Otuz Birinci Söz/en

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.(*) 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.(*)

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.(*)

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,(*) 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.”(*) 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,(*) 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;(*) 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,(*) 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,”(*) they are favourable for the motion of stars and planets. It is further required that from majarrat al- sama’(*) (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.(*) 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.(*)

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.(*)

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.(*)

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,(*) 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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.

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.

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.

Üçüncü Müşkülün o kadar geniştir ki bizim gibi dar zihinli insanlar, istiab ve ihata edemez. Fakat uzaktan uzağa bakabiliriz.

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.

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.

Deme ki: Havaî bir “Elhamdülillah” kelimem, nasıl mücessem bir meyve-i cennet olur?

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.

DÖRDÜNCÜ ESAS

Mi’racın semeratı ve faydası nedir?

Elcevap: Şu şecere-i tûba-i maneviye olan mi’racın beş yüzden fazla meyvelerinden numune olarak yalnız beş tanesini zikredeceğiz.

BİRİNCİ MEYVE

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.

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.

İKİNCİ MEYVE

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.

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.

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.

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.

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.

ÜÇÜNCÜ MEYVE

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.

DÖRDÜNCÜ MEYVE

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.

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.

BEŞİNCİ MEYVE

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.

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.

Şimdi makam-ı istima’da olan zata deriz ki:

İlhad gömleğini yırt, at. Mü’min kulağını geçir ve müslim gözlerini tak. Sana iki küçük temsil ile bir iki meyvenin derece-i kıymetini göstereceğiz.

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.

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.

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.

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.

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.

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.”

Biz de deriz: Ey kardeş! Seni tebrik ediyoruz. Cenab-ı Hak bizleri, Resul-i Ekrem aleyhissalâtü vesselâmın şefaatine mazhar etsin, âmin!

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

سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ

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

وَ اٰخِرُ دَع۟وٰيهُم۟ اَنِ ال۟حَم۟دُ لِلّٰهِ رَبِّ ال۟عَالَمٖينَ

ON DOKUZUNCU VE OTUZ BİRİNCİ SÖZLERİN ZEYLİ

“Şakk-ı kamer” mu’cizesine dairdir

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

اِق۟تَرَبَتِ السَّاعَةُ وَ ان۟شَقَّ ال۟قَمَرُ  وَاِن۟ يَرَو۟ا اٰيَةً يُع۟رِضُوا وَ يَقُولُوا سِح۟رٌ مُس۟تَمِرٌّ

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.”

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.

Şakk-ı kamer yüzünden bu evham bulutlarını dağıtacak çok noktalardan şimdilik beş noktayı dinle:

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.

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.

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.

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.

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.

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.

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.

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.

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…

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.

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.

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.

Elhasıl: Şakk-ı kamerin imkânında şüphe kalmadı. Kat’î ispat edildi. Şimdi vukuuna delâlet eden çok bürhanlarından altısına (Hâşiye) işaret ederiz. Şöyle ki:

Ehl-i adalet olan sahabelerin vukuuna icmaı.

Ve ehl-i tahkik umum müfessirlerin   وَ ان۟شَقَّ ال۟قَمَرُ   tefsirinde onun vukuuna ittifakı.

Ve ehl-i rivayet-i sadıka bütün muhaddisînin pek çok senetlerle ve muhtelif tarîklerle vukuunu nakletmesi.

Ve ehl-i keşif ve ilham bütün evliya ve sıddıkînin şehadeti.

Ve ilm-i kelâmın meslekçe birbirinden çok uzak olan imamların ve mütebahhir ulemanın tasdiki.

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.

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:

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.

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.

عَلَيْهِ وَعَلٰى آلِهِ الصَّلَاةُ وَالتَّسْلِيمَاتُ مِلْاَ الْاَرْضِ وَالسَّمٰوَاتِ

سُبْحَانَكَ لَاعِلْمَ لَنَٓا اِلَّا مَاعَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَل۪يمُ الْحَك۪يمُ

اَللّٰهُمَّ بِحَقِّ مَنِ انْشَقَّ الْقَمَرُ بِاِشَارَتِهِ اجْعَلْ قَلْبِي وَقُلُوبَ طَلَبَةِ رَسَائِلِ النُّورِ الصَّادِقِينَ كَالْقَمَرِ فِي مُقَابَلَةِ شَمْسِ الْقُرْآنِ آمِينَ آمِينَ

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