nereye gideceğini, rububiyetinin hikmetiyle zîşuura bildirmek istediği anlaşılıyor. Elbette bu Hâkim-i Hakîm ve Sâni’-i Alîm, rububiyetini göstermek ister.
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    And since he wishes to make Himself known and loved by conscious creatures through the great many works of benevolence and mercy and wonders of art He displays, He will surely make known to them by means of a herald what He desires of them and what those things are that please Him, and concern them. Since this is so, He will appoint one of the conscious beings and will proclaim His dominicality through him. He will honour a herald with the proximity of His presence and make him the means of exhibiting the art which He loves. He will appoint one of them as a teacher in order to inform other conscious beings of those exalted aims and to display His perfections. He will certainly appoint a guide so that the talisman contained in the universe and the riddle of dominicality He has concealed within  beings will not remain meaningless. And He will appoint a guide who will teach the purposes contained in the beauties of art He displays and publishes as a spectacle for all to gaze on so that they do not remain useless and vain. Moreover, in order to announce the things that please Him to conscious beings, He will raise one of them to a rank above the others, and will inform him of those things and send him to them.
    Hem madem bu kadar gösterdiği âsâr-ı lütuf ve merhamet ve garaib-i sanat ile zîşuura kendini tanıttırmak ve sevdirmek ister. Elbette zîşuurlardan arzularını ve onlardaki marziyatı ne olduğunu, bir mübelliğ vasıtasıyla bildirecektir. Öyle ise zîşuurlardan birisini tayin edip onun ile o rububiyetini ilan edecektir. Ve sevdiği sanatlarını teşhir için bir dellâlı kurb-u huzuruna müşerref edip teşhire vasıta edecektir. Ve o ulvi makasıdını sair zîşuurlara bildirmekle kemalâtını izhar etmek için birisini muallim tayin edecektir. Ve şu kâinatta dercettiği tılsımı ve şu mevcudatta gizlediği muamma-i rububiyeti manasız kalmamak için herhalde bir rehber tayin edecektir. Ve gösterdiği ve enzarın temaşasına neşrettiği mehasin-i sanat, faydasız ve abes kalmamak için onlardaki makasıdı ders verecek bir rehber tayin edecektir. Hem marziyatını zîşuurlara tebliğ etmek için birisini bütün zîşuurların fevkinde bir makama çıkaracak ve marziyatını ona bildirecek, onlara gönderecektir.
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    Since reality and wisdom require it to be thus and the one most worthy to perform this duty was the Prophet Muhammad (Peace and blessings be upon him), for he actually performed those duties most perfectly, to which fact the world of Islam which he founded and the light of Islam which he showed are truthful and just witnesses; this necessitates that he should have risen above all the rest of the universe, surpassed all beings, and attained to a rank at which he held a universal, elevated, and all-embracing conversation with the Creator of all beings. Thus, the Ascension expresses this truth as well.
    Madem hakikat ve hikmet böyle iktiza ediyor ve şu vezaife en elyak Hazret-i Muhammed aleyhissalâtü vesselâmdır. Çünkü bilfiil en mükemmel bir surette o vazifeleri yapmıştır. Teşkil ettiği âlem-i İslâm ve gösterdiği nur-u İslâmiyet, bir şahid-i âdil ve sadıktır. Öyle ise o zat, doğrudan doğruya bütün kâinatın fevkine çıkıp, bütün mevcudattan geçip bir makama girmek lâzımdır ki bütün mahlukatın Hâlık’ı ile umumî, ulvi, küllî bir sohbet etsin. İşte mi’rac dahi bu hakikati ifade ediyor.
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    '''In Short:''' Since He has formed, arranged, and adorned the vast universe in this way for mighty purposes and sublime aims such as those mentioned above; and since among beings mankind  exists to see this universal dominicality together with all its subtleties and this supreme Divine  sovereignty together with all its truths; most certainly that Absolute Ruler will speak with man, He will inform him of His purposes.
    '''Elhasıl,''' madem şu azîm kâinatı mezkûr maksatlar gibi çok azîm makasıd ve çok büyük gayeler için şu surette teşkil, tertip ve tezyin etmiştir. Hem madem şu mevcudat içinde, şu umumî rububiyeti, bütün dekaikı ile; şu azîm saltanat-ı uluhiyeti, bütün hakaiki ile görecek insan nev’i vardır. Elbette o Hâkim-i Mutlak, o insan ile konuşacaktır, makasıdını bildirecektir.
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    Since  everyone  cannot  free  themselves  from particular,  insignificant,  and  lowly matters and rise  to the highest and universal position, and therefore cannot themselves receive the Ruler’s universal  address, certain special individuals from among human beings will be appointed to that duty so that it may be related to in two respects. First, in order to teach human beings, they must be human beings themselves. And in order to be able to receive the address directly, they must be extremely exalted spiritually.
    Madem her insan cüz’iyetten ve süfliyetten tecerrüd edip en yüksek bir makam-ı küllîye çıkamıyor. O Hâkim’in küllî hitabına bizzat muhatap olamıyor. Elbette o insanlar içinde bazı efrad-ı mahsusa, o vazife ile muvazzaf olacaklar; tâ iki cihetle münasebeti bulunsun. Hem insan olmalı, tâ insanlara muallim olsun. Hem ruhen gayet ulvi olmalı ki tâ doğrudan doğruya hitaba mazhar olsun.
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    Thus, since among those human beings the one who made known the purposes of the universe’s  Maker most perfectly, disclosed the talisman of the universe and solved the riddle of creation, and who heralded the sublimity of the sovereignty of dominicality in the best way was Muhammad (Peace and blessings be upon him), certainly, of all human beings  he would  make a  spiritual journey in the  form  of an Ascension touring the corporeal world; he would traverse all the levels to beyond the intermediate world of the Divine Names, the manifestation of the Divine attributes and acts, and the levels of beings, all of which are known as the seventy thousand veils. And the Ascension was this.
    Şimdi madem şu insanlar içinde, şu kâinat Sâni’inin makasıdını en mükemmel bir surette bildiren ve şu kâinat tılsımını keşfeden ve hilkatin muammasını açan ve rububiyetin mehasin-i saltanatına en mükemmel tarzda dellâllık eden Muhammed aleyhissalâtü vesselâmdır. Elbette bütün efrad-ı insaniye içinde öyle bir manevî seyr ü sülûku olacaktır ki cismanî âlemde seyr ü seyahat suretinde bir mi’racı olacaktır. “Yetmiş bin perde” tabir olunan berzah-ı esma ve tecelli-i sıfât ve ef’al ve tabakat-ı mevcudatın arkasına kadar kat’-ı meratib edecektir. İşte mi’rac budur.
    </div>


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    '''Again the following comes to mind:'''
    Yine hatıra geliyor ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O listener! You are thinking of asking: “How should I believe it? What does it mean to traverse a distance of thousands of years to a Sustainer Who  is closer than anything else and to meet with Him after passing through seventy thousand veils?”
    '''Ey müstemi! Sen kalbinden diyorsun ki:''' “Nasıl inanayım, her şeyden daha yakın bir Rabb’e binler sene mesafeyi katedip yetmiş bin perdeyi geçtikten sonra onunla görüşmek ne demektir?”
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    To which we reply as follows:God Almighty is closer to everything than anything else, but everything is infinitely distant from  Him. For example, if the sun possessed consciousness and the power of speech, it would be able to converse with you by means of a mirror held in your hand. It would have power of disposal over you as it wished. Indeed, although it would be closer to you than the pupil of your eye, which is like a mirror, you would be approximately four thousand years’ distance from it and could in no way draw closer  to  it. If you progressed and rose to the position of the moon and came to the point of being face to face with it, you would still only be able to be a sort of mirror to it.
    '''Biz de deriz ki:''' Cenab-ı Hak her şeye, her şeyden daha yakındır. Fakat her şey, ondan nihayetsiz uzaktır. Nasıl ki güneşin şuuru ve konuşması olsa, senin elindeki âyine vasıtasıyla seninle konuşabilir. İstediği gibi sende tasarruf eder. Belki âyine-misal senin göz bebeğinden sana daha yakın olduğu halde, sen dört bin sene kadar ondan uzaksın, hiçbir cihette ona yanaşamazsın. Eğer terakki etsen kamer makamına gelip, doğrudan doğruya bir mukabele noktasına çıksan ona yalnız bir nevi âyinedarlık edebilirsin.
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    Similarly, although the All-Glorious One, Who is the Sun of Pre-Eternity and Post- Eternity, is closer to everything than anything else, everything is infinitely distant from Him. Only one who  traverses all beings, rises above particularity and gradually passes through the thousands of veils in the degrees of universality till he approaches a Divine Name which encompasses all beings, and then traverses the many degrees beyond it, may be honoured by a sort of Divine proximity.
    Öyle de Şems-i ezel ve ebed olan Zat-ı Zülcelal her şeye her şeyden daha yakın olduğu halde, her şey ondan nihayetsiz uzaktır. Yalnız bütün mevcudatı katedip, cüz’iyetten çıkıp, külliyetin meratibinde gitgide binler hicablardan geçip tâ bütün mevcudata muhit bir ismine yanaşır, ondan daha ileride çok meratibi kateder. Sonra bir nevi kurbiyete müşerref olur.
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    For example, a private is far inferior in rank to the commander-in-chief. He looks to his  commander  through  the  small  sample of  his  commander’s  rank  he  sees in his corporal, at a great distance and beyond many veils, as it were. To gain true proximity to his rank through his corporate personality, the private has to pass through many universal degrees or ranks, like that of lieutenant, captain, and major. Whereas the commander-in- chief can be present with the private and seeing, in person as well as in meaning, through his  commands, regulations, view, decree, and  knowledge. Since this truth  has  been proved decisively in the Sixteenth Word, we deem that sufficient and cut short the discussion here.
    Hem mesela bir nefer, kumandan-ı a’zamın şahs-ı manevîsinden çok uzaktır. O nefer, kumandanını onbaşılıkta gördüğü küçük bir numune ile gayet uzak bir mesafede, manevî çok perdeler arkasında ona bakar. Hakiki onun şahs-ı manevîsiyle kurbiyet ise mülazımlık, yüzbaşılık, binbaşılık gibi çok meratib-i külliyeden geçmek lâzım geliyor. Halbuki kumandan-ı a’zam; emriyle, kanunuyla, nazarıyla, hükmüyle, ilmiyle –sureten olduğu gibi manen de kumandan ise– bizzat zatıyla o neferin yanında bulunur, görür. Şu hakikat On Altıncı Söz’de gayet kat’î bir surette ispat edildiğinden ona iktifaen burada kısa kesiyoruz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Again it comes to mind'''
    Yine hatıra gelir ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''that you are thinking of asking:''' “I deny the existence of the heavens and I do not believe in the angels, so how can I believe in someone travelling in the heavens and meeting with the angels?”
    '''Sen kalbinden dersin:''' “Ben semavatı inkâr ediyorum, melâikelere inanmıyorum. Semavatta birinin gezmesine, melâikelerle görüşmesine nasıl inanayım?”
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    Yes, of course, it is difficult to demonstrate something and convince someone like you over whose  eyes a veil has been drawn and who sees only what is immediately apparent to them.  
    Evet, senin gibi aklı gözüne inmiş ve gözüne perde çekilmiş adamlara söz anlatmak ve bir şey göstermek, elbette müşküldür. Fakat hak o kadar parlaktır ki körler de görebildiği için '''biz de deriz ki:'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    But the truth is so brilliant that even the blind can see it, so we also say what is  unanimously agreed, that the depths of space are full of matter called ‘ether’. Subtle energies like light, electricity, and heat point to the existence of some subtle matter which fills space. For just as fruits clearly demonstrate the existence of the tree that bore them, flowers their flower-bed, shoots their seed-bed, and fishes the sea, the stars also thrust before the  mind’s eye the necessary existence of their source, seed-bed, sea, and flower-bed.
    Feza-yı ulvi, bi’l-ittifak “esîr” ile doludur. Ziya, elektrik, hararet gibi sair seyyalat-ı latîfe, o fezayı dolduran bir maddenin vücuduna delâlet eder. Meyveler ağacını, çiçekler çimenlerini, sümbüller tarlalarını, balıklar denizini bilbedahe gösterdiği gibi şu yıldızlar dahi bizzarure menşelerini, tarlasını, denizini, çimengâhının vücudunu, aklın gözüne sokuyorlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Since there are different formations in the world above us and different rules are seen to be in force under different conditions, the heavens, which are the source of those rules, also differ. And since just as in man there are immaterial faculties apart  from his body, like the mind, heart, spirit, imagination, and memory, certainly in the world, which is the macroanthropos, and in the universe, which is the tree of  which  man  is  the  fruit, there  are  other  worlds  apart  from  the  corporeal world. Moreover, there are heavens to each world, from the world of the earth to the world of Paradise.
    Madem âlem-i ulvide muhtelif teşkilat var. Muhtelif vaziyetlerde muhtelif ahkâmlar görünüyor. Öyle ise o ahkâmların menşeleri olan semavat, muhteliftir. İnsanda cisimden başka nasıl akıl, kalp, ruh, hayal, hâfıza gibi manevî vücudlar da var. Elbette insan-ı ekber olan âlemde ve şu insan meyvesinin şeceresi olan kâinatta, âlem-i cismaniyetten başka âlemler var. Hem âlem-i arzdan, tâ cennet âlemine kadar her bir âlemin birer seması vardır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As far as the angels are concerned, we say this: on the globe of the earth, which is medium-sized  among the planets and insignificant and dense among the stars, animate and  conscious  beings, the  most  valuable  and  luminous among  beings, are  found  in countless  numbers. So  surely the  stars,  which  are  like  embellished castles  and  fine palaces compared to the earth, which is like a dark house, and the skies, which are like the seas of the stars, will be the dwelling-places of angels and spirit beings, which are conscious, animate, extremely numerous, and of various sorts. In  my  commentary  on  the  Holy  Qur’an  called  Isharat  al-I’jaz  (Signs  of Miraculousness),  both the  existence  and  plurality of the  heavens  have  been proved conclusively in the section on the verse, Then He applied His design to the heavens and fashioned them into seven heavens,(*<ref>*Qur’an, 2:29.</ref>) and in the Twenty-Ninth Word we have proved the existence of angels with the finality of two plus two  equals four, so considering those to be sufficient we cut short the discussion here.
    Hem melâike için deriz ki: Seyyarat içinde mutavassıt ve yıldızlar içinde küçük ve kesif olan küre-i arz; mevcudat içinde en kıymettar ve nurani olan hayat ve şuur, hesapsız bir surette onda bulunuyorlar. Elbette karanlıklı bir hane hükmünde olan şu arza nisbeten müzeyyen kasırlar, mükemmel saraylar hükmünde olan yıldızlar ve yıldızların denizleri olan gökler; zîşuur ve zîhayat ve pek kesretli ve muhtelifü’l-ecnas olan melâike ve ruhanîlerin meskenleridir. Pek kat’î bir surette İşaratü’l-İ’caz namındaki tefsirimde ثُمَّ اس۟تَوٰٓى اِلَى السَّمَٓاءِ فَسَوّٰيهُنَّ سَب۟عَ سَمٰوَاتٍ âyetinde, semavatın hem vücudu hem taaddüdü ispat edildiğinden ve melâike hakkında Yirmi Dokuzuncu Söz’de iki kere iki dört eder kat’iyetinde, melâikelerin vücudunu ispat ettiğimizden onlara iktifaen burada kısa kesiyoruz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''In Short:''' It is required by wisdom and by reason that the heavens are formed of ether, that they are the source of subtle energies like electricity, light, heat, and gravity, and that, in accordance with the Hadith, “The heavens are waves held back,”(*<ref>*Tirmidhi, Tafsir Sura al-Hadid, 1; Musnad, ii, 370.</ref>) they are favourable for the motion of stars and planets. It is further required that from majarrat al- sama’(*<ref>*Tabarani, al-Mu’jam al-Kabir, xx, 123; Ibn Hajar, Majma’ al-Zawa’id, viii, 135.</ref>) (the Milky Way) to the closest  planet they should consist of seven levels in different states and formations, and that each level, each  world, from the world of the earth to the Intermediate Realm and World of Similitudes, to the World of the Hereafter, should have a heaven, like a roof.
    Elhasıl, esîrden yapılmış; elektrik, ziya, hararet, cazibe gibi seyyalat-ı latîfenin medarı olmuş ve hadîste   اَلسَّمَاءُ مَو۟جٌ مَك۟فُوفٌ   işaretiyle, seyyarat ve nücumun harekâtına müsait olmuş ve Samanyolu denilen “Mecerretü’s-Sema”dan tâ en yakın seyyareye kadar, muhtelif vaziyet ve teşekkülde yedi tabaka, her bir tabaka âlem-i arzdan tâ âlem-i berzaha, âlem-i misale tâ âlem-i âhirete kadar birer âlemin damı hükmünde birer semanın bulunması, hikmeten, aklen iktiza eder.
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    '''And the following comes to mind:'''
    Hem hatıra gelir ki:
    </div>


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    O atheist! You say: “Man is only able to ascend to  a  height  of  one  or two  kilometres with a  thousand  difficult ies  by  means of the aeroplane.(*<ref>*This treatise was written in 1928 or ‘29. [Tr.]</ref>) How then could someone come and go bodily within a few minutes covering a distance that would normally take thousands of years?”
    '''Ey mülhid! Sen dersin:''' “Bin müşkülat ile tayyare vasıtasıyla ancak bir iki kilometre yukarıya çıkılabilir. Nasıl, bir insan cismiyle binler sene mesafeyi birkaç dakika zarfında kateder, gider, gelir?”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''To which we reply:'''According to your science, in its annual rotation a heavy body like the earth cuts a distance of approximately one hundred and eighty-eight hours in one minute. In one year it covers  a  distance of approximately twenty-five thousand years. Should an All-Powerful and Glorious One, then, Who causes its regular motion and revolves it like a stone in a sling be unable to convey a  human  being to His Throne? Should a wisdom that causes the body of the earth, which is extremely heavy, to travel around the sun through a dominical law known the sun’s gravity like a Mevlevi dervish be unable to raise a human body to the Throne of the All-Merciful One like lightning through the gravity of that All-Merciful One’s mercy and the attraction of the Pre-Eternal Sun’s love?
    '''Biz de deriz:''' Arz gibi ağır bir cisim, fenninizce hareket-i seneviyesiyle bir dakikada takriben yüz seksen sekiz saat mesafeyi keser. Takriben yirmi beş bin senelik mesafeyi, bir senede katediyor. Acaba, şu muntazam harekâtı ona yaptıran ve bir sapan taşı gibi döndüren bir Kadîr-i Zülcelal; bir insanı, arşa getiremez mi? Şemsin cazibesi denilen bir kanun-u Rabbanî ile Mevlevî gibi etrafında pek ağır olan cism-i arzı gezdiren bir hikmet, cazibe-i rahmet-i Rahman ile ve incizab-ı muhabbet-i Şems-i Ezel ile bir cism-i insanı berk gibi arş-ı Rahman’a çıkaramaz mı?
    </div>


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    '''Again it comes to mind that you would say:'''
    Yine hatıra gelir ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “All right, so he could ascend there, but why did he and why should he? Would it not have been enough if he had gone just in heart and spirit like the saints?”
    '''Diyorsun:''' “Haydi çıkabilir, niçin çıkmış? Ne lüzumu var? Veliler gibi ruh ve kalbi ile gitse yeter.”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''To which we would reply:''' Since the All-Glorious Maker wished to display His wondrous signs which lie in both the outer aspects of things and in their aspects that look directly to Himself, and to make the workshops and sources of the universe spectacles to be gazed upon, and to  point  out the results of man’s actions in the hereafter, it was necessary to take together with his heart  and spirit as far as His Throne Muhammad’s (PBUH) eyes, which were like the key to the world of visible objects, and his ears, which perceived the signs in the world of sound. Furthermore, it is required  by wisdom and reason that the All-Glorious Maker should have taken as far as His Throne his blessed body, which  was  like  the  machine  of  his  spirit  comprising  different  members  and components, by means of which be performed his duties.
    '''Biz de deriz ki:''' Madem Sâni’-i Zülcelal, mülk ve melekûtundaki âyât-ı acibesini göstermek ve şu âlemin tezgâh ve menbalarını temaşa ettirmek ve a’mal-i beşeriyenin netaic-i uhreviyesini irae etmek istemiş. Elbette âlem-i mubsıratın anahtarı hükmünde olan gözünü ve mesmuat âlemindeki âyâtı temaşa eden kulağını, arşa kadar beraber alması lâzım geldiği gibi; ruhunun hadsiz vezaife medar olan âlât ve cihazatının makinesi hükmünde olan cism-i mübareğini dahi tâ arşa kadar beraber alması mukteza-yı akıl ve hikmettir.
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    Just as in Paradise Divine wisdom makes the body accompany the spirit, because it is the body that is the means by which the duties of worship are performed and the means of innumerable pleasures and pains, so did his blessed body accompany his spirit. Since the body goes to Paradise  together with the spirit, it is pure wisdom that He should have made the blessed body of Muhammad (PBUH) accompany his self, which ascended to the Lote-tree of the farthest limit, which is the trunk of the home of Paradise.
    Nasıl ki cennette, hikmet-i İlahiye cismi ruha arkadaş ediyor. Çünkü pek çok vezaif-i ubudiyete ve hadsiz lezaiz ve âlâma medar olan cesettir. Elbette o cesed-i mübarek, ruha arkadaş olacaktır. Madem cennete cisim, ruh ile beraber gider. Elbette cennetü’l-me’va gövdesi olan Sidretü’l-münteha’ya urûc eden Zat-ı Ahmediye (asm) ile cesed-i mübareğini refakat ettirmesi, ayn-ı hikmettir.
    </div>


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    '''Again it comes to mind that you would say:'''
    Yine hatıra gelir ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “According to rational criteria is it not impossible to traverse a distance of thousands of years in several minutes?”
    '''Dersin:''' “Birkaç dakikada binler sene mesafeyi katetmek, aklen muhaldir?”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''To which we would reply:''' The motion in the different works of the All-Glorious Maker’s art varies to the utmost degree. For example, it is well-known how different are the speeds of  light, electricity, spirit, and imagination, and that of sound. And, as has been established by science, the speeds of the motion of different planets are so different that it astounds the mind.How then should the motion at the speed of spirit of his subtle body, which followed his exalted spirit during the Ascension, seem contrary to reason?
    '''Biz de deriz ki:''' Sâni’-i Zülcelal’in sanatında harekât, nihayet derecede muhteliftir. Mesela, savtın süratiyle; ziya, elektrik, ruh, hayal süratleri ne kadar mütefavit olduğu malûm. Seyyaratın dahi fennen harekâtı o kadar muhteliftir ki akıl hayrettedir. Acaba latîf cismi, urûcda süratli olan ulvi ruhuna tabi olmuş; ruh süratinde hareketi nasıl akla muhalif görünür? Hem on dakika yatsan bazı olur ki bir sene kadar hâlâta maruz olursun. Hattâ bir dakikada insan gördüğü rüyayı, onun içinde işittiği sözleri, söylediği kelimatı toplansa uyanık âleminde bir gün, belki daha fazla zaman lâzımdır. Demek oluyor ki bir zaman-ı vâhid, iki şahsa nisbeten, birisine bir gün, birisine de bir sene hükmüne geçer.
    Furthermore, it sometimes happens that on sleeping for ten minutes you are subject to a year’s-worth of different states. And even, if the words spoken and heard during a dream lasting one minute were collected together, for them to be spoken and heard in the waking world, a day or even longer, would be necessary. That means a single period of time is relative; it may seem like one day to one person and like a year to another.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Consider the meaning of this by means of a comparison. Let us imagine a clock which measures the speed of the movement displayed by man, cannon-balls, sound, light, electricity, spirit, and imagination. The clock has ten hands. One shows the hours while another counts the minutes in a  sphere sixty times greater. Another hand counts the seconds in a sphere sixty times greater than the previous one, and yet others each count regularly decreasing fractions to a tenth of a second in vast spheres that regularly increase sixty times.
    Şu manaya bir temsil ile bak ki: İnsanın hareketinden, güllenin hareketinden, savttan, ziyadan, elektrikten, ruhtan, hayalden tezahür eden sürat-i harekâtta bir mikyas olmak için şöyle bir saat farz ediyoruz ki o saatte on iğne var. Birisi, saatleri gösterir. Biri de ondan altmış defa daha geniş bir dairede dakikayı sayar. Birisi, altmış defa daha geniş bir daire içinde saniyeleri; diğeri, yine altmış defa daha geniş bir dairede sâliseleri ve hâkeza râbiaları, hâmiseleri, sâdise, sâbia, sâmine, tâsia, tâ âşireleri sayacak gayet muntazam azîm bir dairede birer ibre farz ediyoruz. Faraza saati sayan ibrenin dairesi, küçük saatimiz kadar olsa herhalde âşireleri sayan ibrenin dairesi, arzın medar-ı senevîsi kadar, belki daha fazla olmak lâzım gelir.
    Let us suppose the circles described by the hand counting hours was the size of our clock, so that of the hand counting tenths of a second would have to be the size of the annual orbit of the earth, or even larger. Now, let us suppose there are two people.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    One of them is as though mounted on the hour-hand and observes according to its motion while the  other  is  on  the  hand  counting  tenths  of  a  second. There  will  be  an  enormous difference, as great as the relation between our clock and the annual orbit of the earth, as regards the things observed by these two individuals in the same period of time. Thus, since time is like a hue, shade, or ribbon of motion, a rule that is in force in motion is also in force in time.
    Şimdi iki şahıs farz ediyoruz: Biri, saati sayan ibreye binmiş gibi o ibrenin harekâtına göre temaşa ediyor. Diğeri, âşireleri sayan ibreye binmiş. Bu iki şahsın bir zaman-ı vâhidde müşahede ettikleri eşya, saatimizle arzın medar-ı senevîsi nisbeti gibi meşhudatça pek çok farkları vardır. İşte zaman, çünkü harekâtın bir rengi, bir levni yahut bir şeridi hükmünde olduğundan, harekâtta cari olan bir hüküm, zamanda dahi caridir.
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    And so, although the things we observe in the period of one hour would be equalled in amount by the conscious individual mounted on the hour- hand of the clock, like the one mounted on the hand counting tenths of a second, God’s Noble Messenger(Peace and blessings be upon him) mounted Buraq of Divine Assistance and in the same space of time, in that specified hour, like  lightning traversed the entire sphere of contingency, saw the wonders of the outer aspects of things and  the aspects which  look  to their  Creator, ascended  to  the  point  of the  sphere  of  necessity, was honoured  with Divine  conversation and  favoured  with the  vision of Divine  beauty, received his decree, and returned to his duty. It was possible for this to happen, and it did happen.
    İşte bir saatte meşhudatımız, bir saatin saati sayan ibresine binen zîşuur şahsın meşhudatı kadar olduğu ve hakikat-i ömrü de o kadar olduğu halde; âşire ibresine binen şahıs gibi aynı zamanda, o muayyen saatte Resul-i Ekrem aleyhissalâtü vesselâm, burak-ı tevfik-i İlahîye biner; berk gibi bütün daire-i mümkinatı katedip, acayib-i mülk ve melekûtu görüp, daire-i vücub noktasına çıkıp, sohbete müşerref olup, rü’yet-i cemal-i İlahîye mazhar olarak, fermanı alıp vazifesine dönebilir ve dönmüş ve öyledir.
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    '''And again it comes to mind that you would say:'''
    Yine hatıra gelir ki:
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    “Yes, so it could happen, it is possible. But everything possible does not occur, does it? Is there anything else similar to this so that it can be accepted? How can the occurrence of something to which there are no similar cases be posited through only probability?”
    '''Dersiniz:''' “Evet olabilir, mümkündür. Fakat her mümkün vaki olmuyor. Bunun emsali var mı ki kabul edilsin? Emsali olmayan bir şeyin, yalnız imkânı ile vukuuna nasıl hükmedilebilir?”
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    '''To which we would reply:''' There are so many similar cases to it that they cannot be enumerated. For example, anyone who possesses sight can ascend with his eyes from the ground to the planet Neptune in a  second. Anyone who has knowledge can mount the laws of astronomy with his intellect and travel beyond the stars in a minute. Anyone who has belief can, by mounting  his thought on the action and  pillars of the obligatory prayers, through a sort of Ascension, leave the universe behind and go as far  as the Divine presence. Anyone who sees with his heart and any saint of perfection can, through his spiritual journeying, traverse in forty days the Divine Throne and the sphere of the Divine Names and attributes. And certain persons, even, like Shaykh Geylani and Imam-i Rabbani, truthfully recorded their spiritual ascensions as far as the Throne, which lasted a minute. Furthermore, there is the coming and going of the angels, which are luminous bodies, from the Divine Throne to the earth and from the earth to the Throne in a short period of time. And the  people of Paradise ascend to the gardens of Paradise from the plain of resurrection in a short space of time.
    '''Biz de deriz ki:''' Emsali o kadar çoktur ki hesaba gelmez. Mesela, her zînazar gözüyle yerden tâ Neptün seyyaresine kadar bir saniyede çıkar. Her zîilim aklıyla kozmoğrafya kanunlarına binip yıldızların tâ arkasına bir dakikada gider. Her zîiman, namazın ef’al ve erkânına fikrini bindirip, bir nevi mi’rac ile kâinatı arkasına atıp huzura kadar gider. Her zîkalb ve kâmil veli, seyr ü sülûk ile arştan ve daire-i esma ve sıfâttan kırk günde geçebilir. Hattâ Şeyh-i Geylanî, İmam-ı Rabbanî gibi bazı zatların ihbarat-ı sadıkaları ile bir dakikada arşa kadar urûc-u ruhanîleri oluyor. Hem ecsam-ı nurani olan melâikelerin arştan ferşe, ferşten arşa kısa bir zamanda gitmeleri ve gelmeleri vardır. Hem ehl-i cennet, mahşerden cennet bağlarına kısa bir zamanda urûc ediyorlar.
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    Of course, this many examples demonstrate that it is pure wisdom, completely rational, and an occurrence about which there can be no doubt that the person of Muhammad (PBUH), who is the Lord of all the saints, the leader of all the believers, the head of the people of Paradise, and is accepted by all the angels, should have had an ascension which was the means of spiritual journeying, and that it should have been in a form appropriate to his rank.
    Elbette bu kadar numuneler gösteriyorlar ki bütün evliyaların sultanı, umum mü’minlerin imamı, umum ehl-i cennetin reisi ve umum melâikenin makbulü olan Zat-ı Ahmediye’nin (asm) seyr ü sülûkuna medar bir mi’racı bulunması ve onun makamına münasip bir surette olması, ayn-ı hikmettir ve gayet makuldür ve şüphesiz vakidir.
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    <span id="ÜÇÜNCÜ_ESAS"></span>
    == ÜÇÜNCÜ ESAS ==
    ==Third Principle==
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    '''What was the wisdom and purpose of the Ascension?'''
    '''Hikmet-i mi’rac nedir?'''
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    '''The Answer:''' The wisdom of the Ascension is so exalted that human thought cannot comprehend it. It  is so profound that human thought cannot reach it, and so subtle and fine that the intellect cannot see  it by itself. But even if the reality of the instances of wisdom in the Ascension cannot be comprehended, their existence may be made known through certain indications. For example, as follows:
    '''Elcevap:''' Mi’racın hikmeti o kadar yüksektir ki fikr-i beşer ulaşamıyor. O kadar derindir ki ona yetişemiyor. O kadar incedir ve latîftir ki akıl kendi başıyla göremiyor. Fakat bazı işaretlerle, hakikatleri bilinmezse de vücudları bildirilebilir. Şöyle ki:
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    In order to demonstrate the light of His unity and the manifestation of His oneness in these levels of multiplicity, the Creator of the universe chose an eminent individual to represent all creatures, and took him by means of an Ascension that was like a link from the  furthest  levels  of  multiplicity to  the  source  of  unity.  There, addressing  him  as representing all conscious beings, He explained to him the  Divine purposes and made them known through him, and observed through his gaze the beauty of  His  art and perfection of His dominicality in the mirrors of His creatures, and caused him to observe them.
    Şu kâinatın Hâlık’ı, şu kesret tabakatında nur-u vahdetini ve tecelli-i ehadiyetini göstermek için kesret tabakatının müntehasından tâ mebde-i vahdete bir hayt-ı ittisal suretinde bir mi’rac ile bir ferd-i mümtazı, bütün mahlukat hesabına, kendine muhatap ittihaz ederek, bütün zîşuur namına, makasıd-ı İlahiyesini ona anlatmak ve onunla bildirmek ve onun nazarı ile âyine-i mahlukatında cemal-i sanatını, kemal-i rububiyetini müşahede etmek ve ettirmektir.
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    Moreover, according  to  the  testimony  of  His  works,  the  Maker  of  the  world possesses infinite beauty and perfection. The two of them, both beauty and perfection, are loved for themselves. Since this is so, the Possessor of that beauty and perfection has an infinite love for them, and His infinite love is manifested in many different ways in His works of art. He loves His works of art because He sees His beauty and perfection within them. The most lovable and elevated among the works of art are animate beings. The most lovable and elevated among animate beings are conscious beings. And by reason of their comprehensiveness, the most  lovable among conscious beings are to be found among human beings. The most lovable individual among human beings is the one who has most fully developed his potentiality and displayed the samples  within it of the perfections manifested in all creatures and spread among them.
    Hem Sâni’-i âlem’in, âsârın şehadetiyle nihayetsiz cemal ve kemali vardır. Cemal hem kemal, ikisi de mahbub-u lizatihîdirler. Yani bizzat sevilirler. Öyle ise o cemal ve kemal sahibinin cemal ve kemaline nihayetsiz bir muhabbeti vardır. O nihayetsiz muhabbeti, masnuatında çok tarzlarda tezahür ediyor. Masnuatını sever çünkü masnuatının içinde cemalini, kemalini görür. Masnuat içinde en sevimli ve en âlî, zîhayattır. Zîhayatlar içinde en sevimli ve âlî, zîşuurdur. Ve zîşuurun içinde câmiiyet itibarıyla en sevimli, insanlar içinde bulunur. İnsanlar içinde istidadı tamamıyla inkişaf eden, bütün masnuatta münteşir ve mütecelli kemalâtın numunelerini gösteren fert, en sevimlidir.
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    Thus, in order to see at one point and in one mirror all the varieties of His love spread through all creatures and to display, through the mystery of His oneness, all the varieties of His beauty, the Maker of beings will take a person who is at the degree of being a luminous fruit of the tree of creation and whose heart is like a seed containing the essential truths of that tree, and will demonstrate the belovedness of that individual, who represents the universe, through an Ascension that is like a thread linking the seed, which is the origin, with the fruit, which is the end. He will draw him to His presence  and honour him with the beauty of the vision of Himself. And, in order to cause him to spread that sacred state to others, He will favour him with His Word and entrust him wit h His Decree.
    İşte Sâni’-i mevcudat, bütün mevcudatta intişar eden tecelli-i muhabbetin bütün envaını bir noktada, bir âyinede görmek ve bütün enva-ı cemalini, ehadiyet sırrıyla göstermek için; şecere-i hilkatten bir meyve-i münevver derecesinde ve kalbi, o şecerenin hakaik-i esasiyesini istiab edecek bir çekirdek hükmünde olan bir zatı, o mebde-i evvel olan çekirdekten tâ münteha olan meyveye kadar bir hayt-ı ittisal hükmünde olan bir mi’rac ile o ferdin kâinat namına mahbubiyetini göstermek ve huzuruna celbetmek ve rü’yet-i cemaline müşerref etmek ve ondaki halet-i kudsiyeyi başkasına sirayet ettirmek için kelâmıyla taltif edip fermanıyla tavzif etmektir.
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    In order to look at this exalted wisdom, we shall observe it through the telescope of two comparisons.
    Şimdi şu hikmet-i âliyeye bakmak için '''iki temsil''' dürbünüyle tarassud edeceğiz.
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    '''First Comparison:''' As is explained in detail in the story-comparison in the Eleventh Word, there was an illustrious king who had vast treasuries and in those treasuries many varieties of jewels were to be found. He had much skill in strange crafts, comprehensive knowledge of innumerable  curious  arts, and  erudition and learning  in  numberless wondrous sciences. In accordance with the mystery that every possessor of beauty and perfection wants both to see and display his beauty and perfection, of course that skilful king wished to open an exhibition and to set up displays within it in order to reveal to the people the splendour of his sovereignty so they might gaze on it, and to manifest both the glitter of his wealth and the wonders of his art and the marvels of his knowledge. In this way he might observe his own transcendent beauty and perfection in two respects. The first was so that he himself might see with his own eyes, which were cognizant of reality, while the other was so that he might look through the gaze of others. As a consequence of this wisdom, he began to build a huge and splendid palace. It was magnificently divided into apartments and mansions. He adorned it with every sort of bejewelled treasure from his coffers, and decorated it with the finest and most gorgeous arts of his own handiwork. He ordered it with the greatest refinements of his knowledge and science, and decked it out and completed it with the miraculous works of his learning. Next, he spread tables with varieties of bounties and the most delicious of foods worthy for each group and prepared a general banquet. Then, in order to display his perfections to his subjects, he invited them to the banquet and to behold the perfections.  
    '''Birinci temsil:''' On Birinci Söz’ün hikâye-i temsiliyesinde tafsilen beyan edildiği gibi nasıl ki bir sultan-ı zîşanın, pek çok hazineleri ve o hazinelerde pek çok cevahirlerin envaı bulunsa hem sanayi-i garibede çok mahareti olsa ve hesapsız fünun-u acibeye marifeti, ihatası bulunsa, nihayetsiz ulûm-u bedîaya ilim ve ıttılaı olsa; her cemal ve kemal sahibi, kendi cemal ve kemalini görüp ve göstermek istemesi sırrınca elbette o sultan-ı zîfünun dahi bir meşher açmak ister ki içinde sergiler dizsin, tâ nâsın enzarına saltanatının haşmetini hem servetinin şaşaasını hem kendi sanatının hârikalarını hem kendi marifetinin garibelerini izhar edip göstersin; tâ cemal ve kemal-i manevîsini iki vecihle müşahede etsin. Bir vechi: Bizzat nazar-ı dekaik-aşinasıyla görsün. Diğeri: Gayrın nazarıyla baksın. Ve şu hikmete binaen elbette cesîm, muhteşem, geniş bir saray yapmaya başlar. Şahane bir surette dairelere, menzillere taksim eder. Hazinelerinin türlü türlü murassaatıyla süslendirip kendi dest-i sanatının en güzel, en latîf sanatlarıyla ziynetlendirir. Fünun ve hikmetinin en incelikleriyle tanzim eder. Ve ulûmunun âsâr-ı mu’cizekâraneleriyle donatır, tekmil eder. Sonra nimetlerinin çeşitleriyle, taamlarının lezizleriyle, her taifeye lâyık sofraları serer. Bir ziyafet-i âmme ihzar eder. Sonra raiyetine kendi kemalâtını göstermek için onları seyre ve ziyafete davet eder.
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    Then he appointed one of them as the highest ranking general, invited him up from the lower levels and mansions to tour sphere after sphere in the levels rising one after the other. Showing him the successive machinery and workshops of his wonderful art and the storehouses for the produce  coming from below, he brought him to his own particular sphere and private apartment. There, he honoured him through showing him the blessed person who was the source of all those perfections and taking him into his presence. He informed him of the true nature of the palace and of his own perfections. He appointed him as guide to the other spectators and sent him back. He was to describe to the people the palace’s maker by means of its contents, inscriptions, and wonders, and inform those who  entered the palace of the allusive meanings of the inscriptions within it, what the works of art signified, and what the harmonious and well-proportioned inscriptions and works of art in its interior were, and how they pointed to the perfections and skills of the palace’s owner. He was also to teach them the  correct behaviour and formalities in viewing  the  exhibition  and  describe  the  protocol  and  ceremonies  which  were  in accordance with the pleasure and desires of the learned and skilful king, who did not appear.
    Sonra birisini yaver-i ekrem yapar, aşağıki tabakat ve menzillerden yukarıya davet eder; daireden daireye, üst üstteki tabakalarda gezdirir. O acib sanatının makinelerini ve tezgâhlarını ve aşağıdan gelen mahsulatın mahzenlerini göstere göstere, tâ daire-i hususiyesine kadar getirir. Bütün o kemalâtının madeni olan mübarek zatını ona göstermekle ve huzuruyla onu müşerref eder. Kasrın hakaikini ve kendi kemalâtını ona bildirir. Seyircilere rehber tayin eder, gönderir. Tâ o sarayın sâni’ini, o sarayın müştemilatıyla, nukuşuyla, acayibiyle, ahaliye tarif etsin. Ve sarayın nakışlarındaki rumuzunu bildirip ve içindeki sanatlarının işaretlerini öğretip, derûnundaki manzum murassalar ve mevzun nukuş nedir ve saray sahibinin kemalâtını ve hünerlerini nasıl gösterirler, o saraya girenlere tarif etsin ve girmenin âdabını ve seyrin merasimini bildirip ve görünmeyen sultan-ı zîfünun ve zîşuuna karşı, marziyatı ve arzuları dairesinde teşrifat merasimini tarif etsin.
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    In exactly the same way,  And God’s is the highest similitude, the All-Glorious Maker, Who is the Monarch of Pre-Eternity and Post-Eternity, desired to behold and display His infinite perfections and boundless beauty. So He made this world in such a fashion that every being utters His perfections with numerous tongues and points to His beauty with many signs. The universe  shows through all its beings the many hidden immaterial treasures in all of His Most Beautiful Names and the many veiled subtleties in all of His sacred titles. And it shows this in such a way that, although since the time of Adam, all sciences together with all of their laws have studied this book of the universe, only a tiny proportion of the book’s meanings and signs, which state and point to the Divine Names and perfections, have been read.
    Aynen öyle de   وَ لِلّٰهِ ال۟مَثَلُ ال۟اَع۟لٰى   ezel ebed Sultanı olan Sâni’-i Zülcelal, nihayetsiz kemalâtını ve nihayetsiz cemalini görmek ve göstermek istemiştir ki şu âlem sarayını öyle bir tarzda yapmıştır ki her bir mevcud, pek çok dillerle onun kemalâtını zikreder. Pek çok işaretlerle cemalini gösterir. Esma-i hüsnasının her bir isminde ne kadar gizli manevî defineler ve her bir unvan-ı mukaddesesinde ne kadar mahfî letaif bulunduğunu, şu kâinat bütün mevcudatıyla gösterir. Ve öyle bir tarzda gösterir ki bütün fünun, bütün desatiriyle şu kitab-ı kâinatı, zaman-ı Âdem’den beri mütalaa ediyor. Halbuki o kitap, esma ve kemalât-ı İlahiyeye dair ifade ettiği manaların ve gösterdiği âyetlerin öşr-i mi’şarını daha okuyamamış.
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    Thus, the wisdom of the All-Glorious One of Beauty, the All-Beauteous One of Glory, the Maker possessing Perfection, Who opens the palace of the world as though it was  an  exhibition  in  order  to  see  and  display  His  own  transcendent  beauty  and perfections, requires that He should inform someone of the meaning of the palace’s signs so that they do not remain vain and without benefit for conscious beings on the earth. His wisdom requires that He should cause one of them to travel in the higher worlds, which are the sources of the wonders in the palace and are the treasuries of their results; that He should elevate him above all others, honour him with His close presence and cause him to tour the worlds of the hereafter, and entrust him with numerous duties, such as teacher to all His servants, herald of the sovereignty of His dominicality, announcer of those things pleasing to Himself, and expounder of the signs of creation in the palace of the world; that He should mark out his pre-eminence by conferring on him the decorations of miracles, and should make known through a decree like the Qur’an that that  person  is the truthful personal interpreter of the All-Glorious One.
    İşte şöyle bir saray-ı âlemi, kendi kemalât ve cemal-i manevîsini görmek ve göstermek için bir meşher hükmünde açan Celil-i Zülcemal, Cemil-i Zülcelal, Sâni’-i Zülkemal’in hikmeti iktiza ediyor ki şu âlem-i arzdaki zîşuurlara nisbeten abes ve faydasız olmamak için o sarayın âyetlerinin manasını birisine bildirsin. O saraydaki acayibin menbalarını ve netaicinin mahzenleri olan avâlim-i ulviyede birisini gezdirsin. Ve bütün onların fevkine çıkarsın ve kurb-u huzuruna müşerref etsin ve âhiret âlemlerinde gezdirsin, umum ibadına bir muallim ve saltanat-ı rububiyetine bir dellâl ve marziyat-ı İlahiyesine bir mübelliğ ve saray-ı âlemindeki âyât-ı tekviniyesine bir müfessir gibi çok vazifeler ile tavzif etsin. Mu’cizat nişanlarıyla imtiyazını göstersin. Kur’an gibi bir ferman ile o şahsı, Zat-ı Zülcelal’in has ve sadık bir tercümanı olduğunu bildirsin.
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    Thus,  by way of example, we  have demonstrated through the telescope of this comparison one or two of the many instances of wisdom in the Ascension. Others may be thought of in the same way.
    İşte mi’racın pek çok hikmetlerinden şu temsil dürbünüyle bir ikisini numune olarak gösterdik. Sairlerini kıyas edebilirsin.
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    '''Second Comparison:'''If a knowledgeable and skilful person were to compose and write a miraculous book, and on all the book’s pages were as many truths as would fill a hundred books, and in all its lines as many subtle meanings as would fill a hundred pages, and in all its words as many truths as would fill a hundred lines, and in all its letters as many meanings as would fill a hundred words, and if all the meanings and truths of the book were to look to and point to the transcendent perfections of its miracle-displaying
    '''İkinci Temsil:''' Nasıl ki bir zat-ı zîfünun, mu’ciz-nüma bir kitabı telif edip yazsa; öyle bir kitap ki her sahifesinde yüz kitap kadar hakaik, her satırında yüz sahife kadar latîf manalar, her bir kelimesinde yüz satır kadar hakikatler, her harfinde yüz kelime kadar manalar bulunsa bütün o kitabın maânî ve hakaikleri, o kâtib-i mu’ciz-nümanın kemalât-ı maneviyesine baksa, işaret etse elbette öyle bitmez bir hazineyi kapalı bırakıp abes etmez. Herhalde o kitabı, bazılara ders verecek. Tâ o kıymettar kitap, manasız kalıp beyhude olmasın. Onun gizli kemalâtı zâhir olup kemalini bulsun ve cemal-i manevîsi görünsün. O da sevinsin ve sevdirsin. Hem o acib kitabı bütün maânîsiyle, hakaikiyle ders verecek birisini, en birinci sahifeden tâ nihayete kadar üstünde ders vere vere geçirecektir.
    writer, he most certainly would not leave such an inexhaustible treasury closed and thus worthless. He  would surely teach it to others so that such a valuable book would not remain meaningless and vain, and his own hidden perfections would become apparent and find their perfection, and his transcendent beauty be seen; and so that he too should be pleased, and that he should make himself loved. Moreover, he would cause someone to go through that wonderful book from the first page to the last and teach him all its meanings and truths so that the person would then teach them to others.
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    In exactly the same way, in order to display His perfections, His beauty, and the truths of His Names, the Pre-Eternal Inscriber has written the universe in such a way that all beings set forth and state His infinite perfections, Names, and attributes together with their innumerable facets and aspects. Of course, if a book’s meaning remains unknown, its value is reduced to nothing. However, a book like the universe, every word of which contains thousands of meanings, cannot lose its value or be made to do so. Since this is so, the book’s Writer will certainly make it known and explain a part of it to each group according to their capacity. He will instruct in all the contents of the book the individual who has the most extensive and
    Aynen öyle de Nakkaş-ı Ezelî, şu kâinatı, kemalâtını ve cemalini ve hakaik-i esmasını göstermek için öyle bir tarzda yazmıştır ki bütün mevcudat, hadsiz cihetlerle nihayetsiz kemalâtını ve esma ve sıfâtını bildirir, ifade eder. Elbette bir kitabın manası bilinmezse hiçe sukut eder. Bâhusus böyle her bir harfi, binler manayı tazammun eden bir kitap, sukut edemez ve ettirilmez. Öyle ise o kitabı yazan, elbette onu bildirecektir, her taifenin istidadına göre bir kısmını anlattıracaktır. Hem umumunu, en âmm nazarlı en küllî şuurlu en mümtaz istidatlı bir ferde ders verecektir. Öyle bir kitabın umumunu ve küllî hakaikini ders vermek için gayet yüksek bir seyr ü sülûk ettirmek hikmeten lâzımdır. Yani, birinci sahifesi olan tabakat-ı kesretin en nihayetinden tut tâ münteha sahifesi olan daire-i ehadiyete kadar bir seyeran ettirmek lâzım geliyor. İşte şu temsil ile mi’racın ulvi hikmetlerine bir derece bakabilirsin.
    comprehensive view, the most universal consciousness, and the greatest ability. Wisdom requires that He should take the individual on a lofty journey in order to teach him all the contents of such a book and its universal truths. That is, He should cause him to travel from the furthest extreme of the levels of  multiplicity, which is the first page, to the sphere of Divine oneness, which is the final page.
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    Thus, through this comparison, you can look to an extent at the exalted instances of wisdom in the Ascension.
    Şimdi makam-ı istima’da olan mülhide bakıp kalbini dinleyeceğiz, ne hale girdiğini göreceğiz. İşte hatıra geliyor ki:
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    Now, we shall consider the atheist who is listening, and, listening to his heart, we shall learn what state it is in. And so it comes to mind that his heart would say: “I have begun to believe in it now, but I still do not have a clear understanding of it. I have three more important difficulties.
    '''Onun kalbi diyor:''' Ben inanmaya başladım. Fakat iyi anlayamıyorum. Üç mühim müşkülüm daha var.
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    “The First: Why was this mighty Ascension special to Muhammad the Arabian (Peace and blessings be upon him)?
    '''Birincisi:''' Şu mi’rac-ı azîm, niçin Muhammed-i Arabî aleyhissalâtü vesselâma mahsustur?
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    “The Second: How is he the seed of the universe? And you say that the universe was created from his Light, and also that he was its farthest and most illumined fruit. What does that mean?
    '''İkincisi:''' O zat, nasıl şu kâinatın çekirdeğidir? Dersiniz: Kâinat, onun nurundan halk olunmuş. Hem kâinatın en âhir ve en münevver meyvesidir. Bu ne demektir?
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    “The Third: In your explanations above you say that he made his Ascension in order to rise to the celestial realm and to see the machinery and workshops of the works of art found in the realm of the earth, and the treasuries of their results. What does this mean?”
    '''Üçüncüsü''': Sâbık beyanatınızda diyorsunuz ki âlem-i ulviye çıkmak; şu âlem-i arziyedeki âsârların makinelerini, tezgâhlarını ve netaicinin mahzenlerini görmek için urûc etmiştir. Ne demektir?
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    '''The Answer'''
    '''Elcevap:'''
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    '''Your First Difficulty:''' It has been analysed in detail in the first thirty Words, so here we shall set out a concise list briefly indicating the perfections of Muhammad (PBUH), the signs of his prophethood,  and  the fact that he was the most worthy to make the Ascension. It is as follows.
    '''Birinci Müşkülünüz:''' Otuz adet Sözlerde tafsilen halledilmiştir. Yalnız şurada Zat-ı Ahmediye’nin (asm) kemalâtına ve delail-i nübüvvetine ve o mi’rac-ı a’zama en elyak o olduğuna icmalî işaretler nevinde, bir muhtasar fihriste gösteriyoruz. Şöyle ki:
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    '''Firstly:''' Despite numerous corruptions in the texts of Holy Scriptures like the Torah, Gospels, and Psalms, in recent times even, an exacting scholar like Husayn Jisri extracted one hundred and fourteen good tidings of Muhammad’s prophethood (PBUH), which he set forth in his Risale-i Hamidiye.(*<ref>*Husayn al-Jisri, Risale-i Hamidiye 4 vols. Turk.tr. Manastırlı İsmail Hakkı (Istanbul: 1308); Suyuti, al-Khasa’is al-Kubra, i, 26, 73.</ref>)
    '''Evvela:''' Tevrat, İncil, Zebur gibi kütüb-ü mukaddeseden, pek çok tahrifata maruz oldukları halde, şu zamanda dahi Hüseyin-i Cisrî gibi bir muhakkik, nübüvvet-i Ahmediyeye (asm) dair yüz on dört işarî beşaretleri çıkarıp “Risale-i Hamîdiye”de göstermiştir.
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    '''Secondly:''' It  has  been  proved  historically  that  there  were  many  predictions accurately  forecasting the prophethood of Muhammad (PBUH), like those of the two soothsayers Shiqq and Satih, which, a while previously to his prophethood, gave news of it and the fact that he was to be the final prophet.(*<ref>*Ibn Sayyid al-Nas, ‘Uyun al-Athar, I, 29; Qadi Iyad, al-Shifa’, i, 364-6.</ref>)
    '''Sâniyen:''' Tarihçe sabit, Şıkk ve Satih gibi meşhur iki kâhinin, nübüvvet-i Ahmediyeden (asm) biraz evvel, nübüvvetine ve Âhir Zaman Peygamberi o olduğuna beyanatları gibi çok beşaretler, sahih bir surette tarihen nakledilmiştir.
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    '''Thirdly:'''There  were  hundreds  of extraordinary  happenings,  famous  in  history, called irhasat, that is, signs forewarning men of a coming prophet, like, for example, on the night of Muhammad’s (PBUH) birth, the idols in the Ka’ba fell from their places and the famous palace of Khosroes the Persian was rent asunder.(*<ref>*Qadi Iyad, al-Shifa’, i, 366-8; Bayhaqi, Dala’il al-Nubuwwa, i, 126.</ref>)
    '''Sâlisen:''' Veladet-i Ahmediye (asm) gecesinde Kâbe’deki sanemlerin sukutuyla, Kisra-yı Faris’in saray-ı meşhuresi olan Eyvan’ı inşikak etmesi gibi irhasat denilen yüzer hârika, tarihçe meşhurdur.
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    '''Fourthly:''' History and the Prophet’s biographies show that he satisfied the thirst of an army with water flowing from his fingers, that in the presence of a large congregation in the mosque, the dry wooden support against which Muhammad (PBUH) was leaning moaned like a camel and wept on being separated from him when he ascended the pulpit, and that he was distinguished by close on a thousand miracles attested to by the verses of the Qur’an, such as, And the moon split,(*<ref>*Qur’an, 54:1.</ref>) referring to the splitting of the moon, and verified by those who investigated them.
    '''Râbian:''' Bir orduya parmağından gelen suyu içirmesi ve camide bir cemaat-i azîme huzurunda, kuru direğin, minberin naklinden dolayı müfarakat-ı Ahmediyeden (asm) deve gibi enîn ederek ağlaması وَ ان۟شَقَّ ال۟قَمَرُ   nassı ile şakk-ı kamer gibi muhakkiklerin tahkikatıyla bine bâliğ mu’cizatla serfiraz olduğunu tarih ve siyer gösteriyor.
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    '''Fifthly:''' Anyone who considers the facts and is fair and just cannot hesitate to agree that, as is unanimously agreed by friend and foe alike, good moral qualities were to be found at the highest degree in his personality, and that, in accordance with the testimony of all his dealings and actions, attributes and  character of the greatest excellence were apparent in the way he performed his duties and  proclaimed Islam, and, in accordance with the fine qualities and conduct enjoined by the religion of Islam, laudable virtues of the highest order were to be found in the law he brought.
    '''Hâmisen:''' Dost ve düşmanın ittifakıyla ahlâk-ı hasenenin şahsında en yüksek derecede; ve bütün muamelatının şehadetiyle secaya-yı sâmiye, vazifesinde ve tebligatında en âlî bir derecede; ve din-i İslâm’daki mehasin-i ahlâkın şehadetiyle, şeriatında en âlî hisal-ı hamîde, en mükemmel derecede bulunduğuna ehl-i insaf ve dikkat tereddüt etmez.
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    '''Sixthly:''' As  is alluded to  in the Second  Indication of the Tenth Word, it  is a requirement of wisdom that Divinity be manifested. And this desire of Divinity to be manifested is met at the highest level and most brilliantly by the comprehensive worship performed by Muhammad (PBUH) in the practice of his religion.
    '''Sâdisen:''' Onuncu Söz’ün İkinci İşareti’nde işaret edildiği gibi uluhiyet, mukteza-yı hikmet olarak tezahür istemesine mukabil, en a’zamî bir derecede Zat-ı Ahmediye (asm) dinindeki a’zamî ubudiyetiyle en parlak bir derecede göstermiştir.
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    Also, wisdom and truth require that the Creator of the world displays His beauty in its utter perfection through some means. And the one who met that wish, and displayed and  described His beauty most perfectly was self-evidently the person of Muhammad (PBUH).
    Hem Hâlık-ı âlem’in nihayet kemaldeki cemalini bir vasıta ile göstermek, mukteza-yı hikmet ve hakikat olarak istemesine mukabil; en güzel bir surette gösterici ve tarif edici, bilbedahe o zattır.
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    It was also clearly Muhammad (PBUH) who, in response to the desire of the world’s Maker to exhibit and attract attentive gazes towards His perfect art within infinite beauty, heralded that art with the loudest voice.
    Hem Sâni’-i âlem’in nihayet cemalde olan kemal-i sanatı üzerine enzar-ı dikkati celbetmek, teşhir etmek istemesine mukabil; en yüksek bir sadâ ile dellâllık eden, yine bilmüşahede o zattır.
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    Again it was necessarily Muhammad (PBUH) who, in response to the desire of the Sustainer of All the Worlds to proclaim His unity in the levels of multiplicity, announced all the degrees of unity, each at the greatest level of unity.
    Hem bütün âlemlerin Rabb’i, kesret tabakatında vahdaniyetini ilan etmek istemesine mukabil –tevhidin en a’zamî bir derecede– bütün meratib-i tevhidi ilan eden yine bizzarure o zattır.
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    And, as is indicated by the utter beauty in beings and as is required by truth and wisdom, the world’s Owner desires to see and display in mirrors, His infinite essential beauty and the subtleties and qualities of His exquisite ness.  And again it  was self-evidently Muhammad (PBUH) who, in response to that desire, acted as a mirror and displayed His beauty in the most radiant fashion, and loved it and made others love it.
    Hem Sahib-i âlem’in nihayet derecede âsârındaki cemalin işaretiyle, nihayetsiz hüsn-ü zatîsini ve cemalinin mehasinini ve hüsnünün letaifini âyinelerde mukteza-yı hakikat ve hikmet olarak görmek ve göstermek istemesine mukabil; en şaşaalı bir surette âyinedarlık eden ve gösteren ve sevip ve başkasına sevdiren yine bilbedahe o zattır.
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    Also, in response to the desire of the Maker of the palace of this world to exhibit His hidden treasuries, which are filled with the most wonderful miracles and priceless jewels, and  through  them  to  describe  and  make  known  His  perfections,  it  was  again  self- evidently Muhammad (PBUH) who exhibited, described, and displayed them in the most comprehensive fashion.
    Hem şu saray-ı âlemin Sâni’i, gayet hârika mu’cizeleri ile ve gayet kıymettar cevahirler ile dolu hazine-i gaybiyelerini izhar ve teşhir istemesi ve onlarla kemalâtını tarif etmek ve bildirmek istemesine mukabil; en a’zamî bir surette teşhir edici ve tavsif edici ve tarif edici yine bilbedahe o zattır.
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    Also, since the Maker of the universe has made it in such a way that He adorns it with different  varieties  of  wonders  and  embellishments and  has  included  conscious creatures in it so that they might make tours and excursions and ponder over it and take lessons, wisdom requires that He should desire to make known the meanings and value of the works of art to those who observe and ponder over them.  And it was again self- evidently Muhammad (PBUH) who, in response to this desire of the universe’s Maker, by means of the All-Wise Qur’an, acted as guide in the most comprehensive fashion to jinn and man, indeed, to spirit beings and angels.
    Hem şu kâinatın Sâni’i, şu kâinatı enva-ı acayip ve ziynetlerle süslendirmek suretinde yapması ve zîşuur mahlukatını seyir ve tenezzüh ve ibret ve tefekkür için ona idhal etmesi ve mukteza-yı hikmet olarak onlara o âsâr ve sanayiinin manalarını, kıymetlerini, ehl-i temaşa ve tefekküre bildirmek istemesine mukabil; en a’zamî bir surette cin ve inse, belki ruhanîlere ve melâikelere de Kur’an-ı Hakîm vasıtasıyla rehberlik eden, yine bilbedahe o zattır.
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    Also, the All-Wise Ruler of the universe wishes, by means of an envoy, to cause all conscious beings to unravel the obscure talisman containing the aims and purposes of the change and transformations in the universe and to solve the riddle of the three perplexing questions: “Where do beings come form?”, “What is their destination?”, and, “What are they?” And again it was self-evidently Muhammad (PBUH) who, in response to this wish of the All-Wise Ruler, by means of the truths of the Qur’an, unravelled the talisman and solved the riddle in the clearest and most comprehensive fashion.
    Hem şu kâinatın Hâkim-i Hakîm’i, şu kâinatın tahavvülatındaki maksat ve gayeyi tazammun eden tılsım-ı muğlakını ve mevcudatın “Nereden? Nereye? Ve ne oldukları?” olan şu üç sual-i müşkülün muammasını bir elçi vasıtasıyla umum zîşuurlara açtırmak istemesine mukabil, en vâzıh bir surette ve en a’zamî bir derecede hakaik-i Kur’aniye vasıtasıyla o tılsımı açan ve o muammayı halleden, yine bilbedahe o zattır.
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    Also, the All-Glorious Maker of the universe desires to make Himself known to conscious beings by means of all His fine artefacts and to make them love Him through all His precious bounties, and, most certainly, to make known to them by means of an envoy His wishes and what will please Him in return for those bounties. And again it was self-evidently Muhammad (PBUH) who, in  response to this desire of the All-Glorious Maker, by means of the Qur’an, expounded those wishes and things that please Him in the most exalted and perfect fashion.
    Hem şu âlemin Sâni’-i Zülcelal’i, bütün güzel masnuatıyla kendini zîşuur olanlara tanıttırmak ve kıymetli nimetlerle kendini onlara sevdirmesi, bizzarure onun mukabilinde zîşuur olanlara marziyatı ve arzu-yu İlahiyelerini bir elçi vasıtasıyla bildirmesini istemesine mukabil, en a’lâ ve ekmel bir surette, Kur’an vasıtasıyla o marziyat ve arzuları beyan eden ve getiren, yine bilbedahe o zattır.
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    Also, since the Sustainer of All the Worlds has given to man, who is the fruit of the universe, a comprehensive disposition which encompasses the universe and has prepared him for universal worship, and since, because of his faculties and senses, multiplicity and the world afflict man, the Sustainer desires to turn man’s face from multiplicity to unity, from transience to permanence. And again it was  self-evidently Muhammad (PBUH) who, in response to this desire, by means of the Qur’an, acted as  guide in the most comprehensive and complete fashion, and in the best way, and carried out the duty of prophethood in the most perfect manner.
    Hem Rabbü’l-âlemîn, meyve-i âlem olan insana, âlemi içine alacak bir vüs’at-i istidat verdiğinden ve bir ubudiyet-i külliyeye müheyya ettiğinden ve hissiyatça kesrete ve dünyaya müptela olduğundan, bir rehber vasıtasıyla yüzlerini kesretten vahdete, fâniden bâkiye çevirmek istemesine mukabil; en a’zamî bir derecede, en eblağ bir surette, Kur’an vasıtasıyla en ahsen bir tarzda rehberlik eden ve risaletin vazifesini en ekmel bir tarzda îfa eden, yine bilbedahe o zattır.
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    Among beings the most superior are animate beings, and among animate beings the most superior are conscious beings, and among conscious beings the most superior are true human beings. So the one  among true human beings who carried out the above- mentioned duties at the most comprehensive level and in the most perfect manner would rise through an all-embracing Ascension to the distance of two bow-lengths, knock at the door of eternal happiness, open the treasury of Mercy, and see the hidden truths of belief. Again it would be him.
    İşte mevcudatın en eşrefi olan zîhayat ve zîhayat içinde en eşref olan zîşuur ve zîşuur içinde en eşref olan hakiki insan ve hakiki insan içinde geçmiş vezaifi en a’zamî bir derecede, en ekmel bir surette îfa eden zat; elbette o mi’rac-ı azîm ile Kab-ı Kavseyn’e çıkacak, saadet-i ebediye kapısını çalacak, hazine-i rahmetini açacak, imanın hakaik-i gaybiyesini görecek, yine o olacaktır.
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    '''Seventhly:''' As is plain to see, beings are made beautiful with the utmost degree of fine  embellishment  and  adornment. Such  an  embellishment  and  adornment  clearly demonstrate that their Maker possesses an extremely strong will to make beautiful and intention to adorn. The will to  make beautiful and adorn demonstrates that the Maker necessarily possesses a strong desire for and  holy love towards His art. And among beings the one who displayed altogether in himself the most  comprehensive and subtle wonders of art, and knew them and made them known and himself loved,  and who appreciated the beauties to be found in other beings, declaring: “What wonders God has willed!”, and was most beloved in the sight of his Maker, Who nurtures and loves His art, would most certainly be him.
    '''Sâbian:''' Bilmüşahede şu masnuatta gayet güzel tahsinat, nihayet derecede süslü tezyinat vardır. Ve bilbedahe şöyle tahsinat ve tezyinat, onların Sâni’inde gayet şiddetli bir irade-i tahsin ve kasd-ı tezyin var olduğunu gösterir. Ve irade-i tahsin ve tezyin ise bizzarure o Sâni’de sanatına karşı kuvvetli bir rağbet ve kudsî bir muhabbet olduğunu gösterir. Ve masnuat içinde en câmi’ ve letaif-i sanatı birden kendinde gösteren ve bilen ve bildiren ve kendini sevdiren ve başka masnuattaki güzellikleri “Mâşâallah” deyip istihsan eden, bilbedahe o sanat-perver ve sanatını çok seven Sâni’in nazarında en ziyade mahbub, o olacaktır.
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    Thus, the one who, declaring: “Glory be to God! What wonders God has willed! God is most Great!” in the face of the exquisiteness that gilds beings and the subtle perfections that illuminate them, causes the heavens to ring out, and who, through the strains of the Qur’an, causes the universe to reverberate, and through his admiration and appreciation, his contemplation and display, and his mentioning of the Divine Names and affirmation of Divine unity, brings land and sea to ecstasy, is again self-evidently that one (PBUH).
    İşte masnuatı yaldızlayan mezaya ve mehasine ve mevcudatı ışıklandıran letaif ve kemalâta karşı “Sübhanallah, Mâşâallah, Allahu ekber” diyerek semavatı çınlattıran ve Kur’an’ın nağamatıyla kâinatı velveleye verdiren, istihsan ve takdir ile tefekkür ve teşhir ile zikir ve tevhid ile berr ve bahri cezbeye getiren yine bilmüşahede o zattır.
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    And so, according to the meaning of ‘the cause is like the doer,’ it is pure truth and sheer wisdom that the one in whose scales shall be found the equivalent of all the good deeds performed by his community, and whose spiritual perfections draw strength from the benedictions of all his community, and who, as a result of the duties he discharged in his messengership, received immaterial recompense and boundless emanations of Divine mercy and love, should advance by the stairway of the Ascension as far as Paradise, the Lote-tree of the farthest limit, the Divine Throne, and the distance of two bow-lengths.
    İşte böyle bir zat ki   اَلسَّبَبُ كَال۟فَاعِلِ   sırrınca bütün ümmetin işlediği hasenatın bir misli, onun kefe-i mizanında bulunan ve umum ümmetinin salavatı, onun manevî kemalâtına imdat veren ve risaletinde gördüğü vezaifin netaicini ve manevî ücretleriyle beraber rahmet ve muhabbet-i İlahiyenin nihayetsiz feyzine mazhar olan bir zat, elbette mi’rac merdiveniyle cennete, Sidretü’l-münteha’ya, arşa ve Kab-ı Kavseyn’e kadar gitmek, ayn-ı hak, nefs-i hakikat ve mahz-ı hikmettir.
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    '''Your Second Difficulty:''' O you who is listening! This second truth that you make difficult is so profound and exalted that the mind can neither rise to it nor draw close to it. It may be seen only with the light of belief. However, the fact that this truth exists may be brought close to the understanding by means of allegory and comparison. In which case, we shall attempt to do that to some small degree.
    '''İkinci Müşkül:''' Ey makam-ı istima’daki insan! Şu ikinci işkâl ettiğin hakikat o kadar derindir, o kadar yüksektir ki akıl ona ne ulaşır ne de yanaşır; illâ nur-u iman ile görünür. Fakat bazı temsilat ile o hakikatin vücudu, fehme takrib edilir. Öyle ise bir nebze takribe çalışacağız.
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    Thus, when the universe is considered from the point of view of wisdom, it is seen to bear the meaning of a mighty tree. For just as a tree has branches, leaves, blossom and fruit, so in this lower world, which is one part of the tree of creation, there are elements, which are like  its branches; plants and trees, which are like its leaves; animals, which are like its flowers; and man, which is like the fruit. Furthermore, the Divine Name of All-Wise requires that a law of that All-Glorious Maker which is  in force in trees generally will also be in force in the mighty tree of creation. Since this is so, wisdom requires that the tree of creation also be formed from a seed, and such a seed that contains the essentials and principles of other worlds besides the  corporeal world. For  the  fundamental and  original seed  of  the  universe, which comprises thousands of different worlds, cannot be a scrap of desiccated matter.
    İşte şu kâinata nazar-ı hikmetle bakıldığı vakit, azîm bir şecere manasında görünür. Ve şecerenin nasıl dalları, yaprakları, çiçekleri, meyveleri vardır. Şu şecere-i hilkatin de bir şıkkı olan âlem-i süflînin; anâsır dalları, nebatat ve eşcar yaprakları, hayvanat çiçekleri, insan meyveleri hükmünde görünür. Sâni’-i Zülcelal’in ağaçlar hakkında cari olan bir kanunu, elbette şu şecere-i a’zamda da cari olmak, mukteza-yı ism-i Hakîm’dir. Öyle ise mukteza-yı hikmet, şu şecere-i hilkatin de bir çekirdekten yapılmasıdır. Hem öyle bir çekirdek ki âlem-i cismanîden başka, sair âlemlerin numunesini ve esasatını câmi’ olsun. Çünkü binler muhtelif âlemleri tazammun eden kâinatın çekirdek-i aslîsi ve menşei, kuru bir madde olamaz.
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    Since before the tree of the universe there was no tree of the same kind, it is also a requirement of the Name of All-Wise that meaning and light, which are like a source and seed to it, should be clothed with the garment of a fruit on the tree of the universe. For a seed cannot remain permanently unclothed. And since at the beginning of creation it was not clothed in the garment of a fruit, it would surely be clothed in it at the end.
    Madem şu şecere-i kâinattan daha evvel, o neviden başka şecere yok. Öyle ise ona menşe ve çekirdek hükmünde olan mana ve nur, elbette yine şecere-i kâinatta bir meyve libasının giydirilmesi, yine Hakîm isminin muktezasıdır. Çünkü çekirdek daima çıplak olamaz. Madem evvel-i fıtratta meyve libasını giymemiş. Elbette, âhirde o libası giyecektir.
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    And since that fruit is mankind; and since, as was proved above, the most famous fruit and sublime result from among mankind, who attracted the attention of all and confined to himself the gaze of a fifth of mankind, and with his moral and spiritual qualities caused the world to consider him  with  either feelings of love or of wonder, is the Person of Muhammad (Peace and blessings be upon him), most certainly, light, which was the seed from which the universe was formed, would become clothed in corporeality in his person and would appear in the form of an ultimate fruit.
    Madem o meyve insandır. Ve madem insan içinde sâbıkan ispat edildiği üzere, en meşhur meyve ve en muhteşem semere ve umumun nazar-ı dikkatini celbeden ve arzın nısfını ve beşerin humsunun nazarını kendine hasreden ve mehasin-i maneviyesi ile âlemi, ya nazar-ı muhabbet veya hayretle kendine baktıran meyve ise Zat-ı Muhammediye aleyhissalâtü vesselâmdır. Elbette kâinatın teşekkülüne çekirdek olan nur, onun zatında cismini giyerek en âhir bir meyve suretinde görünecektir.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O listener! Do not consider it improbable that this strange and mighty universe is created from the particular essence of a human being! Why should the All-Powerful One of Glory, Who creates a huge pine-tree –a sort of world– from a seed the size of a grain of wheat, not create the universe from ‘the Light of Muhammad’ (Peace and blessings be upon him)?(*<ref>*Suyuti, al-Hawi li’l-Fatawa, ii, Qastalani, al-Mawahib al-Ladunniyya, i, 25-83.</ref>) Why should He not be able to do so?
    Ey müstemi! Şu acib kâinat-ı azîme, bir insanın cüz’î mahiyetinden halk olunmasını istib’ad etme. Bir nevi âlem gibi olan muazzam çam ağacını, buğday tanesi kadar bir çekirdekten halk eden Kadîr-i Zülcelal, şu kâinatı “Nur-u Muhammedî”den aleyhissalâtü vesselâm nasıl halk etmesin veya edemesin?
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    Since, like the Tree of Tuba, the tree of the universe has its roots and trunk above and branches below, there is a luminous connecting line from the level of the fruit below to that of the original seed.
    İşte şecere-i kâinat, şecere-i tûba gibi gövdesi ve kökü yukarıda, dalları aşağıda olduğu için; aşağıdaki meyve makamından tâ çekirdek-i aslî makamına kadar, nurani bir hayt-ı münasebet var.
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    Thus, the Ascension is the sheath and form of that connecting line, the way of which Muhammad (Peace and blessings by upon him) opened up. He went through his sainthood, returned through his messengership, and left the door open. The saints of his community following after him, travel that luminous highway with the heart and spirit in the shadow of the Prophet’s Ascension, and according to their abilities, rise to elevated ranks.
    İşte mi’rac, o hayt-ı münasebetin gılafı ve suretidir ki: Zat-ı Ahmediye aleyhissalâtü vesselâm, o yolu açmış; velayetiyle gitmiş, risaletiyle dönmüş ve kapıyı da açık bırakmış. Arkasındaki evliya-i ümmeti, ruh ve kalp ile o cadde-i nuranide, mi’rac-ı Nebevînin gölgesinde seyr ü sülûk edip istidatlarına göre makamat-ı âliyeye çıkıyorlar.
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    Also, as was proved above, the universe’s Maker made it and decked it out in the form of a palace  for the aims demonstrated in the answer to the First Difficulty. Since Muhammad (PBUH) was the means of all those aims being realized, he must have been regarded with favour by the universe’s Maker before the universe was created, he must have been the first recipient of His manifestation. For the result and fruit of a thing is considered first. That is to say, material existence comes last and  meaning comes first. However, since Muhammad (PBUH) was both the most perfect fruit, and the means of all other fruits acquiring value, and the means of all the aims becoming manifest, his Light must have received the first manifestation of creativity.
    Hem sâbıkan ispat edildiği üzere şu kâinatın Sâni’i, birinci işkâlin cevabında gösterilen makasıd için şu kâinatı, bir saray suretinde yapmış ve tezyin etmiştir. O makasıdın medarı, Zat-ı Ahmediye (asm) olduğu için kâinattan evvel Sâni’-i kâinat’ın nazar-ı inayetinde olması ve en evvel tecellisine mazhar olmak lâzım geliyor. '''Çünkü bir şeyin neticesi, semeresi; evvel düşünülür. Demek vücuden en âhir, manen de en evveldir.''' Halbuki Zat-ı Ahmediye (asm) hem en mükemmel meyve hem bütün meyvelerin medar-ı kıymeti ve bütün maksatların medar-ı zuhuru olduğundan en evvel tecelli-i icada mazhar, onun nuru olmak lâzım gelir.
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    '''Your Third Difficulty:''' This is so extensive that those like us with straitened minds cannot contain and comprehend it. However, we can look at it from afar.
    '''Üçüncü Müşkül'''ün o kadar geniştir ki bizim gibi dar zihinli insanlar, istiab ve ihata edemez. Fakat uzaktan uzağa bakabiliriz.
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    Yes, the immaterial workshops and universal laws of the lower world are in the higher worlds. And the fruits of the actions of jinn and men and the results of the actions of all the innumerable creatures on the earth, which is an exhibition of works of art, are also represented in the higher worlds. Moreover, a great many signs and the testimony of many narrations show that good deeds will take on the form of the fruits of Paradise and bad deeds the form of the bitter food of Hell. The  wisdom in creation and the Divine Name of All-Wise necessitate this and the All-Wise Qur’an indicates it. For sure, the multiplicity on the face of the earth is so widespread and the creation so ramified that its species of creatures and classes of beings are far more numerous than all the beings dispersed throughout the universe. In a state of constant change, they ever fill the earth and are emptied from it.
    Evet, âlem-i süflînin manevî tezgâhları ve küllî kanunları, avâlim-i ulviyededir. Ve mahşer-i masnuat olan küre-i arzın hadsiz mahlukatının netaic-i a’malleri ve cin ve insin semerat-ı ef’alleri, yine avâlim-i ulviyede temessül eder. Hattâ hasenat cennetin meyveleri suretine, seyyiat ise cehennemin zakkumları şekline girdikleri, pek çok emarat ve pek çok rivayatın şehadeti ile ve hikmet-i kâinatın ve ism-i Hakîm’in iktizasıyla beraber, Kur’an-ı Hakîm’in işaratı gösteriyor. Evet, zeminin yüzünde kesret o kadar intişar etmiş ve hilkat o kadar teşaub etmiş ki bütün kâinatta münteşir umum masnuatın pek çok fevkinde ecnas-ı mahlukat ve esnaf-ı masnuat, küre-i zeminde bulunur, değişir; daima dolup boşalır.
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    Thus, the sources and mines of this multiplicity and these particulars are universal laws and universal manifestations of the Divine Names. Those universal laws and universal, all-encompassing manifestations of the Names are to some extent sheer and undifferentiated and each forms a heaven which is like the Throne and ceiling of a world and its centre of direction. One of those worlds is Paradise, the Garden of the Abode at the Lote-tree of the farthest limit. It is established by accounts given by the Bringer of Sure News (PBUH) that the praise and glorification on the earth takes on the form of the fruits of that Paradise.(*<ref>*Kanz al-‘Ummal, i, 459-60; Manzari, al-Targhib wa’l-Tarhib, ii, 422-3.</ref>) Thus, these three points demonstrate that the treasuries of the results and fruits produced on the earth are there, in the heavens, and that the crops and produce of those results and fruits also return there.
    İşte şu cüz’iyat ve kesretin menbaları, madenleri elbette küllî kanunlar ve küllî tecelliyat-ı esmaiyedir ki o küllî kanunlar, o küllî tecelliler ve o muhit esmaların mazharları da bir derece basit ve safi ve her biri bir âlemin arşı ve sakfı ve bir âlemin merkez-i tasarrufu hükmünde olan semavattır ki o âlemlerin birisi de Sidretü’l-münteha’daki cennetü’l-me’vadır. Yerdeki tesbihat ve tahmidat, o cennetin meyveleri suretinde (Muhbir-i Sadık’ın ihbarıyla) temessül ettiği sabittir. İşte bu üç nokta gösteriyorlar ki: Yerde olan netaic ve semeratın mahzenleri oralardadır ve mahsulatı o tarafa gider.
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    Do not say: “How can it be that my words ‘All praise be to God!’, which are formed only of air, should become a corporeal fruit of Paradise?”,
    Deme ki: Havaî bir “Elhamdülillah” kelimem, nasıl mücessem bir meyve-i cennet olur?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    because, sometimes while dreaming you eat in the form of a delicious apple a good word you uttered during the day while awake. And sometimes you eat at night in the form of something bitter, an ugly word you uttered during the day. If you slander and backbite, you are made to eat it in the form of putrid flesh. In which case, the good words and ugly words you say in the sleep of this world, you will eat in the form of fruits in the world of the hereafter, which is the world of consciousness. You should not  consider  it unlikely that you will eat them.
    Çünkü sen gündüz uyanık iken güzel bir söz söylersin, bazen rüyada güzel bir elma şeklinde yersin. Gündüz çirkin bir sözün, gecede acı bir şey suretinde yutarsın. Bir gıybet etsen murdar bir et suretinde sana yedirirler. Öyle ise şu dünya uykusunda söylediğin güzel sözlerin ve çirkin sözlerin, meyveler suretinde uyanık âlemi olan âlem-i âhirette yersin ve yemesini istib’ad etmemelisin.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="DÖRDÜNCÜ_ESAS"></span>
    == DÖRDÜNCÜ ESAS ==
    ==Fourth Principle==
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''What are the fruits and benefits of the Ascension?'''
    '''Mi’racın semeratı ve faydası nedir?'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Answer:''' We shall mention only five, by way of example, of the more than five hundred fruits of the Ascension, which has the meaning of the Tree of Tuba.
    '''Elcevap:''' Şu şecere-i tûba-i maneviye olan mi’racın beş yüzden fazla meyvelerinden numune olarak yalnız beş tanesini zikredeceğiz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''FIRST FRUIT'''
    '''BİRİNCİ MEYVE'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    This fruit has brought to the universe and mankind a treasury, a gift of pre-eternal and post-eternal Light, which is to see with the eyes the truths of the pillars of belief and to behold the angels, Paradise, the hereafter, and even the All-Glorious One. It raises the universe  from  an  imaginary  state  of  wretchedness,  transitoriness,  and  disorder  and, through that Light and fruit, shows its reality, which is its consisting of sacred missives of the Eternally Besought One and being a beautiful mirror to the beauty of Divine oneness. It has made happy and pleased the universe and all conscious beings.
    Erkân-ı imaniyenin hakaikini göz ile görüp melâikeyi, cenneti, âhireti, hattâ Zat-ı Zülcelal’i göz ile müşahede etmek; kâinata ve beşere öyle bir hazine ve bir nur-u ezelî ve ebedî bir hediye getirmiştir ki şu kâinatı, perişan ve fâni ve karmakarışık bir vaziyet-i mevhumeden çıkarıp, o nur ve o meyve ile o kâinatı kudsî mektubat-ı Samedaniye, güzel âyine-i cemal-i Zat-ı Ehadiye vaziyeti olan hakikatini göstermiş. Kâinatı ve bütün zîşuuru sevindirip mesrur etmiş.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Furthermore, through this Light and sacred fruit, it shows that man is not merely bewildered,  wretched, impotent, impoverished, with  endless  needs  and  innumerable enemies, ephemeral and  impermanent, which is like the state of misguidance; it shows man in his true form of being a miracle of the Eternally Besought One’s power on ‘the most  excellent of patterns,’ a comprehensive copy of  the Eternally Besought  One’s missives, an addressee  of  the  Pre-Eternal  and  Post-Eternal Monarch, the  special bondsman, the admirer and friend of His perfections, the lover bewildered at His beauty, and a beloved guest appointed to eternal Paradise. It has filled all human beings who are true human beings with infinite joy and infinite longing.
    Hem o nur ve o meyve ile beşeri müşevveş, perişan, âciz, fakir, hâcatı hadsiz, a’dası nihayetsiz ve fâni, bekasız bir vaziyet-i dalaletkâraneden o insanı o nur, o meyve-i kudsiye ile ahsen-i takvimde bir mu’cize-i kudret-i Samedaniyesi ve mektubat-ı Samedaniyenin bir nüsha-i câmiası ve Sultan-ı ezel ve ebed’in bir muhatabı, bir abd-i hâssı, kemalâtının istihsancısı, halili ve cemalinin hayretkârı, habibi ve cennet-i bâkiyesine namzet bir misafir-i azizi suret-i hakikisinde göstermiş. İnsan olan bütün insanlara, nihayetsiz bir sürur, hadsiz bir şevk vermiştir.
    </div>


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    '''SECOND FRUIT'''
    '''İKİNCİ MEYVE'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    This fruit has brought to jinn and man as a gift the fundamentals of Islam, and first and  foremost  the prescribed prayers,(*<ref>*Bayhaqi, Dala’il al-Nubuwwa, iii, 406; al-Sunna al-Kubra, iv, 362.</ref>) which constitute those things pleasing to the Sustainer, the Ruler of Pre-Eternity and Post-Eternity, Who is the Maker of beings, Owner of the universe, and Sustainer of all the worlds. To discover the things that please Him brings such happiness it cannot be described. For how eager is everyone to find out, from a distance, the desires of a powerful benefactor or generous king, and if they find out, how delighted they are. They say longingly: “If only there was some means by which I could communicate with that personage directly. If only I could learn what he wants of me. If only I knew what would please him that I could do.”
    Sâni’-i mevcudat ve Sahib-i kâinat ve Rabbü’l-âlemîn olan Hâkim-i ezel ve ebed’in marziyat-ı Rabbaniyesi olan İslâmiyet’in –başta namaz olarak– esasatını, cin ve inse hediye getirmiştir ki o marziyatı anlamak, o kadar merak-âver ve saadet-averdir ki tarif edilmez. Çünkü herkes, büyükçe bir veliyy-i nimet, yahut muhsin bir padişahının uzaktan arzularını anlamaya ne kadar arzukeş ve anlasa ne kadar memnun olur. Temenni eder ki: “Keşke bir vasıta-i muhabere olsa idi doğrudan doğruya o zat ile konuşsa idim. Benden ne istiyor, anlasa idim. Benden onun hoşuna gideni bilse idim.” der.
    </div>


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    Man, then, should understand just how necessary it is to be desirous and eager to discover the wishes and pleasure of the Ruler of Pre-Eternity and Post-Eternity. For all beings are in the grasp of His power, and the beauty and perfections to be found in all beings are but pale shadows in relation to His beauty and perfection, and being needy for Him in innumerable ways, man constantly receives countless numbers of His bounties.
    Acaba bütün mevcudat kabza-i tasarrufunda ve bütün mevcudattaki cemal ve kemalât, onun cemal ve kemaline nisbeten zayıf bir gölge ve her anda nihayetsiz cihetlerle ona muhtaç ve nihayetsiz ihsanlarına mazhar olan beşer, ne derece onun marziyatını ve arzularını anlamak hususunda hâhişger ve merak-âver olması lâzım olduğunu anlarsın.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus,  as  a  direct  fruit  of the  Ascension,  Muhammad  (PBUH) heard  with utter certainty what it is that pleases the Monarch of Pre-Eternity and Post-Eternity, behind seventy thousand veils, and returning, brought it as a gift to mankind.
    İşte Zat-ı Ahmediye (asm) yetmiş bin perde arkasında o Sultan-ı ezel ve ebed’in marziyatını doğrudan doğruya mi’rac semeresi olarak hakkalyakîn işitip, getirip beşere hediye etmiştir.
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    Indeed, how curious is man to learn the conditions on the moon. If someone was to go there and return bringing news of it, both what self-sacrifice he would display, and, if he was to understand the conditions there, how he would be overcome by wonder and curiosity. But the moon is merely touring in the domain of a Lord of such dominion that it encircles the globe of the earth like a fly, and the globe flies round the sun like a moth, while the sun is one lamp among thousands and is just a candle in a guest-house of that
    Evet beşer, kamerdeki hali anlamak için ne kadar merak eder ki biri gidip, dönüp haber verse. Hem ne kadar fedakârlık gösterir. Eğer anlasa ne kadar hayret ve meraka düşer. Halbuki kamer, öyle bir Mâlikü’l-mülk’ün memleketinde geziyor ki kamer, bir sinek gibi küre-i arzın etrafında pervaz eder. Küre-i arz, pervane gibi şemsin etrafında uçar. Şems, binler lambalar içinde bir lambadır ki o Mâlikü’l-mülki Zülcelal’in bir misafirhanesinde mumdarlık eder.
    Glorious Lord of All Dominion.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, Muhammad (PBUH) saw the works and wonders of art and treasuries of mercy in the everlasting realm of this All-Glorious One, and he returned and informed mankind. And so, if mankind does not listen to him with complete wonder, curiosity, and love, you can understand how contrary to reason and wisdom is their attitude.
    İşte Zat-ı Ahmediye (asm) öyle bir Zat-ı Zülcelal’in şuunatını ve acayib-i sanatını ve âlem-i bekada hazain-i rahmetini görmüş, gelmiş, beşere söylemiş. İşte beşer, bu zatı kemal-i merak ve hayret ve muhabbetle dinlemezse, ne kadar hilaf-ı akıl ve hikmetle hareket ettiğini anlarsın.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''THIRD FRUIT'''
    '''ÜÇÜNCÜ MEYVE'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Muhammad (PBUH) saw the treasury of eternal happiness, obtained the key, and brought it as a gift to jinn and men. Yes, through the Ascension, he saw Paradise with his own eyes and witnessed the  eternal manifestations of the All-Glorious and Merciful One’s  mercy;  he understood eternal happiness  with absolute and utter certainty and brought as a gift to jinn and men the good news of its existence. If wretched jinn and men imagine themselves and all beings to be in the soul-searing situation of an unstable world amid the upheavals of decease and separation, being poured with the flood of time and motion of particles into the oceans of non-existence and eternal separation, it  cannot be described how precious and enheartening such good news is in the ears of ephemeral jinn and men, who thus supposed themselves to be condemned to eternal annihilation. If, at the moment he is to be executed and sent to non-existence, a  man is pardoned and given a palace in proximity to the king, what great joy this would cause him. So, gather up all such joy and happiness to the number of jinn and men and then evaluate this good news.
    Saadet-i ebediyenin definesini görüp, anahtarını alıp getirmiş; cin ve inse hediye etmiştir. Evet, mi’rac vasıtasıyla ve kendi gözüyle cenneti görmüş ve Rahman-ı Zülcemal’in rahmetinin bâki cilvelerini müşahede etmiş ve saadet-i ebediyeyi kat’iyen hakkalyakîn anlamış, saadet-i ebediyenin vücudunun müjdesini cin ve inse hediye etmiştir ki bîçare cin ve ins, kararsız bir dünyada ve zelzele-i zeval ve firak içindeki mevcudatı, seyl-i zaman ve harekât-ı zerrat ile adem ve firak-ı ebedî denizine döküldüğü olan vaziyet-i mevhume-i can-hıraşanede oldukları hengâmda; şöyle bir müjde, ne kadar kıymettar olduğu ve idam-ı ebedî ile kendilerini mahkûm zanneden fâni cin ve insin kulağında öyle bir müjde, ne kadar saadet-aver olduğu tarif edilmez. Bir adama, idam edileceği anda, onun affıyla kurb-u şahanede bir saray verilse, ne kadar sürura sebeptir. Bütün cin ve ins adedince böyle sürurları topla, sonra bu müjdeye kıymet ver.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''FOURTH FRUIT'''
    '''DÖRDÜNCÜ MEYVE'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Just as he himself sampled the fruit of the vision of Divine beauty, so did he bring to jinn and men the gift of this fruit being attainable by all believers. You may understand from the following how delightful, pleasing, and exquisite a fruit this is. Everyone of fine perception loves one who possesses beauty and perfection and is benevolent, and his love increases proportionately to their degrees; it reaches the degree of worship and a pitch whereat  he  would sacrifice his very life. On seeing that person only once, his love becomes such he would sacrifice the world. However, in relation to the beauty, perfection, and benevolence of God Almighty, the beauty, perfection and benevolence of all beings are not the equivalent of even a few tiny sparks in relation to the sun.
    Rü’yet-i cemalullah meyvesini kendi aldığı gibi o meyvenin her mü’mine dahi mümkün olduğunu, cin ve inse hediye getirmiştir ki o meyve, ne derece leziz ve hoş ve güzel bir meyve olduğunu bununla kıyas edebilirsin. Yani her kalp sahibi bir insan; zîcemal, zîkemal, zîihsan bir zatı sever. Ve o sevmek dahi cemal ve kemal ve ihsanın derecatına nisbeten tezayüd eder, perestiş derecesine gelir, canını feda eder derecede muhabbet bağlar. Yalnız bir defa görmesine, dünyasını feda etmek derecesine çıkar. Halbuki bütün mevcudattaki cemal ve kemal ve ihsan, onun cemal ve kemal ve ihsanına nisbeten; küçük birkaç lemaatın, güneşe nisbeti gibi de olmaz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say, if you are a true human being, you may understand how delightful and fine a fruit it is and what happiness and joy it brings to receive in eternal happiness the vision of the  All-Glorious One of Perfection, Who is worthy of boundless love, infinite longing, and being gazed upon eternally.
    Demek, nihayetsiz bir muhabbete lâyık ve nihayetsiz rü’yete ve nihayetsiz bir iştiyaka elyak bir Zat-ı Zülcelali ve’l-kemal’in saadet-i ebediyede rü’yetine muvaffak olması, ne kadar saadet-aver ve medar-ı sürur ve hoş ve güzel bir meyve olduğunu insan isen anlarsın.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''FIFTH FRUIT'''
    '''BEŞİNCİ MEYVE'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Man’s being the precious fruit of the universe and the petted beloved of the Maker of the universe was understood through the Ascension, and he brought this fruit to jinn and men. This  fruit  raises  man, an  insignificant  creature, a  weak  animal,  an  impotent conscious being, to an elevated rank of pride above all the beings in the universe. It gives man indescribable pleasure and joyful happiness. For if it is said to an ordinary private: “You have been promoted to the rank of field marshal,” how delighted he will be.
    İnsan kâinatın kıymettar bir meyvesi ve Sâni’-i kâinat’ın nazdar sevgilisi olduğu, mi’rac ile anlaşılmış ve o meyveyi cin ve inse getirmiştir. Küçük bir mahluk, zayıf bir hayvan ve âciz bir zîşuur olan insanı, o meyve ile o kadar yüksek bir makama çıkarır ki kâinatın bütün mevcudatı üstünde bir makam-ı fahir veriyor. Ve öyle bir sevinç ve sürur-u mesudiyetkârane veriyor ki tasvir edilmez. Çünkü âdi bir nefere denilse: “Sen müşir oldun.” Ne kadar memnun olur.
    </div>


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    But wretched man is an ephemeral, impotent ‘rational animal’ who constantly suffers the blows of decease and separation. If then he is told that not only will he make excursions and tours with  the speed of imagination and breadth of the spirit in an eternal never- ending Paradise within the mercy of an All-Compassionate and Generous Merciful One, and journey in the mind in accordance with all the desires of his heart in both the outer dimensions of things and those dimensions that look directly to their Creator, but that he will also behold the vision of Divine beauty in eternal happiness, you can imagine what a profound joy and true happiness a human being who has not fallen from the level of humanity would feel in his heart.
    Halbuki fâni, âciz bir hayvan-ı nâtık, zeval ve firak sillesini daima yiyen bîçare insana; birden ebedî, bâki bir cennette, Rahîm ve Kerîm bir Rahman’ın rahmetinde ve hayal süratinde, ruhun vüs’atinde, aklın cevelanında, kalbin bütün arzularında, mülk ve melekûtunda tenezzühe, seyerana ve cevelana muvaffak olduğun gibi saadet-i ebediyede rü’yet-i cemaline de muvaffak olursun denildiği vakit, insaniyeti sukut etmemiş bir insan, ne kadar derin ve ciddi bir sevinç ve süruru kalbinde hissedeceğini tahayyül edebilirsin.
    </div>


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    '''Now we say to our listener:'''
    Şimdi makam-ı istima’da olan zata deriz ki:
    </div>


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    Tear off the shirt of atheism and throw it away! Listen with believing  ears! Look with Muslim eyes! We shall show you through two short comparisons the great value in one or two further fruits.
    İlhad gömleğini yırt, at. Mü’min kulağını geçir ve müslim gözlerini tak. Sana iki küçük temsil ile bir iki meyvenin derece-i kıymetini göstereceğiz.
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    For example, you and I are together in a certain country. We see that everything is hostile to us and to each other, and is strange to us. Everywhere is full of ghastly corpses. The sounds to be heard are the weeping of orphans and the lamentations of the oppressed. So if someone appears when we are in that situation bringing good news from the king of the country by which those of his subjects who  were strange to us assume the form of friends  and  the  enemies  turn  into  brothers, and  the  ghastly  corpses  are  seen to  be worshipping and praising and glorifying in deep humility and submission; and  if the piteous weeping becomes praise and exaltation and cries of “Long live the king!”, and the deaths and  plunder and pillage are transformed into demobilizations and release from duty; and if we join the general joy to our own joy, you will certainly understand how joyful and happy that news is.
    '''Mesela:''' Senin ile biz beraber bir memlekette bulunuyoruz. Görüyoruz ki her şey bize ve birbirine düşman ve bize yabancı, her taraf müthiş cenazelerle dolu, işitilen sesler yetimlerin ağlayışı, mazlumların vaveylâsıdır. İşte biz, şöyle bir vaziyette olduğumuz vakitte; biri gitse, o memleketin padişahından bir müjde getirse, o müjde ile bize yabancı olanlar ahbap şekline girse düşman gördüğümüz kimseler, kardeşler suretine dönse o müthiş cenazeler, huşû ve huzûda, zikir ve tesbihte birer ibadetkâr şeklinde görünse o yetimane ağlayışlar, senakârane “yaşasın”lar hükmüne girse ve o ölümler ve o soymaklar, garatlar terhisat suretine dönse kendi sürurumuz ile beraber, herkesin süruruna müşterek olsak; o müjde ne kadar mesrurane olduğunu elbette anlarsın.
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    Thus, when the beings in the universe are considered with the eye of misguidance, as they were before the light of belief, which is one fruit of the Ascension of Muhammad (PBUH), they are seen to be strange, menacing, troublesome, dreadful, terrifying corpses the size of mountains, while the appointed  hour is severing people’s heads and casting them into the pit of eternal, never-ending nothingness. Although misguidance interprets all the voices as being lamentations occasioned by separation and decease, the truths of the pillars of belief, which are fruits of the Ascension, show you that just as beings are brothers and friends to you and praisers and glorifiers of the All-Glorious One, so are death and decease a demobilization and discharge from duties; in reality those voices are all glorifications of God. If you wish to study this truth in its entirety, you may refer to the Second and Eighth Words.
    İşte mi’rac-ı Ahmediyenin (asm) bir meyvesi olan nur-u imandan evvel, şu kâinatın mevcudatı, nazar-ı dalaletle bakıldığı vakit; yabancı, muzır, müz’iç, muvahhiş ve dağ gibi cirmler birer müthiş cenaze, ecel herkesin başını kesip adem-âbâd kuyusuna atar. Bütün sadâlar, firak ve zevalden gelen vaveylâlar olduğu halde, dalaletin öyle tasvir ettiği hengâmda; meyve-i mi’rac olan hakaik-i erkân-ı imaniye nasıl mevcudatı sana kardeş, dost ve Sâni’-i Zülcelal’ine zâkir ve müsebbih; ve mevt ve zeval, bir nevi terhis ve vazifeden âzad etmek; ve sadâlar, birer tesbihat hakikatinde olduğunu sana gösterir. Bu hakikati tamam görmek istersen İkinci ve Sekizinci Sözlere bak.
    </div>


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    '''The Second Comparison:''' You and I are in a place resembling a vast desert. There is a sand-storm in the sea of sand and the night is so black we cannot see even our hands. If suddenly, without without friend or protector, hungry and thirsty, we were despairing and giving up hope, a person was to pass through the curtain of blackness and approach us bringing a car as a gift; and if he was to seat us in it, and then instantly install us in a place like Paradise where our future was secure, food and  drink ready prepared, and where we had a most kindly and sympathetic protector, you can understand how pleased we would be.
    '''İkinci Temsil:''' Senin ile biz, sahra-yı kebir gibi bir mevkideyiz. Kum denizi fırtınasında, gece o kadar karanlık olduğundan elimizi bile göremiyoruz. Kimsesiz, hâmisiz, aç ve susuz, meyus ve ümitsiz bir vaziyette olduğumuz dakikada, birden bir zat, o karanlık perdesinden geçip; sonra gelip, bir otomobil hediye getirse ve bizi bindirse, birden cennet-misal bir yerde istikbalimiz temin edilmiş, gayet merhametkâr bir hâmimiz bulunmuş, yiyecek ve içecek ihzar edilmiş bir yerde bizi koysa ne kadar memnun oluruz, bilirsin.
    </div>


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    Thus, that great desert is the face of this world. The sea of sand consists of beings and wretched man, who are tossed around by the force of the flood of time and the motion of particles within events. All human beings see the future with the eye of misguidance, enveloped in terrifying darkness, and their hearts are harrowed with anxiety. They know  no one they can make hear their cries for help. They are infinitely hungry, infinitely thirsty.
    İşte o sahra-yı kebir, bu dünya yüzüdür. O kum denizi, bu hâdisat içinde harekât-ı zerrat ve seyl-i zaman tahrikiyle çalkanan mevcudat ve bîçare insandır. Her insan, endişesiyle kalbi dağdar olan istikbali; müthiş zulümat içinde, nazar-ı dalaletle görüyor. Feryadını işittirecek kimseyi bilmiyor. Nihayetsiz aç, nihayetsiz susuzdur.
    </div>


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    However, when this world is seen in terms of things pleasing to God, which is a fruit of the  Ascension; that  is,  it  is  seen to  be the  guest-house of Someone exceedingly generous, and human beings are seen to His guests and officials, and the future to be as delightful as Paradise, as sweet as  mercy, as shining as eternal happiness, you will understand what a delightful, exquisitely sweet fruit it is.
    İşte semere-i mi’rac olan marziyat-ı İlahiye ile şu dünya, gayet kerîm bir zatın misafirhanesi, insanlar dahi onun misafirleri, memurları, istikbal dahi cennet gibi güzel, rahmet gibi şirin ve saadet-i ebediye gibi parlak göründüğü vakit; ne kadar hoş, güzel, şirin bir meyve olduğunu anlarsın.
    </div>


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    At this point, the one who is listening says: “Never-ending praise and thanks be to Almighty God, for I have been saved from atheism and now affirm Divine unity. I have attained a complete belief, I have gained perfect belief.”
    '''Makam-ı istima’da olan zat diyor ki:''' “Cenab-ı Hakk’a yüz binler hamd ve şükür olsun ki ilhaddan kurtuldum, tevhide girdim, tamamıyla inandım ve kemal-i imanı kazandım.”
    </div>


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    And  we  say: “Brother! We  congratulate  you. May Almighty God allow us  the intercession of His Most Noble Messenger (Peace and blessings be upon him). AMEN.”
    '''Biz de deriz:''' Ey kardeş! Seni tebrik ediyoruz. Cenab-ı Hak bizleri, Resul-i Ekrem aleyhissalâtü vesselâmın şefaatine mazhar etsin, âmin!
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O God! Grant blessings to him at whose sign the moon split, and from whose fingers water  flowed forth like the spring of Kawthar, the one who made the Ascension and whose eye did not waver, our master Muhammad, and to all his Family and Companions, from the beginning of the world to the end of the Great Gathering.
    اَللّٰهُمَّ صَلِّ عَلٰى مَنِ ان۟شَقَّ بِاِشَارَتِهِ ال۟قَمَرُ وَ نَبَعَ مِن۟ اَصَابِعِهِ ال۟مَاءُ كَال۟كَو۟ثَرِ صَاحِبُ ال۟مِع۟رَاجِ وَ مَا زَاغَ ال۟بَصَرُ سَيِّدِنَا مُحَمَّدٍ وَ عَلٰى اٰلِهٖ وَ اَص۟حَابِهٖ اَج۟مَعٖينَ مِن۟ اَوَّلِ الدُّن۟يَا اِلٰى اٰخِرِ ال۟مَح۟شَرِ
    </div>


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    All glory be unto to You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise!(*<ref>*Qur’an, 2:32.</ref>)
    سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O our Sustainer! Accept this from us; for, indeed, You are All-Hearing, All- Knowing!(*<ref>*Qur’an, 2:127.</ref>) O our Sustainer! Do not take us to task if we forget or unwittingly do wrong!(*<ref>*Qur’an, 2:286.</ref>) O our Sustainer! Let not our hearts swerve from the truth after You have guided us!(*<ref>*Qur’an, 3:8.</ref>) O our Sustainer! Perfect our light for us and grant us forgiveness; for, indeed, You are Powerful over all things!(*<ref>*Qur’an, 66:8.</ref>)
    رَبَّنَا تَقَبَّل۟ مِنَّا اِنَّكَ اَن۟تَ السَّمٖيعُ ال۟عَلٖيمُ  رَبَّنَا لَا تُؤَاخِذ۟نَٓا اِن۟ نَسٖينَٓا اَو۟ اَخ۟طَا۟نَا  رَبَّنَا لَا تُزِغ۟ قُلُوبَنَا بَع۟دَ اِذ۟ هَدَي۟تَنَا  رَبَّنَٓا اَت۟مِم۟ لَنَا نُورَنَا وَاغ۟فِر۟لَنَا اِنَّكَ عَلٰى كُلِّ شَى۟ءٍ قَدٖيرٌ
    </div>


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    And their call will close with, ‘All praise is due to God, the Sustainer of all the worlds.’(*<ref>*Qur’an, 10:10.</ref>)
    وَ اٰخِرُ دَع۟وٰيهُم۟ اَنِ ال۟حَم۟دُ لِلّٰهِ رَبِّ ال۟عَالَمٖينَ
    </div>




    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="ON_DOKUZUNCU_VE_OTUZ_BİRİNCİ_SÖZLERİN_ZEYLİ"></span>
    == ON DOKUZUNCU VE OTUZ BİRİNCİ SÖZLERİN ZEYLİ ==
    ==Addendum to the Nineteenth Letter and Thirty-First Word==
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''About the Miracle of the Splitting of the Moon'''
    '''“Şakk-ı kamer” mu’cizesine dairdir'''
    </div>


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    In the Name of God, the Merciful, the Compassionate.
    بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
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    The Hour is nigh, and the moon is split. * But if they see a sign, they turn away, and say: “This is evident magic.”(*<ref>*Qur’an, 54:1-2.</ref>)
    اِق۟تَرَبَتِ السَّاعَةُ وَ ان۟شَقَّ ال۟قَمَرُ  وَاِن۟ يَرَو۟ا اٰيَةً يُع۟رِضُوا وَ يَقُولُوا سِح۟رٌ مُس۟تَمِرٌّ
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    Philosophers and their unreasoning imitators, who want to eclipse with their vicious delusions the  Splitting of the Moon, which is a miracle of Muhammad (PBUH) that shines like the moon, say: “If the Splitting of the Moon had occurred, it would have been known to the whole world and would  have  been related throughout the subsequent history of man.”
    Kamer gibi parlak bir mu’cize-i Ahmediye (asm) olan inşikak-ı kameri, evham-ı fâside ile inhisafa uğratmak isteyen feylesoflar ve onların muhakemesiz mukallidleri diyorlar ki: “Eğer inşikak-ı kamer vuku bulsa idi umum âleme malûm olurdu. Bütün tarih-i beşerin nakletmesi lâzım gelirdi.”
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    '''The Answer:''' Since the Splitting of the Moon was demonstrated as an evidence of prophethood,  and  happened  instantaneously,  at  night  when people  were  asleep,  and before a gathering who, although they witnessed such an evidence, denied it; and since there  were  obstacles  hindering  the  sighting  of  it  such  as  mist,  clouds, and  time- differences between different parts of the world; and  since at  that time science and civilization were not widespread, and observation of the skies was very limited, and the event itself was exceptional, there was, therefore, nothing to necessitate that it should have been seen all over the world and passed into the general histories.
    '''Elcevap:''' İnşikak-ı kamer, dava-yı nübüvvete delil olmak için o davayı işiten ve inkâr eden hazır bir cemaate, gecede, vakt-i gaflette âni olarak gösterildiğinden hem ihtilaf-ı metali’ ve sis ve bulutlar gibi rü’yete mani esbabın vücuduyla beraber, o zamanda medeniyet taammüm etmediğinden ve hususi kaldığından ve tarassudat-ı semaviye pek az olduğundan bütün etraf-ı âlemde görülmek, umum tarihlere geçmek, elbette lâzım değildir.
    </div>


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    For now, listen to Five Points out of many that will scatter those clouds of delusion concerning the Splitting of the Moon.
    Şakk-ı kamer yüzünden bu evham bulutlarını dağıtacak çok noktalardan şimdilik '''beş nokt'''ayı dinle:
    </div>


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    '''FIRST POINT'''
    '''Birinci Nokta:''' O zaman, o zemindeki küffarın gayet şedit derecede inatları tarihen malûm ve meşhur olduğu halde, Kur’an-ı Hakîm’in وَ ان۟شَقَّ ال۟قَمَرُ   demesiyle şu vak’ayı umum âleme ihbar ettiği halde, Kur’an’ı inkâr eden o küffardan hiçbir kimse, şu âyetin tekzibine, yani ihbar ettiği şu vakıanın inkârına ağız açmamışlar. Eğer o zamanda o hâdise, o küffarca kat’î ve vaki bir hâdise olmasa idi, şu sözü serrişte ederek gayet dehşetli bir tekzibe ve Peygamber’in (asm) iptal-i davasına hücum göstereceklerdi.
    The extreme stubbornness of the unbelievers there at that time is well-known and is recorded in  history. And yet, when the All-Wise Qur’an announced this event to the whole world through saying: And the moon is split, not one of those unbelievers, who denied the Qur’an, spoke up to give the lie to this verse; that is, not one of them denied the event it was announcing. If the event had not been considered as a definite fact by the unbelievers at that time, they would have taken the verse as a pretext, denied it in a most  fearsome manner, and tried to attack and overthrow Muhammad’s (PBUH) claim to prophethood.  
    </div>


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    However, the biographies of the Prophet and histories mentioning the event relate nothing to suggest that the unbelievers denied it. The only thing that history relates is, as the verse: And [they] say, “This is evident magic,” points out, the unbelievers who saw the event declared it to be magic, and said that if the caravans in other places had seen it, it was true, otherwise he had bewitched them. The caravans arriving the following  morning from the Yemen and other places announced that they had seen such a happening. So the unbelievers then said of the Pride of All the Worlds (PBUH) that, God forbid, the magic of Abu  Talib’s  orphan had affected the heavens.(*<ref>*Ibn Hajar, Fath al-Bari, vii, 145; Bayhaqi, Dala’il al-Nubuwwa, ii, 266, 268.</ref>)
    Halbuki şu vak’aya dair siyer ve tarih, o vak’a ile münasebettar küffarın adem-i vukuuna dair hiçbir şeyini nakletmemişlerdir. Yalnız وَ يَقُولُوا سِح۟رٌ مُس۟تَمِرٌّ    âyetinin beyan ettiği gibi tarihçe menkul olan şudur ki: O hâdiseyi gören küffar “Sihirdir.” demişler ve “Bize sihir gösterdi. Eğer sair taraflardaki kervan ve kafileler görmüşlerse hakikattir. Yoksa bize sihir etmiş.” demişler. Sonra sabahleyin Yemen ve başka taraflardan gelen kafileler ihbar ettiler ki: “Böyle bir hâdiseyi gördük.” Sonra küffar, Fahr-i Âlem (asm) hakkında –hâşâ– “Yetim-i Ebu Talib’in sihri semaya da tesir etti.” dediler.
    </div>


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    '''SECOND POINT'''
    '''İkinci Nokta:''' Sa’d-ı Taftazanî gibi eâzım-ı muhakkikînin ekseri demişler ki: İnşikak-ı kamer; parmaklarından su akması umum bir orduya su içirmesi, camide hutbe okurken dayandığı kuru direğin müfarakat-ı Ahmediyeden (asm) ağlaması umum cemaatin işitmesi gibi mütevatirdir. Yani öyle tabakadan tabakaya bir cemaat-i kesîre nakletmiştir ki kizbe ittifakları muhaldir. “Hâle” gibi meşhur bir kuyruklu yıldızın bin sene evvel çıkması gibi mütevatirdir. Görmediğimiz Serendip Adası’nın vücudu gibi tevatürle vücudu kat’îdir, demişler. İşte böyle gayet kat’î ve şuhudî mesailde teşkikat-ı vehmiye yapmak, akılsızlıktır. Yalnız muhal olmamak kâfidir. Halbuki şakk-ı kamer, bir volkanla inşikak eden bir dağ gibi mümkündür.
    The majority of the most illustrious scholars, like Sa’d al-Din Taftazani, declared that like the Prophet had satisfied the thirst of a whole army with water flowing from his fingers,  and  the  whole  congregation  had  heard  a  dry  wooden  post  against  which Muhammad (PBUH) had leant while  delivering the sermon weep on being separated from him, the Splitting of the Moon, too, was mutawatir,(*<ref>*Bukhari, ii, 251; v, 62; vi, 178; al-Hakim, al-Mustadrak, ii, 472; Suyuti, Nazm al-Mutanathir fi’l- Hadith al-Mutawatir, 135; Bayhaqi, Dala’il, i, 279-81.</ref>) that is, had been transmitted by numerous authorities. That is to say, these events had been passed down from group to group  forming  such  a  vast  congregation  that  a  conspiracy to  lie  would  have  been impossible. Like the appearance of the famous Haley’s Comet a thousand years ago had been unanimously reported, and the existence of the island of Ceylon was certain due to unanimous reports, although we had not seen it.
    </div>
    And so, it is unreasonable to foster baseless doubts in such certain,witnessed matters. It is enough that they are not impossible. And as for the Splitting of the Moon, it is quite as possible as a mountain’s splitting with a volcanic eruption.


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''THIRD POINT'''
    '''Üçüncü Nokta:''' Mu’cize, dava-yı nübüvvetin ispatı için münkirleri ikna etmek içindir, icbar için değildir. Öyle ise dava-yı nübüvveti işitenler için ikna edecek bir derecede mu’cize göstermek lâzımdır. Sair taraflara göstermek veyahut icbar derecesinde bir bedahetle izhar etmek, Hakîm-i Zülcelal’in hikmetine münafî olduğu gibi sırr-ı teklife dahi muhaliftir. Çünkü “Akla kapı açmak, ihtiyarı elinden almamak” sırr-ı teklif iktiza ediyor.
    Miracles are for proving claims to prophethood and for convincing those who deny those claims, they are not for compelling people to believe. Therefore, miracles have to be manifested to those who  hear claims to prophethood at a degree that will persuade them. Just as it would be contrary to the All-Wise and Glorious One’s wisdom to display them all over the world or in so self-evident a manner  that all would be compelled to believe, so would it also be contrary to the mystery of man’s  accountability. For this accountability requires “opening the door to the reason and not removing the power of choice.”
    </div>


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    If the All-Wise Creator had left the moon split for one or two hours in order to show it to the whole world as the philosophers wished, and it had been recorded in all the general histories of man, then it would have been like all other occurrences in the heavens and would not have been an evidence to Muhammad’s (PBUH) claim to prophethood nor been special to his messengership. Or else it would have been such a self-evident miracle that it would have negated the power of choice, a part of man’s reason, compelling it to accept it; willy-nilly, it would have had to assent to his prophethood. Someone with a coal-like spirit like Abu Jahl would have remained at the same level as someone with a diamond-like  spirit like Abu Bakr the Veracious; the mystery of man’s accountability would have been lost.
    Eğer Fâtır-ı Hakîm inşikak-ı kameri, feylesofların hevesatına göre bütün âleme göstermek için bir iki saat öyle bıraksa idi ve beşerin umum tarihlerine geçse idi o vakit sair hâdisat-ı semaviye gibi; ya dava-yı nübüvvete delil olmazdı, risalet-i Ahmediyeye (asm) hususiyeti kalmazdı veyahut bedahet derecesinde öyle bir mu’cize olacaktı ki aklı icbar edecek, aklın ihtiyarını elinden alacak, ister istemez nübüvveti tasdik edecek. Ebucehil gibi kömür ruhlu, Ebubekir-i Sıddık gibi elmas ruhlu adamlar bir seviyede kalıp sırr-ı teklif zayi olacaktı.
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    It was due to this mystery that, being both instantaneous, and at nighttime,  and  at  a  time  of  sleep,  and  time  differences,  mist,  and  cloud  and  other obstacles concealing it, it was not shown to the whole world  and  did not pass into the histories.
    İşte bu sır içindir ki hem âni hem gece hem vakt-i gaflet hem ihtilaf-ı metali’, sis ve bulut gibi sair mevanii perde ederek umum âleme gösterilmedi veyahut tarihlere geçirilmedi.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''FOURTH POINT'''
    '''Dördüncü Nokta:''' Şu hâdise, gece vakti herkes gaflette iken âni bir surette vuku bulduğundan etraf-ı âlemde elbette görülmeyecek. Bazı efrada görünse de gözüne inanmayacak. İnandırsa da elbette böyle mühim bir hâdise, haber-i vâhid ile tarihlere bâki bir sermaye olmayacak.
    Since this event occurred instantaneously at night while everyone was sleeping, of course it was not seen all over the world. Even if some people had seen it, they would not have believed their eyes. And even if it had made them believe, such a significant event would  not  have  become  a  permanent  source  for  future  histories  through  isolated individual reports.
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    In some books it is written that after the moon split into two halves, it fell to earth, but veracious scholars have rejected such additions, saying that they were perhaps added by dissemblers with the intention of reducing to nothing the value of this evident miracle.
    Bazı kitaplarda: “Kamer, iki parça olduktan sonra yere inmiş.” ilâvesi ise ehl-i tahkik reddetmişler. “Şu mu’cize-i bâhireyi kıymetten düşürmek niyetiyle, belki bir münafık ilhak etmiş.” demişler.
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    And, for example, just as the same time in England and Spain, which were then enveloped in mists of ignorance, would have been just after sunset, in America daytime, and in China and Japan  morning, so too in other places there would have been other obstacles preventing it being seen. Now  consider these unreasoning objectors who say that the histories of peoples like the English, Chinese, Japanese, and Americans do not mention it, and that therefore it did not occur. A thousand curses be on the heads of those who toady to Europe and repeat such things.
    Hem mesela o vakit, cehalet sisiyle muhat İngiltere, İspanya’da yeni gurûb; Amerika’da gündüz; Çin’de, Japonya’da sabah olduğu gibi başka yerlerde başka esbab-ı maniaya binaen elbette görülmeyecek. Şimdi bu akılsız muterize bak, diyor ki: “İngiltere, Çin, Japon, Amerika gibi akvamın tarihleri bundan bahsetmiyor. Öyle ise vuku bulmamış.” Bin nefrin onun gibi Avrupa kâselislerinin başına…
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    '''FIFTH POINT'''
    '''Beşinci Nokta:''' İnşikak-ı kamer, kendi kendine bazı esbaba binaen vuku bulmuş, tesadüfî, tabiî bir hâdise değil ki âdi ve tabiî kanunlarına tatbik edilsin. Belki şems ve kamerin Hâlık-ı Hakîm’i, resulünün risaletini tasdik ve davasını tenvir için hârikulâde olarak o hâdiseyi îka etmiştir. Sırr-ı irşad ve sırr-ı teklif ve hikmet-i risaletin iktizasıyla, hikmet-i rububiyetin istediği insanlara ilzam-ı hüccet için gösterilmiştir.
    The Splitting of the Moon happened neither of its own accord in consequence of certain causes, nor as a result of chance, nor was it a natural event that occurred through the ordinary laws of nature. Rather, the All-Wise Creator of the Sun and the Moon caused it to happen as something out of the  ordinary in order to confirm His Messenger’s messengership and to illuminate his claim. As the mystery of guidance, the mystery of human accountability, and the wisdom of messengership required, it was demonstrated as a convincing proof to certain people specified by dominical wisdom.
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    The mystery of wisdom required that it was not shown to people in every region of the  world, who had not yet heard of Muhammad’s (PBUH) claim to  prophethood.  Numerous obstacles  prevented  them,  therefore,  such as  mist, cloud, and time-differences, and the fact that in some countries the moon had not risen, and in others the sun had risen, while in others it was morning, and in yet others the sun had just set.
    O sırr-ı hikmetin iktiza etmedikleri, istemedikleri ve dava-yı nübüvveti henüz işitmedikleri aktar-ı zemindeki insanlara göstermemek için sis ve bulut ve ihtilaf-ı metali’ haysiyetiyle; bazı memleketin kameri daha çıkmaması ve bazıların güneşleri çıkması ve bir kısmının sabahı olması ve bir kısmının güneşi yeni gurûb etmesi gibi o hâdiseyi görmeye mani pek çok esbaba binaen gösterilmemiş.
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    If it had been shown to all and sundry, it would have been shown as a result of the Sign  of  Muhammad  (PBUH), and  a  miracle  of  prophethood,  in  which  case  his messengership would have been so manifest that everyone would have been compelled to affirm it. No choice would have remained for the reason. And belief is attained through man’s power of choice and his reason. The mystery of human accountability would have gone for nothing. And if it had been shown merely as an occurrence in the heavens, its connection with Muhammad’s (PBUH) messengership would have been severed, and it would have retained no peculiarity to him.
    Eğer umum onlara dahi gösterilse idi o halde ya işaret-i Ahmediyenin (asm) neticesi ve mu’cize-i nübüvvet olarak gösterilecekti; o vakit risaleti, bedahet derecesine çıkacaktı. Herkes tasdike mecbur olurdu, aklın ihtiyarı kalmazdı. İman ise aklın ihtiyarıyladır. Sırr-ı teklif zayi olurdu. Eğer sırf bir hâdise-i semaviye olarak gösterilse idi risalet-i Ahmediye (asm) ile münasebeti kesilirdi ve onunla hususiyeti kalmazdı.
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    '''To Conclude:'''There is no longer any doubt concerning the possibility that the Splitting of the Moon occurred; it has been proved decisively. And now we shall mention six(*<ref>*That is to say, there are six proofs concerning the event in the form of a sixfold consensus. Unfortunately, the explanation of them is brief, although they deserve more.</ref>) of the many evidences pointing to its occurrence.
    '''Elhasıl:''' Şakk-ı kamerin imkânında şüphe kalmadı. Kat’î ispat edildi. Şimdi vukuuna delâlet eden çok bürhanlarından altısına (Hâşiye<ref>'''Hâşiye:''' Yani altı defa icma suretinde, vukuuna dair altı hüccet vardır. Bu makam çok izaha lâyık iken maatteessüf kısa kalmıştır. </ref>) işaret ederiz. Şöyle ki:
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    The concurrence of the Companions of the Prophet, who were all men of justice, on its occurrence.
    Ehl-i adalet olan sahabelerin vukuuna icmaı.
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    Their agreement in expounding the verse, And the moon is split of all exacting commentators on the Qur’an.
    Ve ehl-i tahkik umum müfessirlerin   وَ ان۟شَقَّ ال۟قَمَرُ   tefsirinde onun vukuuna ittifakı.
    The  fact  that,  relying  on  numerous  different  chains  of  authorities  and  lines  of transmission,  all  the scholars of the Prophetic Hadiths and transmitters of the sound narrations narrated the event.(*<ref>*Musnad, i, 377, 413, 447, 456; iii, 207, 220, 275, 278; iv, 81; Tafsir Ibn Kathir, vi, 469./ref>)
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    The testimony of all the saints and the veracious, those who receive inspiration, and uncover the mysteries of the creation.
    Ve ehl-i rivayet-i sadıka bütün muhaddisînin pek çok senetlerle ve muhtelif tarîklerle vukuunu nakletmesi.
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    The confirmation of learned scholars and theologians, whose ways differ greatly from one another.
    Ve ehl-i keşif ve ilham bütün evliya ve sıddıkînin şehadeti.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The fact that the Community of Muhammad (PBUH) accepted its occurrence, which, on an established principle, never agrees upon error.(*<ref>*Suyuti, Nazm al-Mutanathir fi l-Hadth al-Mutawatir, 180; Tabarani, al-Mu’jam al-Kabir, xii, 13623- 4; xvii, 666-7; Ibn ‘Adi, al-Kamil fi’l-Du’afa’, iii, 1307.</ref>)
    Ve ilm-i kelâmın meslekçe birbirinden çok uzak olan imamların ve mütebahhir ulemanın tasdiki.
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    These six evidences prove the Splitting of the Moon as clearly as the sun.
    Ve nass-ı kat’î ile dalalet üzerine icmaları vaki olmayan ümmet-i Muhammediyenin (asm) o vak’ayı telakki-i bi’l-kabul etmesi, güneş gibi inşikak-ı kameri ispat eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''CONCLUSION'''
    Elhasıl: Buraya kadar tahkik namına ve hasmı ilzam hesabına idi. Bundan sonraki cümleler, hakikat namına ve iman hesabınadır. Evet tahkik öyle dedi, hakikat ise diyor ki:
    Up to here this Addendum has been in the name of establishing the truth, and for the sake of silencing those enemies who deny it. Its concluding sentences will now be in the name of the truth and for the sake of belief. Indeed, establishing the truth spoke as above, now the truth speaks.
    </div>


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    The Seal of the Office of Prophethood, who was the luminous moon of its heaven, proved his sainthood through his Ascension. This was the greatest wonder and supreme miracle of sainthood, achieved through his worship, which was so elevated as to make him God’s  beloved. That  is to say,  by travelling  with his earthly body through the heavens, his superiority and his being God’s beloved were demonstrated to the dwellers of the heavens and inhabitants of the lofty worlds.
    Sema-yı risaletin kamer-i müniri olan Hâtem-i Divan-ı Nübüvvet, nasıl ki mahbubiyet derecesine çıkan ubudiyetindeki velayetin keramet-i uzması ve mu’cize-i kübrası olan mi’rac ile yani bir cism-i arzı semavatta gezdirmekle semavatın sekenesine ve âlem-i ulvi ehline rüçhaniyeti ve mahbubiyeti gösterildi ve velayetini ispat etti.
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    So too, through the moon, which is bound to the earth and suspended in the heavens, being split into two halves at the sign of an inhabitant of the earth, a miracle indicating to that earth-dweller’s messengership was displayed to the other inhabitants of the earth. Thus, the person of Muhammad (PBUH) flew to the very summit of perfections on the two luminous wings of messengership and sainthood – like the two  luminous unfolded wings of the moon; he ascended to the distance of two bow-lengths; he became the cause of pride of both the inhabitants of the heavens and the inhabitants of the earth....
    Öyle de arza bağlı, semaya asılı olan kameri, bir arzlının işaretiyle iki parça ederek arzın sekenesine, o arzlının risaletine öyle bir mu’cize gösterildi ki Zat-ı Ahmediye (asm) kamerin açılmış iki nurani kanadı gibi risalet ve velayet gibi iki nurani kanadıyla, iki ziyadar cenah ile evc-i kemalâta uçmuş; tâ Kab-ı Kavseyn’e çıkmış hem ehl-i semavat hem ehl-i arza medar-ı fahir olmuştur.
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    Upon him and upon his Family be blessings and peace such as will fill the earth and the heavens.
    عَلَيْهِ وَعَلٰى آلِهِ الصَّلَاةُ وَالتَّسْلِيمَاتُ مِلْاَ الْاَرْضِ وَالسَّمٰوَاتِ
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    Glory be unto You! we have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(*<ref>*Qur’an, 2:32.</ref>)
    سُبْحَانَكَ لَاعِلْمَ لَنَٓا اِلَّا مَاعَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَل۪يمُ الْحَك۪يمُ
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    O God! For the sake of the one at whose sign the moon split make my heart and the hearts of all true students of the Risale-i Nur like the moon in the face of the Sun of the Qur’an. AMEN. AMEN.
    اَللّٰهُمَّ بِحَقِّ مَنِ انْشَقَّ الْقَمَرُ بِاِشَارَتِهِ اجْعَلْ قَلْبِي وَقُلُوبَ طَلَبَةِ رَسَائِلِ النُّورِ الصَّادِقِينَ كَالْقَمَرِ فِي مُقَابَلَةِ شَمْسِ الْقُرْآنِ آمِينَ آمِينَ
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    <center> [[Otuzuncu Söz]] ⇐ | [[Sözler]] | ⇒ [[Otuz İkinci Söz]] </center>
    <center> [[Otuzuncu Söz/en|The Thirtieth Word]] ⇐ | [[Sözler/en|The Words]] | ⇒ [[Otuz İkinci Söz/en|The Thirty-Second Word]] </center>
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    15.51, 27 Ağustos 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:

    On the Ascension of the Prophet Muhammad (Peace and blessings be upon him)

    [NOTE: The Ascension is a question that results from the essentials and pillars of belief, and follows on after them, a light that draws strength from the lights of the pillars of belief. For sure, the Ascension cannot be proved independently to irreligious atheists who do not accept the pillars of belief, because it cannot be discussed with those who neither know God, nor recognize the Prophet, nor accept the angels, and who deny the existence of the heavens. Firstly those pillars must be proved. Since this is the case, we shall address the discussion to a believer who, since he considers it unlikely, has misgivings about the Ascension and we shall explain it to him. However, from time to time we shall take into account the atheist who is the position of listener and shall set forth the matter to him. Some flashes of the truth of the Ascension have been mentioned in others of the other Words. At the insistence of my brothers we seek the grace from Almighty God to unite all those different flashes with the essence of the truth, and with all of them to form a mirror to the beauty of the perfections of Muhammad (Peace and blessings be upon him).]

    In the Name of God, the Merciful, the Compassionate.

    Limitless in His glory is He Who transported His servant by night from the Inviolable House of Worship to the Remote House of Worship, the environs of which We had blessed, so that We might show him some of Our signs: for, indeed, He is All-Hearing, All-Seeing.(*[1]) It is no less than inspiration sent down to him; * He was taught by one mighty in power, * Endued with wisdom: for he appeared in [stately form] * While he was in the horizon’s loftiest part. * Then he approached and came closer, * And was at a distance of but two bow-lengths or [even] nearer; * And thus did [God] reveal unto His servant whatever He revealed. * The [servant’s] heart in no way falsified what it saw. * Will you, then, dispute with him as to what he saw? * For, indeed, he saw him at a second descent, * Near the Lote-tree of the farthest limit, * Near it is to the Garden of Abode. * Behold, the Lote-tree was shrouded in mystery unspeakable. * [His] eye did not waver, nor yet did it stray. * Truly did he see some of the most profound of his Sustainer’s signs.(*[2])

    Since it is related to our question here, I shall expound two allusions –based on principles of the science of rhetoric– contained in the pronominal phrase for indeed He, which is part of the vast treasury of the first sublime verse mentioned above. It was also explained in the treatise about the Qur’an’s miraculousness.

    After mentioning the journey of God’s Most Noble Beloved (Upon whom be the best of blessings and most perfect peace) from the mosque at Mecca to the mosque in Jerusalem, which was the beginning of his Ascension, the All-Wise Qur’an says: He is All-Hearing, All-Seeing. This phrase, together with the pronoun in the phrase, for indeed He, which alludes to the furthest point of the Ascension indicated to by the verses from Sura an-Najm, refers either to Almighty God or to the Prophet (PBUH).

    If it refers to the Prophet (PBUH), the rule of rhetoric and the relationship in the sequence of the words states the following: there is, within this particular journey a general one and a universal ascent during which the Prophet (PBUH) heard and saw the dominical signs and wonders of Divine art which his eyes and ears happened upon within the universal degrees of the Divine Names as far as the Lote-tree of the farthest limit and the distance of two bow-lengths. It indicates that his insignificant and particular journey was like the key to a journey that is both universal and an exhibition of marvels.

    If the pronoun refers to Almighty God, it is thus: in order to invite one of His servants on a journey to His presence and to entrust him with a duty, after sending him from the Mosque in Mecca to that in Jerusalem, which is where the prophets gather, and causing him to meet with them and demonstrating that he was the sole heir of the principles of the religions of all the prophets, He took him on a journey through both the external face of the world of existence and the face that looks to its Creator as far as the Lote-tree of the farthest limit and the distance of two bow-lengths.

    Certainly, he was a servant and the journey was a particular Ascension, but he had been accorded a Trust that was connected to the whole universe and had been given a light that would change the colour of the universe. Moreover, since he had with him the key to open the door leading to eternal happiness, God Almighty bestowed on him the attribute of “seeing and hearing all things” so that he might demonstrate the world-embracing comprehensive wisdom of the Trust, light, and key – wisdom and purposes which encompassed the whole universe and embraced all creatures.

    This profound truth contains four Principles.

    The First: Why was the Ascension necessary?

    The Second: What was the reality of the Ascension?

    The Third: What was the wisdom and purpose of the Ascension?

    The Fourth: What are the fruits and benefits of the Ascension?

    First Principle

    The reason for the Ascension’s necessity

    It is said, for example, that Almighty God is closer to him than his jugular vein.(*[3]) 

    He is closer to  everything than anything else. He is free of and beyond corporeality and space. However, all the saints are able to converse with Him in their hearts, so why was the Saint, Muhammad (PBUH), successful in holding an inward conversation with God that any saint may do in his heart, only after and as a result  of a long journey like the Ascension?

    The Answer: We shall make this profound mystery easier to understand by means of two comparisons. Consider these two comparisons from the Twelfth Word, which are about the mystery of the Qur’an’s miraculousness and the mystery of the Ascension.

    First Comparison: A king has two sorts of interviewing, conversation, and discussion at his disposal, and two modes of address and favour.

    The first is to converse with a common subject about a particular matter and special need by means of a private telephone.

    The second, under the title of august sovereignty, in the name of supreme kingship, with the dignity of universal rule, and with the aim of publishing and promulgating his commands, is to converse and speak through an envoy connected to those matters or by means of a high official related to those commands. It is also to speak through an illustrious edict that proclaims his majesty.

    Thus, And God’s is the highest similitude,(*[4]) like this comparison, the Creator of the universe, the Lord of all things with their apparent and inner faces, the Sovereign of Pre-Eternity and Post-Eternity, has two modes of conversing, speaking, and favouring. The first is particular and private, the other universal and general.The Ascension, therefore, was a manifestation of the sainthood of Muhammad (PBUH) in the form of a universality and exaltedness superior to all other sainthood. It was being honoured by God Almighty’s conversation and address through His Name of Sustainer of All the Universe and title of Creator of All Beings.

    Second Comparison: A man holds up the mirror he is holding to the sun. According to its capacity, the mirror receives light, which contains the seven colours, from the sun, and a reflection. The man becomes connected with the sun and converses with it in relation to these. If he directs the luminous mirror towards his dark house or his tiny, private garden, which is covered by a roof, he cannot benefit in relation to the sun’s value, but only in accordance with the capacity of the mirror. A second man, however, puts down the mirror, faces the sun directly, and sees its majesty and understands its grandeur. Then he climbs a very high mountain, sees the brilliance of the sun’s broad dominion and converses with it in person and without veil. Then he returns and makes large windows in his house and in the roof over his garden, and opens up ways to the sun in the sky, and speaks and converses with the constant light of the actual sun. And he is able to speak to it gratefully as follows: “O amiable sun, who is the beauty of the world and pet of the skies, who gilds the face of the earth with its light and makes it and the faces of all flowers smile! You have heated and illuminated my little house and garden in the same way that you have illuminated the whole world and warmed the face of the earth.” The first man with the mirror, however, cannot say that, for the sun’s reflection and traces are limited and restricted by the mirror, and are in accordance with the restriction.

    Thus, the manifestation of the Single and Eternally Besought One, the Pre-Eternal Sun and Post-Eternal Sovereign, appears in the human essence in two forms, which comprise innumerable degrees.

    The First is a manifestation through a dominical relationship which is extended to the mirror of the heart. Through it, everyone may receive the particular and universal manifestation of the Pre-Eternal Sun’s light, discourse, and conversation in relation to his capacity, and in the relation to the manifestation of the Divine Names and attributes in his traversing the degrees in his spiritual journeying. The degrees of sainthood, which proceed under the shadow of most of the Names and attributes, arise from this sort.

    The Second: Since man possesses comprehensiveness and is the most enlightened fruit of the tree of the universe, and since he is able to display at once in the mirror of his spirit all the Divine Names manifested in the universe, Almighty God displayed, through the manifestation of His Essence and at the greatest level of the Most Beautiful Names, in the member of the human race who reflected them most comprehensively the greatest manifestation of those Names. This display and manifestation is the inner meaning of the Ascension of Muhammad (PBUH), by which his sainthood became the source of his messengership.

    Sainthood proceeds through shadow and resembles the first man in the Second Comparison. While in messengership there is no shadow, it looks directly to the oneness of the All-Glorious One and resembles the second man in the Second Comparison. As for the Ascension, since it was the greatest wonder of Muhammad’s sainthood and also its highest degree, it was transformed into the degree of messengership.

    The inner face of the Ascension was sainthood, it went from creation to Creator. While its apparent face was messengership, it came from Creator to creation.

    Sainthood is spiritual journeying in the levels close to God; it needs a certain amount of time and many degrees must be traversed. While messengership, whose light is greatest, looks to the mystery of uncovering Divine immediacy, for which the passing instant is sufficient.

    It was for this reason that it is said in the Hadith:

    “He went and returned in an instant.”(*[5]) Now we say to the atheist who is in the position of listener: “Since the universe resembles a most orderly country, magnificent city, and adorned palace, it surely must have a ruler, owner, and builder.

    And since there is such a magnificent, All-Glorious Owner, All-Perfect Ruler, and All-Beauteous Maker; and since there was a human being whose view was universal and who demonstrated a relationship with the entire world, country, city, and palace and was connected to all of them through his senses and faculties of perception; certainly, the Magnificent Maker would have an elevated relationship to the fullest degree with that human being, whose view was universal and consciousness comprehensive, and would favour him with an exalted and sacred address.

    Among those who manifested this relationship from the time of Adam (Peace be upon him) up to now, Muhammad the Arabian (Peace and blessings be upon him) demonstrated it at the very fullest degree according to the testimony of his achievements, that is, his having taken half the globe and a fifth of mankind under this direction and control and having transformed and illuminated the spiritual shape o f the universe. This being so, the Ascension, which comprised the very fullest degree of that relationship, is most worthy and suitable for him.

    Second Principle

    What was the reality of the Ascension?

    The Answer: It consisted of the journeying of the person of Muhammad (PBUH) through the degrees of perfection. That is, through the various Names and titles He makes manifest in the disposition of creatures, and by showing that special servant of His all the works of His dominicality which He displays in the spheres, creation, and regulation within the sovereignty of His dominicality, and in the levels of the heavens within those spheres –each of which is the means to a seat of dominicality and centre for the disposal of power– God Almighty made that servant both embrace all human perfections, and display all the Divine manifestations, and view all the levels of the universe, and the herald of the sovereignty of dominicality and the proclaimer of those things pleasing to God, and the solver of the talisman of the universe. And so that he could do this, He mounted him on Buraq, caused him to flash through the heavens like lightning traversing all its levels, observe Divine dominicality from mansion to mansion like the moon, and from sphere to sphere, and showing him each of the prophets, his brothers, whose abodes are in the heavens of those spheres, He raised him to the station of a distance of two bow- lengths and displayed to him His oneness and His Word and the vision of Himself.

    This exalted truth may be examined through the telescope of two comparisons.

    First Comparison: As is explained in the Twenty-Fourth Word, a king has different titles in the different spheres and offices of his government, different qualities and attributes in the classes of his subjects, and different names and marks in the degrees of his sovereignty.

    For example, he is Wise Judge in the judiciary, Sovereign in the civil service, Commander-in-Chief in the army, Caliph in the learned establishment, and so on; it is the same with the rest of his names and titles. In each sphere he has a seat or chair which has the meaning of a throne. The single king may be able to have a thousand names and titles in those spheres of sovereignty and levels of government; he may have a thousand thrones of sovereignty one within the other. It is as if the ruler is present and knowing in every sphere through his corporate personality and through his telephone; and sees and is seen in every class through his law, regulation, and representatives; and administers and observes from behind the veil in every level through his command, knowledge, and power; and has a different centre and headquarters in every sphere. His decrees are all different from one another, and his levels are all different from one another.

    Thus, a king such as this may allow a person of his choosing to visit all his different spheres and offices and may show him the imperial dominion and sovereign commands special to each. He may cause him to travel from sphere to sphere and from level to level until he brings him to his presence. There he will entrust him with certain universal and general commands concerning all those spheres and will send him back.

    Similarly to this comparison, the Sustainer of All the Worlds, Who is the Sovereign of Pre-Eternity and Post-Eternity, has functions and attributes in the levels of His dominicality which are all different but that look to one another; and Names and signatures in the spheres of His Divinity which are all different but which appear one within the other; and manifestations and revelations in the performance of His splendid deeds which are all different but which resemble each other; and titles in the disposal of His power which are all different, but which hint of one another; and sacred appearances in the manifestation of His attributes which are all different but which all point to each other; and acts of disposal in the manifestation of His actions which are all different but complete one another; and He has a majestic dominicality in His multicoloured art and creatures whose aspects are all different but which gaze on one another.

    As a consequence of this vast mystery, He ordered the universe and arranged it in an amazing and wonderful fashion with different formations one over the other from particles, which are the tiniest level of creatures, to the heavens, and from the first level of the heavens to the Sublime Throne. Each heaven is like the roof of a different world, a throne for dominicality, a centre for Divine disposal. For sure, with regard to Divine oneness, all the Divine Names may be found in those spheres and levels; they are manifested together with the titles. But just as in the Ministry of Justice the title of Wise Judge was fundamental and dominant and there the rest of the king’s titles looked to its command and were dependent on it, so in each level of creatures, in each heaven, one Name, one Divine title, is dominant, and the other titles look to it.

    For example, in whichever sphere of the heavens the Prophet Muhammad (Peace and blessings be upon him) met with Jesus (Peace be upon him), who manifested the Name of All-Powerful, in that sphere God Almighty Himself was manifested with title of All- Powerful. And, for example, the most predominant in the sphere of the heavens which is Moses’ (Peace be upon him) seat is the title of Speaker, which he manifested. And so on.

    Thus, since the person of Muhammad (Peace and blessings be upon him) manifested the Greatest Name, and all the Divine Names, and since his prophethood was universal, he was surely connected with all the spheres of dominicality. And to meet with the prophets whose seats are in those spheres and to pass through all those levels, surely necessitates the fact of the Ascension.

    Second Comparison:The title of Commander-in-Chief, which is one of the titles of a king, is manifested and makes an appearance in every rank of the army from that of the commander-in-chief, which is a broad and universal rank, to that of a corporal, which is special and particular. For example, a private sees in the person of his corporal a sample of the imposing title of Commander-in-Chief, he looks to it and takes his orders from it. On becoming a corporal, the manifestation of the title in the sergeant’s rank will command his attention and it will be to that that he will look. Then, if he is promoted to the rank of sergeant, he will see a sample of the title of Commander-in-Chief and a manifestation of it in the lieutenant’s rank. It will be present together with a seat peculiar to it at that rank. And so on. He will see the title in each of its ranks of captain, major, general, and field marshal in relation to its smallness or largeness.

    Now, if the Commander-in-Chief wishes to entrust the private with a duty which concerns all the ranks of the army, if he wishes to promote him to a rank where he can observe each sphere like an inspector and himself be observed; he will cause him to make a tour of inspection of the ranks, from that of the corporal to the highest, and will also allow him to be seen. Then he will receive him into his presence and honouring him with conversation and conferring on him a decoration and a decree, will send him back whence he came in an instant.

    The following point must be noted in this comparison: if the king is not in any way powerless and if he has spiritual power in the same way that he has material power, he will not appoint persons like the general, field marshal and lieutenant as his representatives but will himself be present everywhere in person. He will give his orders directly, merely from behind certain veils and individuals, themselves of rank. In fact, there are narrations relating that certain kings who were saints of the highest level executed their affairs in many spheres in the form of different individuals.

    As far as the truth we looked at in this comparison is concerned, since the Commander-in-Chief was in no way impotent, the order and command came directly from him in every sphere.

    Affairs were executed through his command, will, and power. Like this comparison, the commands and authoritative functions of the Sovereign of Pre-Eternity and Post-Eternity, Who is the Ruler of the heavens and the earth, Owner of the command of “Be!” and it is,(*[6]) and the Absolute Commander, are in force in all the levels of creatures and are conformed to with perfect obedience and order. Each appears as a sphere of dominicality, a level of rulership in the levels of creatures and classes of beings, which stretch from particles to the planets and from flies to the heavens, and which, great and small, particular and universal, are all different but are such that they look one to the other.

    Now, the way to understand the exalted aims and mighty results of the entire universe and to see all the different duties of worship of all its levels; and, through observing the sovereignty of dominicality of the One of Grandeur and the splendour of His rule, to understand what is pleasing to Him; and to be the herald of His sovereignty, is to make a journey through all those levels and spheres until the Sublime Throne, which is the title of the greatest sphere, is reached; until The distance of two bow-lengths. It is to meet there with the All-Glorious and Beauteous One. And this journey is the reality of the Ascension.

    Like ordinary human beings travel in the mind with the speed of imagination, and saints journey in the heart with the speed of lightning, like angels, which are luminous bodies, circulate with the speed of spirit from the Throne to the earth and from the earth to the Throne; and like the people of Paradise will rise to Paradise from the resurrection with the speed of Buraq through a distance greater than five hundred years;(*[7]) of a certainty the body of Muhammad (PBUH) went together with his elevated spirit as far as the Divine Throne. For the body of Muhammad (PBUH) was the treasury of the faculties of the spirit of Muhammad (PBUH), and the means for the performance of its duties, which is light and has the characteristics of light, is subtler than the hearts of the saints, more insubstantial than the spirits of the dead and the bodies of the angels, and more ethereal than the astral bodies and subtle bodies.

    Now we consider the atheist who is listening.

    It comes to mind that he would think of saying: “I do not recognize God and I do not know the Prophet (PBUH), how should I believe in the Ascension?”

    To which we would reply as follows. Since the universe and beings exist, and within them are acts and creation; and since an orderly act cannot occur without an author, a meaningful book cannot be without a scribe, and a skilful embroidery be without an embroiderer; the purposeful acts which fill the universe surely have an author, and the meaningful letters and amazing embroideries which cover the face of the earth and are renewed from season to season have a scribe and an embroiderer.

    And since two governors directing the same matter spoils the order in that matter being spoilt; and since from a fly’s wing to the lamps in the heavens there is perfect order, there must be only one governor, one ruler. For the art and wisdom in everything is so wonderful it necessitates that the Maker of one thing is powerful over all things, to the extent that He knows every matter. Since this is so, if He was not One, there would have to be gods to the number of beings. These would be both opposed to and similar to one another, and it would therefore be a hundred thousand times impossible for this wonderful order not to be broken.

    Furthermore, since as is self-evidently apparent, at a command the classes of beings are in motion in a fashion a thousand times more well-ordered than an army – each group, from the stars, sun and moon and their motions to the flowers of the almond, displaying the decorations and uniforms the Pre-Eternal All-Powerful One has conferred on it, and the motion He has determined, a thousand times more regularly and perfectly than an army – since this is so, the universe has an Absolute Ruler behind the veil of the Unseen to Whose command its beings look and conform.

    And since according to the testimony of all the wise matters He carries out and splendid works He displays, the Ruler is an All-Glorious Sovereign; and since according to the bounties He demonstrates He is a most Compassionate Sustainer, and according to the beautiful examples of His art which He exhibits, He is a Maker Who loves His art; and since He is an All-Wise Creator Who wishes to attract to His works of art the admiring gazes of conscious beings through the adornments and skills He demonstrates; and since it may be understood that He wishes to make known to conscious beings the meaning of the adornments, which astound the mind, that He displays in the creation of the world and to inform them through the wisdom of His dominicality about where creatures come from and where they are going; most certainly, this All-Wise Ruler and All-Knowing Maker wishes to demonstrate His dominicality.

    And since he wishes to make Himself known and loved by conscious creatures through the great many works of benevolence and mercy and wonders of art He displays, He will surely make known to them by means of a herald what He desires of them and what those things are that please Him, and concern them. Since this is so, He will appoint one of the conscious beings and will proclaim His dominicality through him. He will honour a herald with the proximity of His presence and make him the means of exhibiting the art which He loves. He will appoint one of them as a teacher in order to inform other conscious beings of those exalted aims and to display His perfections. He will certainly appoint a guide so that the talisman contained in the universe and the riddle of dominicality He has concealed within beings will not remain meaningless. And He will appoint a guide who will teach the purposes contained in the beauties of art He displays and publishes as a spectacle for all to gaze on so that they do not remain useless and vain. Moreover, in order to announce the things that please Him to conscious beings, He will raise one of them to a rank above the others, and will inform him of those things and send him to them.

    Since reality and wisdom require it to be thus and the one most worthy to perform this duty was the Prophet Muhammad (Peace and blessings be upon him), for he actually performed those duties most perfectly, to which fact the world of Islam which he founded and the light of Islam which he showed are truthful and just witnesses; this necessitates that he should have risen above all the rest of the universe, surpassed all beings, and attained to a rank at which he held a universal, elevated, and all-embracing conversation with the Creator of all beings. Thus, the Ascension expresses this truth as well.

    In Short: Since He has formed, arranged, and adorned the vast universe in this way for mighty purposes and sublime aims such as those mentioned above; and since among beings mankind exists to see this universal dominicality together with all its subtleties and this supreme Divine sovereignty together with all its truths; most certainly that Absolute Ruler will speak with man, He will inform him of His purposes.

    Since everyone cannot free themselves from particular, insignificant, and lowly matters and rise to the highest and universal position, and therefore cannot themselves receive the Ruler’s universal address, certain special individuals from among human beings will be appointed to that duty so that it may be related to in two respects. First, in order to teach human beings, they must be human beings themselves. And in order to be able to receive the address directly, they must be extremely exalted spiritually.

    Thus, since among those human beings the one who made known the purposes of the universe’s Maker most perfectly, disclosed the talisman of the universe and solved the riddle of creation, and who heralded the sublimity of the sovereignty of dominicality in the best way was Muhammad (Peace and blessings be upon him), certainly, of all human beings he would make a spiritual journey in the form of an Ascension touring the corporeal world; he would traverse all the levels to beyond the intermediate world of the Divine Names, the manifestation of the Divine attributes and acts, and the levels of beings, all of which are known as the seventy thousand veils. And the Ascension was this.

    Again the following comes to mind:

    O listener! You are thinking of asking: “How should I believe it? What does it mean to traverse a distance of thousands of years to a Sustainer Who is closer than anything else and to meet with Him after passing through seventy thousand veils?”

    To which we reply as follows:God Almighty is closer to everything than anything else, but everything is infinitely distant from Him. For example, if the sun possessed consciousness and the power of speech, it would be able to converse with you by means of a mirror held in your hand. It would have power of disposal over you as it wished. Indeed, although it would be closer to you than the pupil of your eye, which is like a mirror, you would be approximately four thousand years’ distance from it and could in no way draw closer to it. If you progressed and rose to the position of the moon and came to the point of being face to face with it, you would still only be able to be a sort of mirror to it.

    Similarly, although the All-Glorious One, Who is the Sun of Pre-Eternity and Post- Eternity, is closer to everything than anything else, everything is infinitely distant from Him. Only one who traverses all beings, rises above particularity and gradually passes through the thousands of veils in the degrees of universality till he approaches a Divine Name which encompasses all beings, and then traverses the many degrees beyond it, may be honoured by a sort of Divine proximity.

    For example, a private is far inferior in rank to the commander-in-chief. He looks to his commander through the small sample of his commander’s rank he sees in his corporal, at a great distance and beyond many veils, as it were. To gain true proximity to his rank through his corporate personality, the private has to pass through many universal degrees or ranks, like that of lieutenant, captain, and major. Whereas the commander-in- chief can be present with the private and seeing, in person as well as in meaning, through his commands, regulations, view, decree, and knowledge. Since this truth has been proved decisively in the Sixteenth Word, we deem that sufficient and cut short the discussion here.

    Again it comes to mind

    that you are thinking of asking: “I deny the existence of the heavens and I do not believe in the angels, so how can I believe in someone travelling in the heavens and meeting with the angels?”

    Yes, of course, it is difficult to demonstrate something and convince someone like you over whose eyes a veil has been drawn and who sees only what is immediately apparent to them.

    But the truth is so brilliant that even the blind can see it, so we also say what is unanimously agreed, that the depths of space are full of matter called ‘ether’. Subtle energies like light, electricity, and heat point to the existence of some subtle matter which fills space. For just as fruits clearly demonstrate the existence of the tree that bore them, flowers their flower-bed, shoots their seed-bed, and fishes the sea, the stars also thrust before the mind’s eye the necessary existence of their source, seed-bed, sea, and flower-bed.

    Since there are different formations in the world above us and different rules are seen to be in force under different conditions, the heavens, which are the source of those rules, also differ. And since just as in man there are immaterial faculties apart from his body, like the mind, heart, spirit, imagination, and memory, certainly in the world, which is the macroanthropos, and in the universe, which is the tree of which man is the fruit, there are other worlds apart from the corporeal world. Moreover, there are heavens to each world, from the world of the earth to the world of Paradise.

    As far as the angels are concerned, we say this: on the globe of the earth, which is medium-sized among the planets and insignificant and dense among the stars, animate and conscious beings, the most valuable and luminous among beings, are found in countless numbers. So surely the stars, which are like embellished castles and fine palaces compared to the earth, which is like a dark house, and the skies, which are like the seas of the stars, will be the dwelling-places of angels and spirit beings, which are conscious, animate, extremely numerous, and of various sorts. In my commentary on the Holy Qur’an called Isharat al-I’jaz (Signs of Miraculousness), both the existence and plurality of the heavens have been proved conclusively in the section on the verse, Then He applied His design to the heavens and fashioned them into seven heavens,(*[8]) and in the Twenty-Ninth Word we have proved the existence of angels with the finality of two plus two equals four, so considering those to be sufficient we cut short the discussion here.

    In Short: It is required by wisdom and by reason that the heavens are formed of ether, that they are the source of subtle energies like electricity, light, heat, and gravity, and that, in accordance with the Hadith, “The heavens are waves held back,”(*[9]) they are favourable for the motion of stars and planets. It is further required that from majarrat al- sama’(*[10]) (the Milky Way) to the closest planet they should consist of seven levels in different states and formations, and that each level, each world, from the world of the earth to the Intermediate Realm and World of Similitudes, to the World of the Hereafter, should have a heaven, like a roof.

    And the following comes to mind:

    O atheist! You say: “Man is only able to ascend to a height of one or two kilometres with a thousand difficult ies by means of the aeroplane.(*[11]) How then could someone come and go bodily within a few minutes covering a distance that would normally take thousands of years?”

    To which we reply:According to your science, in its annual rotation a heavy body like the earth cuts a distance of approximately one hundred and eighty-eight hours in one minute. In one year it covers a distance of approximately twenty-five thousand years. Should an All-Powerful and Glorious One, then, Who causes its regular motion and revolves it like a stone in a sling be unable to convey a human being to His Throne? Should a wisdom that causes the body of the earth, which is extremely heavy, to travel around the sun through a dominical law known the sun’s gravity like a Mevlevi dervish be unable to raise a human body to the Throne of the All-Merciful One like lightning through the gravity of that All-Merciful One’s mercy and the attraction of the Pre-Eternal Sun’s love?

    Again it comes to mind that you would say:

    “All right, so he could ascend there, but why did he and why should he? Would it not have been enough if he had gone just in heart and spirit like the saints?”

    To which we would reply: Since the All-Glorious Maker wished to display His wondrous signs which lie in both the outer aspects of things and in their aspects that look directly to Himself, and to make the workshops and sources of the universe spectacles to be gazed upon, and to point out the results of man’s actions in the hereafter, it was necessary to take together with his heart and spirit as far as His Throne Muhammad’s (PBUH) eyes, which were like the key to the world of visible objects, and his ears, which perceived the signs in the world of sound. Furthermore, it is required by wisdom and reason that the All-Glorious Maker should have taken as far as His Throne his blessed body, which was like the machine of his spirit comprising different members and components, by means of which be performed his duties.

    Just as in Paradise Divine wisdom makes the body accompany the spirit, because it is the body that is the means by which the duties of worship are performed and the means of innumerable pleasures and pains, so did his blessed body accompany his spirit. Since the body goes to Paradise together with the spirit, it is pure wisdom that He should have made the blessed body of Muhammad (PBUH) accompany his self, which ascended to the Lote-tree of the farthest limit, which is the trunk of the home of Paradise.

    Again it comes to mind that you would say:

    “According to rational criteria is it not impossible to traverse a distance of thousands of years in several minutes?”

    To which we would reply: The motion in the different works of the All-Glorious Maker’s art varies to the utmost degree. For example, it is well-known how different are the speeds of light, electricity, spirit, and imagination, and that of sound. And, as has been established by science, the speeds of the motion of different planets are so different that it astounds the mind.How then should the motion at the speed of spirit of his subtle body, which followed his exalted spirit during the Ascension, seem contrary to reason? Furthermore, it sometimes happens that on sleeping for ten minutes you are subject to a year’s-worth of different states. And even, if the words spoken and heard during a dream lasting one minute were collected together, for them to be spoken and heard in the waking world, a day or even longer, would be necessary. That means a single period of time is relative; it may seem like one day to one person and like a year to another.

    Consider the meaning of this by means of a comparison. Let us imagine a clock which measures the speed of the movement displayed by man, cannon-balls, sound, light, electricity, spirit, and imagination. The clock has ten hands. One shows the hours while another counts the minutes in a sphere sixty times greater. Another hand counts the seconds in a sphere sixty times greater than the previous one, and yet others each count regularly decreasing fractions to a tenth of a second in vast spheres that regularly increase sixty times. Let us suppose the circles described by the hand counting hours was the size of our clock, so that of the hand counting tenths of a second would have to be the size of the annual orbit of the earth, or even larger. Now, let us suppose there are two people.

    One of them is as though mounted on the hour-hand and observes according to its motion while the other is on the hand counting tenths of a second. There will be an enormous difference, as great as the relation between our clock and the annual orbit of the earth, as regards the things observed by these two individuals in the same period of time. Thus, since time is like a hue, shade, or ribbon of motion, a rule that is in force in motion is also in force in time.

    And so, although the things we observe in the period of one hour would be equalled in amount by the conscious individual mounted on the hour- hand of the clock, like the one mounted on the hand counting tenths of a second, God’s Noble Messenger(Peace and blessings be upon him) mounted Buraq of Divine Assistance and in the same space of time, in that specified hour, like lightning traversed the entire sphere of contingency, saw the wonders of the outer aspects of things and the aspects which look to their Creator, ascended to the point of the sphere of necessity, was honoured with Divine conversation and favoured with the vision of Divine beauty, received his decree, and returned to his duty. It was possible for this to happen, and it did happen.

    And again it comes to mind that you would say:

    “Yes, so it could happen, it is possible. But everything possible does not occur, does it? Is there anything else similar to this so that it can be accepted? How can the occurrence of something to which there are no similar cases be posited through only probability?”

    To which we would reply: There are so many similar cases to it that they cannot be enumerated. For example, anyone who possesses sight can ascend with his eyes from the ground to the planet Neptune in a second. Anyone who has knowledge can mount the laws of astronomy with his intellect and travel beyond the stars in a minute. Anyone who has belief can, by mounting his thought on the action and pillars of the obligatory prayers, through a sort of Ascension, leave the universe behind and go as far as the Divine presence. Anyone who sees with his heart and any saint of perfection can, through his spiritual journeying, traverse in forty days the Divine Throne and the sphere of the Divine Names and attributes. And certain persons, even, like Shaykh Geylani and Imam-i Rabbani, truthfully recorded their spiritual ascensions as far as the Throne, which lasted a minute. Furthermore, there is the coming and going of the angels, which are luminous bodies, from the Divine Throne to the earth and from the earth to the Throne in a short period of time. And the people of Paradise ascend to the gardens of Paradise from the plain of resurrection in a short space of time.

    Of course, this many examples demonstrate that it is pure wisdom, completely rational, and an occurrence about which there can be no doubt that the person of Muhammad (PBUH), who is the Lord of all the saints, the leader of all the believers, the head of the people of Paradise, and is accepted by all the angels, should have had an ascension which was the means of spiritual journeying, and that it should have been in a form appropriate to his rank.

    Third Principle

    What was the wisdom and purpose of the Ascension?

    The Answer: The wisdom of the Ascension is so exalted that human thought cannot comprehend it. It is so profound that human thought cannot reach it, and so subtle and fine that the intellect cannot see it by itself. But even if the reality of the instances of wisdom in the Ascension cannot be comprehended, their existence may be made known through certain indications. For example, as follows:

    In order to demonstrate the light of His unity and the manifestation of His oneness in these levels of multiplicity, the Creator of the universe chose an eminent individual to represent all creatures, and took him by means of an Ascension that was like a link from the furthest levels of multiplicity to the source of unity. There, addressing him as representing all conscious beings, He explained to him the Divine purposes and made them known through him, and observed through his gaze the beauty of His art and perfection of His dominicality in the mirrors of His creatures, and caused him to observe them.

    Moreover, according to the testimony of His works, the Maker of the world possesses infinite beauty and perfection. The two of them, both beauty and perfection, are loved for themselves. Since this is so, the Possessor of that beauty and perfection has an infinite love for them, and His infinite love is manifested in many different ways in His works of art. He loves His works of art because He sees His beauty and perfection within them. The most lovable and elevated among the works of art are animate beings. The most lovable and elevated among animate beings are conscious beings. And by reason of their comprehensiveness, the most lovable among conscious beings are to be found among human beings. The most lovable individual among human beings is the one who has most fully developed his potentiality and displayed the samples within it of the perfections manifested in all creatures and spread among them.

    Thus, in order to see at one point and in one mirror all the varieties of His love spread through all creatures and to display, through the mystery of His oneness, all the varieties of His beauty, the Maker of beings will take a person who is at the degree of being a luminous fruit of the tree of creation and whose heart is like a seed containing the essential truths of that tree, and will demonstrate the belovedness of that individual, who represents the universe, through an Ascension that is like a thread linking the seed, which is the origin, with the fruit, which is the end. He will draw him to His presence and honour him with the beauty of the vision of Himself. And, in order to cause him to spread that sacred state to others, He will favour him with His Word and entrust him wit h His Decree.

    In order to look at this exalted wisdom, we shall observe it through the telescope of two comparisons.

    First Comparison: As is explained in detail in the story-comparison in the Eleventh Word, there was an illustrious king who had vast treasuries and in those treasuries many varieties of jewels were to be found. He had much skill in strange crafts, comprehensive knowledge of innumerable curious arts, and erudition and learning in numberless wondrous sciences. In accordance with the mystery that every possessor of beauty and perfection wants both to see and display his beauty and perfection, of course that skilful king wished to open an exhibition and to set up displays within it in order to reveal to the people the splendour of his sovereignty so they might gaze on it, and to manifest both the glitter of his wealth and the wonders of his art and the marvels of his knowledge. In this way he might observe his own transcendent beauty and perfection in two respects. The first was so that he himself might see with his own eyes, which were cognizant of reality, while the other was so that he might look through the gaze of others. As a consequence of this wisdom, he began to build a huge and splendid palace. It was magnificently divided into apartments and mansions. He adorned it with every sort of bejewelled treasure from his coffers, and decorated it with the finest and most gorgeous arts of his own handiwork. He ordered it with the greatest refinements of his knowledge and science, and decked it out and completed it with the miraculous works of his learning. Next, he spread tables with varieties of bounties and the most delicious of foods worthy for each group and prepared a general banquet. Then, in order to display his perfections to his subjects, he invited them to the banquet and to behold the perfections.

    Then he appointed one of them as the highest ranking general, invited him up from the lower levels and mansions to tour sphere after sphere in the levels rising one after the other. Showing him the successive machinery and workshops of his wonderful art and the storehouses for the produce coming from below, he brought him to his own particular sphere and private apartment. There, he honoured him through showing him the blessed person who was the source of all those perfections and taking him into his presence. He informed him of the true nature of the palace and of his own perfections. He appointed him as guide to the other spectators and sent him back. He was to describe to the people the palace’s maker by means of its contents, inscriptions, and wonders, and inform those who entered the palace of the allusive meanings of the inscriptions within it, what the works of art signified, and what the harmonious and well-proportioned inscriptions and works of art in its interior were, and how they pointed to the perfections and skills of the palace’s owner. He was also to teach them the correct behaviour and formalities in viewing the exhibition and describe the protocol and ceremonies which were in accordance with the pleasure and desires of the learned and skilful king, who did not appear.

    In exactly the same way, And God’s is the highest similitude, the All-Glorious Maker, Who is the Monarch of Pre-Eternity and Post-Eternity, desired to behold and display His infinite perfections and boundless beauty. So He made this world in such a fashion that every being utters His perfections with numerous tongues and points to His beauty with many signs. The universe shows through all its beings the many hidden immaterial treasures in all of His Most Beautiful Names and the many veiled subtleties in all of His sacred titles. And it shows this in such a way that, although since the time of Adam, all sciences together with all of their laws have studied this book of the universe, only a tiny proportion of the book’s meanings and signs, which state and point to the Divine Names and perfections, have been read.

    Thus, the wisdom of the All-Glorious One of Beauty, the All-Beauteous One of Glory, the Maker possessing Perfection, Who opens the palace of the world as though it was an exhibition in order to see and display His own transcendent beauty and perfections, requires that He should inform someone of the meaning of the palace’s signs so that they do not remain vain and without benefit for conscious beings on the earth. His wisdom requires that He should cause one of them to travel in the higher worlds, which are the sources of the wonders in the palace and are the treasuries of their results; that He should elevate him above all others, honour him with His close presence and cause him to tour the worlds of the hereafter, and entrust him with numerous duties, such as teacher to all His servants, herald of the sovereignty of His dominicality, announcer of those things pleasing to Himself, and expounder of the signs of creation in the palace of the world; that He should mark out his pre-eminence by conferring on him the decorations of miracles, and should make known through a decree like the Qur’an that that person is the truthful personal interpreter of the All-Glorious One.

    Thus, by way of example, we have demonstrated through the telescope of this comparison one or two of the many instances of wisdom in the Ascension. Others may be thought of in the same way.

    Second Comparison:If a knowledgeable and skilful person were to compose and write a miraculous book, and on all the book’s pages were as many truths as would fill a hundred books, and in all its lines as many subtle meanings as would fill a hundred pages, and in all its words as many truths as would fill a hundred lines, and in all its letters as many meanings as would fill a hundred words, and if all the meanings and truths of the book were to look to and point to the transcendent perfections of its miracle-displaying writer, he most certainly would not leave such an inexhaustible treasury closed and thus worthless. He would surely teach it to others so that such a valuable book would not remain meaningless and vain, and his own hidden perfections would become apparent and find their perfection, and his transcendent beauty be seen; and so that he too should be pleased, and that he should make himself loved. Moreover, he would cause someone to go through that wonderful book from the first page to the last and teach him all its meanings and truths so that the person would then teach them to others.

    In exactly the same way, in order to display His perfections, His beauty, and the truths of His Names, the Pre-Eternal Inscriber has written the universe in such a way that all beings set forth and state His infinite perfections, Names, and attributes together with their innumerable facets and aspects. Of course, if a book’s meaning remains unknown, its value is reduced to nothing. However, a book like the universe, every word of which contains thousands of meanings, cannot lose its value or be made to do so. Since this is so, the book’s Writer will certainly make it known and explain a part of it to each group according to their capacity. He will instruct in all the contents of the book the individual who has the most extensive and comprehensive view, the most universal consciousness, and the greatest ability. Wisdom requires that He should take the individual on a lofty journey in order to teach him all the contents of such a book and its universal truths. That is, He should cause him to travel from the furthest extreme of the levels of multiplicity, which is the first page, to the sphere of Divine oneness, which is the final page.

    Thus, through this comparison, you can look to an extent at the exalted instances of wisdom in the Ascension.

    Now, we shall consider the atheist who is listening, and, listening to his heart, we shall learn what state it is in. And so it comes to mind that his heart would say: “I have begun to believe in it now, but I still do not have a clear understanding of it. I have three more important difficulties.

    “The First: Why was this mighty Ascension special to Muhammad the Arabian (Peace and blessings be upon him)?

    “The Second: How is he the seed of the universe? And you say that the universe was created from his Light, and also that he was its farthest and most illumined fruit. What does that mean?

    “The Third: In your explanations above you say that he made his Ascension in order to rise to the celestial realm and to see the machinery and workshops of the works of art found in the realm of the earth, and the treasuries of their results. What does this mean?”

    The Answer

    Your First Difficulty: It has been analysed in detail in the first thirty Words, so here we shall set out a concise list briefly indicating the perfections of Muhammad (PBUH), the signs of his prophethood, and the fact that he was the most worthy to make the Ascension. It is as follows.

    Firstly: Despite numerous corruptions in the texts of Holy Scriptures like the Torah, Gospels, and Psalms, in recent times even, an exacting scholar like Husayn Jisri extracted one hundred and fourteen good tidings of Muhammad’s prophethood (PBUH), which he set forth in his Risale-i Hamidiye.(*[12])

    Secondly: It has been proved historically that there were many predictions accurately forecasting the prophethood of Muhammad (PBUH), like those of the two soothsayers Shiqq and Satih, which, a while previously to his prophethood, gave news of it and the fact that he was to be the final prophet.(*[13])

    Thirdly:There were hundreds of extraordinary happenings, famous in history, called irhasat, that is, signs forewarning men of a coming prophet, like, for example, on the night of Muhammad’s (PBUH) birth, the idols in the Ka’ba fell from their places and the famous palace of Khosroes the Persian was rent asunder.(*[14])

    Fourthly: History and the Prophet’s biographies show that he satisfied the thirst of an army with water flowing from his fingers, that in the presence of a large congregation in the mosque, the dry wooden support against which Muhammad (PBUH) was leaning moaned like a camel and wept on being separated from him when he ascended the pulpit, and that he was distinguished by close on a thousand miracles attested to by the verses of the Qur’an, such as, And the moon split,(*[15]) referring to the splitting of the moon, and verified by those who investigated them.

    Fifthly: Anyone who considers the facts and is fair and just cannot hesitate to agree that, as is unanimously agreed by friend and foe alike, good moral qualities were to be found at the highest degree in his personality, and that, in accordance with the testimony of all his dealings and actions, attributes and character of the greatest excellence were apparent in the way he performed his duties and proclaimed Islam, and, in accordance with the fine qualities and conduct enjoined by the religion of Islam, laudable virtues of the highest order were to be found in the law he brought.

    Sixthly: As is alluded to in the Second Indication of the Tenth Word, it is a requirement of wisdom that Divinity be manifested. And this desire of Divinity to be manifested is met at the highest level and most brilliantly by the comprehensive worship performed by Muhammad (PBUH) in the practice of his religion.

    Also, wisdom and truth require that the Creator of the world displays His beauty in its utter perfection through some means. And the one who met that wish, and displayed and described His beauty most perfectly was self-evidently the person of Muhammad (PBUH).

    It was also clearly Muhammad (PBUH) who, in response to the desire of the world’s Maker to exhibit and attract attentive gazes towards His perfect art within infinite beauty, heralded that art with the loudest voice.

    Again it was necessarily Muhammad (PBUH) who, in response to the desire of the Sustainer of All the Worlds to proclaim His unity in the levels of multiplicity, announced all the degrees of unity, each at the greatest level of unity.

    And, as is indicated by the utter beauty in beings and as is required by truth and wisdom, the world’s Owner desires to see and display in mirrors, His infinite essential beauty and the subtleties and qualities of His exquisite ness. And again it was self-evidently Muhammad (PBUH) who, in response to that desire, acted as a mirror and displayed His beauty in the most radiant fashion, and loved it and made others love it.

    Also, in response to the desire of the Maker of the palace of this world to exhibit His hidden treasuries, which are filled with the most wonderful miracles and priceless jewels, and through them to describe and make known His perfections, it was again self- evidently Muhammad (PBUH) who exhibited, described, and displayed them in the most comprehensive fashion.

    Also, since the Maker of the universe has made it in such a way that He adorns it with different varieties of wonders and embellishments and has included conscious creatures in it so that they might make tours and excursions and ponder over it and take lessons, wisdom requires that He should desire to make known the meanings and value of the works of art to those who observe and ponder over them. And it was again self- evidently Muhammad (PBUH) who, in response to this desire of the universe’s Maker, by means of the All-Wise Qur’an, acted as guide in the most comprehensive fashion to jinn and man, indeed, to spirit beings and angels.

    Also, the All-Wise Ruler of the universe wishes, by means of an envoy, to cause all conscious beings to unravel the obscure talisman containing the aims and purposes of the change and transformations in the universe and to solve the riddle of the three perplexing questions: “Where do beings come form?”, “What is their destination?”, and, “What are they?” And again it was self-evidently Muhammad (PBUH) who, in response to this wish of the All-Wise Ruler, by means of the truths of the Qur’an, unravelled the talisman and solved the riddle in the clearest and most comprehensive fashion.

    Also, the All-Glorious Maker of the universe desires to make Himself known to conscious beings by means of all His fine artefacts and to make them love Him through all His precious bounties, and, most certainly, to make known to them by means of an envoy His wishes and what will please Him in return for those bounties. And again it was self-evidently Muhammad (PBUH) who, in response to this desire of the All-Glorious Maker, by means of the Qur’an, expounded those wishes and things that please Him in the most exalted and perfect fashion.

    Also, since the Sustainer of All the Worlds has given to man, who is the fruit of the universe, a comprehensive disposition which encompasses the universe and has prepared him for universal worship, and since, because of his faculties and senses, multiplicity and the world afflict man, the Sustainer desires to turn man’s face from multiplicity to unity, from transience to permanence. And again it was self-evidently Muhammad (PBUH) who, in response to this desire, by means of the Qur’an, acted as guide in the most comprehensive and complete fashion, and in the best way, and carried out the duty of prophethood in the most perfect manner.

    Among beings the most superior are animate beings, and among animate beings the most superior are conscious beings, and among conscious beings the most superior are true human beings. So the one among true human beings who carried out the above- mentioned duties at the most comprehensive level and in the most perfect manner would rise through an all-embracing Ascension to the distance of two bow-lengths, knock at the door of eternal happiness, open the treasury of Mercy, and see the hidden truths of belief. Again it would be him.

    Seventhly: As is plain to see, beings are made beautiful with the utmost degree of fine embellishment and adornment. Such an embellishment and adornment clearly demonstrate that their Maker possesses an extremely strong will to make beautiful and intention to adorn. The will to make beautiful and adorn demonstrates that the Maker necessarily possesses a strong desire for and holy love towards His art. And among beings the one who displayed altogether in himself the most comprehensive and subtle wonders of art, and knew them and made them known and himself loved, and who appreciated the beauties to be found in other beings, declaring: “What wonders God has willed!”, and was most beloved in the sight of his Maker, Who nurtures and loves His art, would most certainly be him.

    Thus, the one who, declaring: “Glory be to God! What wonders God has willed! God is most Great!” in the face of the exquisiteness that gilds beings and the subtle perfections that illuminate them, causes the heavens to ring out, and who, through the strains of the Qur’an, causes the universe to reverberate, and through his admiration and appreciation, his contemplation and display, and his mentioning of the Divine Names and affirmation of Divine unity, brings land and sea to ecstasy, is again self-evidently that one (PBUH).

    And so, according to the meaning of ‘the cause is like the doer,’ it is pure truth and sheer wisdom that the one in whose scales shall be found the equivalent of all the good deeds performed by his community, and whose spiritual perfections draw strength from the benedictions of all his community, and who, as a result of the duties he discharged in his messengership, received immaterial recompense and boundless emanations of Divine mercy and love, should advance by the stairway of the Ascension as far as Paradise, the Lote-tree of the farthest limit, the Divine Throne, and the distance of two bow-lengths.

    Your Second Difficulty: O you who is listening! This second truth that you make difficult is so profound and exalted that the mind can neither rise to it nor draw close to it. It may be seen only with the light of belief. However, the fact that this truth exists may be brought close to the understanding by means of allegory and comparison. In which case, we shall attempt to do that to some small degree.

    Thus, when the universe is considered from the point of view of wisdom, it is seen to bear the meaning of a mighty tree. For just as a tree has branches, leaves, blossom and fruit, so in this lower world, which is one part of the tree of creation, there are elements, which are like its branches; plants and trees, which are like its leaves; animals, which are like its flowers; and man, which is like the fruit. Furthermore, the Divine Name of All-Wise requires that a law of that All-Glorious Maker which is in force in trees generally will also be in force in the mighty tree of creation. Since this is so, wisdom requires that the tree of creation also be formed from a seed, and such a seed that contains the essentials and principles of other worlds besides the corporeal world. For the fundamental and original seed of the universe, which comprises thousands of different worlds, cannot be a scrap of desiccated matter.

    Since before the tree of the universe there was no tree of the same kind, it is also a requirement of the Name of All-Wise that meaning and light, which are like a source and seed to it, should be clothed with the garment of a fruit on the tree of the universe. For a seed cannot remain permanently unclothed. And since at the beginning of creation it was not clothed in the garment of a fruit, it would surely be clothed in it at the end.

    And since that fruit is mankind; and since, as was proved above, the most famous fruit and sublime result from among mankind, who attracted the attention of all and confined to himself the gaze of a fifth of mankind, and with his moral and spiritual qualities caused the world to consider him with either feelings of love or of wonder, is the Person of Muhammad (Peace and blessings be upon him), most certainly, light, which was the seed from which the universe was formed, would become clothed in corporeality in his person and would appear in the form of an ultimate fruit.

    O listener! Do not consider it improbable that this strange and mighty universe is created from the particular essence of a human being! Why should the All-Powerful One of Glory, Who creates a huge pine-tree –a sort of world– from a seed the size of a grain of wheat, not create the universe from ‘the Light of Muhammad’ (Peace and blessings be upon him)?(*[16]) Why should He not be able to do so?

    Since, like the Tree of Tuba, the tree of the universe has its roots and trunk above and branches below, there is a luminous connecting line from the level of the fruit below to that of the original seed.

    Thus, the Ascension is the sheath and form of that connecting line, the way of which Muhammad (Peace and blessings by upon him) opened up. He went through his sainthood, returned through his messengership, and left the door open. The saints of his community following after him, travel that luminous highway with the heart and spirit in the shadow of the Prophet’s Ascension, and according to their abilities, rise to elevated ranks.

    Also, as was proved above, the universe’s Maker made it and decked it out in the form of a palace for the aims demonstrated in the answer to the First Difficulty. Since Muhammad (PBUH) was the means of all those aims being realized, he must have been regarded with favour by the universe’s Maker before the universe was created, he must have been the first recipient of His manifestation. For the result and fruit of a thing is considered first. That is to say, material existence comes last and meaning comes first. However, since Muhammad (PBUH) was both the most perfect fruit, and the means of all other fruits acquiring value, and the means of all the aims becoming manifest, his Light must have received the first manifestation of creativity.

    Your Third Difficulty: This is so extensive that those like us with straitened minds cannot contain and comprehend it. However, we can look at it from afar.

    Yes, the immaterial workshops and universal laws of the lower world are in the higher worlds. And the fruits of the actions of jinn and men and the results of the actions of all the innumerable creatures on the earth, which is an exhibition of works of art, are also represented in the higher worlds. Moreover, a great many signs and the testimony of many narrations show that good deeds will take on the form of the fruits of Paradise and bad deeds the form of the bitter food of Hell. The wisdom in creation and the Divine Name of All-Wise necessitate this and the All-Wise Qur’an indicates it. For sure, the multiplicity on the face of the earth is so widespread and the creation so ramified that its species of creatures and classes of beings are far more numerous than all the beings dispersed throughout the universe. In a state of constant change, they ever fill the earth and are emptied from it.

    Thus, the sources and mines of this multiplicity and these particulars are universal laws and universal manifestations of the Divine Names. Those universal laws and universal, all-encompassing manifestations of the Names are to some extent sheer and undifferentiated and each forms a heaven which is like the Throne and ceiling of a world and its centre of direction. One of those worlds is Paradise, the Garden of the Abode at the Lote-tree of the farthest limit. It is established by accounts given by the Bringer of Sure News (PBUH) that the praise and glorification on the earth takes on the form of the fruits of that Paradise.(*[17]) Thus, these three points demonstrate that the treasuries of the results and fruits produced on the earth are there, in the heavens, and that the crops and produce of those results and fruits also return there.

    Do not say: “How can it be that my words ‘All praise be to God!’, which are formed only of air, should become a corporeal fruit of Paradise?”,

    because, sometimes while dreaming you eat in the form of a delicious apple a good word you uttered during the day while awake. And sometimes you eat at night in the form of something bitter, an ugly word you uttered during the day. If you slander and backbite, you are made to eat it in the form of putrid flesh. In which case, the good words and ugly words you say in the sleep of this world, you will eat in the form of fruits in the world of the hereafter, which is the world of consciousness. You should not consider it unlikely that you will eat them.

    Fourth Principle

    What are the fruits and benefits of the Ascension?

    The Answer: We shall mention only five, by way of example, of the more than five hundred fruits of the Ascension, which has the meaning of the Tree of Tuba.

    FIRST FRUIT

    This fruit has brought to the universe and mankind a treasury, a gift of pre-eternal and post-eternal Light, which is to see with the eyes the truths of the pillars of belief and to behold the angels, Paradise, the hereafter, and even the All-Glorious One. It raises the universe from an imaginary state of wretchedness, transitoriness, and disorder and, through that Light and fruit, shows its reality, which is its consisting of sacred missives of the Eternally Besought One and being a beautiful mirror to the beauty of Divine oneness. It has made happy and pleased the universe and all conscious beings.

    Furthermore, through this Light and sacred fruit, it shows that man is not merely bewildered, wretched, impotent, impoverished, with endless needs and innumerable enemies, ephemeral and impermanent, which is like the state of misguidance; it shows man in his true form of being a miracle of the Eternally Besought One’s power on ‘the most excellent of patterns,’ a comprehensive copy of the Eternally Besought One’s missives, an addressee of the Pre-Eternal and Post-Eternal Monarch, the special bondsman, the admirer and friend of His perfections, the lover bewildered at His beauty, and a beloved guest appointed to eternal Paradise. It has filled all human beings who are true human beings with infinite joy and infinite longing.

    SECOND FRUIT

    This fruit has brought to jinn and man as a gift the fundamentals of Islam, and first and foremost the prescribed prayers,(*[18]) which constitute those things pleasing to the Sustainer, the Ruler of Pre-Eternity and Post-Eternity, Who is the Maker of beings, Owner of the universe, and Sustainer of all the worlds. To discover the things that please Him brings such happiness it cannot be described. For how eager is everyone to find out, from a distance, the desires of a powerful benefactor or generous king, and if they find out, how delighted they are. They say longingly: “If only there was some means by which I could communicate with that personage directly. If only I could learn what he wants of me. If only I knew what would please him that I could do.”

    Man, then, should understand just how necessary it is to be desirous and eager to discover the wishes and pleasure of the Ruler of Pre-Eternity and Post-Eternity. For all beings are in the grasp of His power, and the beauty and perfections to be found in all beings are but pale shadows in relation to His beauty and perfection, and being needy for Him in innumerable ways, man constantly receives countless numbers of His bounties.

    Thus, as a direct fruit of the Ascension, Muhammad (PBUH) heard with utter certainty what it is that pleases the Monarch of Pre-Eternity and Post-Eternity, behind seventy thousand veils, and returning, brought it as a gift to mankind.

    Indeed, how curious is man to learn the conditions on the moon. If someone was to go there and return bringing news of it, both what self-sacrifice he would display, and, if he was to understand the conditions there, how he would be overcome by wonder and curiosity. But the moon is merely touring in the domain of a Lord of such dominion that it encircles the globe of the earth like a fly, and the globe flies round the sun like a moth, while the sun is one lamp among thousands and is just a candle in a guest-house of that Glorious Lord of All Dominion.

    Thus, Muhammad (PBUH) saw the works and wonders of art and treasuries of mercy in the everlasting realm of this All-Glorious One, and he returned and informed mankind. And so, if mankind does not listen to him with complete wonder, curiosity, and love, you can understand how contrary to reason and wisdom is their attitude.

    THIRD FRUIT

    Muhammad (PBUH) saw the treasury of eternal happiness, obtained the key, and brought it as a gift to jinn and men. Yes, through the Ascension, he saw Paradise with his own eyes and witnessed the eternal manifestations of the All-Glorious and Merciful One’s mercy; he understood eternal happiness with absolute and utter certainty and brought as a gift to jinn and men the good news of its existence. If wretched jinn and men imagine themselves and all beings to be in the soul-searing situation of an unstable world amid the upheavals of decease and separation, being poured with the flood of time and motion of particles into the oceans of non-existence and eternal separation, it cannot be described how precious and enheartening such good news is in the ears of ephemeral jinn and men, who thus supposed themselves to be condemned to eternal annihilation. If, at the moment he is to be executed and sent to non-existence, a man is pardoned and given a palace in proximity to the king, what great joy this would cause him. So, gather up all such joy and happiness to the number of jinn and men and then evaluate this good news.

    FOURTH FRUIT

    Just as he himself sampled the fruit of the vision of Divine beauty, so did he bring to jinn and men the gift of this fruit being attainable by all believers. You may understand from the following how delightful, pleasing, and exquisite a fruit this is. Everyone of fine perception loves one who possesses beauty and perfection and is benevolent, and his love increases proportionately to their degrees; it reaches the degree of worship and a pitch whereat he would sacrifice his very life. On seeing that person only once, his love becomes such he would sacrifice the world. However, in relation to the beauty, perfection, and benevolence of God Almighty, the beauty, perfection and benevolence of all beings are not the equivalent of even a few tiny sparks in relation to the sun.

    That is to say, if you are a true human being, you may understand how delightful and fine a fruit it is and what happiness and joy it brings to receive in eternal happiness the vision of the All-Glorious One of Perfection, Who is worthy of boundless love, infinite longing, and being gazed upon eternally.

    FIFTH FRUIT

    Man’s being the precious fruit of the universe and the petted beloved of the Maker of the universe was understood through the Ascension, and he brought this fruit to jinn and men. This fruit raises man, an insignificant creature, a weak animal, an impotent conscious being, to an elevated rank of pride above all the beings in the universe. It gives man indescribable pleasure and joyful happiness. For if it is said to an ordinary private: “You have been promoted to the rank of field marshal,” how delighted he will be.

    But wretched man is an ephemeral, impotent ‘rational animal’ who constantly suffers the blows of decease and separation. If then he is told that not only will he make excursions and tours with the speed of imagination and breadth of the spirit in an eternal never- ending Paradise within the mercy of an All-Compassionate and Generous Merciful One, and journey in the mind in accordance with all the desires of his heart in both the outer dimensions of things and those dimensions that look directly to their Creator, but that he will also behold the vision of Divine beauty in eternal happiness, you can imagine what a profound joy and true happiness a human being who has not fallen from the level of humanity would feel in his heart.

    Now we say to our listener:

    Tear off the shirt of atheism and throw it away! Listen with believing ears! Look with Muslim eyes! We shall show you through two short comparisons the great value in one or two further fruits.

    For example, you and I are together in a certain country. We see that everything is hostile to us and to each other, and is strange to us. Everywhere is full of ghastly corpses. The sounds to be heard are the weeping of orphans and the lamentations of the oppressed. So if someone appears when we are in that situation bringing good news from the king of the country by which those of his subjects who were strange to us assume the form of friends and the enemies turn into brothers, and the ghastly corpses are seen to be worshipping and praising and glorifying in deep humility and submission; and if the piteous weeping becomes praise and exaltation and cries of “Long live the king!”, and the deaths and plunder and pillage are transformed into demobilizations and release from duty; and if we join the general joy to our own joy, you will certainly understand how joyful and happy that news is.

    Thus, when the beings in the universe are considered with the eye of misguidance, as they were before the light of belief, which is one fruit of the Ascension of Muhammad (PBUH), they are seen to be strange, menacing, troublesome, dreadful, terrifying corpses the size of mountains, while the appointed hour is severing people’s heads and casting them into the pit of eternal, never-ending nothingness. Although misguidance interprets all the voices as being lamentations occasioned by separation and decease, the truths of the pillars of belief, which are fruits of the Ascension, show you that just as beings are brothers and friends to you and praisers and glorifiers of the All-Glorious One, so are death and decease a demobilization and discharge from duties; in reality those voices are all glorifications of God. If you wish to study this truth in its entirety, you may refer to the Second and Eighth Words.

    The Second Comparison: You and I are in a place resembling a vast desert. There is a sand-storm in the sea of sand and the night is so black we cannot see even our hands. If suddenly, without without friend or protector, hungry and thirsty, we were despairing and giving up hope, a person was to pass through the curtain of blackness and approach us bringing a car as a gift; and if he was to seat us in it, and then instantly install us in a place like Paradise where our future was secure, food and drink ready prepared, and where we had a most kindly and sympathetic protector, you can understand how pleased we would be.

    Thus, that great desert is the face of this world. The sea of sand consists of beings and wretched man, who are tossed around by the force of the flood of time and the motion of particles within events. All human beings see the future with the eye of misguidance, enveloped in terrifying darkness, and their hearts are harrowed with anxiety. They know no one they can make hear their cries for help. They are infinitely hungry, infinitely thirsty.

    However, when this world is seen in terms of things pleasing to God, which is a fruit of the Ascension; that is, it is seen to be the guest-house of Someone exceedingly generous, and human beings are seen to His guests and officials, and the future to be as delightful as Paradise, as sweet as mercy, as shining as eternal happiness, you will understand what a delightful, exquisitely sweet fruit it is.

    At this point, the one who is listening says: “Never-ending praise and thanks be to Almighty God, for I have been saved from atheism and now affirm Divine unity. I have attained a complete belief, I have gained perfect belief.”

    And we say: “Brother! We congratulate you. May Almighty God allow us the intercession of His Most Noble Messenger (Peace and blessings be upon him). AMEN.”

    O God! Grant blessings to him at whose sign the moon split, and from whose fingers water flowed forth like the spring of Kawthar, the one who made the Ascension and whose eye did not waver, our master Muhammad, and to all his Family and Companions, from the beginning of the world to the end of the Great Gathering.

    All glory be unto to You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise!(*[19])

    O our Sustainer! Accept this from us; for, indeed, You are All-Hearing, All- Knowing!(*[20]) O our Sustainer! Do not take us to task if we forget or unwittingly do wrong!(*[21]) O our Sustainer! Let not our hearts swerve from the truth after You have guided us!(*[22]) O our Sustainer! Perfect our light for us and grant us forgiveness; for, indeed, You are Powerful over all things!(*[23])

    And their call will close with, ‘All praise is due to God, the Sustainer of all the worlds.’(*[24])


    Addendum to the Nineteenth Letter and Thirty-First Word

    About the Miracle of the Splitting of the Moon

    In the Name of God, the Merciful, the Compassionate.

    The Hour is nigh, and the moon is split. * But if they see a sign, they turn away, and say: “This is evident magic.”(*[25])

    Philosophers and their unreasoning imitators, who want to eclipse with their vicious delusions the Splitting of the Moon, which is a miracle of Muhammad (PBUH) that shines like the moon, say: “If the Splitting of the Moon had occurred, it would have been known to the whole world and would have been related throughout the subsequent history of man.”

    The Answer: Since the Splitting of the Moon was demonstrated as an evidence of prophethood, and happened instantaneously, at night when people were asleep, and before a gathering who, although they witnessed such an evidence, denied it; and since there were obstacles hindering the sighting of it such as mist, clouds, and time- differences between different parts of the world; and since at that time science and civilization were not widespread, and observation of the skies was very limited, and the event itself was exceptional, there was, therefore, nothing to necessitate that it should have been seen all over the world and passed into the general histories.

    For now, listen to Five Points out of many that will scatter those clouds of delusion concerning the Splitting of the Moon.

    FIRST POINT The extreme stubbornness of the unbelievers there at that time is well-known and is recorded in history. And yet, when the All-Wise Qur’an announced this event to the whole world through saying: And the moon is split, not one of those unbelievers, who denied the Qur’an, spoke up to give the lie to this verse; that is, not one of them denied the event it was announcing. If the event had not been considered as a definite fact by the unbelievers at that time, they would have taken the verse as a pretext, denied it in a most fearsome manner, and tried to attack and overthrow Muhammad’s (PBUH) claim to prophethood.

    However, the biographies of the Prophet and histories mentioning the event relate nothing to suggest that the unbelievers denied it. The only thing that history relates is, as the verse: And [they] say, “This is evident magic,” points out, the unbelievers who saw the event declared it to be magic, and said that if the caravans in other places had seen it, it was true, otherwise he had bewitched them. The caravans arriving the following morning from the Yemen and other places announced that they had seen such a happening. So the unbelievers then said of the Pride of All the Worlds (PBUH) that, God forbid, the magic of Abu Talib’s orphan had affected the heavens.(*[26])

    SECOND POINT The majority of the most illustrious scholars, like Sa’d al-Din Taftazani, declared that like the Prophet had satisfied the thirst of a whole army with water flowing from his fingers, and the whole congregation had heard a dry wooden post against which Muhammad (PBUH) had leant while delivering the sermon weep on being separated from him, the Splitting of the Moon, too, was mutawatir,(*[27]) that is, had been transmitted by numerous authorities. That is to say, these events had been passed down from group to group forming such a vast congregation that a conspiracy to lie would have been impossible. Like the appearance of the famous Haley’s Comet a thousand years ago had been unanimously reported, and the existence of the island of Ceylon was certain due to unanimous reports, although we had not seen it. And so, it is unreasonable to foster baseless doubts in such certain,witnessed matters. It is enough that they are not impossible. And as for the Splitting of the Moon, it is quite as possible as a mountain’s splitting with a volcanic eruption.

    THIRD POINT Miracles are for proving claims to prophethood and for convincing those who deny those claims, they are not for compelling people to believe. Therefore, miracles have to be manifested to those who hear claims to prophethood at a degree that will persuade them. Just as it would be contrary to the All-Wise and Glorious One’s wisdom to display them all over the world or in so self-evident a manner that all would be compelled to believe, so would it also be contrary to the mystery of man’s accountability. For this accountability requires “opening the door to the reason and not removing the power of choice.”

    If the All-Wise Creator had left the moon split for one or two hours in order to show it to the whole world as the philosophers wished, and it had been recorded in all the general histories of man, then it would have been like all other occurrences in the heavens and would not have been an evidence to Muhammad’s (PBUH) claim to prophethood nor been special to his messengership. Or else it would have been such a self-evident miracle that it would have negated the power of choice, a part of man’s reason, compelling it to accept it; willy-nilly, it would have had to assent to his prophethood. Someone with a coal-like spirit like Abu Jahl would have remained at the same level as someone with a diamond-like spirit like Abu Bakr the Veracious; the mystery of man’s accountability would have been lost.

    It was due to this mystery that, being both instantaneous, and at nighttime, and at a time of sleep, and time differences, mist, and cloud and other obstacles concealing it, it was not shown to the whole world and did not pass into the histories.

    FOURTH POINT Since this event occurred instantaneously at night while everyone was sleeping, of course it was not seen all over the world. Even if some people had seen it, they would not have believed their eyes. And even if it had made them believe, such a significant event would not have become a permanent source for future histories through isolated individual reports.

    In some books it is written that after the moon split into two halves, it fell to earth, but veracious scholars have rejected such additions, saying that they were perhaps added by dissemblers with the intention of reducing to nothing the value of this evident miracle.

    And, for example, just as the same time in England and Spain, which were then enveloped in mists of ignorance, would have been just after sunset, in America daytime, and in China and Japan morning, so too in other places there would have been other obstacles preventing it being seen. Now consider these unreasoning objectors who say that the histories of peoples like the English, Chinese, Japanese, and Americans do not mention it, and that therefore it did not occur. A thousand curses be on the heads of those who toady to Europe and repeat such things.

    FIFTH POINT The Splitting of the Moon happened neither of its own accord in consequence of certain causes, nor as a result of chance, nor was it a natural event that occurred through the ordinary laws of nature. Rather, the All-Wise Creator of the Sun and the Moon caused it to happen as something out of the ordinary in order to confirm His Messenger’s messengership and to illuminate his claim. As the mystery of guidance, the mystery of human accountability, and the wisdom of messengership required, it was demonstrated as a convincing proof to certain people specified by dominical wisdom.

    The mystery of wisdom required that it was not shown to people in every region of the world, who had not yet heard of Muhammad’s (PBUH) claim to prophethood. Numerous obstacles prevented them, therefore, such as mist, cloud, and time-differences, and the fact that in some countries the moon had not risen, and in others the sun had risen, while in others it was morning, and in yet others the sun had just set.

    If it had been shown to all and sundry, it would have been shown as a result of the Sign of Muhammad (PBUH), and a miracle of prophethood, in which case his messengership would have been so manifest that everyone would have been compelled to affirm it. No choice would have remained for the reason. And belief is attained through man’s power of choice and his reason. The mystery of human accountability would have gone for nothing. And if it had been shown merely as an occurrence in the heavens, its connection with Muhammad’s (PBUH) messengership would have been severed, and it would have retained no peculiarity to him.

    To Conclude:There is no longer any doubt concerning the possibility that the Splitting of the Moon occurred; it has been proved decisively. And now we shall mention six(*[28]) of the many evidences pointing to its occurrence.

    The concurrence of the Companions of the Prophet, who were all men of justice, on its occurrence.

    Their agreement in expounding the verse, And the moon is split of all exacting commentators on the Qur’an. The fact that, relying on numerous different chains of authorities and lines of transmission, all the scholars of the Prophetic Hadiths and transmitters of the sound narrations narrated the event.(*Kaynak hatası: <ref> etiketi için </ref> kapanışı eksik)

    These six evidences prove the Splitting of the Moon as clearly as the sun.

    CONCLUSION Up to here this Addendum has been in the name of establishing the truth, and for the sake of silencing those enemies who deny it. Its concluding sentences will now be in the name of the truth and for the sake of belief. Indeed, establishing the truth spoke as above, now the truth speaks.

    The Seal of the Office of Prophethood, who was the luminous moon of its heaven, proved his sainthood through his Ascension. This was the greatest wonder and supreme miracle of sainthood, achieved through his worship, which was so elevated as to make him God’s beloved. That is to say, by travelling with his earthly body through the heavens, his superiority and his being God’s beloved were demonstrated to the dwellers of the heavens and inhabitants of the lofty worlds.

    So too, through the moon, which is bound to the earth and suspended in the heavens, being split into two halves at the sign of an inhabitant of the earth, a miracle indicating to that earth-dweller’s messengership was displayed to the other inhabitants of the earth. Thus, the person of Muhammad (PBUH) flew to the very summit of perfections on the two luminous wings of messengership and sainthood – like the two luminous unfolded wings of the moon; he ascended to the distance of two bow-lengths; he became the cause of pride of both the inhabitants of the heavens and the inhabitants of the earth....

    Upon him and upon his Family be blessings and peace such as will fill the earth and the heavens.

    Glory be unto You! we have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(*[29])

    O God! For the sake of the one at whose sign the moon split make my heart and the hearts of all true students of the Risale-i Nur like the moon in the face of the Sun of the Qur’an. AMEN. AMEN.


    The Thirtieth Word ⇐ | The Words | ⇒ The Thirty-Second Word
    1. ↑ *Qur’an, 17:1.
    2. ↑ *Qur’an, 53:4-18.
    3. ↑ *Qur’an, 50:16.
    4. ↑ *Qur’an, 16:60.
    5. ↑ *Suyuti, al-Khasa’is al-Kubra, i, 439, 444; Qadi Iyad, al-Shifa’, 190, 192.
    6. ↑ *See, Qur’an, 36:82, etc.
    7. ↑ *Bukhari, viii, 147; Ibn Mubarak, al-Zuhd, ii, 122.
    8. ↑ *Qur’an, 2:29.
    9. ↑ *Tirmidhi, Tafsir Sura al-Hadid, 1; Musnad, ii, 370.
    10. ↑ *Tabarani, al-Mu’jam al-Kabir, xx, 123; Ibn Hajar, Majma’ al-Zawa’id, viii, 135.
    11. ↑ *This treatise was written in 1928 or ‘29. [Tr.]
    12. ↑ *Husayn al-Jisri, Risale-i Hamidiye 4 vols. Turk.tr. Manastırlı İsmail Hakkı (Istanbul: 1308); Suyuti, al-Khasa’is al-Kubra, i, 26, 73.
    13. ↑ *Ibn Sayyid al-Nas, ‘Uyun al-Athar, I, 29; Qadi Iyad, al-Shifa’, i, 364-6.
    14. ↑ *Qadi Iyad, al-Shifa’, i, 366-8; Bayhaqi, Dala’il al-Nubuwwa, i, 126.
    15. ↑ *Qur’an, 54:1.
    16. ↑ *Suyuti, al-Hawi li’l-Fatawa, ii, Qastalani, al-Mawahib al-Ladunniyya, i, 25-83.
    17. ↑ *Kanz al-‘Ummal, i, 459-60; Manzari, al-Targhib wa’l-Tarhib, ii, 422-3.
    18. ↑ *Bayhaqi, Dala’il al-Nubuwwa, iii, 406; al-Sunna al-Kubra, iv, 362.
    19. ↑ *Qur’an, 2:32.
    20. ↑ *Qur’an, 2:127.
    21. ↑ *Qur’an, 2:286.
    22. ↑ *Qur’an, 3:8.
    23. ↑ *Qur’an, 66:8.
    24. ↑ *Qur’an, 10:10.
    25. ↑ *Qur’an, 54:1-2.
    26. ↑ *Ibn Hajar, Fath al-Bari, vii, 145; Bayhaqi, Dala’il al-Nubuwwa, ii, 266, 268.
    27. ↑ *Bukhari, ii, 251; v, 62; vi, 178; al-Hakim, al-Mustadrak, ii, 472; Suyuti, Nazm al-Mutanathir fi’l- Hadith al-Mutawatir, 135; Bayhaqi, Dala’il, i, 279-81.
    28. ↑ *That is to say, there are six proofs concerning the event in the form of a sixfold consensus. Unfortunately, the explanation of them is brief, although they deserve more.
    29. ↑ *Qur’an, 2:32.
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