# Mübârek Geceler (İngilizce) **Yazar:** Terzibaba - Necdet Ardıç **Kaynak:** https://terzibabairfanmektebi.com/kitaplar/mubarek-geceler-ingilizce **Sayfa:** 178 --- # BLESSED (MUBĀRAK) NIGHTS # and # EIDs (ʿĪds) ## WHAT IS THIS? The heart hears from deep within,→ This is the mystery of the universe, Wake up brother at once, This is not the place for negligence (gafla), Look for ʾĀdam within yourself, This is mercy (raḥma) to yourself, Not every man you see is ʾĀdam, This is being deceived by external form (ṣūra), The reality of ʾĀdam is his heart, This is the mystery of humanity (bashar), Try to be ʾĀdam, This is not the ʾĀdam you know, Walk, take a journey to the Real (al-Ḥaqq), This is a journey to yourself, The days fly by, This is not a place to stop, Don’t suppose it’s easy to abandon the ṣūra, This is the mystery of “ʾillā,” Destroy the palace of fantasy (wahm), This is to put aside even the word “lā,” Recognize that nothing you see exists, This is the reality of “ʾillā,” If you think the world exists, and you exist, This is not (the true) “lā” that you say, Don’t suppose insān is a physical being, This is the mystery of manifestation (ẓuhūr), Although his form is small, This is the big universe (macrocosm), Build a palace for yourself, This is not inheriting, If your heart doesn’t tremble, This experience is not being, My Muṣṭafā is the light of the worlds (ʿālam), This is the mystery of the Rasūl, He is a mercy to the entire universe, This is not the Rasūl you surmise (ẓann), My Mawlā (Lord) praised Him in the Qurʾān, This is al-Rasūl al-kibriyāʾ, Don’t wait, follow His path, This is not a waste, Ask who am I, who is the beloved, This is the mystery of Jamāl (Beauty), What you see in all forms is Him, This is not the form of the beloved, Beauty is a mirror to beauty, This is being together with the beloved, Without diving into the ocean of the Essence, This is not being beloved, There is time within time, This is the mystery of time, There is only one moment in time, This is not something that flows, Time is always permanent in you, This is the oath in “wa-l-ʿaṣr,” If you have arrived at your essence (dhāt), This is not passing, immigrating, Maʿrifa is to be able to say “I,” This is the mystery of I, If you say it with your ego (nafs), This is not the I you call I, Only He can say this pronoun, This doesn’t come from the external form, If you become Him, you can say it too, This is not you who says I. NECDET ARDIÇ (27-10-1981) ## TABLE OF CONTENTS WHAT IS THIS? (poem) FOREWORD PART ONE Laylat al-Raghāʾib (“The Night of Rewards”) Three (Blessed) Months Rajab Jumʿah (Friday) Raghāʾib The first Raghāʾib Desiring ʾĀdam (ʿalayhi s-salām) Desiring [ḥaḍrāt] Rasūl Allāh The Cloth of Human (al-libās al-bashar) The Muḥammadan Realities (al-ḥaqīqa al-Muḥammadīya) “Has there [not] come upon man a period of time when he was not a thing [even] mentioned?” (76/1) The veil of names “There has certainly come to you a messenger from among yourselves” (9/128) Fantasy (wahm) and imagination (khāyal) Invitation to the Real (al-Ḥaqq) People are asleep Life in the world of imagination Coming to this world spiritually The second birth Maʿrifa Allāh (Gnosis or Knowledge of Allāh) The descent of ʿAdām (ʿalayhi s-salām) from heaven to earth Different desires (raghāʾib) of the Real Another Raghāʾib Night The lunar calendar The solar calendar Raghāʾib Night (poem) PART TWO Laylat al-Mawlid (“The Night of Birth”) The Muḥammadan Realities (al-ḥaqīqa al-Muḥammadīya) The elephant incident The prohibition against jinn’s ascending to the skies The face-down collapse of idols in the Kaʿbah The shaking and tumbling of the 14 pillars of the Iranian ruler’s palace in the city of Madāʼin The drying of Lake Sawa The extinguishment of the thousand year old Majūs fire The inundation of numerous dry rivers A camel on the banks of the Tigris in Baghdad leading the other camels into the desert His mother’s name is ʾĀminah His father’s name is ʿAbd Allāh Would you call me your ummah? (poem) PART THREE Laylat al-Baraʾat (“The Night of Emancipation”) Characteristics of Laylat al-Baraʾat The changing of the Qibla Some hadīth about Laylat al-Baraʾat Baraʾat: Emancipation The first baraʾat The second baraʾat Turning to Bayt al-Maqdis (Holy House) Turning to Bayt al-Ḥarām (Sacred House) Tanzīh (Immanence) Tashbīh (Similarity) Tawḥīd (Unity) The Holy Qurʾān has four (4) levels of descent “Ḥā Mīm” Blessed night Receive Your Baraʾat (poem) PART FOUR About al-Isrāʾ and al-Miʿrāj SECTION ONE A noble hadīth about Miʿrāj Analyzing the letters of the word Isrāʾ Analyzing the letters of the word Miʿrāj The first Miʿrāj The second Miʿrāj The third Miʿrāj Sūrat Al-Isrāʾ (The Night Journey), chapter 17 verse 1 Why didn’t Miʿrāj begin directly from the Kaʿbah? Why did the prophet go to Quds before performing his Miʿrāj? Masjid al-ʾAqṣā (The Farthest Masjid) al-Quds al-Sharif (The Honorable Jerusalem) Bayt al-Maqdis (The Holy House) “wa-t-tīni wa-z-zaytūni” The five states of ascension during Miʿrāj SECTION TWO “wa-n-najmi ʾidhā hawā” (Sūrat Al-Najm (The Star), chapter 53 verses 1-18) What is 18? What is 19? What is 10? What is 1? What is 0? What is “wa-n-najmi” “najm” (star)? “wa-mā yanṭiqu” “ʾin huwa ʾillā waḥyun yūḥā” “ʿallamahū shadīdu l-quwā” “dhū mirratin” “ʾufuqi l-ʾaʿlā” “thumma danā” “qāba qawsayni” “fa-ʾawḥā ʾilā ʿabdihī mā ʾawḥā” “ʾa-fa-tumārūnahū ʿalā mā yarā” “wa-la-qad raʾāhu nazlatan ʾukhrā” “sidrati l-muntahā” “mā zāgha l-baṣaru wa-mā ṭaghā” Thoughts about vision and witnessing (mushāhada) “la-qad raʾā min ʾāyāti rabbihi l-kubrā” ʾ Āyāti l-Kubrā (Greatest Signs) The eternal desire of humans “Ruʾyatullāh” (seeing Allāh) took place for the first time ever on the night of Miʿrāj Ruʾyat of Imām ʿAlī Gnostics (ahl al-Allāh) express “ruʾyāt” in five different ways (at five different levels) “If I burn, I burn” At-taḥiyyātu The Miʿrāj of ʾIdrīs (ʿalayhi s-salām) The Miʿrāj of Mūsā (ʿalayhi s-salām) The Miʿrāj of ʿĪsā (ʿalayhi s-salām) Can the ummah of Muḥammad see or witness (mushāhada) Allāh? Vision and witnessing The station (maqām) of walī (friends of Allāh) and ʿārif (gnostics) of Muḥammad’s ummah The breaking of my pencil’s tip Miʿrāj Night (poem) PART FIVE Laylat al-Qadr (“The Night of Ordainment”) Other nations do not have a Qadr Night The difference between Laylat al-Miʿrāj and Laylat al-Qadr The highest level of understanding that Mūsā (ʿalayhi s-salām) reached “lan tarānī” “you cannot see Me” The qadr of “ʿĪsāwiyya” is fanāʾ fillāh (annihilation in Allāh) “wa-wāʿadnā mūsā thalāthīna laylatan” “And We made an appointment with Moses for thirty nights” The twenty-seventh (27) day of the month of Ramaḍān “ʾinnā ʾanzalnāhu” “Indeed We sent it down” “min ʾalfi shahrin” “better than a thousand months” The descent of the angels (malāʾikat) The descent of the spirit (rūḥ) Laylat al-Qadr Prayer (Nusret TURA) Know your “Qadr” and value (poem) PART SIX ʿĪd al-Fiṭr and ʿĪd al-ʾAḍḥā The first sacrifice ʾIbrāhīm’s sacrifice Why didn't the knife cut ʾIsmāʿīl’s neck? Why are prospective pilgrims prohibited from killing live animals while in iḥrām? What is iḥrām? “ʾinnā ʾaʿṭaynāka l-kawthara” Why are there 9 takbīrs (“ʾAllāhu ʾakbar”) in each rakʿah of the ʿĪd prayers? Who celebrates the ʿĪd and how? The Perfect Man’s ʿĪd The difference between ʿĪd al-Fiṭr and ʿĪd al-Aḍḥā dhū-l-Jalāli wa-l-ikrām His soul becomes his god Why is ʿĪd al-Aḍḥā celebrated for four days? Why can animalsnot be sacrificed on the fourth day of ʿĪd al-Aḍḥā? Why wasn't ʾIbrāhīm’s (a.s.) son sacrificed? Why were the sons of [ḥaḍrāt] Rasūl Allāh taken to the realm of permanance at young ages? Why does the surāt about posterity begin with “a l-kawthar”? The letters of the word “kawthar” The two aspects of “kawthar” Bīʻat (joining hands and making a covenant) “Bayʻat ar-Riḍwān” (The Pledge of Satisfaction, also known as The Pledge of the Tree) The flow coming from al-Khulafāʾ al-Rāshidūn (The Rightly Guided Caliphs) The external (ẓāhirī) Kawthar river The internal (bāṭinī) Kawthar river “yadu llāhi fawqa ʾaydīhim” “the hand of Allāh is above their hands.” “fa-ṣalli li-rabbika” “get up and pray immediately for your Lord” Jibrāʾīl said, “Stop! Your Lord is in the prayer!” “wa-nḥar” “and sacrifice” “Dhū-l-Jalāli wa-l-Ikrām” (the Possessor of Majesty and Generosity (Bounty)) Who truly celebrates the ʿĪd? “ʾinnā shāniʾaka huwa l-ʾabtar” “Indeed it is your enemy who is without posterity” Going to Ḥajj means visiting the Real in the world of acts (al-ʿālam al-afʿāl) The word “Ḥajj” means “Observing the Beauty (Jamāl) of Allāh in Divine Realities” Fear not, call it Qurʾān al-Nāṭiq (the Speaking Qurʾān) “Aṣ-Ṣafā” and “Al-Marwah” Madīnah is the manifestation of the divine name Jamāl (Beauty) Makkah is a manifestation of Jalāl (Majesty) I lost myself (poem) See the magnificence of the Rasūl Allāh (poem) Couldn’t Allāh have made his Beloved sit (continue to live) in Makkah if He so desired? Why did the hijra take place? “Makkah al-Mukarramah” (Makkah the Generous) “Madīnah al-Munawwarah” (The Enlightened City) The magnificent Kaʿbah is in front of me (poem) The characteristics of the 12 months Kawthar river will flow until the eternity ## FOREWORD Dear reader, Through this book, I will try to briefly explain to you some characteristics and unique aspects of the following blessed (mubārak) nights and eids (ʿĪds), to the extent I can understand them: - Laylat al-Raghāʾib (“The Night of Rewards”) - Laylat al-Mawlid (“The Night of Birth”) - Laylat al-Baraʾat (“The Night of Emancipation”) - Laylat al-Miʿrāj (“The Night of Ascension”) - Laylat al-Qadr (“The Night of Ordainment”) - ʿĪd (al-Fiṭr (“Breaking of the Fast”) and al-Aḍḥā (“Feast of Sacrifice”)). I did not undertake the difficult task (of writing this book), which is neither my profession nor my prowess, to prove something. We had recorded conversations (sohbets) about these topics at different times, and I did not want them to be trapped on cassette tapes. I desired them to manifest (emerge) as breezes from the heart. My dear brothers and sisters, the people of heart (fu’ād)! Numerous beautiful books on the blessed days and nights have been written and published by experts. In reality, there is not much we can contribute to the existing body of work. However, to the extent possible, to the extent that I can find them in my heart, I will write about some of the inward (bāṭin) aspects of these subjects. As you know, our magnificent religion has two aspects: outward (ẓāhir) and inward (bāṭin) (manifest versus non-manifest or external versus internal). These two aspects have produced many aspects within themselves. One of these aspects, and perhaps the most important one, is “knowing, finding, and recognizing oneself.” To be able to do so, it is necessary to comprehend and live the commands (of our religion) in both ʾāfāq and ʾanfus. “ʾāfāq” means outside yourself, within the horizons. “ʾanfus” means inside you, in your soul (nafs). You can gain a lot if you can unite your inside and outside. Your perception of (or perspective on) ʾIslām and the world changes. Instead of merely talking (qāl) about the realities, you begin to experience (ḥāl) them or live with them. According to our Grand Teachers, “everything that exists in the universe also exists in ʾĀdam.” All events that occur outside of yourself, in ʾāfāq, have comparable events occuring in your soul (nafs), that is, in your essence. You can become one of the gnostics (ʿārifūn) if you can develop the ability to experience or witness these events within yourself. The only reason you came to this world is to comprehend the reality of existence and the burden you carry (i.e., to become a person of certainty (al-ahl al-yaqīn)). Thus, just as each and every command (of our religion) has a ẓāhirī, that is external, exoteric, corporeal, or material aspect, and a bāṭinī, that is esoteric and spiritual aspect, the aforementioned subjects (blessed nights and ʿĪds) have aspects that are about our inner lives. In fact, the goal is to perceive (idrāk) the essence of all external formations and to live (experience) them internally. The people of perfection (kummal) have found the right path by doing so. Finding the depth and breadth of the blessed nights within ourselves: Laylat al-Raghāʾib, to comprehend the reality of desiring, Laylat al-Mawlid, to realize what birth is, Laylat al-Baraʾat, to understand the reality of baraʾat (emancipation, deliverence), Laylat al-Miʿrāj, to comprehend how to make miʿrāj, Laylat al-Qadr, to know your true qadr (value), ʿĪds, to understand what are they, how to live them. Knowing and understanding these will enable us to become gnostics. If we follow (continue on) this path, the way to understand the essence of each command will be opened to us. Dear reader: The blessed nights are listed in the following order according to the calendar we use daily: Mawlid → Raghāʾib → Miʿrāj → Baraʾat → Qadr Based on their order in the “spiritual journey,” the “journey to the Real,” the “inner journey,” we re-order them as follows: Raghāʾib → Mawlid → Baraʾat → Miʿrāj → Qadr I would like to draw your attention to the following point. Clearly, there can be no “Mawlid“ or birth without “Raghāʾib,“ and no “Miʿrāj“ or (spiritual) ascension without “Baraʾat.“ If that’s the case, why do we observe the blessed nights in this order: Mawlid → Raghāʾib → Miʿrāj → Baraʾat → Qadr Do not think that there is a mistake here! It is possible to understand this subtlety with a little contemplation. Stated briefly, the “two nights,” namely the nights of Raghāʾib and Baraʾat, do not belong to the current year, but rather to the next. In other words; Raghāʾib, which we celebrate this year, prepares (us for) next year’s Baraʾat, while Baraʾat, which we celebrate this year, forms a one-year program that remains valid until the following year’s Baraʾat. As a result, the order of the blessed rights in the inner world becomes: Raghāʾib → Mawlid → Baraʾat → Miʿrāj → Qadr In the external world, on the other hand, they are ordered as: Mawlid → Raghāʾib → Miʿrāj → Baraʾat → Qadr If we move the Mawlid and Miʿrāj nights ahead of the blessed nights preceding them, the blessed nights fall into the proper place (order) externally as well. As a result, it is clear that, in reality, there is no distinction between the external and internal order of the blessed nights. Oh, traveler of the Real! Have you ever considered the inner meaning of the lamps that shine on the minarets (of mosques) on blessed nights? Minaret is where the call to the prayer takes place. It is where the unity of the divine is declared and people are invited to the Absolute Being. And that (minaret) is you, and the lights shining on the balcony of the minaret are the divine lights shining on your head; they represent Allāh’s love and knowledge. Externally, those lights shine in order for us to perceive and pay attention to these realities. Internally, they reveal the divine light in our minds and hearts. Wouldn’t people who enjoy looking at the lamps in the minaret enjoy looking at the lamps of light in their own minaret? The realities of these blessed nights will be explained in their respective chapters. As previously stated, blessed nights represent different stages of a person’s spiritual journey, and they are unique to the followers (ummah) of Prophet Muḥammad; such blessed nights do not exist in other societies. No matter how grateful (or thankful) we are, it is insufficient. My esteemed brother! Do not squander your valuable time by just practicing the external form of your religion. Make an effort to comprehend and live the essence and realities (inner meanings) of those forms. It is best to live both the external and internal aspects of the religion concurrently. My dear reader! The book in your hands is neither a novel, nor science fiction or anything else to get you excited about, but if you take the trouble to read it carefully, with the enthusiasm and care of a researcher, revisiting the parts that you do not understood at first reading, it will help to introduce you (the real) you. Oh my dear brother, the person of heart! There is a term or concept in taṣawwuf that is referred to as the “five presences” (al-ḥaḍrat al-hams), or five divine levels (of manifestation): - The World of Acts (al-ʿālam al-afʿāl) - The World of Names (al-ʿālam al-asmāʾ) - The World of Attributes (al-ʿālam as-ṣifāt) - The World of Essence (al-ʿālam al-dhāt) - The Perfect Man (al-Insān al-Kāmil) These terms will appear on pages below, so let me try to explain them briefly: - The World of Acts (al-ʿālam al-afʿāl) is the material (physical) world in which we live. - The World of Names (al-ʿālam al-asmāʾ) is the world that gives rise to the material world. - The World of Attributes (al-ʿālam as-ṣifāt), also referred to as the world of invincibility (jabarūt), is the world of forces that forms the World of Names, - The World of Essence (al-ʿālam al-dhāt) is the world of the Absolute Being. - The Perfect Man (al-Insān al-Kāmil) is the world that encompasses all levels (worlds). To truly understand our religion and ourselves, we must first comprehend these levels of divine manifestation. Leaving behind our old ordinary lives based on habits and finding the true path will be the best thing that we can do for ourselves. Effort is from us, guidance is from Allāh. I pray the Real to give us endless love, understanding, and wisdom. Āmīn. Dear Lord, please send the spiritual benefits of this book to the spirits of our beloved Prophet Muḥammad Muṣṭafā (peace be upon him, henceforth pbuh) and [ḥaḍrāt] Pīr Ḥasan Ḥusamaddīn Uṣṣākī. My dear reader. Remember with gratitude the people who contributed to the writing, arranging, and publication of this book, especially Tarık Can and Hilmi Can. Pray for their ancestors. May Allāh open doors of inspiration in your heart. NECDET ARDIÇ UŞŞAKİ TERZİ BABA-TEKİRDAĞ 16/07/1991 PART ONE Laylat al-Raghāʾib (“The Night of Rewards”) (Summary of the sohbat recorded on March 14, 1986) ʾAʿūḏu bi-llāhi mina sh-shayṭāni r-rajīm. bi-smi llāhi r-raḥmāni r-raḥīm. al-ḥamdu li-llāhi rabbi l-ʿālamīn. wassalātu wassalāmu ʿalā rasūlināʿ Muḥammadin wa ʿalā āliʿhi wa ashābi acʿmāīn My dears, The topic of today’s sohbat is the upcoming Laylat al-Raghāʾib (“The Night of Rewards”). In ʾIslām, there is a period known as three (blessed) months. The first of these three months is Rajab, the second is Shaʿbān, and the third is Ramaḍān. In general, these three months are no different from the remaining nine months. There is no difference between the times created by Allāh. According to the hadīth, “do not inveigh against time (al-dahr), for Allāh is time,” all times exist with the existence of ALLĀH, therefore, we do not distinguish between them. A year consists of twelve (12) months, a month consists of thirty (30) days, and a day consists of twenty-four (24) hours. However, as the seasons change, days become longer or shorter, warmer or colder. These are changes that occur in the external dimension (realm). Although the days of dunyā are very short, we perceive them to be very long. If there were no signs (or reminders) separating them, the twelve months of the year would slip through our fingers like pieces of ordinary (random) times. Spending our years in heedlesness will result in unproductive lives that end in regret. Thus, as a result of His mercy toward humanity, the Real Almighty has endowed some of the months and days with special value (significance) to prevent people from squandering the entire year in heedlessness. The three months and the nights within them are special not because they have inherent value, but because the Real has endowed those nights with special characteristics. If these time units did not exist, we would consider all twelve months to be the same and spend them in heedlessness, oblivious to their realities. Laylat al-Raghāʾib and Laylat al-Miʿrāj in the month of Rajab, Laylat al-Baraʾat in the month of Shaʿbān, Laylat al-Qadr in the month of Ramaḍān, Laylat al-Mawlid in the month of Rabīʿ al-ʾAwwal, and many other (blessed) days and nights, with their special characteristics, help to rescue people from mediocrity by encouraging them to engage in deep contemplation and finding a path to their realities. My dears, To live a conscious (mindful) and productive life, we must extend our (good) states in the three blessed months to the entire year, rather than carrying over the state of negligence and heedlessness from the remaining nine months. The Blessed Month of Rajab is the first of the three blessed months. The night between the first Thursday (Khamīs) and the first Friday (Jumʿah) of this month is known as Laylat al-Raghāʾib. Let’s try to understand the external and internal meanings of this blessed night. Rajab means respected, honorable, and noble. Jumʿah (Friday) means gathering; the gathering (coming together) of all existence as one. Raghāʾib means desiring, bestowing upon abundantly. What is the secret that our Lord desires to reveal to us through the expression of the Night of Raghāʾib? In other words, what should we take away from this name? We can describe it as follows: Rajab: Permitting the manifestation of all beings through divine desire, power, and awe. Jumʿah: Derived from the word jamʿ (gathering, bringing together). The first Jumʿah refers to the state of first jamʿ, or collective existence of all beings in the spiritual realm as immutable entities (aʿyān al-thābita). Raghāʾib: The intense desire of beings in the spiritual realm to manifest their individual identities in the corporeal (material) world. In the eternity, before the existence of these worlds, The Real Almighty desired, with His Grandness and Magnificence, the appearance (manifestation) of the immutable entities, which were gathered together as hidden treasures within Him, as individual entities in the outside (external) world. With the Night of Raghāʾib, He put this into action and unveiled the secret. When Allāh was in the state ʿAmāʾ (thin cloud surrounded by air), before even descending to the Aḥadiyyat (Unity) level, He was hidden within Himself (but not hidden from Himself) and He desired to be known. Holy Hadīth: “I was a Hidden Treasure; I loved to be known, so I created the creation in order to be known.” He descended first to the Aḥadiyyat (Unity) level, “the level of Being or Ipseity (inniyya) and He-ness (huwiyya),” then to the Wāḥidiyyat (Oneness) level, “the level of attributes (ṣifāt) and immutable entites,” and finally to the level of names (asmāʾ) and acts (afʿāl), “the level of manifestation and (physical) appearance.” As a result, all worlds attained their own existence and tasted the joy of life and existence at their own level of comprehension. Now, let’s discuss the aforementioned process in greater detail: The worlds that came into existence and the engendered beings (mukawwanāt) that inhabited them had not yet attained a sufficient level of consciousness to know themselves (or what they are). Engendered beings had emerged, but they were unaware of themselves or the Real. The Real would bring into existence one final (and perfect) being who would know “himself and his Lord.” Now that the location and other necessities for this being’s survival had been prepared, he could emerge (manifest). The Real desired this manifestation so that He could see (observe) His own face (wajh) through this being. Consequently, “ʾĀdam (ʿalayhi s-salām)” came into existence and became the locus of manifestation for the Real’s names. As a result, the life of insān (humanity) and the process of perfection began. (Further information on this subject (ʾĀdam) can be found in our book “Six Prophets (1).”) This process reached its final (perfection) point in the person of our beloved Prophet. “The Real’s desire” for this process of perfection, thus bringing His beloved to this world, is the secret of “The Night of Raghāʾib.” In this night, our beloved Prophet fell into his mother’s womb (was conceived by his mother). The Real desired the emergence of a being, existence, or instrument in the world of acts (the corporeal world or the world of witnessing) in order to observe the manifestations of not only His acts, names, and attributes, but also His essence (all His characteristics). The Real observes this world from the level of the Essence, in His own being, but observing it from the perspective of an individual identity and more generally is different. The divine desire is to observe and experience Himself from the level of humans while wearing the “cloth of human” (al-libās al-bashar). Back in the old days, sultans would don disguises and mingle with the people to observe them. Despite wearing a different cloth, the sultan remained a sultan. Changing his clothes and mixing with the people does not jeopardize his sultanate, but being with his subjects is a gesture of compassion. One day, Sultan Mehmet disguised himself as a commoner and went to the marketplace. He gave two gold coins to a beggar who requested alms. The main recognized Sultan Mehmet and said, “Does this level of charity suit you, my Sultan? Give me more or I will expose you to everyone.” The Sultan replied, “How many coins would you have in your hand if you did that? If you do what you say you are going to do, you won’t even find what I gave you.” The Real Almighty desired such an existence, a cloth that would reveal Him in the broadest and most perfect way. “The Night of Raghāʾib” marks the beginning of the emergence of such an entity, which will initially be covered with duality but will eventually recognize its unity and observe itself accordingly. The Real’s desire to bring [ḥaḍrāt] Rasūl Allāh into physical existence, as well as the manifestation of the Muḥammadan Realities (al-ḥaqīqa al-Muḥammadīya) through him, began on “The Night of Raghāʾib”with the pregnancy of the prophet’s mother. There are both specific and general aspects of this divine desire. The desire of the Real to manifest from ʿamāʾ (thin cloud surrounded by air) to the cosmos (ʿālam) is another meaning of “The Night of Raghāʾib.” In this context, night means ʿamāʾ that is non-existence, otherwise the process would be referred to as the Day of Raghāʾib. Jumʿah and night; jamʿ and darkness, these two are also a community. State; the Essence was with Himself as Himself prior to His creation of the universe. He desired to create His kingdom (mulk), as stated in the holy hadīth, “I was a Hidden Treasure; I loved to be known, so I created the creation in order to be known,” and his first self-disclosure began on “The Night of Raghāʾib.” Sūrat Al-İnsān (Man), chapter 76 verse 1 هَل أَتىٰ عَلَى الإِنسانِ حينٌ مِنَ الدَّهرِ لَم يَكُن شَيئًا مَذكورًا Transliteration: “hal ʾatā ʿalā l-ʾinsāni ḥīnun mina d-dahri lam yakun shayʾan madhkūran.” Translation: “Has there [not] come upon man a period of time when he was not a thing [even] mentioned?” We discussed “whether or not man existed before” in the sohbat last week. This verse indicates that (once) man did not exist in a physical sense. To summarize our previous sohbat, we did not exist previously; that is, before coming to this world as physical entities, we did not know ourselves. However, when we fell into our mothers’ wombs, our I-ness (individual existence) began, and we began to emerge as a separate form (body). And this constitutes our own, individual Raghāʾib. The desire of the Real Almighty to bring each of us into being has been the main source of our existence. After all, we did come into being. We found ourselves in the guise of a physical human form (bashariyya), believing ourselves to be physical beings (bashar), and began to live our lives as if we were (merely) physical creatures. We were so conditioned on this perception that we named ourselves Ahmet, Mehmet, and Kemal. Those names have become a big veil for us. Names are entities that come into existence later (they reflect our physical form but not our spiritual realities). We could not comprehend the vast openness within ourselves because names have been the biggest veil for us. To draw us back to Himself, the Real Almighty established these commands (systems) through the Muḥammadan Realities (al-ḥaqīqa al-Muḥammadīya), through [ḥaḍrāt] Muḥammad’s mouth, or put another way, through His own mouth. Sūrat Al-Tawbah (Repentance), chapter 9 verse 128 لَقَد جاءَكُم رَسولٌ مِن أَنفُسِكُم Transliteration: “la-qad jāʾakum rasūlun min ʾanfusikum” Translation: “There has certainly come to you a messenger from among yourselves” How should we interpret this verse? Let’s think about it together. “la-qad” is verification or confirmation, which means “know with certainty.” “jāʾakum” means “has come to you.” What has come to us? “rasūlun” A messenger has come. Where did he come from? “min ʾanfusikum” from your (own) soul (nafs). What does that mean? [Someone in the audience said:] “lā ʾilāha ʾillā -llāh muḥammadur rasūlu -llāh” “This “word (expression) of unity (tawḥīd)” begins (becomes active) at that moment, when Muḥammad comes as a messenger, manifesting himself.” Only those who truly understand the meaning of the phrase “a messenger has come to you from your soul” can truly recite the “word of unity.” The recitation of the others is simply imitation (taqlīd). But that is also acceptable. Sending a messenger from your soul; symbolizes the manifestation of the Real from His Essence to His “attributes, names, and acts,” as well as His desire to draw them back to Himself. Those who believed in other manifestations (that is, the existence of manifestations other than the Real) through imagination (khāyal) and fantasy (wahm) or assumed that they were separate beings (they were separate from the Real). The one who manifested as the Muḥammadan Realities (al-ḥaqīqa al-Muḥammadīya) does not have imagination (khāyal) and fantasy (wahm), so he found and knew himself, recognized that those around him are not separate from himself, and invited them to the reality (al-ḥaqīqat). For (23) years, [ḥaḍrāt] Prophet invited people to the Real, to the Real that is closest to them, the Real within themselves. Sūrat Āl-i ʿImrān (The Family of Imran), chapter 3 verse 31 قُل إِن كُنتُم تُحِبّونَ اللَّهَ فَاتَّبِعوني يُحبِبكُمُ Transliteration: “qul ʾin kuntum tuḥibbūna llāha fa-ttabiʿūnī yuḥbibkumu llāhu” Translation: “Say, ‘If you love Allāh, then follow me; Allāh will love you…’” If we understand and apply these (principles) to our lives, a door (or path) to understanding the realities of ʾĀdam’s descent from heaven to earth opens up in front of us. Let me be clear: “We have not yet truly set foot on Earth.” The world in which we live is the world of imagination, our own world of imagination (or dream), not the true or the vast world of imagination, the world of imagination that we unconsciously create in our fantasies (wahm) and opinions (ẓann). Dear friends! This is a very subtle issue. I would like to draw your attention to it. With some exceptions, the majority of people live in an imaginary world they have created for themselves. Exiting this world of imagination and reaching and entering the real word is a great art of living. Our Master (pbuh) beautifully described this state when he said, “people are asleep; they will awaken when they die.” Only those who awaken truly arrive on Earth. Touching one’s foot on the ground (soil) does not constitute arrival on Earth. We are on Earth in physical form (with our bodies), but we are still (mentally) living in the world of imagination and fantasy because we have not yet reached true reflection (tafakkur) or understanding. The true value of a human is proportional to his mental and intellectual wealth (or depth), and it cannot be measured with material scales. We live in a world of imagination, assuming that things that do not have true existence (an existence that is separate from the existence of the Real) are real by treating them as our interlocutors and falling into their states. Let’s think this way: Many years have passed in our lives. They were all like one moment, weren’t they? They are all in our memories, and the future is only an imagination (dream). Whether we think in the way of Allāh, the servant, or the nafs and matter, they are all in the world of imagination and are unknown. Not everything we think (expect) will occur. Of course, people make programs for themselves! If it holds, it holds; if it doesn’t hold, it doesn’t hold, and that’s a separate issue. Thus, it is all about truly spiritually coming to Earth. This is known as the second birth. In the first birth a person comes to this world physically from his mother’s womb. In the second birth, on the other hand, he attains a level of understanding from the womb (raḥim) of the World of Names (al-ʿālam al-asmāʾ). We were once concealed in the wombs of our mothers. We came to this world physically with the first birth, but because we were unaware of the world of realities, we began to live in a dream (in our imaginary world). In the meantime, our consciousness awaits its birth in the womb of the World of Names; how happy it will be if we can do what is necessary and realize its birth! Only through this second birth, with our second being (known as walad al-qalb in taṣawwuf), can we enter the real world, live a real life, and spread our wings to infinity. Only with new powers gained through this second birth can we begin to comprehend “Maʿrifātullah,” the knowledge of Allāh or gnosis (ʿirfān). A person who cannot realize his second birth cannot reach broad and comprehensive thought. His capacity will be insufficient, so he cannot escape his imaginary world. The second birth is the second power, second identity. It broadens the scope of thought tremendously. This way the person first - knows himself, - which leads him to knowing His Lord, - which, in turn, enables him to know and witness Allāh more broadly. These are the inner meanings of ʿAdām’s (a.s.) descent from heaven to earth. What we need is not the story of ʿAdām (a.s.), but rather an understanding of ʿAdām’s (a.s.) purpose. Dear friends! Each of us has the identity of ʿAdām. The Real Almighty desired to reveal some of His acts through us. The beginning of this process, the Real’s desire for it, is referred to as “Raghāʾib.” The Real Almighty - first desired to create (khalq) the cosmos (the first Raghāʾib) - next desired to bring into existence ʿAdām (a.s.) (the second Raghāʾib) - next desired to bring [ḥaḍrāt] Rasūl Allāh to Earth (the third Raghāʾib) - next desired to bring each of us as separate beings to Earth (the fourth Raghāʾib) - next desired to put people into heaven and showed them the way (the fifth Raghāʾib). The Real has countless desires, and if we think about them using the examples above, we can discover many more Raghāʾibs. Dear friends! Let’s try to think as clearly as possible, to reflect deeply, to determine what we must do before it is too late, to plot the most direct path to the Real, and to act. There is no other way. Every passing day works against us. One day, we will suddenly be confronted with the ending (death). Before this happens, let’s try to be awake and avoid falling into a slumber of heedlessness (ghafla). Endless praises to our Lord, who has given us countless blessings. May Allāh reveal to us the true face (meaning) of these nights. Effort is from us, success is from Allāh. I wish all of you blessings on this Night of Raghāʾib. We are overjoyed to be the locus of manifestation for the desire of the Real Almighty. Is there a greater virtue than this? Laylat al-Raghāʾib (“The Night of Rewards”) (Summary of another sohbat recorded on 02/01/1990) Honorable friends. The relative units of time are derived from the motions of the moon, earth, and sun. Past events are recorded using either lunar or solar motions. Thus, two separate calendards are used. Historically, Muslims have used the lunar calendar to calculate and observe events. If they had used the solar calendar, the blessed nights would have occurred on the same night each year, depriving the other nights of these features. Sun/Shams symbolizes the “The Divine Realities.” Moon/Qamar symbolizes the “The Muḥammadan Realities.” The moon that symbolizes the Muḥammadan Realities receives its light (nūr) from the sun and illuminates the Earth in the darkness of the night. People are affected by the moon in a variety of ways without even realizing it. We cannot look at the sun with our naked eyes, but we can easily look at the moon. Thus, those who wish to observe the divine realities should turn their faces to the Muḥammadan Light (An-Nūr al-Muḥammadī). Pay attention to the realities of the moon, my brother, because it holds secrets about your journey. Since the moon is the symbol of the Muḥammadan Realities, the (timing of) events associated with the Muḥammadan Realities are calculated using the lunar calendar, which is based on the moon’s motions around the Earth. Organizing blessed days and nights based on lunar motions and rotating them so they do not occur on the same day and night each solar year is a mercy to all days and nights, just as these blessed days and nights are a mercy to us. If these nights and days were arranged according to the solar calendar, they would all occur on the same day each year, and only those particular days would benefit from those features, while the other days would be deprived. Because lunar months arrive ten days earlier on the solar calendar each year, these blessed days, nights, and holidays coincide with every day of the year over a long period of time. For example, let’s say the night of Raghāʾib is on February 1 this year. Every year, the night of Raghāʾib is the first Friday night of the month of Rajab; according to the lunar calendar, there is no change in this. However, there is a change according to the solar calendar, such that the night of Raghāʾib comes to each day of the solar calendar with the passing of of time. As a result, the proverb “may all your days be holidays (ʿĪd or eid), and all your nights be Qadr (“the night of power”)” finds an existence in reality. If we spend every moment of our lives awake, all our moments will be blessed. The Divine Justice has granted absolute blessings to each moment, each second, each minute, each day, each week, each month, each year, each time (dahr) and indefinite times, as long as we make use of them. The value of a man increases in proportion to how well he manages his time. The biggest waste is a waste of time. The Noble Prophet beautifully said, “know the value of your free time before you get busy.” A person who wastes or kills time does not actually kill time, but rather the parts of his own life that he squanders. What an example of severe irresponsibility! How precious are the moments of our lives that we squander... if only we understood! Oh the traveler on the road of no return! How much longer will you continue to kill your times? Our Prophet valued time highly, saying that, “an hour of contemplation is better than a thousand years of supererogatory worship.” Instead of wasting time, a wise person lives it to the fullest and derives the maximum benefit from it. With the blessed days arriving ten days earlier each year, it is possible for each night of the solar calendar to become a Raghāʾib night, Mawlid night, Baraʾat night, Miʿrāj night, Qadr night, and another blessed night over a long period of time. And thus, justice is established on the days, and each day and night is blessed. If the system had been based on the solar calendar, these blessings would have been limited to a single day, with no other day benefiting. Since this would be unjust, and there is no injustice in Divine Justice, this system was founded on the lunar calendar, which symbolizes the Muḥammadan Realities. Sūrat Al-Anbiyāʾ (The Prophets), chapter 21 verse 107 وَما أَرسَلناكَ إِلّا رَحمَةً لِلعالَمينَ Transliteration: “wa-mā ʾarsalnāka ʾillā raḥmatan li-l-ʿālamīn” Translation: “We did not send you but as a mercy to all the worlds” According to this verse, months, days, and nights all receive their share of mercy. Now, the Raghāʾib night signifies the commencement of the descent of the Muḥammadan Realities to earth as an individual (unitary) identity or entity. The realities of this blessed night must also manifest in each of us as individuals. The night we celebrate is dedicated to the life and memory of our Prophet, but it also contains commands (hukm) for our souls (nafs). The main concern for us is to instill the command of Raghāʾib in our souls. This is because the Raghāʾib of our prophet has already occurred. We commemorate his memory. Today, the important thing is to create our own “Raghāʾib.” Unless a person forms his own “Raghāʾib,” his heart cannot give birth to the Muḥammadan Realities, and he cannot have a “Mawlud” night. And without the Mawlud night, the person remains a Muslim only in (external) form. Dear friends! The person who desires the Real seeks out and befriends one of His true friends. As a result of this friendship, he begins to discover the realities within himself and live a real life. “Raghāʾib” is the starting point of this process. All Muslims bear an absolute responsibility to desire and strive for the manifestation of the Muḥammadan Realities, which exist in all of creation and, in the broadest sense, in humans. Sūrat Al-Shraḥ (Opening), chapter 94 verses 7-8 (7) فَإِذا فَرَغتَ فَانصَب Transliteration: “fa-ʾidhā faraghta fa-nṣab” Translation: “So when you are done, appoint,” (8) وَإِلىٰ رَبِّكَ فَارغَب Transliteration: “wa-ʾilā rabbika fa-rghab” Translation: “and turn eagerly to your Lord.” Thus, the most important thing we need is to find ways to long for or desire (raghba) our Lord. Understanding and living the true meaning of the verses (in the Qurʾān) is vastly superior to simply reading and reciting them. The Real Almighty has revealed to us every important issue in the form, beauty, and joy of a festival. He desires that we remember these events with a true and conscious understanding of their realities, rather than sentimental reminiscences. I pray that this night awakens in us and the entire ʿIslāmic world a new awareness and a renewed desire to turn to Him. May Allāh make all of us servants who perceive and comprehend these realities in the best way. Āmīn. Night of Raghāʾib Get rid of heedlessness. Watch what happens. You’ll find blessing. Desire being ʾĀdam. Think a bit deeply. Noone returns from their journey. What can you do when it all comes to an end? Desire yourself. Love everyone you see. Wear your shirt horizontally. Sell your ego in the market. Desire love. Honor that noble one. The night with Raghāʾib. Two letter syllable (Ah..) Desire your Prophet. Receive the news from the Qurʾān. Throw grief out of your heart. You’ll complete the journey. Desire the Qurʾān. Look at the One who brought you into existence. What does the Real grant? Burn your ego immediately. Desire Allāh. ### PART TWO Laylat al-Mawlid (“The Night of Birth”) aṣ-ṣalātu wa-s-salāmu alaika yā Rasūl Allāh, aṣ-ṣalātu wa-s-salāmu alaika yā Ḥabīb Allāh, aṣ-ṣalātu wa-s-salāmu alaika yā Seyyidel evveline vel aharin wal-ḥamdu li-llāhi rabbi l-ʿālamīn. Venerable friends. It is 10/11/1989 today. We are celebrating this year’s Laylat al-Mawlid. May the Real Almighty shower this night’s blessings upon each of us and all Muslims, assisting us in reaching our realities and being among those who truly live. During the night between the 11th and 12th days of the lunar month Rabīʿ al-Awwal, the bright night (al-fahr al-ʿālam) Muḥammad Mustafa (pbuh) physically arrived at this world. “The Muḥammadan Realities” are eternal and everlasting across the universe. On this night, these realities manifest on Earth through the cloth [ḥaḍrāt] Muḥammad. How will this general (universal) and revolutionary birth manifest in us? Because every command of our religion has both an external and internal aspect, so too does this birth. If we only understand its external aspect, “the physical birth” of [ḥaḍrāt] Rasūl Allāh, that will not suffice, as his birth is merely an example for us. If we do not attempt to comprehend what birth means to us (our own spiritual birth), our knowledge will be incomplete and we will be unable to grasp the essence of birth. The Muḥammadan Realities, which encompass all existence, will manifest (be born) in hearts that have been purified. The way to bring this into existence is to learn about the birth of [ḥaḍrāt] Muḥammad, analyzing the events that transpired during his birth, and attempting to apply them to ourselves in our own existence (lives). Religion and history books contain extensive information about the birth of [ḥaḍrāt] Muḥammad. Here, we will investigate the inner aspects (characteristics) of this event. To realize the birth of the “Muḥammadan Realities” within ourselves, we must examine the events that occurred on those blessed days and make every effort to incorporate them into our lives. This will allow us to become true “Muḥammadans.” - - - - The elephant incident, - The prohibition against jinn’s ascending to the skies, - The face-down collapse of the idols in the Kaʿbah, - The shaking and tumbling of the 14 pillars of the Iranian ruler’s palace in the city of Madāʼin, - The drying of Lake Sawa, - The extinguishment of the thousand year old Majūs fire, - The inundation of numerous dry rivers, - A camel on the banks of the Tigris in Baghdad leading the other camels into the desert, - His mother’s name is ʾĀminah, - His father’s name is ʿAbd Allāh, and many similar events. It is sunnah to learn and comprehend the external state of Rasūl Allāh, the aspect of “[ḥaḍrāt] Muḥammad.” It is farḍ (obligatory) to understand and comprehend the inner world of Rasūl Allāh, the aspect of “the Muḥammadan Realities.” Venerable friends: Let us try to look at the world events that occurred during the days of the birth of [ḥaḍrāt] Rasūl Allāh (pbuh) from the perspective of ourselves, that is, from an individual standpoint. - The elephant incident: As you know, shortly before the birth of [ḥaḍrāt] Rasūl Allāh (peace be upon him), an army led by “Abraha” and consisting of elephants, marched from Yemen to Makkah with the intention of destroying the Kaʿbah. With the command of the Real Almighty, ʾabābīl birds threw small stones they had taken from hell on Abraha’s soldiers and a desert storm began, wiping out the army of elephants. This event is mentioned in the Holy Qurʾān, in Chapter 105, Sūrat Al-Fīl (The Elephant). The specific details of the event can be taken from there. Here, we will try to briefly explain the aspects of the event that concern us. The phenomenon of Raghāʾib planted the seeds of the “Muḥammadan Realities” in the heart of a blessed man. However, in order to get results, he must ensure the perfection of this formation. While his soul was previously in the form of an elephant, the strongest of animals, and living with the thoughts or soldiers of heedlessness, - as a result of his spiritual work, his dhikrs form ʾabābīl birds that bring bullets of unity, - he throws those bullets on the soldiers of heedlessness and destroys them, and - he also destroys the elephants of the soul in the desert (takes away most of their power) with the winds and storms of love. - The prohibition against jinn’s ascending to the skies: Before the birth of [ḥaḍrāt] Rasūl Allāh, the jinn were ascending into the skies, stealing information and news from the angels during their work shifts, descending to the earth, and reporting these news to some psychics and soothsayers, enabling them to foretell certain events to common people and thereby gaining respect among their congregations. As a result, people began to favor them over the clergy. According to Sūrat Al-Ḥijr, after the birth of [ḥaḍrāt] Rasūl Allāh, the jinn’s access to the skies is eternally denied. Sūrat Al-Ḥijr, chapter 15 verses 16-18 (16) وَلَقَد جَعَلنا فِي السَّماءِ بُروجًا وَزَيَّنّاها لِلنّاظِرينَ Transliteration: “wa-la-qad jaʿalnā fī s-samāʾi burūjan wa-zayyannāhā li-n-nāẓirīna” Translation: “Certainly We have appointed houses in the sky and adorned them for the onlookers,” (17) وَحَفِظناها مِن كُلِّ شَيطانٍ رَجيمٍ Transliteration: “wa-ḥafiẓnāhā min kulli shayṭānin rajīmin” Translation: “and We have guarded them from every outcast Satan,” (18) إِلّا مَنِ استَرَقَ السَّمعَ فَأَتبَعَهُ شِهابٌ مُبينٌ Transliteration: “ʾillā mani staraqa s-samʿa fa-ʾatbaʿahū shihābun mubīnun” Translation: “except someone who may eavesdrop, whereat there pursues him a manifest flame.” The jinn who attempted to steal news from the skies were then struck and burned by a bright fire referred to as shihāb. As a result, they were no longer able to receive news from the skies, as from that point forward there would be no other messengers besides the Magnificent Rasūl (Rasūl al-Kibriyāʾ); this responsibility was given to the one and only trustworthy [ḥaḍrāt] Rasūl Allāh. The Holy Qurʾān contains (and reports) the knowledge of the past and the future. It contains a wealth of information that is not yet fully understood. This is an entirely different matter, but let’s briefly examine what kind of knowledge this verse reveals today. It describes the foundation of the Star Wars technology that the United States is attempting to develop, which will use laser beams to neutralize (destroy) missiles in flight. Unfortunately, we conservative Muslims hang this endless (infinite) treasure (the Qurʾān) on the wall next to our beds, and we set it aside after reading it to our deceased. May Allāh grant us the maximum possible benefit from it. As Muslims, let’s be exemplary people and contribute to our religion. Now, let’s turn to ourselves: Before giving birth to the “Muḥammadan Realities,” a person’s heart is filled with delusions and imaginary knowledge. The new information that comes to this person is also delusion and imagination. After a person manifests the “Muḥammadan Realities,” the path of delusion and imagination is closed, his heart is filled with Muḥammadan knowledge, and the devil and jinn can no longer reach him because the “Muḥammadan Light” burns them. Only after reaching this state (or level), he begins to acquire and expand his true knowledge, and he continues to do so according to his efforts and commitment. - The face-down collapse of the idols in the Kaʿbah: Before [ḥaḍrāt] Rasūl Allāh’s arrival, a period known as the “age of ignorance,” the Kaʿbah was filled with idols. Following the Muslims’ conquest of the Kaʿbah, the idols were destroyed. Thus, when a person gives birth to the “Muḥammadan Realities,” the idols that fill the Kaʿbah of his heart fall down and prostrate. These idols symbolize the inciting soul (an-nafs al-ʾammārah) in addition to all sorts of material loves and worldly desires. It is nearly impossible to get rid of them before the birth of the “Muḥammadan Realities.” We must prostrate these idols to the “Muḥammadan Light,” remove them, and fill the vacant spaces with the love and affection of the “Muḥammadan Realities.” - The shaking and tumbling of the 14 pillars of the Iranian ruler’s palace in the city of Madāʼin: Before giving birth to the “Muḥammadan Realities,” a person resides in a palace of dreams with his inciting soul. With the birth of the “Muḥammadan Realities,” the majority of the pillars supporting this palace of the inciting soul are destroyed, and eventually all of them are destroyed, leaving no room for the inciting soul to live; only then does divine life begin on this body. - The drying of Lake Sawa: Before a person gives birth to the “Muḥammadan Realities,” his heart is filled with Lake SAWA/MASIWA (Masiwa means everything other than Allāh, or heedlessness). One of the first things a seeker must do is to dry up the masiwa streams within himself and stop the flows of masiwa, so that they do not feed Lake Sawa. This relieves the seeker of a substantial burden. If the flow of masiwa does not stop, Lake Sawa will continue to expand and eventually drown the person. May Allāh keep us all safe from masiwa. - The extinguishment of the thousand year old Majūs fire: Before a person gives birth to the “Muḥammadan Realities,” the Fire of Nafs burns within him ceaselessly from childhood until those dates. If this fire is not extinguished, it will burn the body eternally. The only remedy is to give birth to the “Muḥammadan Realities” in the heart before it is too late. This is the only way to extinguish the fire of the soul and save the person from this peril. - The flooding of many dry rivers: There are many fluid canals in the spiritual existence of a person, but these canals remain dry due to the oppression of the soul. When the struggle against the inciting nafs begins and it is defeated, water will once again flow from these canals. These canals are known as the “Muḥammadan Springs.” The most beautiful of them are “Zam Zam” and “Kawthar.” And from these springs, the “Muḥammadan Realities” continually flow into the person’s Ocean of Heart, filling it. For this to occur, the Muḥammadan Realities must be born in that body. Until the Muḥammadan Realities are born, these springs will remain dry. The inability to feed (nourish) one’s spirit due to dry canals is an eternal loss. Thus, whatever needs to be done should be done for the birth of the Muḥammadan Realities, which activate the canals and make them flow. - A camel on the banks of the Tigris in Baghdad leading the other camels into the desert: At the time, camels were used to transport pilgrims to Ḥajj from the city of Baghdad, which was a center of science (knowledge). Camel also represents the physical body of a person. While these camels were previously aimlessly wandering, with the birth of the “Muḥammadan Realities,” one of them leads the others into the desert. The desert road is the Ḥajj road, so a person with a certain level of knowledge will also head in the direction of Ḥajj. Additionally, he propels other camels or people around him, in the same direction. The formation of this process is contingent on the birth of the Muḥammadan Realities. - His mother’s name is ʾĀminah: If the trustworthy person is male, he is called ʾĀmin; if she is female, she is called ʾĀminah. In either case, it indicates that there is no doubt in the person (the person is trustworthy). The birthplace of the “Muḥammadan Realities” is also a secure (ʾāmin) place. There can be no mistake or negligence here; only this kind of birth is a good beginning. - His father’s name is ʿAbd Allāh: ʿAbd Allāh means the Servant of Allāh. Thus, Muḥammad is the son of the Servant of Allāh. Now, what does the marriage of the trustworthy (ʾĀminah) and the Servant of Allāh (ʿAbd Allāh) signify? ʾĀminah Hatun (lady) is your trained soul, which has become trustworthy and brigandage-free. ʿAbd Allāh, the Servant of Allāh, resembles your spirit. It is your (spiritual) master, if you have one. This person (your master), ʿAbd Allāh, breathes his own soul into your trustworthy soul. Sūrat Al- Ṣād (Sad), chapter 38 verse 72 وَنَفَختُ فيهِ مِن روحي Transliteration: “wa-nafakhtu fīhi min rūḥī” Translation: “I have breathed into him of My spirit.” He breathes into you with the command “I have breathed into him of My spirit,” which means he reveals and explains to you your own realities that you need to know. Thus, this is a “divine marriage” or divine union, but it does not occur physically; it occurs spiritually. This is such a heart-to-heart exchange that only after one’s well-trained, trustworthy soul receives suggestions, inspirations, facts, and realities from his master or spirit can the Muḥammadan Realities and the Muḥammadan Light emerge in that body. This formation is referred to as “al-walad al-qalb” (the son of the heart). It is this second birth that each of us must undergo. The real ʾIslām begins with this. Our birth from our mothers and fathers is only to prepare a place (of manifestation) for this (second) birth. If we leave this world without experiencing a second birth, we can be certain that regardless of how much knowledge we possess, we will remain among those who live in heedlessness and ignorance. Perhaps our knowledge in the realm of acts has increased and expanded. However, if you do not know yourself, no matter how much (information) you load (acquire), you will not appreciate the load. Carry a load that has a lot of value but very little weight. Exoteric knowledge is heavy but of little value. Esoteric knowledge is light and very valuable. What is the entity that comes into existence as a result of the harmony and union of a trustworthy soul and a spirit filled with desire? It is called “al-walad al-qalb al-Muḥammad,” meaning “the son of the heart” or “one who praises a lot.” What else would a person who knows himself do besides praising a lot?.. He has received such great blessings that nothing other than praise is enough. There are eight (8) levels of praise. We tried to explain them in our book “Ṣalāt.” Let’s continue our subject here. In response to this divine grace, here, the person begins to praise, begins reciting the Qurʾān with praise, and as he continues along his path, he tries to comprehend the deep (profound) meanings of praise. Thus, the birth of the Muḥammadan Realities brings about the emergence of a being (entity) that begins to realize himself (comprehend his realities). As he continues on his journey, he gets to know himself better, and as he gets to know himself, he comes to know his Lord, as it is stated: “He who knows himself knows his Lord.” As he progresses along his path, his perfection and ḥamd (praise) increase. As a result, he better comprehends the holy hadīth “law lāka law lāk lamā khalaqtu’l-aflaka” “were it not for you, were it not for you, I would not have created the creation.” If it were not for the existence of [ḥaḍrāt] Rasūl Allāh in the outside world, the universe would not have been created. If the birth of the Muḥammadan Realities had not been desired in your existence, your existence would not appear. Since you have come into existence, it follows that you are being asked to do what is necessary to activate the Muḥammadan Realities that are present within you. Consider what kind of responsibility and burden you are carrying if you are not working towards this goal and are instead holding on to (detaining) the “Muḥammadan Realities” within you. Sūrat Al-Anbiyāʾ (Prophets), chapter 21 verse 107 وَما أَرسَلناكَ إِلّا رَحمَةً لِلعالَمينَ Transliteration: “wa-mā ʾarsalnāka ʾillā raḥmatan li-l-ʿālamīn” Translation: “We did not send you but as a mercy to all the worlds.” The external interpretation of the divine command “we sent you only as a mercy to all the worlds” is that [ḥaḍrāt] Rasūl Allāh has been sent as a mercy to all the worlds. This attribute (mercy) is also sent to people within their own existence. What a pity it would be if Muḥammadan Realities were sent to you but you were unable to benefit from their mercy! If only you knew what a great opportunity you are passing up. NOTE: At the end of this section is a poem I wrote for the Mawlid Night on 08/29/1993. WOULD YOU CALL ME YOUR UMMAH? You were born tonight, my Master, my Sultan, My Allāh has blessed and glorified you, I have committed countless sins in this world. Would you call me your ummah? Would you call us your ummah, oh Muḥammad Muṣṭafā? The Real created this world for you, Your light covered all the worlds from all sides, Will you pardon this heedless sinner? Would you call me your ummah? Would you call us your ummah, oh Muḥammad Muṣṭafā? Your predecessors have always heralded your arrival, You are always beautiful and new anew, Do you recognize me in this strange world? Would you call me your ummah? Would you call us your ummah, oh Muḥammad Muṣṭafā? Your presence has brought the world honor and glory, You have been greatly distressed by polytheists, You have never strayed from the path of the Real. Would you call me your ummah? Would you call us your ummah, oh Muḥammad Muṣṭafā? You were first called Muḥammad Muṣṭafā, You brought much goodness and joy to the hearts. Do I even have the head (capacity) to understand you? Would you call me your ummah? Would you call us your ummah, oh Muḥammad Muṣṭafā? You ascended to the Miʿrāj and witnessed a great deal there, Your love pierces even stone hearts, My days are always wasted like this. Would you call me your ummah? Would you call us your ummah, oh Muḥammad Muṣṭafā? You were forced to migrate that day, The polytheists hurt you deeply, I grieve because I was unable to assist, Would you call me your ummah? Would you call us your ummah, oh Muḥammad Muṣṭafā? You raised the flag of the Real to the skies, Your ummahs carried it from hand to hand, You have dropped so much (in blessings) upon these poor hearts. Would you call me your ummah? Would you call us your ummah, oh Muḥammad Muṣṭafā? PART THREE Laylat al-Baraʾat (“The Night of Emancipation”) (Summary of the sohbat recorded on 04/13/1987) ʾAʿūḏu bi-llāhi mina sh-shayṭāni r-rajīm. bi-smi llāhi r-raḥmāni r-raḥīm. al-ḥamdu li-llāhi rabbi l-ʿālamīn. wassalātu wassalāmu ʿalā rasūlillāʿh nabiyyina Muḥammad wa ʿalā āliʿhi wa ashābi acʿmāīn Dear friends of the heart, Due to the nature of the night, the topic of tonight’s sohbat is Laylat al-Baraʾat (“The Night of Emancipation”) tonight. May the Real Almighty grant us a vigilant heart and a clear mind to comprehend the realities of this night. In the Arabic lunar calendar, Laylat al-Baraʾat is the night between the 14th and 15th days of the month Shaʿbān. Let’s beging by examining the word “Baraʾat.” The following are the important aspects of Laylat al-Baraʾat: - During this night, the Holy Qurʾān is sent down (was descended) from the preserved tablet (al-lawḥ al-maḥfūẓ) to the earth’s sky. Sūrat Al-Dukhān (Smoke), chapter 44 verses 1-8 (1) حم Transliteration: “ḥ-m (ḥā mīm)” Translation: “Ḥā, Mīm.” (2) وَالكِتابِ المُبينِ Transliteration: “wa-l-kitābi l-mubīn” Translation: “By the Manifest Book!” (3) إِنّا أَنزَلناهُ في لَيلَةٍ مُبارَكَةٍ ۚ إِنّا كُنّا مُنذِرينَ Transliteration: “ʾinnā ʾanzalnāhu fī laylatin mubārakatin ʾinnā kunnā mundhirīn” Translation: “Indeed We sent it down on a blessed night, and indeed We have been warning [mankind]!” (4) فيها يُفرَقُ كُلُّ أَمرٍ حَكيمٍ Transliteration: “fīhā yufraqu kullu ʾamrin ḥakīm” Translation: “Every definitive matter is resolved in it,” (5) أَمرًا مِن عِندِنا ۚ إِنّا كُنّا مُرسِلينَ Transliteration: “ʾamran min ʿindinā ʾinnā kunnā mursilīn” Translation: “as an ordinance (edict) from Us. Indeed We have been sending [apostles],” (6) رَحمَةً مِن رَبِّكَ ۚ إِنَّهُ هُوَ السَّميعُ العَليمُ Transliteration: “raḥmatan min rabbika ʾinnahū huwa s-samīʿu l-ʿalīm” Translation: “as a mercy from your Lord—indeed He is the All-hearing, the All-knowing” (7) رَبِّ السَّماواتِ وَالأَرضِ وَما بَينَهُما ۖ إِن كُنتُم موقِنينَ Transliteration: “rabbi s-samāwāti wa-l-ʾarḍi wa-mā baynahumā ʾin kuntum mūqinīn” Translation: “the Lord of the heavens and the earth, and whatever is between them, should you have conviction.” (8) لا إِلٰهَ إِلّا هُوَ يُحيي وَيُميتُ ۖ رَبُّكُم وَرَبُّ آبائِكُمُ الأَوَّلينَ Transliteration: “lā ʾilāha ʾillā huwa yuḥyī wa-yumītu rabbukum wa-rabbu ʾābāʾikumu l-ʾawwalīn” Translation: “There is no god except Him: He gives life and brings death, your Lord and the Lord of your forefathers.” - During this night, the qibla (the direction of prayer) is shifted from Jerusalem to Makkah (the Kaʿbah). - During this night, the Real Almighty determines the sustenance, provisions, and lifespans of all living creatures. On this night, the following year’s program is activated. Our Prophet (pbuh) explained to our mother ʿĀʾisha (may Allāh be pleased with her) the importance of this night as follows: “It is the 15th of Shaʿbān tonight. Verily Allāh (Glorified and Exalted) delivers more people from hell on this night than the number of hairs on the sheep of Banu Kalb (a wealthy Arab tribe). However, He does not look at the faces of those who associate partners with Him (mushrikūn), harbor hatred and enmity in their hearts toward Muslims, have severed ties with their relatives, are proud of their lives and magnificence, and disobey their parents.” (Rāmūz al-aḥādīth, 1236): “On the Night of Emancipation (Laylat al-Baraʾat) in the middle of the month Shaʿbān, Allāh descends to the lowest sky and forgives all people except polytheists and those who show enmity towards others unjustly and out of anger.” (Rāmūz al-aḥādīth, 1289): “On the Night of Emancipation (Laylat al-Baraʾat) in the middle of the month Shaʿbān, Allāh observes the state of His creation: He forgives believers and grants disbelievers (kāfirūn) a period of respite. He abandons vindictive people in their current state without forgiveness until they give up their grudge.” My dears: Before we can comprehend the realities of Laylat al-Baraʾat, we must first understand the meaning of the term Baraʾat. Baraʾat means freedom from one’s obligations or debts, exoneration from a crime or accusation, and escape from a difficult situation. Other books on Laylat al-Baraʾat provide extensive details on these issues. We have little to contribute to their discussions. To the extent we can, we will attempt to articulate the inner meanings of this night as they emerge in our heart. Baraʾat: Exoneration, acquittal. birr: “ʾabrār,” the pious (people). The first meaning of Baraʾat is to live in the physical realm (material world) by obeying the Real’s commands and prohibitions, basing our lives on these principles, acting without rebellion or sin, and treating all of His creations with kindness. In return, his Lord is pleased with this person, and he earns His emancipation. This is the general meaning (interpretation). Oh, beloved seekers of the Real! By studying the realities of Raghāʾib and Mawlid, we had previously elevated our levels of consciousness (understanding). Let us now try to understand the meaning of “true” Baraʾat in a same manner. The first Baraʾat is to be free from sin and rebellion. The second Baraʾat is to be free (liberated) from our imaginary I-dentity (the identity that we think we have). The person who attains the first Baraʾat becomes a good person. The person who attains the second Baraʾat becomes a person who has found himself. Sūrat Āl ʿImrān (the House of ʿImrān), chapter 3 verse 92 لَن تَنالُوا البِرَّ حَتّىٰ تُنفِقوا مِمّا تُحِبّونَ ۚ وَما تُنفِقوا مِن شَيءٍ فَإِنَّ اللَّهَ بِهِ عَليمٌ Transliteration: “lan tanālū l-birra ḥattā tunfiqū mimmā tuḥibbūna wa-mā tunfiqū min shayʾin fa-ʾinna llāha bihī ʿalīm” Translation: “You will never attain piety until you spend out of what you hold dear, and whatever you may spend of anything, Allāh indeed knows it.” Sūrat Al-Baqarah (the Cow), chapter 2 verse 177 لَيسَ البِرَّ أَن تُوَلّوا وُجوهَكُم قِبَلَ المَشرِقِ وَالمَغرِبِ وَلٰكِنَّ البِرَّ مَن آمَنَ بِاللَّهِ وَاليَومِ الآخِرِ وَالمَلائِكَةِ وَالكِتابِ وَالنَّبِيّينَ وَآتَى المالَ عَلىٰ حُبِّهِ ذَوِي القُربىٰ وَاليَتامىٰ وَالمَساكينَ وَابنَ السَّبيلِ وَالسّائِلينَ وَفِي الرِّقابِ وَأَقامَ الصَّلاةَ وَآتَى الزَّكاةَ وَالموفونَ بِعَهدِهِم إِذا عاهَدوا ۖ وَالصّابِرينَ فِي البَأساءِ وَالضَّرّاءِ وَحينَ البَأسِ ۗ أُولٰئِكَ الَّذينَ صَدَقوا ۖ وَأُولٰئِكَ هُمُ المُتَّقونَ Transliteration: “laysa l-birra ʾan tuwallū wujūhakum qibala l-mashriqi wa-l-maghribi wa-lākinna l-birra man ʾāmana bi-llāhi wa-l-yawmi l-ʾākhiri wa-l-malāʾikati wa-l-kitābi wa-n-nabiyyīna wa-ʾātā l-māla ʿalā ḥubbihī dhawī l-qurbā wa-l-yatāmā wa-l-masākīna wa-bna s-sabīli wa-s-sāʾilīna wa-fī r-riqābi wa-ʾaqāma ṣ-ṣalāta wa-ʾātā z-zakāta wa-l-mūfūna bi-ʿahdihim ʾidhā ʿāhadū wa-ṣ-ṣābirīna fī l-baʾsāʾi wa-ḍ-ḍarrāʾi wa-ḥīna l-baʾsi ʾulāʾika lladhīna ṣadaqū wa-ʾulāʾika humu l-muttaqūn” Translation: “Piety is not to turn your faces to the east or the west; rather, piety is [personified by] those who have faith in Allāh and the Last Day, the angels, the Book, and the prophets, and who give their wealth, for the love of Him (or despite their love of it), to relatives, orphans, the needy, the traveller and the beggar, and for [the freeing of] the slaves, and maintain the prayer and give the zakāt, and those who fulfill their covenants, when they pledge themselves, and those who are patient in stress and distress, and in the heat of battle. They are the ones who are true [to their covenant], and it is they who are the Godwary.” Numerous verses, including the two quoted above, describe the first (exoteric) meaning or realities of Baraʾat. They also refer to the second (esoteric or inner) meanings (implicitly). We will discuss them in greater detail below. Dear traveler of the Real, Laylat al-Baraʾat is not only a once-a-year event in your life, but also a significant milestone on your “(spiritual) journey to your (true) self.” If a person cannot reach himself, he cannot reach the Real. Your imaginary I-dentity is your greatest hindrance on the path to the Real. Thus, there is a parting of the ways: Here, you either separate yourself from the Real and continue your life with your (imaginary) I-dentity, or you dispose of yourself, reach the inner “birr,” and receive your “bera’at.” Then and only then, will your qibla change, and you will face your true qibla. This is when the person begins to receive specific instructions or commands (from the Real). This is why, on this night, the Holy Qurʾān began to descend into the lower skies (of Earth). In other words, the divine realities began to descend into the skies of your heart. May the Real Almighty bestow upon us all of these divine and lofty states. Sūrat Al-Fajr (the Dawn), chapter 89 verses 27-28 (27) يا أَيَّتُهَا النَّفسُ المُطمَئِنَّةُ Transliteration: “yā-ʾayyatuhā n-nafsu l-muṭmaʾinna.” Translation: “‘O soul at peace!” (28) ارجِعي إِلىٰ رَبِّكِ راضِيَةً مَرضِيَّةً Transliteration: “irjiʿī ʾilā rabbiki rāḍiyatan marḍiyya.” Translation: “‘Return to your Lord, pleased, pleasing!” THE CHANGING OF THE QIBLA The qibla was changed the day after Laylat al-Baraʾat, on the 15th of Shaʿbān. Oh dear seeker: Be very careful and try to comprehend; this state is one of the most crucial junctures in your life. During his time in Makkah, our Prophet was first commanded to direct his prayers toward the Kaʿbah, and then toward al-Bayt al-Maqdis (The Holy House) in Jerusalem. It is also narrated that for two years prior to the Prophet’s immigration to Madīnah, the anṣār (supporters) also prayed toward al-Bayt al-Maqdis. While praying in Makkah, our Prophet would face al-Bayt al-Maqdis, with the Kaʿbah in front of him. However, he wished to pray while facing (directly) the Kaʿbah. Eighteen (18) months after he immigrated to Madīnah, in the middle of the month of Shaʿbān, on a Monday, while he was praying ṣalāt aẓ-ẓuhr (the noon prayer) with the congregation at the Banī Salima Masjid that he occasionally visited, the following verse descended during the second rakʿah, and they all turned their faces from Jerusalem (Quds) to Makkah, and completed their prayers facing Makkah. Sūrat Al-Baqarah (the Cow), chapter 2 verse 149 فَوَلِّ وَجهَكَ شَطرَ المَسجِدِ الحَرامِ Transliteration: “…fa-walli wajhaka shaṭra l-masjidi l-ḥarāmi…” Translation: “…so turn your face towards the Holy Mosque…” Following this event, the name of this masjid was changed to “Masjid al-Qiblatayn” or “Mosque of the Two Qiblas.” Those who have been there will know. Although there are additional accounts of this topic, we will not include them here. The important thing to remember is the absolute transformation that took place. Sūrat Al-Baqarah (the Cow), chapter 2 verse 144 قَد نَرىٰ تَقَلُّبَ وَجهِكَ فِي السَّماءِ ۖ فَلَنُوَلِّيَنَّكَ قِبلَةً تَرضاها ۚ فَوَلِّ وَجهَكَ شَطرَ المَسجِدِ الحَرامِ ۚ وَحَيثُ ما كُنتُم فَوَلّوا وُجوهَكُم شَطرَهُ Transliteration: “qad narā taqalluba wajhika fī s-samāʾi fa-la-nuwalliyannaka qiblatan tarḍāhā fa-walli wajhaka shaṭra l-masjidi l-ḥarāmi wa-ḥaythu mā kuntum fa-wallū wujūhakum shaṭrahū” Translation: “‘We certainly see you turning your face about in the sky. We will surely turn you to a qiblah of your liking: so turn your face towards the Holy Mosque, and wherever you may be, turn your faces towards it!” In this verse, both the Messenger of Allāh and his ummah (community) are instructed on the necessity of a transformation. This indicates that these occurrences (the shifting of the qibla) are ongoing (all the time). [ḥaḍrāt] Rasūl Allāh established the religion of ʾIslām in twenty-three (23) years, but we assume that people become real Muslims upon reciting “ashadu ʾan lā ʾilāha ʾilla -llāhu, wa-ʾashadu ʾanna muḥammadan rasūlu -llāh.” (“I bear witness that there is no deity but Allāh, and I bear witness that Muḥammad is the messenger of Allāh.”) Why? This is because the system already exists, and by reciting the phrase of witnessing, we implicitly accept the entire system. But accepting does not equal living. Living (or experiencing) this system requires knowledge of the evolution (or path) of the religion of ʾIslām and adherence to that path. The verse above provides us essential guidance for the journey to the Real. Externally, it refers to a change in the prayer’s direction. Internally, however, it conveys endless meanings about the phenomenon of life. Let’s try to comprehend as much as possible the issues that this verse illuminates. Is it just a coincide that the qibla changed the day after Laylat al-Baraʾat? Or does it represent a reality? What does it mean to face Quds, Bayt al-Maqdis? What does it mean to face Makkah, Masjid al-Ḥarām, or the Kaʿbah? Although the person physically faces the Kaʿbah, where does he turn with his inner, real being? A person’s imagination, fantasy, and relative identity cause him to act superficially and misjudge many situations. A person must know himself well in order to free himself of these flaws and shortcomings. If the Real Almighty so desired, he could command Muslims to face the Kaʿbah Directly. Therefore, there must be important secrets behind facing al-Bayt al-Maqdis (The Holy House) in Jerusalem (Quds) for a while. Our glorious religion is not just about the physical realm; it is profound and sublime. It is our responsibility to push the boundaries of our understanding and work hard to grasp these realities. A person who has not discovered his true divine identity lives in a world of fantasy. By leaving behind this realm of imagination and entering the real world, he will receive endless blessings. Oh, traveler of the Real: If you traverse the lives of Raghāʾib and Mawlid and continue on your journey towards the life of Baraʾat, you will witness (recognize) that some new realities will open up (become accessible) to you. - ʾIbrāhīm (Abraham) (ʿalayhi s-salām) used to pray facing the Kaʿbah, which he himself constructed, “tawḥīd al-afʿāl” (the unity of the acts). - Subsequently, Mūsā (Moses) (ʿalayhi s-salām) prayed toward “Quds,” that is, his own temple; this is tanzīh (immanence), “tawḥīd al-asmāʾ” (the unity of the names). - Then, ʿĪsā (Jesus) (ʿalayhi s-salām) turned to “Quds”; this is tashbīh (similarity), “tawḥīd as-ṣifāt” (the unity of the attributes). - Finally, [ḥaḍrāt] Muḥammad turned for a brief period toward “Quds” before being turned to the “Kaʿbah”; this is “tawḥīd al-dhāt” (the unity of the essence). The Kaʿbah in Makkah is the house of Allāh, or “Bayt Allāh.” The building in Quds is Bayt al-Maqdis (Holy House). Therefore, initially, the traveler of the Real prays externally (physically) at “tawḥīd al-afʿāl” while facing the Kaʿbah. Later, although he continues to turn externally to the Kaʿbah, without recognizing it, he turns mentally and internally to Bayt al-Maqdis (Holy House) because his belief is tanzīh (immanence) and he seeks Allāh far away. Then, his devotions transform into tashbīh (similarity), and he seeks Allāh in creation. If he becomes a true person of unity, he will once again turn his face toward the Kaʿbah, “Bayt Allāh”, the house of Allāh, because he will have combined tanzīh and tashbīh and thus become a true muʾmin (believer). He began with external tawḥīd and concluded with internal tawḥīd. If he can find a way, he will reach Aḥadiyyat (unity) next. Thus, he entered the house of Allāh. Changing of the qibla signifies the development (growth) of the person on the path to the Real. Where there is no change, there is no progress. Only those people who undergo this transformation can obtain their true Baraʾat, know themselves, comprehend the divine realities within them, break free of relative existence, and attain the reality within themselves. The seeker who continues his external and physical practices for a long time realizes that this cannot be all there is and that there must be many other things; therefore, he increases his dhikrs and other practices and prays to his Lord: “Oh Lord! Guide me to (show me) the truth.” The Real Almighty helps him, and new formations begin to emerge within his heart. He embarks on this path with the intention of becoming a true Muḥammadan. To put it another way, if a person who performs his religious practices on his own wishes to make spiritual progress, he finds a perfect guide (murshid) and obeys him, follows his advice, and thus openings occur in his mind and heart, and he reaches the realities to the extent of his effort. A true perfect guide is “Bayt Allāh” (the House of Allāh), His secret, and His beloved. Turning of the seeker towards his murshid is a change in his qibla, and this is his Baraʾat (emancipation) from his nafs (soul). As stated previously, according to Sūrat Al-Baqarah (the Cow), chapter 2 verse 177, “turning your faces to the east or the west” (Makkah or Quds) does not imply “reaching ‘birr’” or receiving your Baraʾat. In other words, facing either of the two qiblas with a conditioned mind will not save you; you will not reach Baraʾat. To receive your Baraʾat you must do what is required, which are - to first have a true faith (īmān) in Allāh, - to have faith in the afterlife ─ exhausting your relative (iḍāfī) identity and becoming permanent (bakīʾ) in the Real (permanent with your divine identity) is your afterlife. - to have faith in angels ─ to believe that the powers you possess are the angels of Allāh. - to have faith in the books ─ to believe in the inspirations that enter your heart. - to have faith in the prophets ─ certainty in divine knowledge. - to share your wealth with close relatives. - to give to orphans ─ those without a spiritual father. - to give to the poor ─ those who have reached the state of faqr (poverty), in which they assert independence from material possessions and needs. - to give to travelers ─ those who travel to the Real. - to give to beggars ─ those who request divine knowledge. - to give to slaves ─ those who are slaves of their soul (nafs); assisting them with knowledge to help them achieve their freedom. - to perform (iqāma) the prayer (ṣalāt) and turn toward the true Kaʿbah. - to pay zakāt ─ to pass on the knowledge you were taught. - to keep your word when making a promise and uphold your covenant with the Real. - to be patient with difficulties in troubled times. - to do what is necessary with patience, even when it is difficult for your soul, to refrain from reverting to your former state (of being). These are the truthful people; they are from “ʾabrār” (those who have received their Baraʾat). Only those who possess the aforementioned qualities are considered righteous and “pious” (al-muttaqī). Their piety is manifested not only by their external acts, but also by their refusal to forget the divine existence (presence) within them. Those who live their lives in this way receive their Baraʾat both internally and externally, and they make significant progress on the path to the Real. They are happy (satisfied) and blessed. May Allāh include us in this group. Āmīn. Multiple accounts indicate that the amount (flow) of “zam zam” water increased during the night of Baraʾat. This can be interpreted as an increase in the productivity (output) of the well of the heart and an overflow of divine knowledge. General opinion holds that the Qurʾān began to be descended from “al-lawḥ al-maḥfūẓ” (the preserved tablets) on the night of Baraʾat (Laylat al-Baraʾat) and to our Prophet on the night of power (Laylat al-Qadr). Although this is beyond our limits, we believe and find it in our hearts that the Holy Qurʾān has four (4) levels of descent (nuzūl): - Descent from the level of Essence - Descent from the level of Attributes - Descent from the level of Names - Descent from the level of Acts The Holy Qurʾān takes on the name - ʾUmm al-Kitāb (“Mother of the Book”) at the level of Essence, - Furqān (“Separation” or “Discrimination”) at the level of Attributes, - al-Kitāb al-Mubīn (“The Open Book”) at the level of Names, and - al-İmām al-Mubīn (“The Open or Apparent Imam”) at the level of Acts. The general name it takes at every level is the “Holy Qurʾān.” It is the “divine grace” (from the Essence) offered at each level in accordance with the needs of that level. The gospel (“ʾInjīl”) means “good news” and originates from the level of attributes. It heralds the arrival of the self-disclosure (tajallī) of the Essence after it. The Tawrat (Torah), on the other hand, originates from the level of names and has no higher levels. At the level of Essence, the Holy Qurʾān is at “ʾUmm al-Kitāb.” It was descended to the level of attributes, to “al-lawḥ al-maḥfūẓ.” It is unknown when these incidents occurred. During Laylat al-Baraʾat, it was descended from “al-lawḥ al-maḥfūẓ” to “al-Bayt al-Maʿmūr,” and during Laylat al-Qadr it was descended from “al-Bayt al-Maʿmūr” to “al-Bayt al-Ḥarām.” Sūrat Al-Ṭūr (the Mount), chapter 52 verse 4 وَالبَيتِ المَعمورِ Transliteration: “wa-l-bayti l-maʿmūr” Translation: “by the House greatly frequented” “al-Bayt al-Maʿmūr” is the prosperous house that our beloved prophet saw in the skies during the night of Miʿrāj. He reported that angels perform a a circumambulation around this house, and once they are finished their next turn will not occur for another 70 (seventy) thousand years.* * “al-Bayt al-Maʿmūr” is a station located in the skies above the Kaʿbah. Seventy (70) thousand angels circumambulate and pray around it every day. A once-visiting angel never returns. (Source: Hasan BASRİ ÇANTAY, Celaleyn Medarik.) There are additional (alternative) accounts of this topic. At the levels of “Asmāʾ” (names) or “Malakūt” (dominion), the self-disclosure of the Essence occurs at “al-Bayt al-Maʿmūr.” This is why the angels circumambulate around it. At the level of “Afʿāl” (acts) or “Nāsūt” (humanity), the self-disclosure of the Essence occurs at “al-Bayt al-Ḥarām,” which is circumambulated by humans. The Holy Qurʾān began to descend on Laylat al-Baraʾat because people reached a state that permitted them to understand it. The Holy Qurʾān, which has existed in ʾUmm al-Kitāb since eternity (azal), was first sent down to “al-lawḥ al-maḥfūẓ” at a particular time, then to “al-Bayt al-Maʿmūr” on Laylat al-Baraʾat, and finally to “al-Bayt al-Ḥarām” on Laylat al-Qadr. The final descent was completed in twenty three (23) years. In a sense, “al-Masjid al-Ḥarām” means “al-Insān al-Kāmil” (The Perfect Man), who encompasses both the city of Makkah and “al-ḥaqīqa al-Muḥammadīya” (the Muḥammadan Realities). This is because the Holy Qurʾān was descended to ḥaḍrat Muḥammad, who is “al-Insān al-Kāmil.” When we comprehend this night in this manner, we too are destined to receive the Holy Qurʾān (it will descend to us). We are not destined to receive a new Qurʾān; rather, we are destined to manifest and truly witness and experience the levels described in the Qurʾān. When analyzing the entire system, this becomes evident. The first step is to purge your nafs (soul), recognize your true identity, and receive your Baraʾat. Then, the Real grants you clarity and an open heart, introduces you to yourself, descends (nuzūl) the Qurʾān into your heart; in other words, the Real Almighty descends to you. Qurʾān is the Essence, while Furqān is the Attribute. In other words, only after this night will the descent of the Qurʾān, the self-disclosure of the Essence, and your recognition of these be possible. Now, let’s turn to Sūrat Al-Dukhān, which begins with “Ḥā, Mīm.” Sūrat Al-Dukhān (Smoke), chapter 44 verse 1 حم Transliteration: “ḥā mīm” Translation: “Ḥā, Mīm.” Who are these (people)? Whoever transformed themselves into “ḥā mīm.” Whoever comprehends the realities of Baraʾat, purifies his soul, eliminates duality, and forms unity is addressed as “oh... my beloved!” In other words, they receive the beams and divine lights of the Muḥammadan Realities. As they first come to ḥaḍrat Muḥammad, his light begins to shine upon them, and ḥaḍrat Muḥammad begins to live within them as “al-walad al-qalb” (the son of the heart). With Raghāʾib, we desire him. With Mawlid, we give birth to this divine light and divine love in our hearts. As a result, our soul (ego) begins to drift apart from us, and as divine light and love expand, they completely cover our entire being. In accordance with the principle “when you get out of the way (remove your imaginary identity), the divine remains,” we receive our bera’at from our (lower) soul. In the end, what remains in us is nothing other than the divine light of the Muḥammadan Realities. At that point, when you listen to this verse, it descends specifically and directly to you. Thus, you perceive and experience it as divine love. Your Lord calls you “oh... my beloved, oh... my dear servant.” Sūrat Al-Dukhān (Smoke), chapter 44 verses 1-2 (1) حم Transliteration: “ḥā mīm” Translation: “Ḥā, Mīm.” (2) وَالكِتابِ المُبينِ Transliteration: “wa-l-kitābi l-mubīn” Translation: “By the Manifest Book!” When viewed from a different angle, it is not difficult to recognize that “ḥā mīm” and “kitābi l-mubīn” refer to the same thing. If you have “kitābi l-mubīn” or the “Open (Manifest) Book,” you also have the Muḥammadan Realities. What exactly does the phrase “Open Book” mean? When the Holy Qurʾān is kept closed, it is a Closed Book. When we open it, it opens. However, if we read it without understanding, if we don’t know what it means, it is a closed book even if it appears to be open. When we begin to understand it, it becomes an “open book.” In fact, it is always open. However, it closes or we close it due to a lack of corresponding openness within ourselves. As discussed above, the person who is “ḥā mīm” is also “kitābi l-mubīn” (open book). According to a noble hadīth, “Insān and the Qurʾān are twin brothers born from the same womb.” In this world, the two beings that are closest two each other are twins because their locus of manifestation (ẓuhūr) is identical. The locus of manifestation for both Insān and the Qurʾān is the Essence of Allāh; therefore, both are manifestations of the essence. Sūrat Al-Baqarah (the Cow), chapter 2 verses 1-2 (1) الم Transliteration: “ʾalif lām mīm” Translation: “ʾAlif, Lām, Mīm.” (2) الم ذٰلِكَ الكِتابُ لا رَيبَ ۛ فيهِ Transliteration: “dhālika l-kitābu lā rayba fīhi” Translation: “This is the Book, there is no doubt in it” This book is first the “Holy Qurʾān” that we are holding (in our hands), second, it is the book of the “worlds,” and third, it is the book of “Insān,” that is, “The Perfect Man” (al-Insān al-Kāmil). Here, “ḥā mīm” is a person who comprehends the realities of Baraʾat, purifies his nafs, and becomes an open book. These are not general interpretations, but rather specific (inner) meanings. The general meaning, which is valid for all people at all levels, is to “swear by ḥā mīm and the open book.” However, because there are different levels, there will be different interpretations at each level, but these interpretations are not general; they do not apply to all levels. For example: there are drugs in pharmacies, and they are all for people, but each drug is intended only for the people that need it. All verses of the Holy Qurʾān are for people, but each verse is (in its specific meaning) intended for people at different levels (of understanding). We must thoroughly comprehend these. Sūrat Al-Dukhān (Smoke), chapter 44 verse 3 إِنّا أَنزَلناهُ في لَيلَةٍ مُبارَكَةٍ Transliteration: “ʾinnā ʾanzalnāhu fī laylatin mubārakatin…” Translation: “Indeed We sent it down on a blessed night” We must understand that this verse originates from “the level of essence.” Every verse has a source, the place from which it originates (comes), and if the source is unknown, the verses will only be interpreted according to their meanings at the level of acts. These are “external” interpretations. However, as you know, the Holy Qurʾān has numerous interpretations. Notice that, here, the Real Almighty says “We” sent it down. “ʾinnā” “Indeed We” “ʾanzalnāhu” “We sent it down” What did we send down? “hu” “it” “Hu” means “I-dentity,” “Huwiyya” means “al-huwiyya al-muṭlaq,” “al-huwiyya al-muṭlaq” means the Absolute I-dentity of the Real. This verse returns (is sent down) to you externally and internally as He is with you, but only if you understand it. “fī laylatin mubārakatin” “on a blessed night” Externally, this means “during Laylat al-Baraʾat.” Internally, it means that the person finds (reaches) himself at the level of fanāʾ fillāh (annihilation in Allāh). When you are purified from your soul, when the light of your soul goes out, your state becomes night, fanāʾ fillāh, which means non-existence. So when you reach the level of fanāʾ fillāh, it is your “blessed night.” And during that night, the Holy Qurʾān begins to descend to you. However, it is not a new Qurʾān that is sent down but the realities of the verses in the Holy Qurʾān (as your own realities). You begin to recognize and witness the deep (inner) meanings of verses that you previously read but passed over without understanding. Sūrat Al-Dukhān (Smoke), chapter 44 verse 3 إِنّا كُنّا مُنذِرينَ Transliteration: “… ʾinnā kunnā mundhirīn” Translation: “and indeed We have been warning [mankind].” The Real Almighty scares us with hell and many other things, but the specific fear here is the fear of not understanding Him. Since our lives are passing quickly, we must have the fear of not being able to catch and stop this transition, as well as not being able to fully comprehend the book that was given to us and the Muḥammadan Realities. Sūrat Al-Dukhān (Smoke), chapter 44 verse 4 فيها يُفرَقُ كُلُّ أَمرٍ حَكيمٍ Transliteration: “fīhā yufraqu kullu ʾamrin ḥakīmin” Translation: “Every definitive matter is resolved in it” The perfection of those who have reached the realities of that night requires them to reflect upon and comprehend each level they have traversed prior to reaching this level, and to separate the realization (taḥaqquq) of each task (or level) with wisdom. Sūrat Al-Dukhān (Smoke), chapter 44 verse 5-8 (5) أَمرًا مِن عِندِنا ۚ إِنّا كُنّا مُرسِلينَ Transliteration: “ʾamran min ʿindinā ʾinnā kunnā mursilīna” Translation: “as an ordinance from Us. Indeed We have been sending [apostles],” (6) رَحمَةً مِن رَبِّكَ ۚ إِنَّهُ هُوَ السَّميعُ العَليمُ Transliteration: “raḥmatan min rabbika ʾinnahū huwa s-samīʿu l-ʿalīmu” Translation: “as a mercy from your Lord—indeed He is the All-hearing, the All-knowing” (7) رَبِّ السَّماواتِ وَالأَرضِ وَما بَينَهُما ۖ إِن كُنتُم موقِنينَ Transliteration: “rabbi s-samāwāti wa-l-ʾarḍi wa-mā baynahumā ʾin kuntum mūqinīna” Translation: “the Lord of the heavens and the earth, and whatever is between them, should you have conviction.” (8) لا إِلٰهَ إِلّا هُوَ يُحيي وَيُميتُ ۖ رَبُّكُم وَرَبُّ آبائِكُمُ الأَوَّلينَ Transliteration: “lā ʾilāha ʾillā huwa yuḥyī wa-yumītu rabbukum wa-rabbu ʾābāʾikumu l-ʾawwalīna” Translation: “There is no god except Him: He gives life and brings death, your Lord and the Lord of your forefathers.” Dear friends, people of the heart, Let’s try to understand the realities of the Baraʾat night as broadly as possible; this will help us a lot. The path to Mirʾaj will open for the seeker who continues to work with (the above-mentioned level of) understanding and perception. May Allāh give us ease in this spiritual journey. Let me share a memory here: There were three power outages while I was trying to write this section of the book. And the bag containing my writing was stolen from the car (coincidentally!). As a result of these events, I realized that I needed to review the section. In the end, the book is completed in its current state. Praises to Allāh. RECEIVE YOUR BARAʾAT When you reach this month of blessings, You travel from yourself to yourself, Be careful not to become stranded, Come on, compete against the clock, Plunge into this vast (deep) ocean, Get used to traveling on the way to the Real, Receive your Baraʾat from Shaʿbān. Receive your Baraʾat from yourself. Recite al-Dukhān from one side, Sometimes you follow Mūsā, sometimes ʿĪsā, Its inner meanings are numerous, In the end, you become Muḥammadan, Observe the mubīn with your eyes, If you have comprehended Ahmad, Receive your Baraʾat from “Ḥā, Mīm.” Receive your Baraʾat from Qiblatayn. Recite the Qurʾān one syllable at a time, Lord said: “fa-wallū wujūhakum” Take advantage of this beautiful night, Everything made of soil turned to Bayt Allāh, Beg in private while crying, It was revealed in Arabic language, Receive your Baraʾat from the Holy Qurʾān. Receive your Baraʾat from fa-wallū wujūhakum. The angels circumambulate in the sky, Follow Him step-by-step, You too circumambulate in your heart, How beautiful is He at each word, Lean slightly into these secrets, I was surprised when I realized, Receive your Baraʾat from al-Bayt al-Maʿmūr. Receive your Baraʾat from the Prophet. People circumambulate on the ground, The Real said: “Rabbenā leke’l-ḥamd” They turn toward Him everywhere, Open your eyes and look carefully, Perhaps you will visit Him in the future, Remove your flesh shirt and burn it, Receive your Baraʾat from al-Bayt al-Ḥarām. Receive your Baraʾat from your Lord. Know your soul well today, If you are a true dervīsh, Yesterday is far behind yesterday, If you value this poor one, Be proud to be addressed by your Lord, One day your Lord will also love you, Receive your Baraʾat from your soul. Receive your Baraʾat from Necdet. Receive the news from “wa-nafakhtu,” Remore sorrow and sadness from your heart, NECDET ARDIÇ Recognize the real destiny, 12/14/1997 TEKİRDAĞ Receive your Baraʾat from your spirit. PART FOUR About al-Isrāʾ wal-Miʿrāj (Summary of the sohbat recorded on 03/27/1987) SECTION ONE Today is 03/27/1987 Friday. As you know, last night was the Miʿrāj night, therefore, we will discuss Miʿrāj tonight. The first part of the Miʿrāj incident is discussed in the following verse in the Holy Qurʾān: Sūrat Al-Isrāʾ (The Night Journey), chapter 17 verse 1 سُبحانَ الَّذي أَسرىٰ بِعَبدِهِ لَيلًا مِنَ المَسجِدِ الحَرامِ إِلَى المَسجِدِ الأَقصَى الَّذي بارَكنا حَولَهُ لِنُرِيَهُ مِن آياتِنا ۚ إِنَّهُ هُوَ السَّميعُ البَصيرُ Transliteration: “subḥāna lladhī ʾasrā bi-ʿabdihī laylan mina l-masjidi l-ḥarāmi ʾilā l-masjidi l-ʾaqṣā lladhī bāraknā ḥawlahū li-nuriyahū min ʾāyātinā ʾinnahū huwa s-samīʿu l-baṣīru” Translation: “Immaculate is He who carried His servant on a journey by night from the Sacred Mosque to the Farthest Mosque whose environs We have blessed, that We might show him some of Our signs. Indeed He is the All-hearing, the All-seeing.” The second part of the Miʿrāj incident is discussed in Sūrat Al-Najm (The Star), chapter 53 verses 1 through 18, which we will examine below. Our Prophet (pbuh) said the following about Miʿrāj: “While I was half asleep (his eyes were closed but his heart was awake) in the Kaʿbah between two people, they brought a golden tray filled with wisdom and faith, cut my chest from my throat to my belly, washed it with zam zam water, and filled it with wisdom and faith. Then they brought a white animal named Buraq that was larger than a donkey but smaller than a mule, and we went on a journey with Jibrāʾīl. When we arrived at the first Heaven, the dwellers of the Heaven asked: “Who is it?” Jibrāʾīl said: “Jibrāʾīl.” They asked: “Who is it with you?” Jibrāʾīl replied: “Muḥammad.” They asked: “Has he been invited here?” Jibrāʾīl said: “Yes.” They said: “Welcome. What a beautiful guest he is!” After that, ʾĀdam (ʿalayhi s-salām) arrived, and I greeted him (gave him salām). ʾĀdam said: “Welcome, oh my son and prophet.” Another narration: [Upon ascending to the earth’s skies, I saw a man. There were crowds on his left and right. When he looked to his right, he was smiling; when he looked to his left, he was crying. “Welcome, oh righteous (ṣāliḥ) prophet, righteous son,” he said. I asked Jibrāʾīl: “Who is this?” Jibrāʾīl said: “This is ʾĀdam (ʿalayhi s-salām). The people on his left and right are the spirits of his sons. The people on the right are the people of heaven, and the ones on the left are the people of hell. That is why, when he looks right, he smiles and when he looks left, he cries.”] Next, we arrived at the second Heaven, where the dwellers of the Heaven asked: “Who is it?” Jibrāʾīl said: “Jibrāʾīl.” “Who is it with you?” they inquired. Jibrāʾīl replied: “Muḥammad.” They asked: “Has he been invited here?” Jibrāʾīl replied: “Yes.” They said: “Welcome. What a beautiful guest is he!” After that, I encountered ʿĪsā and Yaḥyā (ʿalayhi s-salām) and greeted them. They both said: “Welcome brother, welcome dear prophet!” Next, we arrived at the third Heaven, and the dwellers of the Heaven asked: “Who is it?” Jibrāʾīl said: “Jibrāʾīl.” They asked: “Who is it with you?” Jibrāʾīl said: “Muḥammad.” They asked: “Has he been invited here?” Jibrāʾīl said: “Yes.” They said: “Welcome. What a beautiful guest is he!” After this, I encountered Yūsuf (ʿalayhi s-salām) and greeted him. They both said: “Welcome brother and prophet!” Next, we arrived at the fourth Heaven, and the dwellers of the Heaven asked: “Who is it?” Jibrāʾīl said: “Jibrāʾīl.” They asked: “Who is it with you?” Jibrāʾīl said: “Muḥammad.” They asked: “Has he been invited here?” Jibrāʾīl said: “Yes.” They said: “Welcome. What a beautiful guest is he!” After this, I encountered ʾIdrīs (ʿalayhi s-salām) and greeted him. He said: “Welcome brother and prophet!” Next, we arrived at the fifth Heaven, and the dwellers of the Heaven asked: “Who is it?” Jibrāʾīl said: “Jibrāʾīl.” They asked: “Who is it with you?” Jibrāʾīl said: “Muḥammad.” They asked: “Has he been invited here?” Jibrāʾīl said: “Yes.” They said: “Welcome. What a beautiful guest is he!” After this, I encountered Hārūn (ʿalayhi s-salām) and greeted him. He said: “Welcome brother and prophet!” Next, we arrived at the sixth Heaven, and the dwellers of the Heaven asked: “Who is it?” Jibrāʾīl said: “Jibrāʾīl.” They asked: “Who is it with you?” Jibrāʾīl said: “Muḥammad.” They asked: “Has he been invited here?” Jibrāʾīl said: “Yes.” They said: “Welcome. What a beautiful guest is he!” After this, I encountered Mūsā (ʿalayhi s-salām) and greeted him. He said: “Welcome brother and prophet!” As I was leaving him, he started to cry. The Real Almighty asked him: “Why are you crying?” Mūsā (ʿalayhi s-salām) said: “Oh Lord! There will be more people in heaven from the nation of this prophet, who came after me, than from my own; this is why I am cying.” Next, we arrived at the seventh Heaven, and the dwellers of the Heaven asked: “Who is it?” Jibrāʾīl said: “Jibrāʾīl.” They asked: “Who is it with you?” Jibrāʾīl said: “Muḥammad.” They asked: “Has he been invited here?” Jibrāʾīl said: “Yes.” They said: “Welcome. What a beautiful guest is he!” After this, I encountered ʾIbrāhīm (ʿalayhi s-salām) and greeted him. He said: “Welcome son and prophet!” I was immediately shown “al-Bayt al-Maʿmūr.” I asked Jibrāʾīl about it. Jibrāʾīl said: “This is al-Bayt al-Maʿmūr. Every day, 70 (seventy) thousand angels pray there, and they never return after they leave.” I was also shown “Sidrat al-Muntahā” (Lote Tree, Boundary between Heaven and The Universe). The fruits of this tree looked like the large pitchers of the city of Hajar, and its leaves were the size of elephant ears. Four rivers emerged beneath it; two external (ẓāhir) and two internal (bāṭin). I asked Jibrāʾīl about those rivers. Jibrāʾīl said: “The two internal (unseen) rivers are in heaven. The external (seen) rivers are Euphrates and the Nile.” According to a narration: Later, I ascended to such a high level that I began hearing the sounds of pens writing destinies. Following that, fifty (50) daily prayers were enjoined (became obligatory or farḍ) on me and my followers. On the way back, I ran into Mūsā (ʿalayhi s-salām), and he asked me: “What happened?” “Fifty daily prayers were enjoined upon me,” I replied. Mūsā (ʿalayhi s-salām) said: “I know people better than you do. I struggled with the Banī Isrāʾīl (“sons of Israel”) for so long. Your people lack the strength to perform these prayers. Return to your Lord, and ask him to reduce the number of prayers.” I returned and asked. Allāh reduced them to forty. Then, I went back to Mūsā (ʿalayhi s-salām). He said the same thing. I returned. Allāh reduced them to thirty. This happened several times before Allāh reduced the number of prayers to five. I went back to Mūsā (ʿalayhi s-salām) once more. He asked: “What did you do?” I explained: “Allāh reduced the prayers to five times.” Although Mūsā (ʿalayhi s-salām) suggested that I go back to Allāh and request that He further reduce them, I said, “No. I’m pleased.” Then, Allāh’s voice is heard: “My farḍ is finalized. I made the necessary convenience for my servants. I will give ten rewards for every good deed.” TAC Translation, volume 3, page 486. Isrāʾ and Miʿrāj. Let’s start by looking up the definitions of these words in the dictionary and analyze their letters. “Isr” means “walking at night,” and “Miʿrāj” means “ladder, ascension.” When “banī ʾisrāʾīla” is mentioned in the Holy Qurʾān, we are reminded of the prophet Yaʿqūb (ʿalayhi s-salām) and his sons and grandsons. Yaʿqūb (ʿalayhi s-salām) and was given the nickname ʾIsrāʾīl because, after a disagreement with his brother, he left where he lived and walked (travelled) at night. Today, the word “isr” means “the one who walks at night,” which refers to “the children of the Friends of Allāh who wake up in the middle of the night and make a spiritual journey with prayers, duas, dhikrs, and contemplation.” The word “isr” consists of three letters: ʾālif, sin, and rāʾ. (ا): ʾālif → insān (first) (س): sin → insān (second) (ر): rāʾ → rubūbiyya (Lordship) Here, (ا) ʾālif is the first insān, someone who has not yet reached the level of (true) insān but possesses the receptivity (qābiliyya) and the effort to become one (he is a candidate to become insān). The second insān, (س) (sin), on the other hand, is someone walking on the path to becoming a true insān, someone who has triumphed over his soul. (ر) (rāʾ) indicates Lordship, or the level of the names (asmāʾ). Thus, the first level of Miʿrāj indicates that: The person who continues his journey to the Real begins to recognize his true identity at the rubūbiyya or asmāʾ level. The word “Miʿrāj” consists of the following four letters: mīm, rāʾ, ʾālif, and jīm. (م): mīm → the Muḥammadan Realities (al-ḥaqīqa al-Muḥammadīya) (ر): rāʾ → Raḥmānīyya (ا): ʾālif → Aḥadiyya (ج): jīm → Jamāl (Divine Beauty) Thus, the word “Miʿrāj” indicates the following: “A person who walks in the world of the heart first reaches the world of names, then understands the Muḥammadan Realities and the world of Raḥmānīyya, then ascends to the levels of the attributes, essence, and Aḥadiyya, and finally begins to watch the divine beauty.” This process, i.e., understanding the reality of the universe and one’s own reality, is the main goal of humanity. The return (journey) from “ʾasfala sāfilīn” (“the lowest of the low”) (Sūrat Al-Tīn, chapter 95 verse 5) to your reality commences at ʾĀdam (ʿalayhi s-salām) with the divine command “wa-nafakhtu fīhi min rūḥī” (“I breathed into him of My spirit”) (Sūrat Al- Ḥijr, chapter 15 verse 29) and reaches perfection by reaching the Essence with the command “man raanī faqad raanī al-Ḥaqq” (“whoever has seen me has seen the Real”) (hadīth). This is why the Miʿrāj incident is such an important source of information for us. If Miʿrāj had not occurred, humanity would have never been able to reach the enternal being and would have continued to long for faraway lands. If the Perfect Man (al-Insān al-Kāmil) / [ḥaḍrāt] Muḥammad, who is the locus of self-manifestation for the Muḥammadan Realities (al-ḥaqīqa al-Muḥammadīya), had not come to our world, Miʿrāj and reaching the eternal being would be nothing more than a dream for humanity. “Miʿrāj” is the final (highest) point that humanity has reached in the essence of [ḥaḍrāt] Muḥammad. This is why he is the final prophet, and his book is the final book. Only that night did the human brain operate at full capacity with the use of “al-ʿaql al-kull” (“universal intellect”). As you know, with “al-ʿaql al-juzʾ” (“particular intellect”), the human brain operates at between 6% and 8% of its maximum capacity. Our goal must be to reduce this unused, inert (inactive) capacity by expanding its horizons to “al-ʿaql al-kull.” The first reported Miʿrāj (ascension) incident involved ʾIdrīs (ʿalayhi s-salām). Sūrat Al-Maryam (Mary), chapter 19 verses 56-57 (56) وَاذكُر فِي الكِتابِ إِدريسَ ۚ إِنَّهُ كانَ صِدّيقًا نَبِيًّا Transliteration: “wa-dhkur fī l-kitābi ʾidrīsa ʾinnahū kāna ṣiddīqan nabiyyan, “ Translation: “And mention in the Book Idrīs. Indeed he was a truthful one, a prophet,” (57) وَرَفَعناهُ مَكانًا عَلِيًّا Transliteration: “wa-rafaʿnāhu makānan ʿaliyyan” Translation: “and We raised him to a station exalted.” There are numerous accounts of this event; those who wish to learn more can research it, we consider this (verse) sufficient. The second reported Miʿrāj (ascension) incident involved Mūsā (ʿalayhi s-salām). Sūrat Al-Aʿrāf (The Elevations), chapter 7 verse 143 لَن تَراني وَلٰكِنِ انظُر إِلَى الجَبَلِ فَإِنِ استَقَرَّ مَكانَهُ فَسَوفَ تَراني فَلَمّا تَجَلّىٰ رَبُّهُ لِلجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ موسىٰ صَعِقًا ۚ فَلَمّا أَفاقَ قالَ سُبحانَكَ تُبتُ إِلَيكَ وَأَنا أَوَّلُ المُؤمِنينَ Transliteration: “wa-lammā jāʾa mūsā li-mīqātinā wa-kallamahū rabbuhū qāla rabbi ʾarinī ʾanẓur ʾilayka qāla lan tarānī wa-lākini nẓur ʾilā l-jabali fa-ʾini staqarra makānahū fa-sawfa tarānī fa-lammā tajallā rabbuhū li-l-jabali jaʿalahū dakkan wa-kharra mūsā ṣaʿiqan fa-lammā ʾafāqa qāla subḥānaka tubtu ʾilayka wa-ʾana ʾawwalu l-muʾminīna” Translation: “When Moses arrived at Our tryst and his Lord spoke to him, he said, ‘My Lord, show [Yourself] to me, that I may look at You!’ He said, ‘You shall not see Me. But look at the mountain: if it abides in its place, then you will see Me.’ So when his Lord disclosed Himself to the mountain, He levelled it, and Moses fell down swooning. And when he recovered, he said, ‘Immaculate are You! I turn to You in penitence, and I am the first of the faithful.’” Mūsā (ʿalayhi s-salām) heard the voice of his Lord clearly, so he said “My Lord, show Yourself to me. Allow me look at you.” His Lord replied, “lan tarānī,” which means “you cannot see me.” That is because Mūsāwiyya is the level of tanzīh or incomparability (exoneration). At this level, there is a duality of exonerated and exonerating beings; as a result, witnessing (seeing or observing) the Real is impossible. The third Miʿrāj (ascension) incident is reported about ʿĪsā (ʿalayhi s-salām). Sūrat Āl ʿImrān (The Family of ʿImrān), chapter 3 verse 55 يا عيسىٰ إِنّي مُتَوَفّيكَ وَرافِعُكَ إِلَيَّ Transliteration: “yā-ʿīsā ʾinnī mutawaffīka wa-rāfiʿuka ʾilayya” Translation: “‘O Jesus, I shall take you[r soul], and I shall raise you up toward Myself” Sūrat Al-Nisāʾ (Women), chapter 4 verse 158 بَل رَفَعَهُ اللَّهُ إِلَيهِ Transliteration: “bal rafaʿahu llāhu ʾilayhi” Translation: “Rather Allāh raised him up toward Himself” With these events, the eternal desire of humans to reach their own realities and the reality of their Lord gradually came true. On this path, every prophet covered a distance according to his level (of understanding). The journey culminated (reached perfection) with the Miʿrāj of [ḥaḍrāt] Muḥammad, who is the locus of manifestation for the Muḥammadan Realities (al-ḥaqīqa al-Muḥammadīya). Now, to the best of our abilities, let’s attempt to understand his Miʿrāj and apply it to our lives. Using the above-mentioned verses and hadīth, the Real Almighty exemplified to the people of that time the realities of the Miʿrāj incident in accordance with their level of understanding. Moreover, these examples were presented in ways that people could imagine or visualize. Today’s people can interpret these examples better. Since that time, (people’s) consciousness, life, and perspective have increased and expanded at a rapid rate. People lived in deserts at the time and valued oasis, water, waterskins, camels, and dates. The Miʿrāj, the path to the Real, was difficult to explain to those who lived within such a limited framework. However, it was explained in divine language, using the most beautiful expressions, and sometimes by embedding secrets within those words (for future generations), so that both the people of the time and the people of the present could understand it. Oh traveler! Be careful, as this is also your Miʿrāj. On the night of “Raghāʾib,” your desire for the Real deepens. On the night of “Mawlid,” you give birth to the Muḥammadan Realities (al-ḥaqīqa al-Muḥammadīya) in your heart. The Muḥammadan Realities in your heart gain strength, and on the night of Baraʾat, you receive your Baraʾat from your soul (you are saved from your nafs), and you become a candidate for the Miʿrāj journey, which you continue if you do not decrease your effort. The events of Isrāʾ and Miʿrāj, which [ḥaḍrāt] Rasūl Allāh witnessed, are among the most difficult religious issues to explain, if not the most difficult. It would be beneficial to learn the Five Levels of Divine Manifestation (al-ḥaḍrat al-hams) in order to better understand these events. It must be difficult to explain to people who are only familiar with the speeds of horses and camels how it was possible to travel through the entire universe in such a short amount of time and convince them that it was real. At a time when horses were the fastest mode of transportation, the only way to explain the journey to those endless worlds was to say that it was performed with a vehicle “smaller than a horse but larger than a mule.” This vehicle was named “Buraq,” the subsequent ascension (after the end of the journey with this vehicle) was named “ladder,” and the ascent after that was named “rafraf.” Isrāʾ is performed with “Buraq,” which derives from “Barq,” which can be translated as “the lightning.” Now, let’s look at the first verse of Surāt al-Isrāʾ, which explains the first part of Miʿrāj. Sūrat Al-Isrāʾ (The Night Journey), chapter 17 verse 1 سُبحانَ الَّذي أَسرىٰ بِعَبدِهِ لَيلًا مِنَ المَسجِدِ الحَرامِ إِلَى المَسجِدِ الأَقصَى الَّذي بارَكنا حَولَهُ لِنُرِيَهُ مِن آياتِنا ۚ إِنَّهُ هُوَ السَّميعُ البَصيرُ Transliteration: “subḥāna lladhī ʾasrā bi-ʿabdihī laylan mina l-masjidi l-ḥarāmi ʾilā l-masjidi l-ʾaqṣā lladhī bāraknā ḥawlahū li-nuriyahū min ʾāyātinā ʾinnahū huwa s-samīʿu l-baṣīru” Translation: “Immaculate is He who carried His servant on a journey by night from the Sacred Mosque to the Farthest Mosque whose environs We have blessed, that We might show him some of Our signs. Indeed He is the All-hearing, the All-seeing.” The word “subḥān” at the beginning of this verse means Allāh (jalla jalāluhu) at the level of “tanzīh” (incomparability). “Tanzīh” refers to the belief that the Real Almighty has no flaws, deficiencies, or divisions. Miʿrāj refers to the divine journey of [ḥaḍrāt] Rasūl Allāh. Because we are his ummah, we also have our share of miʿrāj (the path to miʿrāj is open to us). To indicate this, he said in a noble hadīth, “prayer (ṣalāt) is the ascension (miʿrāj) of the believer (muʾmin).” For more information about this hadīth, it would be helpful to read our book “Ṣalāt.” This Miʿrāj of our Prophet is an incident that is completely above and beyond our comprehension. It cannot be described materially. It is a collection of realities that took place in the essence of Allāh. Thus, we cannot comprehend Miʿrāj with our human nature (bashariyya). We can only comprehend it if we transform our particular intellect (al-ʿaql al-juzʾ) into universal intellect (al-ʿaql al-kull). In fact, Miʿrāj does not happen overnight; it takes place over a long period as a result of a journey to the divine. However, to simplify explanation, it is necessary to limit it to a single night. Because Allāh possesses the power to perform tasks that the human mind is incapable of comprehending, He is “subḥān” --- freed (“tanzīh”) from all kinds of deficiencies. “alladhī” “He is such (a God) that” “ʾasrā bi-ʿabdihī laylan” “He carried His servant on a journey by night” Let’s examine the inner meanings of this portion of the verse. “ʾasrā” “walked (carried) him,” or walked him to his reality (true identity). “bi-ʿabdihī” means “with his servant,” and refers to the levels of ʿabdiyya (servanthood) and ulūhiyya (divinity). “laylan” means “at night,” that is, when he is free of his human nature (bashariyya). “mina l-masjidi l-ḥarāmi ʾilā l-masjidi l-ʾaqṣā” translates as “from Masjid al-Ḥarām to Masjid al-ʾAqṣā.” Now, in this part of the verse a question comes to mind: Why didn’t Miʿrāj begin directly from the Kaʿbah? Why did the prophet go to Quds before making his Miʿrāj? Answer: Because the Kaʿbah is “Bayt Allāh” (The House of Allāh), it is the “station of essence,” or the level of aḥadiyya. Anyone who is truly present there is always in the “Miʿrāj of the Heart.” As [ḥaḍrāt] Rasūl Allāh is always in the presence of Allāh, he is always in the state of Miʿrāj. To inform his ummah of this formation (state of existence), the Miʿrāj incident had to occur externally (ẓāhir) as well. For this reason; He traveled from “Masjid al-Ḥarām,” which represents the divine essence (dhāt) to “Masjid al-ʾAqṣā,” which represents the world of attributes (ṣifāt), with the levels ulūhiyya (divinity), rubūbiyya (lordship), and ʿabdiyya (servanthood). To perform the Miʿrāj, it was necessary to leave the world of essence to return to the world of essence. Now, let’s try to look at the meaning of “Masjid al-ʾAqṣā” from a different perspective. In the dictionary, “ʾaqṣā” means “the farthest, final, end.” Thus, “Masjid al-ʾAqṣā” means “the farthest masjid,” that is, the farthest holy masjid relative to “Masjid al-Ḥarām” at the time. As you know, this masjid is located in noble “Quds” and its other name is Bayt al-Maqdis (Holy House). The inner meaning of “He walked His servant on a night journey from the Sacred Mosque to the Farthest Mosque” is that He walked His servant from the “station of essence” with His station of essence, descended him to the world of “names” (asmāʾ) and “acts” (afʿāl), had him witness all the manifestations in the universe, and then ascend again to his essence (performed his true Miʿrāj). “al-Quds al-Sharif” is “The Holy City” and the “The Holy House” (“al-Bayt al-Maqdis”) in that city... These terms, which refer to the level of attributes (ṣifāt) of the Real Almighty, are also the source of the levels of “ʿIsawīyya” and “Musāwīyya.” The source of the level of Muḥammadiyya, on the other hand, is the essence (dhāt) (of the Real Almighty), which is represented by the terms “Bayt Allāh,” “Bayt al-Ḥarām,” “Bayt al-Atiq,” and the “Kaʿbah.” As previously stated, “Masjid al-ʾAqṣā” means “the farthest masjid.” The inner meaning of this term is this: As the universe in which we live, particularly the world in which we live and our physical bodies, are the final levels of divine manifestation, they are both the “farthest masjid” and the “holy house.” Oh the one who aspires to reach the Real! Try to comprehend your own reality and the reality of the world. If you live in this world with your unitary existence (bashariyya) and ego (nafs), it becomes your “ʾasfala sāfilīn.” However, if you live here with your true identity or divine existence, it becomes your “Quds” “holy city” and “Bayt al-Maqdis” “holy house.” And then, if you perform your Ḥajj and enter “Bayt Allāh,” you join (become) ahl al-Allāh and ahl al-dhāt (the people of Allāh or the people of the Essence), you become a resident of the secure (ʾāmin) place, and you become ahl al-dhāt permanently. Let’s take a look at the following verses too: Sūrat Al-Tīn (The Fig), chapter 95 verses 1-5 (1) وَالتّينِ وَالزَّيتونِ Transliteration: “wa-t-tīni wa-z-zaytūni” Translation: “By the fig and the olive,” (2) وَطورِ سينينَ Transliteration: “wa-ṭūri sīnīna” Translation: “by Mount Sinai,” (3) وَهٰذَا البَلَدِ الأَمينِ Transliteration: “wa-hādhā l-baladi l-ʾamīni” Translation: “by this secure town,” (4) لَقَد خَلَقنَا الإِنسانَ في أَحسَنِ تَقويمٍ Transliteration: “la-qad khalaqnā l-ʾinsāna fī ʾaḥsani taqwīmin” Translation: “We certainly created man in the best of forms;” (5) ثُمَّ رَدَدناهُ أَسفَلَ سافِلينَ Transliteration: “thumma radadnāhu ʾasfala sāfilīna” Translation: “then We relegated him to the lowest of the low” The inner (bāṭin) meaning of “fig” is kathra in waḥdat, which means “manyness in oneness.” “Olive” is waḥdat in kathra, which means “oneness in manyness.” “ṭūri sīnīna” means “heart tour,” and refers to a person’s tours (ascensions) in the world of spirits. “wa-hādhā l-baladi l-ʾamīni” means “secure town,” the city of “Makkah,” the city where the house of Allāh is located. From another angle, it is ḥaḍrāt al-insān who manifests the essence of the Real Almighty at all levels. The secure town (or place) is “Kaʿbah” in Makkah, and the “heart” is insān al-kāmil (perfect man). How happy is the person who knows himself with the principle “We certainly created man in the best of forms” and discovers the secret of “breathing” (or “blowing”) in the verse below: Sūrat Al-Ḥijr (Ḥijr), chapter 15 verse 29 ثُمَّ رَدَدناهُ أَسفَلَ سافِلينَ Transliteration: “wa-nafakhtu fīhi min rūḥī” Translation: “and breathed into him of My spirit” Is it surprising that the person who brings out the manifestations of the essence of the Real Almighty at the levels of acts (afʿāl), names (asmāʾ), attributes (ṣifāt), and essence (dhāt), the blessed one who knows himself and his soul, is created (khalq) in the most beautiful form both internally and externally? “then We relegated him to the lowest of the low (ʾasfala sāfilīn)” means we sent him from “the world of essence (dhāt)” to “the world of attributes (ṣifāt),” from “the world of attributes (ṣifāt)” to “the world of names (asmāʾ),” and from “the world of names (asmāʾ)” to “the world of acts (afʿāl).” “The world of acts (afʿāl)” is the farthest, last, and final manifestation; denoted by the term “Masjid al-ʾAqṣā.” Therefore, when we live in a state of heedlessness, our world becomes the lowest of the low (ʾasfala sāfilīn), but when we truly live, it becomes a “holy house” or “Bayt al-Maqdis.” Oh insān! If only you truly understood the realities of where you live and the burden you are carrying! If the person who comes to “the world of acts (afʿāl)” receives a proper training, he returns, makes miʿrāj, and ascends, from “afʿāl” to “asmāʾ,” from “asmāʾ” to “ṣifāt,” and from “ṣifāt” to “dhāt.” The terms “Bayt Allāh” and “Masjid al-Ḥarām” indicate the level of essence (dhāt). Sūrat Al-Isrāʾ (The Night Journey), chapter 17 verse 1 ثُمَّ رَدَدناهُ أَسفَلَ سافِلينَ Transliteration: “alladhī bāraknā ḥawlahū” Translation: “whose environs We have blessed” That is, We have blessed the surroundings of the “holy house” in the “holy city.” A person who truly lives in the level of attributes (ṣifāt) lives in the “holy city,” and he is the “holy house.” Thus, his environs are also “holy” or “blessed.” Anyone who approaches him finds their way to Allāh. This is the true “ʿIsawīyya level.” “li-nuriyahū min ʾāyātinā” means “that We might show him some of Our signs.” He walked his servant from Masjid al-Ḥarām to Masjid al-ʾAqṣā. “ʾāyāt” refers not only to the verses of the Holy Qurʾān, but also to “signs.” With such signs and expressions, the divine desired to introduce His essence and open the way to His essence. For example, He showed the way to His essence entirely in the incident of Miʿrāj. If only we can understand! “ʾinnahū huwa s-samīʿu l-baṣīru” “Indeed He is the All-hearing, the All-seeing.” Whoever reaches the “level of ṣifāt” hears the Real’s voice and sees the realities. The first part of the Miʿrāj incident, the journey from Masjid al-Ḥarām / Kaʿbah to Masjid al-ʾAqṣā / Quds, is explained in the first verse of Sūrat Al-Isrāʾ. The second part, which involves rising to the skies, is explained in Sūrat Al-Najm (The Stars) verses 1 through 18. Before we turn to these verses, we need to better understand a few terms. According to some commentaries (tafsīr) of the Holy Qurʾān, there are five distinct journeys during the Miʿrāj incidence: 1 – Buraq 2 – “Miʿrāj” “ladder” 3 – Angels 4 – Jibrāʾīl 5 – Rafraf - The journey from Makkah to Quds is with “Buraq”; - the journey from Quds to the skies is with “Miʿrāj” “ladder”; - the journey in the seven heavens is with angels; - the journey to Sidrat al-Muntahā is with the wings of Jibrāʾīl; - and the journey further above is with Rafraf. These statements (or terms) are both real and “figurative.” There are such lives in the world of meanings that can only be understood through witnessing. Since people have different levels of knowledge and understanding, some subtle realities are explained to them through “metaphors” and examples. [ḥaḍrāt] Mevlānā stated in the first volume of the Noble Masnavī that “metaphor is the bridge of reality.” Sūrat Al-Ḥashr (The Banishment), chapter 59 verse 21 ثُمَّ رَدَدناهُ أَسفَلَ سافِلينَ Transliteration: “wa-tilka l-ʾamthālu naḍribuhā li-n-nāsi laʿallahum yatafakkarūna” Translation: “We draw such comparisons for mankind, so that they may reflect.” Without examples and metaphors, fewer people could understand the realities. Thus, examples and metaphors are used to help more people to understand the Miʿrāj incident; gnostics use metaphors as bridges to fly to the realities. The Miʿrāj of [ḥaḍrāt] Rasūl Allāh did not occur overnight. It is the outcome of 15 years of contemplation and worship, beginning with the first days on Jabal an-Nūr (Mountain of the Light) in cave Hira’ and continuing until that night. Oh dear traveler! If you want to perform your Miʿrāj, try to understand how you should work. We discussed above the five states of ascension during Miʿrāj. To put it another way; the first Miʿrāj is to know yourself in the world of acts, the second Miʿrāj is from the world of acts to the world of names, the third Miʿrāj is from the world of names to the world of attributes, the fourth Miʿrāj is from the world of attributes to the world of essence, and the fifth Miʿrāj is finding yourself in the world of essence. There is an on-going debate about whether Miʿrāj was performed physically or spiritually. The general view is that it occurred both physically and spiritually. Our view is that, the journey “from Makkah to Quds” was both physical and spiritual, and the subsequent journey was only spiritual (with consciousness). Only Allāh knows the truth. We set this issue aside for now, but we will return to it below. PART FOUR About al-Isrāʾ wal-Miʿrāj (continued) SECTION TWO ʾAʿūḏu bi-llāhi mina sh-shayṭāni r-rajīm. bi-smi llāhi r-raḥmāni r-raḥīm. al-ḥamdu li-llāhi rabbi l-ʿālamīn. wassalātu wassalāmu ʿalā rasūlillāʿh nabiyyina Muḥammad wa ʿalā āliʿhi wa ashābi acʿmāīn In the first section, we examined the journey from Masjid al-Ḥarām to Masjid al-ʾAqṣā, as described in the first verse of Sūrat Al-Isrāʾ. In this section, we will examine and attempt to understand the ascension from Masjid al-ʾAqṣā to the skies, as well as the events that took place during this journey. Oh the person who aspires to become a gnostic; this event is also your miʿrāj. You will undoubtedly benefit greatly if you can set aside your worldly desires while reading this book and think deeply. The ascension to the skies is explained in the 53th verse of the Holy Qurʾān, Sūrat Al-Najm (The Star). Sūrat Al-Najm (The Star), chapter 53 verses 1-18 (1) وَالنَّجمِ إِذا هَوىٰ Transliteration: “wa-n-najmi ʾidhā hawā” Translation: “By the star when it sets (or falls)” (2) ما ضَلَّ صاحِبُكُم وَما غَوىٰ Transliteration: “mā ḍalla ṣāḥibukum wa-mā ghawā” Translation: “your companion has neither gone astray, nor gone amiss.” (3) وَما يَنطِقُ عَنِ الهَوىٰ Transliteration: “wa-mā yanṭiqu ʿani l-hawā” Translation: “Nor does he speak out of [his own] desire.” (4) إِن هُوَ إِلّا وَحيٌ يوحىٰ Transliteration: “ʾin huwa ʾillā waḥyun yūḥā” Translation: “it is just a revelation that is revealed [to him].” (5) عَلَّمَهُ شَديدُ القُوىٰ Transliteration: “ʿallamahū shadīdu l-quwā” Translation: “taught him by One of great powers” (6) ذو مِرَّةٍ فَاستَوىٰ Transliteration: “dhū mirratin fa-stawā” Translation: “possessed of sound judgement. He settled (or stood upright)” (7) وَهُوَ بِالأُفُقِ الأَعلىٰ Transliteration: “wa-huwa bi-l-ʾufuqi l-ʾaʿlā” Translation: “while he was on the highest horizon.” (8) ثُمَّ دَنا فَتَدَلّىٰ Transliteration: “thumma danā fa-tadallā” Translation: “Then he drew nearer and nearer.” (9) فَكانَ قابَ قَوسَينِ أَو أَدنىٰ Transliteration: “fa-kāna qāba qawsayni ʾaw ʾadnā” Translation: “until he was within two bows’ length or even nearer.” (10) فَأَوحىٰ إِلىٰ عَبدِهِ ما أَوحىٰ Transliteration: “fa-ʾawḥā ʾilā ʿabdihī mā ʾawḥā” Translation: “whereat He revealed to His servant whatever He revealed.” (11) ما كَذَبَ الفُؤادُ ما رَأىٰ Transliteration: “mā kadhaba l-fuʾādu mā raʾā” Translation: “The heart did not deny what it saw.” (12) أَفَتُمارونَهُ عَلىٰ ما يَرىٰ Transliteration: “ʾa-fa-tumārūnahū ʿalā mā yarā” Translation: “Will you then dispute with him about what he saw?!” (13) وَلَقَد رَآهُ نَزلَةً أُخرىٰ Transliteration: “wa-la-qad raʾāhu nazlatan ʾukhrā” Translation: “Certainly he saw it (or them) yet another time” (14) عِندَ سِدرَةِ المُنتَهىٰ Transliteration: “ʿinda sidrati l-muntahā” Translation: “by the Lote Tree of the Ultimate Boundary” (15) عِندَها جَنَّةُ المَأوىٰ Transliteration: “ʿindahā jannatu l-maʾwā” Translation: “near which is the Garden of the Abode” (16) إِذ يَغشَى السِّدرَةَ ما يَغشىٰ Transliteration: “ʾidh yaghshā s-sidrata mā yaghshā” Translation: “when there covered the Lote Tree what covered it” (17) ما زاغَ البَصَرُ وَما طَغىٰ Transliteration: “mā zāgha l-baṣaru wa-mā ṭaghā” Translation: “The gaze did not swerve, nor did it overstep the bounds.” (18) لَقَد رَأىٰ مِن آياتِ رَبِّهِ الكُبرىٰ Transliteration: “la-qad raʾā min ʾāyāti rabbihi l-kubrā” Translation: “Certainly he saw some of the greatest signs of his Lord. This is the final verse in the series about the Miʿrāj incident. Now, there is an issue here that requires attention; let’s have a look at it first, before we move on to the interpretation of the verses. The first verse of Sūrat Al-Isrāʾ and the first 18 verses of Sūrat Al-Najm describe the realities of the Miʿrāj incident. When we add the number of verses together, we get 19 (1+18=19). Is this just a coincidence? Of course it isn’t! Now, what is 18? What is 19? It would be useful to know the meanings of these numbers (what they represent). The number (18) represents the 18,000 worlds. And the number (19) is “al-Insān al-Kāmil” (The Perfect Man). Why? Because he comprehends all of these worlds and and encompasses them in his own existence. That is why the number nineteen (19) is revered in the Holy Qurʾān. In fact, the manifestation (creation) of eighteen (18) thousand worlds is for the sake of “al-Insān al-Kāmil,” who is “One,” “Wāḥid,” and “Ahad.” This is why the number 19 is the sign of “al-Insān al-Kāmil” in the Holy Qurʾān. Sūrat Al-Anbiyāʾ (The Prophets), chapter 21 verse 107 وَما أَرسَلناكَ إِلّا رَحمَةً لِلعالَمينَ Transliteration: “wa-mā ʾarsalnāka ʾillā raḥmatan li-l-ʿālamīn” Translation: “We did not send you but as a mercy to all the worlds.” If we separate the numbers in 19 as 1 and 9, and add them up, we get 10 (1+9=10), and if we separate them again, we get 1 and 0. Here, (1) represents the unity of the Real, the level of Aḥadiyyat, and (0) represents His mirror or the universe. The level of Aḥadiyyat - desired to manifest the realities within Himself, - so He created the universe as a locus of manifestation, - and began watching (observing) Himself there. As a result, the universe (all worlds) became His mirror (reflection), the “same” as (identical to) Him. Since the worlds do not have their own (independent or absolute) existence (that is, their existence is dependent on the existence of Aḥadiyyat), they are denoted as (0), indicating that “they do not exist.” Just as number (1) rolls out to form number zero (0), these worlds denoted as (0) are created by the level of Aḥadiyyat (1). Indeed, there is nothing else in existence but (1). And He is the Real Himself, eternal and manifesting at all levels. (1) represents the real being, Aḥadiyyat, and al-Insān al-Kāmil, while (0) represents “nothingness” and “mirror.” If we draw a horizontal line through the middle of 0 (θ); one side becomes eternal (qadīm), while the other becomes temporal (ḥādis). Qadīm is eternal and his existence is from himself, whereas Ḥādis has acquired existence (it has a beginning) and it is the shadow of the Qadīm. We will return to this topic later, when we look at the “qāba qawsayni” verse. After discussing briefly the meanings of numbers 1 and 18, let’s return to the beginning of Sūrat Al-Najm: Sūrat Al-Najm (The Star), chapter 53 verse 1 وَالنَّجمِ إِذا هَوىٰ Transliteration: “wa-n-najmi ʾidhā hawā” Translation: “By the star when it sets (or falls)” The word “najm” means star. Together with the expression “ʾidhā hawā” this verse is translated as “By the star when it falls.” Scholars have assigned various meanings and interpretations to the word “hawā”. We would like to interpret it, using its meaning in the third verse of the same sūrat. Sūrat Al-Najm (The Star), chapter 53 verse 3 وَما يَنطِقُ عَنِ الهَوىٰ Transliteration: “wa-mā yanṭiqu ʿani l-hawā” Translation: “Nor does he speak out of [his own] desire.” This verse indicates that [ḥaḍrāt] Rasūl Allāh does not speak from the desire (“hawā”) of his own soul. In this sense, we would like to think about the word “hawā” as frivolity. If we interpret the verses of the Qurʾān, which have different meanings at every level, with only one meaning, we would be doing great injustice. It is clearly stated in the hadīths that the verses of the Qurʾān have many meanings. We must understand the Qurʾān verses in two ways: “ʾāfāqī” or external and general meanings, and “ʾanfusī” or internal meanings for our inner life. This is because the Holy Qurʾān not only addresses the humanity as a whole, but it also addresses each of us individually, as it descends (nuzūl) to each one of us. The more verses we comprehend from this honorable book, the more our specific (or special) Qurʾān will emerge. Our biggest gain in this world will be to create our own Qurʾān as broadly as possible. Although the term “najm” or star in the verse externally refers to a star in the skies that is rising and falling, internally, it is not difficult to understand that it is the soul star that exists within each of us that we hold in high regard and crown on our heads. When viewed from this perspective, the verse’s interpretation becomes “by the frivolous soul star when it is falling.” It will be more realistic to try to learn about the soul star within ourselves than searching for a star in the sky. When interpreted this way, the verse is about soul (ego) star within ourselves that does not exist in reality; we only “surmise” or “imagine” its existence. In other words, the Real Almighty says: “by the soul (ego) star that originates from your imagination (hawā) and is fading.” Since we see ourselves as a star because of our “hawā and whims” stemming from our humanity (bashariyya), the extinction of this star is expressed in the verse as “I swear by the falling and disappearing star...” The Real Almighty gives us such a beautiful example: rising from the “Honorable Quds” to the skies, ascension to the level of “Aḥadiyyat” is impossible if the meaning mentioned here does not come into existence (if we do not extinguish our soul star). Unfortunately, as long as you have your self “nafs” star in you, it will not be possible for you to rise to the skies. Let’s try to thoroughly understand this reality. How beautiful is the statement, “as long as you have your (imaginary) identity (or ego) with you, even if you worship, the Kaʿbah in your Heart turns into an alehouse.” As long as your hawā star burns inside you, it shines and illuminates you, there is no way for you to the Divine Realities or Divine Illumination. Thus, it will be in your best interest to extinguish (or leave) the tiny star of desire (hawā) that you believe illuminates you and try to be enlightened by the moon of the Muḥammadan Realities and the sun of divinity. Sūrat Al-Najm (The Star), chapter 53 verse 2 ما ضَلَّ صاحِبُكُم وَما غَوىٰ Transliteration: “mā ḍalla ṣāḥibukum wa-mā ghawā” Translation: “your companion has neither gone astray, nor gone amiss.” “mā ḍalla ṣāḥibukum” “your companion has not gone astray,” that is the name “al-Mudhill” has no effect on him; rather, the opposite of “al-Mudhill” or “al-Hādī” affects him. “wa-mā ghawā” “nor has he gone amiss” What creates fierceness in a person and leads him to go amiss are the manifestations of the following divine names: “al-ʿAzīz” (Inaccessible), “al-Jabbār” (Overbearing, Tyrant), “al-Mutakabbīr” (Magnificent). The attributes of these names do not emerge in him (the prophet). However, when necessary, in order to ensure justice, he uses these names for the benefit of others, but he does not remain under their influence. Sūrat Al-Najm (The Star), chapter 53 verse 3 وَما يَنطِقُ عَنِ الهَوىٰ Transliteration: “wa-mā yanṭiqu ʿani l-hawā” Translation: “Nor does he speak out of [his own] desire.” When he speaks about something, he does not speak from his own desire (hawā), nor does he speak from his soul (ego). We come across the word “hawā” again here, which we interpret as desire emanating from ego or whim. Understanding the realities of [ḥaḍrāt] Rasūl Allāh is only possible by extinguishing your desire star (hawā). If we consider the realities of [ḥaḍrāt] Rasūl Allāh as “al-qamar” or “the moon,” or the fourteenth night of the lunar month (full moon or al-badr), you cannot look at it while your star is with you, you surmise that you are illuminated by your star, however, when your hawā that appears like a star gets out of the way, you come face to face with “al-badr al-munīr,” the illuminated qamar/moon. And that is the divine light (nūr) of [ḥaḍrāt] Rasūl Allāh. At that point, you begin to receive effusions (fayḍ) and understand that “wa-mā yanṭiqu ʿani l-hawā” “he does not speak out of [his own] desire” Why doesn’t he talk that way? Even ordinary people are able to get rid of and be free of their hawā. Would [ḥaḍrāt] Muḥammad, the “locus of self-manifestation for the divine” and addressed as “law lāka law lāk lamā khalaqtu’l-aflāka” “were it not for you, I would not have created creation,” speak from his hawā? Then, how does he talk? Sūrat Al-Najm (The Star), chapter 53 verse 4 إِن هُوَ إِلّا وَحيٌ يوحىٰ Transliteration: “ʾin huwa ʾillā waḥyun yūḥā” Translation: “it is just a revelation that is revealed [to him].” “His speach is nothing but what has been revealed to him.” A person can understand [ḥaḍrāt] Rasūl Allāh only after extinguishing his star of desire (hawā). Why? That is because, if we consider the realities of [ḥaḍrāt] Rasūl Allāh as the moon/qamar, the fourteenth night of the lunar month (full moon or al-badr), you cannot look at him as long as your star is with you; you cannot be illuminated by him as long as you are illuminated by your star. Only after your star of desire (hawā) has vanished (disappeared) will you come face to face with the full moon or al-badr, which is the (divine) light of [ḥaḍrāt] Rasūl Allāh. At that point, you begin to receive effusions (fayḍ) from him and understand that Sūrat Al-Najm (The Star), chapter 53 verse 3 وَما يَنطِقُ عَنِ الهَوىٰ Transliteration: “wa-mā yanṭiqu ʿani l-hawā” Translation: “Nor does he speak out of [his own] desire.” Why doesn’t he talk that way? Even you are able to get rid of your hawā by throwing it away. Is it too difficult to believe that ḥaḍrāt got rid of it?.... Is it possible that he would speak of his own desire or nafs..? Given that a seeker can get rid of his hawā star at the beginning of his journey by performing some practices, the hawā star cannot have any influence on [ḥaḍrāt] Rasūl Allāh, the sun of the universe. This becomes clear when your star is extinguished. As long as your star shines within you, you cannot look outside and make realistics assessments. How does he speak if he is not speaking from desire? Sūrat Al-Najm (The Star), chapter 53 verse 4 إِن هُوَ إِلّا وَحيٌ يوحىٰ Transliteration: “ʾin huwa ʾillā waḥyun yūḥā” Translation: “it is just a revelation that is revealed [to him].” “He only talks with waḥy (revelation).” He is not speaking from his hawā or star, but from “divine realities” and “divine light (nūr).” Since his star, hawā, has vanished, he has become the sun. Externally, he is the moon, but because the moon receives its light from the sun, it is the sun itself that is there (in him). Just like the moon receives its light from the sun, he does not speak out of his desire, Sūrat Al-Najm (The Star), chapter 53 verse 4 إِن هُوَ إِلّا وَحيٌ يوحىٰ Transliteration: “ʾin huwa ʾillā waḥyun yūḥā” Translation: “it is just a revelation that is revealed [to him].” “He only talks with waḥy (revelation)” means the kalām (speech) of Allāh reflects from him and comes into existence. Kalām is the kalām of the Real. Just as the light on the moon is the light of the sun, his kalām is the kalām of the Real. Sūrat Al-Najm (The Star), chapter 53 verse 5 عَلَّمَهُ شَديدُ القُوىٰ Transliteration: “ʿallamahū shadīdu l-quwā” Translation: “taught him by One of great powers” Looking at the external meaning of the Miʿrāj verses, we see a very beautiful arrangement that will appeal to the people of the apparent (exoteric people). When we examine the inner meanings of those verses, we notice that they are organized in the widest and deepest way for the gnostics. A person’s ability to attain these inner meanings depends on the depth of his knowledge of the spiritual realm. If a person has not penetrated to the essence of these issues, it is impossible for him to have a true understanding of the Miʿrāj. His level of understanding will be delimited by his own imagination, the extent to which his star can understand and illuminate him, but he cannot truly experience it. To understand and live the Miʿrāj, we must first penetrate the realities of these verses. Naturally, it is not possible for us to experience the Miʿrāj event fully because it is a unique experience of [ḥaḍrāt] Rasūl Allāh. However, because we are his ummah and we follow his footsteps and path, we must understand a few things about this incident. For example, suppose there is a jungle in front of us. We will get lost if no one has passed there before and no traces have been left. However, if someone has left traces on the roads while passing through the forest, we can safely cross it by following those traces. So, the Real Almighty tells us in these verses about the characteristics of the Messenger of Allāh, who went to the infinity of the spiritual realm and opened a way for us. And He commands us to go that way and do our Miʿrāj as much as we can without fear. The following verse tells us that we can follow his footsteps without hesitation: Sūrat Al-Najm (The Star), chapter 53 verse 2 ما ضَلَّ صاحِبُكُم وَما غَوىٰ Transliteration: “mā ḍalla ṣāḥibukum wa-mā ghawā” Translation: “your companion has neither gone astray, nor gone amiss.” Sūrat Al-Najm (The Star), chapter 53 verse 5 عَلَّمَهُ شَديدُ القُوىٰ Transliteration: “ʿallamahū shadīdu l-quwā” Translation: “taught him by One of great powers” The Holy Qurʾān mentions numerous occasions in which the angel Jibrāʾīl demonstrated the intensity of his strength. We won’t go into the details of those events here. However, if you understand the level of Jibrāʾīl, you will realize that many spiritual powers of comprehension have emerged in you as well. Sūrat Al-Najm (The Star), chapter 53 verse 6 ذو مِرَّةٍ فَاستَوىٰ Transliteration: “dhū mirratin fa-stawā” Translation: “possessed of sound judgement. He settled (or stood upright)” Commentators of different levels have interpreted this verse differently. When we consider the external meanings of the words in the verse; “dhū” owner, possessor; “mirra” strength, intelligence, stability; “dhū mirra” community, beauty, aesthetic; “istiwā” equivalence, sobriety, direction; “fa” in front of “istiwā” indicates an immediate event. Using the literal translation of the verse and knowing that an angel is only a force and that force belongs to the Real (as do all forces), we can deduce that He was manifesting (ẓuhūr) at the level of the names, but specifically for that night, with the expression “fa-stawā” (He settled (or stood upright)) He began self-disclosure (tajallī) with His essence. In other words, self-disclosure (tajallī) of the essence began with the cover of Jibrāʾīl, as He had previously appeared to Mūsā in the form of fire emanating from a tree. Sūrat Al-Ṭā Hā (Ṭā Hā), chapter 20 verses 11-12 (11) فَلَمّا أَتاها نودِيَ يا موسىٰ Transliteration: “fa-lammā ʾatāhā nūdiya yā-mūsā” Translation: “So when he came to it, he was called, ‘O Moses!” (12) إِنّي أَنا رَبُّكَ فَاخلَع نَعلَيكَ ۖ إِنَّكَ بِالوادِ المُقَدَّسِ طُوًى Transliteration: “ʾinnī ʾana rabbuka fa-khlaʿ naʿlayka ʾinnaka bi-l-wādi l-muqaddasi ṭuwan” Translation: “Indeed I am your Lord! So take off your sandals. You are indeed in the sacred valley of Ṭuwā.” Allāh is present everywhere with his essence, however, observance of the levels of self-disclosure is essential. Sūrat Al-Najm (The Star), chapter 53 verse 7 وَهُوَ بِالأُفُقِ الأَعلىٰ Transliteration: “wa-huwa bi-l-ʾufuqi l-ʾaʿlā” Translation: “while he was on the highest horizon.” He was on the highest horizon at the level of Jibrāʾīl. The horizon is the widest field that the eye can see, the infinity of the spiritual realm, and the vastness of the environ of Rasūl Allāh. Sūrat Al-Najm (The Star), chapter 53 verse 8 ثُمَّ دَنا فَتَدَلّىٰ Transliteration: “thumma danā fa-tadallā” Translation: “Then he drew nearer and nearer.” That is, he approached from the level of Jibrāʾīl, he approached and dangled, descended (tanazzul), and he manifested his divine life knowledge, and at that time, ulūhiyya (divinity) and ʿabdiyya (servanthood) were so close to one another that: Sūrat Al-Najm (The Star), chapter 53 verse 9 فَكانَ قابَ قَوسَينِ أَو أَدنىٰ Transliteration: “fa-kāna qāba qawsayni ʾaw ʾadnā” Translation: “until he was within two bows’ length or even nearer.” That is, one part of the “qaws” is ʿabdiyya (servanthood), while the other part is ulūhiyya (divinity). [ḥaḍrāt] Rasūl Allāh is the eminent person who held these two “qaws” or the two levels from their “qāb,” the handles, and united (jamʿ) them within his own being for the first time. These two levels were so close to each other that they almost merged, but due to their unique characteristics, the rights (or identities) of both levels must be protected. As explained here, the outside/exterior of the universe is creation (khalq), and the inside/interior is the Real (al-ḥaqq), and they are so close to each other (inextricably linked). As stated above, “if we separate the numbers in 19 and add them up, we get 10 (1+9=10), and if separate the numbers again, we get 1 and 0.” If we draw a horizontal line in the middle of 0 (θ), we get two “qaws” or “qawsayni.” (1) represents the level of Aḥadiyyat. The manifestation of Aḥadiyyat reached perfection with Ulūhiyya and ʿAbdiyya, and these two qaws are not different from one another (they are the same). Such deep knowledge can be revealed when we analyze these issues with wisdom! This requires extinguishing the previously-mentioned soul (nafs) star. Let’s leave this here for now and continue our Miʿrāj. Sūrat Al-Najm (The Star), chapter 53 verse 10 فَأَوحىٰ إِلىٰ عَبدِهِ ما أَوحىٰ Transliteration: “fa-ʾawḥā ʾilā ʿabdihī mā ʾawḥā” Translation: “whereat He revealed to His servant whatever He revealed.” He revealed to His servant ([ḥaḍrāt] Rasūl Allāh). What did He reveal? We will get back to this. What happened at “qāba qawsayni” was not Jibrāʾīl’s approaching and dangling. It was [ḥaḍrāt] Allāh who veiled himself with the cover of Jibrāʾīl and manifested with his essence to form friendship (closeness) with the Muḥammadan Realities (al-ḥaqīqa al-Muḥammadīya). This incident caused such a state in [ḥaḍrāt] Rasūl Allāh that: Sūrat Al-Najm (The Star), chapter 53 verse 11 ما كَذَبَ الفُؤادُ ما رَأىٰ Transliteration: “mā kadhaba l-fuʾādu mā raʾā” Translation: “The heart did not deny what it saw.” That night, [ḥaḍrāt] Rasūl Allāh saw many (extraordinary) things and his heart did not deny (any of) them. This generous verse describes the state of witnessing in such a clear and beautiful way. A notable feature here is that vision is not limited to physical eyes; it can happen in a variety of ways. The verse refers to the act of seeing rather than the eyes. We will return to this issue later. Sūrat Al-Najm (The Star), chapter 53 verse 12 أَفَتُمارونَهُ عَلىٰ ما يَرىٰ Transliteration: “ʾa-fa-tumārūnahū ʿalā mā yarā” Translation: “Will you then dispute with him about what he saw?!” This verse is a retort to those who will later deny the Miʿrāj incident. Obviously, it is impossible for a person to deny an event that he has not witnessed. Consider two people who go to the beach; one simply puts his feet in the water, while the other dives deep and sees the beauty of the underwater world, extracting pearls and corals on the way back and explaining what he saw when he returns to the beach. It would be unreasonable for the person who did not dive into the sea to deny and argue with the other. Sūrat Al-Najm (The Star), chapter 53 verse 13 وَلَقَد رَآهُ نَزلَةً أُخرىٰ Transliteration: “wa-la-qad raʾāhu nazlatan ʾukhrā” Translation: “Certainly he saw it (or them) yet another time” Where? Sūrat Al-Najm (The Star), chapter 53 verse 14-16 (14) عِندَ سِدرَةِ المُنتَهىٰ Transliteration: “ʿinda sidrati l-muntahā” Translation: “by the Lote Tree of the Ultimate Boundary” (15) عِندَها جَنَّةُ المَأوىٰ Transliteration: “ʿindahā jannatu l-maʾwā” Translation: “near which is the Garden of the Abode” (16) إِذ يَغشَى السِّدرَةَ ما يَغشىٰ Transliteration: “ʾidh yaghshā s-sidrata mā yaghshā” Translation: “when there covered the Lote Tree what covered it” We must now pause and reflect. Some of the previous verses were about Jibrāʾīl, but “covering the Lote Tree” is about the Real Almighty. “Sidrat al-muntahā” marks the boundary of the world of engendered things (kawn), the knowledge and acts of creation (mahlūqāt). It is said to be a station in the seventh heaven that our Prophet (pbuh) saw on the night of Miʿrāj. Another name for Sidra tree is the Arab cherry. These issues must be compatible with one another. That is, he realized there that in the existence of Jibrāʾīl, there is nothing but the existence of the Real, and the Real covered the sidra in the cover (veil) of Jibrāʾīl. Sūrat Al-Najm (The Star), chapter 53 verse 17 ما زاغَ البَصَرُ وَما طَغىٰ Transliteration: “mā zāgha l-baṣaru wa-mā ṭaghā” Translation: “The gaze did not swerve, nor did it overstep the bounds.” In other words, he was not surprised by the extraordinary events he witnessed that night. He explained them in a systematic manner, but he did not go beyond limits (he did not reveal all the secrets): Sūrat Al-Najm (The Star), chapter 53 verse 18 لَقَد رَأىٰ مِن آياتِ رَبِّهِ الكُبرىٰ Transliteration: “la-qad raʾā min ʾāyāti rabbihi l-kubrā” Translation: “Certainly he saw some of the greatest signs of his Lord.” Vision! The most important aspect of the Miʿrāj incident is seeing and witnessing the Real Almighty. Tafsīr and other books contain a wealth of information on various aspects of Miʿrāj. However, explaining all of those takes a long time. Those who are interested can conduct their own research. Vision is mentioned in seven of the verses listed above. - What does vision mean in those verses? - Did [ḥaḍrāt] Rasūl Allāh see his Lord or His verses (signs)? - And what exactly are these verses (signs)? [ḥaḍrāt] Rasūl Allāh does not openly say “I saw my Lord” on the night of Miʿrāj, and he was no supposed to say it (explicitly). If he had clearly stated “I saw my Lord,” his ummah and all of us would have started looking for Him by thinking of a Lord that we have shaped in our own imagination and assuming that “we can see (our Lord) as he (the prohet) saw.” This would be nothing but idolatry and delusion. To close this path, he did not openly say “I saw my Lord.” Indeed, because the level of ʿĪsāwiyya is not well understood, significant errors within that group (Christians) have arisen. The relationship between Allāh and ʿĪsā is taken far away from its reality (distorted) and reduced to a “material father and son relationship.” Looking at the Miʿrāj event in a broader context, it is impossible for the Messenger of Allāh not to have seen his Lord, as revealed in the expressions in the verses and within the scope of the general journey of humanity. However, we need to understand very well in what form this “seeing” took place. [ḥaḍrāt] Rasūl Allāh appeared (in this world) to see and understand his Lord and to teach it to those who are capable. Miʿrāj is the highest level, the final destination that humans can reach in this world. And it was performed by [ḥaḍrāt] Rasūl Allāh that night. Sūrat Al-Najm (The Star), chapter 53 verse 18 لَقَد رَأىٰ مِن آياتِ رَبِّهِ الكُبرىٰ Transliteration: “la-qad raʾā min ʾāyāti rabbihi l-kubrā” Translation: “Certainly he saw some of the greatest signs of his Lord.” Here, greatest ʾāyāt (sign) “signals” (implies) that he saw the existence of the Real Almighty. What is the greatest sign? It is to understand (in the broadest sense) that the reality of his existence is the existence of the Real; there is no greater verse (sign) than this. While [ḥaḍrāt] Rasūl Allāh had previously witnessed his Lord at the “afʿāl” and “asmāʾ” levels, on Miʿrāj night, he witnessed and understood his Lord at the level of “ṣifāt” and “dhāt.” This process began the night Jibrāʾīl brought the command “iqraʾ” “read” (Sūrat Al-ʿAlaq 96/1) and reached perfection (culminated) on the night of Miʿrāj. [ḥaḍrāt] Rasūl Allāh’s journey, which began in cave Hira on Jabal an-Nūr (Mountain of the Light), culminated on the night of Miʿrāj, leading to the realization (taḥaqquq) of “al-Insān al-Kāmil” (The Perfect Man). However, following this night, another night, Laylat al-Qadr (“the night of ordainment”), was organized for him to know and notify the divine’s value. This will be covered in the next chapter. When we consider the “greatest verse (sign)” that was seen that night from a different angle; it is the perfection that occurs as a result of the extinction of the previously mentioned soul star. It is extremely important to be able to experience these formations in such a short period of time. Even if all of humanity’s lives, beginning with ʾĀdam, were added together and given to one person, it would still be impossible to travel to Miʿrāj and return. However, it is narrated that when [ḥaḍrāt] Rasūl Allāh returned from Miʿrāj, his bed was still warm. What kind of a journey is this? According to the books on the subject, this journey cannot be understood with intellect. It is true that al-ʿaql al-juzʾī (the particular intellect) cannot comprehend it. The journey (Miʿrāj) can only be understood with al-ʿaql al-kullī (the universal intellect). The “greatest sign” (ʾāyāt al-kubrā) is [ḥaḍrāt] Rasūl Allāh’s recognition (realization) of the Muḥammadan Realities (al-ḥaqīqa al-Muḥammadīya) within himself in the broadest sense that night. Let’s think about it as follows: Consider a seed. Inside the seed, there is a root, trunk, branches, leaves, flowers, fruits, and once again the same seed. What kind of masterpiece is this? Let’s think carefully! The state of [ḥaḍrāt] Rasūl Allāh in this world is analogous to that seed. This is also the state of each of us, but [ḥaḍrāt] Rasūl Allāh’s state is the most perfect. Now, consider this with common sense: That night, that seed opened up; roots, trunks, branches, leaves, flowers, fruits, and again the seeds all came into existence. That is, that seed brought all of its characteristics (or phases) into existence in a very short period of time and realized (or comprehended) them. That seed was al-ḥaqīqa al-Muḥammadīya. The aspect (of the seed) that came into existence in this world and witnessed these openings is known as [ḥaḍrāt] Rasūl Allāh. This (manifestation) is referred to as the “Sidrat al-muntahā” or the “Sidra” tree. Allāh knows better (Allāhu ʾaʿlam). Another explanation of the Miʿrāj incident from the standpoint of tanzīh (incomparability) is that [ḥaḍrāt] Rasūl Allāh traveled to the skies. This incident has an explanation at each level based on the level of understanding at that level. The important thing is to comprehend it from the level of the essence. The majority of scholars believe that the journey from Masjid al-Ḥarām to Masjid al-ʾAqṣā” was physical, with the rest taking place in the spiritual realm. To summarize, we can think about the Miʿrāj phenomenon in two ways. First, from the perspective of exoterics, a person goes somewhere. Second, from the perspective of esoterics or gnostics, there is no physical journey and the entire phenomenon takes place within oneself. True gnostics, on the other hand, accept both (exoteric and esoteric) aspects of this phenomenon. There is a (physical) place that has been visited, and there also is an inner state that has come into existence. Conside a rose in the form of a bud; Miʿrāj is like this bud emitting a scent in a very short period of time. This phenomenon is the expansion of our inner existence; the competent know. This expansion can be better understood if we consider the rose to be the universe. The following hadīth qudsī is a noteworthy explanation of these realities: “My heavens and My earth embrace Me not, but the heart of My faithful servant does embrace Me.” After analyzing this subject broadly, let’s focus on some of the specific details. Is it or is it not possible to see Real Almighty in this world (this is the eternal desire of humanity)? Let’s revisit the following verse to better understand this: Sūrat Al-Najm (The Star), chapter 53 verse 9 فَكانَ قابَ قَوسَينِ أَو أَدنىٰ Transliteration: “fa-kāna qāba qawsayni ʾaw ʾadnā” Translation: “until he was within two bows’ length or even nearer.” Jibrāʾīl is with [ḥaḍrāt] Rasūl Allāh from the beginning to the end of the Miʿrāj incident. Jibrāʾīl represents pure intellect in humans; generally speaking, he is the condensed form of al-ʿaql al-kullī (the universal intellect). According to the Jibrāʾīl hadīth discussed in our book “ʾIslām ʾImān ʾIḥsān ʾIkān,” ʾIḥsān is to (half) open the door to see the Real in this world. Those who want a more detailed explanation can consult that book. According to the information we have, [ḥaḍrāt] Rasūl Allāh saw Jibrāʾīl twice (2) with Jibrāʾīl’s true huwiyya (He-ness or form). No other human or prophet has ever received (experienced) such a vision. The first “true” vision occurred at “Hira’” mountain when the first verse of the Qurʾān arrived. The second “true” vision occurred during the night of Miʿrāj at “Sidrat al-muntahā.” According to related verses, which we briefly mentioned above, the manifestation of divine realities in the person of Jibrāʾīl was in fact the manifestation of the essence of the Real Almighty. This is how it appears from the perspective of the Real. However, from the perspective of [ḥaḍrāt] Rasūl Allāh, it is also the emergence of the Muḥammadan Realities (al-ḥaqīqa al-Muḥammadīya) in their most perfect form. And this is referred to as “qāba qawsayni.” [ḥaḍrāt] Rasūl Allāh reached that level as a prophet within his own being, and there he comprehended the Muḥammadan Realities in himself in the broadest sense possible. On the one side, there were “Muḥammadan Realities” within himself, on the other, there were “Divine Realities” within the existence of Jibrāʾīl, and one of them was one side of the “qaws,” the other was the other side. And the “qāb” holder was the level of Aḥadiyya. The level of Aḥadiyya holds the hands of the levels of Ulūhiyya (divinity) and ʿAbdiyya (servanthood). “ʾaw ʾadnā,” and even closer, but there is no mention of “merging or uniting.” If it had stated they “merged,” it would have meant that the characteristics of the two levels merged and the realities of the individual levels vanished. This is because the “Muḥammadan Realities” (al-ḥaqīqa al-Muḥammadīya) and the “Divine Realities” or Ulūhiyya are two separate (distinct) levels. “Aḥadiyya” level is what brings both into existence. And it is the “qāb” holder who holds (carries) both of these levels. That night, the blessed intellect of [ḥaḍrāt] Rasūl Allāh attained the highest level of ʿAbdiyya, which is al-ʿaql al-ḥaqīqa al-Muḥammadīya (the intellect of the Muḥammadan Realities). The human brain, which normally operates at a very low capacity, reached full capacity for the first and last (only) time in human history. For the sake of that night, we are given brains with extremely broad capacities. The more we expand our brain capacity, the greater and more perfect our understanding and experience of the divine realities. Otherwise, as prisoners of our souls, physical natures, and emotions, we eternally cannot comprehend these divine experiences and phenomena with our “al-ʿaql al-juzʾ” (“particular intellect”). At the level of ṭarīqa (spiritual path), we search for “qāba qawsayni” within ourselves using the principle “whatever is in the universe is also in ʾĀdam.” The mirror of a person is his face, and on this face there are two eyebrows on his forehead, which are the “qawsayni.” “qāb” is the space between the eyebrows. And although the person has two eyes that see separately (independently), there is only one (single) vision. Here is the secret of rābiṭa (connection between the disciple and master). The small steps we will take in the way of knowing ourselves will benefit us a lot. Let’s look at other aspects of “Ruʾyatullāh” (seeing Allāh), which took place for the first time ever on the night of Miʿrāj. According to a noble hadīth, “the first principle of īmān (faith) is to know that the Real Almighty is with you wherever you are.” This is an absolute reality, whether one realizes it or not. Making an effort to understand this reality, which is extremely important for our lives at the beginning of our transition to “Ruʾyatullāh,” will greatly benefit us. Sūrat Al-Ḥadīd (Iron), chapter 57 verse 4 وَهُوَ مَعَكُم أَينَ ما كُنتُم Transliteration: “wa-huwa maʿakum ʾayna mā kuntum” Translation: “and He is with you wherever you may be.” When asked “He was with you, where were you?” those who realized this togetherness will respond, “Oh Lord, we were with you,” and they (their story) will have a happy ending. “There is no greater form of worship than contemplation (tafakkur).” We must understand the essence of this noble hadīth very well. Unfortunately, we surmise that worship is limited to physical acts or practices and try to be satisfied with them. This hadīth beautifully describes where contemplation will lead (raise) us. “A one-hour conversation with a gnostic is better (more beneficial) than hundred years of non-obligatory (physical acts of) worship,” [ḥaḍrāt] Mevlānā wrote in the first volume of the Noble Masnavī. Do not think that we overlook (disdain) worship! We want to help you in transforming your current acts of worship, which are performed with lethargy, heedlessness, and lovelessness, into genuine acts of worship that are performed with vigour and love. “The happiest of you in the sight of Allāh are those who see the beauty of Allāh in the morning and evening. This is such a great pleasure that its greatness relative to all the physical pleasures can be compared to an ocean and a drop of water in that ocean.” (noble hadīth) What a wonderful expression! You can interpret it. “When you see your Lord, you see Him just like you see the moon.” (noble hadīth) “You cannot see the manifestation of Allāh’s beauty as long as you are a sinner.” (noble hadīth) It is impossible to see the Real Almighty while carrying the burden of sin. May Allāh save us all. This hadīth also refers to the extinguishment of the aforementioned soul star (or star of desire). “I saw my Lord in the most beatiful form.” (noble hadīth) “I saw a divine light (nūr).” (noble hadīth) “I will not worship a Lord whom I do not see.” (Imām ʿAlī) – this expression aptly describes the state of gnostics and the people of witnessing. Gnostics express “ruʾyāt” in five different ways (at five different levels): - “There is nothing I see, after which I don’t see Allāh.” - “There is nothing I see, in which I don’t see Allāh.” - “I see Him before everything else.” - “Only Allāh.” - “Only Allāh sees Allāh.” There are higher level descriptions (of “ruʾyāt”), but we are content with the ones listed above. It is narrated that when [ḥaḍrāt] Rasūl Allāh arrived at “Masjid al-ʾAqṣā,” he performed a two rakaʿāt prayer with the spirits of the other prophets, where [ḥaḍrāt] Rasūl Allāh was the leader (imām). This phenomenon (or event) demonstrates that he encompasses the levels of all of the prophets, and his level is higher than theirs. It also demonstrates his ummah’s superiority over the other ummahāt. [ḥaḍrāt] Rasūl Allāh said: “On the night of Miʿrāj, two cups were brought to me. One cup contained milk, while the other contained wine. Jibrāʾīl said: “drink whichever you desire!” I drank the milk. Jibrāʾīl said: “The Real Almight bestowed ʾIslām on your ummah.” On the same night, when I arrived at “Sidrat al-muntahā,” I was given three things: - The first is five daily prayers, - The second is the final verses of Surāt al-Baqarah, and - The third is that all the major sins of my ummah have been forgiven.” Previously, when discussing “Sidrat al-muntahā,” it was noted that “He revealed to His servant whatever He revealed” (53/10). These three things were among those that were revealed. When our Prophet (pbuh) passed through the skies, “Sidrat al-muntahā,” and the heavens, Jibrāʾīl said to him: “Oh Rasūl Allāh! I cannot advance beyond this point. If I ascend, the (divine) light of the ʿarsh (throne) will burn me. Nobody else can go beyond this point except you.” Jibrāʾīl was unable to ascend further because they were at the source of his existence. He stated that if he attempted to ascend any further, he “would be burned.” He would vanish and lose his identity. “I will burn” means nothing will remain of him, but [ḥaḍrāt] Rasūl Allāh responded “If I burn, I burn,” and continued the journey alone. How did he get through that level? Because his level was higher, he was originated (created) from divine essence. Thus, he abandoned his soul star, his bashariyya (physical human nature), and reached his reality. Jibrāʾīl would have lost his identity if he ascended; of course, it is difficult for an entity to lose its identity. On the path to the Real, man throws away (discards and abandons) his human identity. However, once he discovers his true (real) identity, he manifests far more than he lost. When they arrived at “Sidrat al-muntahā,” Jibrāʾīl said: “Salute (say salām to) your Lord.” The Prophet (pbuh) said: “at-taḥiyyātu li-llāhi wa-ṣ-ṣalawātu wa-ṭ-ṭayyibāt.” (My sitting, salutations (ṣalawāt), and good (pure) deeds are for Allāh.) The Real Almighty replied: “as-salāmu ʿalayka ʾayyuhā n-nabiyyu wa raḥmatu -llāhi wa barakātuhu.” (Peace be upon you, oh Prophet, and the mercy and blessings of Allāh) In response, the Prophet said: “as-salāmu ʿalaynā wa ʿalā ʿibādi -llāhi ṣ-ṣāliḥīn.” (Peace be upon us and upon the righteous servants of Allāh.) Angels who witnessed this event proclaimed: “ʾashhadu ʾan lā ʾilāha ʾillā -llāhu wa ʾashhadu ʾanna muḥammadan ʿabduhu wa rasūluhū.” (I bear witness that there is no deity but Allāh, and I bear witness that Muḥammad is His servant and His messenger.) Thus, [ḥaḍrāt] Rasūl Allāh’s messengership (risāla) was attested (confirmed) in the world of angels (malakūt). Before the Miʿrāj event, the expression of unity (al-kalimat al-tawḥīd) was: “lā ʾilāha ʾillā -llāh muḥammadan rasūl allāh.” After this event, with the angels’ witnessing, it has become: “ʾashhadu ʾan lā ʾilāha ʾillā -llāhu wa ʾashhadu ʾanna muḥammadan ʿabduhu wa rasūluhū.” This is because the truth has fully emerged and the life of witnessing has begun. This is the goal of ʾIslām: to live by observation and witnessing rather than by imagination. To better understand [ḥaḍrāt] Rasūl Allāh’s Miʿrāj incident, which we have only briefly discussed thus far, it would be useful to understand the following events: - The Miʿrāj or “ascension” of ʾIdrīs (ʿalayhi s-salām) - The Miʿrāj or “meeting” of Mūsā (ʿalayhi s-salām) - The Miʿrāj or “being raised up to the skies” of ʿĪsā (ʿalayhi s-salām) According to the Holy Qurʾān, the Miʿrāj (“ascension”) of ʾIdrīs (ʿalayhi s-salām) is as follows: Sūrat Al-Maryam (Mary), chapter 19 verses 56-57 (56) وَاذكُر فِي الكِتابِ إِدريسَ ۚ إِنَّهُ كانَ صِدّيقًا نَبِيًّا Transliteration: “wa-dhkur fī l-kitābi ʾidrīsa ʾinnahū kāna ṣiddīqan nabiyyan“ Translation: “And mention in the Book Idrīs. Indeed he was a truthful one, a prophet,” (57) وَرَفَعناهُ مَكانًا عَلِيًّا Transliteration: “wa-rafaʿnāhu makānan ʿaliyyan “ Translation: “We raised him to a station exalted.” According to the Holy Qurʾān, the Miʿrāj (“meeting”) of Mūsā (ʿalayhi s-salām) happened as follows: Sūrat Al-Aʿrāf (The Elevations), chapter 7 verse 143 لَن تَراني وَلٰكِنِ انظُر إِلَى الجَبَلِ فَإِنِ استَقَرَّ مَكانَهُ فَسَوفَ تَراني فَلَمّا تَجَلّىٰ رَبُّهُ لِلجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ موسىٰ صَعِقًا ۚ فَلَمّا أَفاقَ قالَ سُبحانَكَ تُبتُ إِلَيكَ وَأَنا أَوَّلُ المُؤمِنينَ Transliteration: “wa-lammā jāʾa mūsā li-mīqātinā wa-kallamahū rabbuhū qāla rabbi ʾarinī ʾanẓur ʾilayka qāla lan tarānī wa-lākini nẓur ʾilā l-jabali fa-ʾini staqarra makānahū fa-sawfa tarānī fa-lammā tajallā rabbuhū li-l-jabali jaʿalahū dakkan wa-kharra mūsā ṣaʿiqan fa-lammā ʾafāqa qāla subḥānaka tubtu ʾilayka wa-ʾana ʾawwalu l-muʾminīna” Translation: “When Moses arrived at Our tryst and his Lord spoke to him, he said, ‘My Lord, show [Yourself] to me, that I may look at You!’ He said, ‘You shall not see Me. But look at the mountain: if it abides in its place, then you will see Me.’ So when his Lord disclosed Himself to the mountain, He levelled it, and Moses fell down swooning. And when he recovered, he said, ‘Immaculate are You! I turn to You in penitence, and I am the first of the faithful.’” The Miʿrāj (“being raised up to the skies”) incident of ʿĪsā (ʿalayhi s-salām) is reported as follows in the Holy Qurʾān: Sūrat Āl ʿImrān (The Family of Imran), chapter 3 verses 55 إِذ قالَ اللَّهُ يا عيسىٰ إِنّي مُتَوَفّيكَ وَرافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذينَ كَفَروا Transliteration: “idh qāla llāhu yā-ʿīsā ʾinnī mutawaffīka wa-rāfiʿuka ʾilayya wa-muṭahhiruka mina lladhīna kafarū” Translation: “When Allāh said, ‘O Jesus, I shall take you[r soul], and I shall raise you up toward Myself, and I shall clear you of [the calumnies of] the faithless” Sūrat Al-Nisāʾ (Women), chapter 4 verses 157-158 (157) وَقَولِهِم إِنّا قَتَلنَا المَسيحَ عيسَى ابنَ مَريَمَ رَسولَ اللَّهِ وَما قَتَلوهُ وَما صَلَبوهُ وَلٰكِن شُبِّهَ لَهُم ۚ وَإِنَّ الَّذينَ اختَلَفوا فيهِ لَفي شَكٍّ مِنهُ ۚ ما لَهُم بِهِ مِن عِلمٍ إِلَّا اتِّباعَ الظَّنِّ ۚ وَما قَتَلوهُ يَقينًا Transliteration: “wa-qawlihim ʾinnā qatalnā l-masīḥa ʿīsā bna maryama rasūla llāhi wa-mā qatalūhu wa-mā ṣalabūhu wa-lākin shubbiha lahum wa-ʾinna lladhīna khtalafū fīhi la-fī shakkin minhu mā lahum bihī min ʿilmin ʾillā ttibāʿa ẓ-ẓanni wa-mā qatalūhu yaqīnan” Translation: “and for their saying, ‘We killed the Messiah, Jesus son of Mary, the apostle of Allāh’ —though they did not kill him nor did they crucify him, but so it was made to appear to them. Indeed those who differ concerning him are surely in doubt about him: they do not have any knowledge of that beyond following conjectures, and certainly they did not kill him.” (158) بَل رَفَعَهُ اللَّهُ إِلَيهِ ۚ وَكانَ اللَّهُ عَزيزًا حَكيمًا Transliteration: “bal rafaʿahu llāhu ʾilayhi wa-kāna llāhu ʿazīzan ḥakīman” Translation: “Rather Allāh raised him up toward Himself, and Allāh is all-mighty, all-wise.” As can be seen, ʾIdrīs (ʿalayhi s-salām) was reportedly only taken into the skies. Mūsā (ʿalayhi s-salām) had a meeting on Earth, on the Mountain of Ṭūr. When he desired (requested) ruʾyāt (“vision” or seeing Allāh); he was told “lan tarānī” (“you cannot see Me.”) After the disclosure (tajalli) on the mountain, he fell down swooning (7/143). On the other hand, the Holy Qurʾān reports the following about the state of [ḥaḍrāt] Rasūl Allāh in the night of Miʿrāj: Sūrat Al-Najm (The Star), chapter 53 verse 11 ما كَذَبَ الفُؤادُ ما رَأىٰ Transliteration: “mā kadhaba l-fuʾādu mā raʾā” Translation: “The heart did not deny what it saw.” Sūrat Al-Najm (The Star), chapter 53 verse 17 ما زاغَ البَصَرُ وَما طَغىٰ Transliteration: “mā zāgha l-baṣaru wa-mā ṭaghā” Translation: “The gaze did not swerve, nor did it overstep the bounds.” There was no change in him despite all of these wonders (miracles). And that same night, he returned (from the Miʿrāj), watching all the worlds. What a great formation! ʿĪsā (ʿalayhi s-salām) was taken to the skies and stayed in the second heaven. Because his level is annihilation in the Real (fanāʾ fīʾ llāh), once his time in divine knowledge is completed, he will return from the Miʿrāj (second heaven) and reach baqāʾ bīʾ llāh (permanence with the Real) and rule according to the Muḥammadan Law (sharīʿa). After ruling the world with the Mahdī (ʿalayhi s-salām) for a period of time and restoring order, he will die of natural causes and be buried alongside the [ḥaḍrāt] Prophet. In this way, he will complete his journey to the Real, and the day of resurrection (qiyāma) will come after some time. Then the humanity’s post-resurrection program will be activated. Can the ummah of Muḥammad see or witness (mushāhada) Allāh? Sūrat Al-Anʿām (Cattle), chapter 6 verse 31 قَد خَسِرَ الَّذينَ كَذَّبوا بِلِقاءِ اللَّهِ Transliteration: “qad khasira lladhīna kadhdhabū bi-liqāʾi llāhi” Translation: “They are certainly losers who deny the encounter with Allāh.” Sūrat Al-Anʿām (Cattle), chapter 6 verse 52 وَلا تَطرُدِ الَّذينَ يَدعونَ رَبَّهُم بِالغَداةِ وَالعَشِيِّ يُريدونَ وَجهَهُ Transliteration: “wa-lā taṭrudi lladhīna yadʿūna rabbahum bi-l-ghadāti wa-l-ʿashiyyi yurīdūna wajhahū” Translation: “Do not drive away those who supplicate their Lord morning and evening desiring His face.” Sūrat Al-Baqarah (The Cow), chapter 2 verse 115 وَلِلَّهِ المَشرِقُ وَالمَغرِبُ ۚ فَأَينَما تُوَلّوا فَثَمَّ وَجهُ اللَّهِ Transliteration: “wa-li-llāhi l-mashriqu wa-l-maghribu fa-ʾaynamā tuwallū fa-thamma wajhu llāhi” Translation: “To Allāh belong the east and the west: so whichever way you turn, there is the face of Allāh!” Sūrat Al-Raʿd (Thunder), chapter 13 verse 2 وَلِلَّهِ المَشرِقُ وَالمَغرِبُ ۚ فَأَينَما تُوَلّوا فَثَمَّ وَجهُ اللَّهِ Transliteration: “yufaṣṣilu l-ʾāyāti laʿallakum bi-liqāʾi rabbikum tūqinūna” Translation: “(He) elaborates (unravels) the signs that you may be certain of encountering your Lord.” Sūrat Al-Ḥadīd (Iron), chapter 57 verse 3 هُوَ الأَوَّلُ وَالآخِرُ وَالظّاهِرُ وَالباطِنُ ۖ وَهُوَ بِكُلِّ شَيءٍ عَليمٌ Transliteration: “huwa l-ʾawwalu wa-l-ʾākhiru wa-ẓ-ẓāhiru wa-l-bāṭinu wa-huwa bi-kulli shayʾin ʿalīmun” Translation: “He is the First and the Last, the Manifest and the Hidden, and He has knowledge of all things.” Dhikr: “lā mawcuda ʾillā -llāhu” “There is no existent things, only Allāh (nothing exists other than Allāh).” Sūrat Al-Anfāl (The Spoils), chapter 8 verse 17 وَما رَمَيتَ إِذ رَمَيتَ وَلٰكِنَّ اللَّهَ رَمىٰ Transliteration: “wa-mā ramayta ʾidh ramayta wa-lākinna llāha ramā” Translation: “and you did not throw when you threw, rather it was Allāh who threw.” Sūrat Al-Qāf (Qaf), chapter 50 verse 16 وَنَحنُ أَقرَبُ إِلَيهِ مِن حَبلِ الوَريدِ Transliteration: “wa-naḥnu ʾaqrabu ʾilayhi min ḥabli l-warīdi” Translation: “and We are nearer to him than his jugular vein.” Sūrat Al-Aḥzāb (The Confederates), chapter 33 verse 56 إِنَّ اللَّهَ وَمَلائِكَتَهُ يُصَلّونَ عَلَى النَّبِيِّ ۚ يا أَيُّهَا الَّذينَ آمَنوا صَلّوا عَلَيهِ وَسَلِّموا تَسليمًا Transliteration: “ʾinna llāha wa-malāʾikatahū yuṣallūna ʿalā n-nabiyyi yā-ʾayyuhā lladhīna ʾāmanū ṣallū ʿalayhi wa-sallimū taslīman” Translation: “Indeed Allāh and His angels bless the Prophet; O you who have faith! Invoke blessings on him and invoke Peace upon him in a worthy manner.” Sūrat Al-Anbiyāʾ (The Prophets), chapter 21 verse 107 وَما أَرسَلناكَ إِلّا رَحمَةً لِلعالَمينَ Transliteration: “wa-mā ʾarsalnāka ʾillā raḥmatan li-l-ʿālamīna” Translation: “We did not send you but as a mercy to all the worlds.” Holy Hadīth: Transliteration: “law lāka law lāk lamā khalaqtu’l-aflāka” Translation: “Were it not for you, I would not have created creation.” Noble Hadīth: Transliteration: “Mūtū qabla an tamūtū” Translation: “Die before you die.” Sūrat Al-Zumar (The Throngs), chapter 39 verse 9 قُل هَل يَستَوِي الَّذينَ يَعلَمونَ وَالَّذينَ لا يَعلَمونَ ۗ إِنَّما يَتَذَكَّرُ أُولُو الأَلبابِ Transliteration: “qul hal yastawī lladhīna yaʿlamūna wa-lladhīna lā yaʿlamūna ʾinnamā yatadhakkaru ʾulū l-ʾalbābi” Translation: “Say, ‘Are those who know equal to those who do not know?’ Only those who possess intellect take admonition..” Sūrat Al-Anʿām (Cattle), chapter 6 verse 50 قُل هَل يَستَوِي الأَعمىٰ وَالبَصيرُ Transliteration: “qul hal yastawī l-ʾaʿmā wa-l-baṣīru” Translation: “Say, ‘Are the blind one and the seer equal?’” Sūrat Al-Isrāʾ (The Night Journey), chapter 17 verse 72 وَمَن كانَ في هٰذِهِ أَعمىٰ فَهُوَ فِي الآخِرَةِ أَعمىٰ Transliteration: “wa-man kāna fī hādhihī ʾaʿmā fa-huwa fī l-ʾākhirati ʾaʿmā” Translation: “But whoever has been blind in this [world], will be blind in the Hereafter” Can the ummah of Muḥammad see or witness (mushāhada) Allāh? The verses and hadīths above demonstrate that it is possible; in fact, it is the goal. The journey of knowing Allāh begins with ʾĀdam The traveler who gradually advances to the level of Mūsā or tanzīh (immanence) asks to see Allāh, but is told: “lan tarānī” (“you cannot see Me.”) At the level of ʿĪsā or tashbīh (similarity) “rāfiʿuka ʾilayya” “I shall raise you up toward Myself.” ʿĪsā has remained there and has not returned; as previously stated, he will return later. Eventually, one night, He (Allāh) bestowed the magnificent phenomenon that begins with “subḥāna lladhī ʾasrā” upon his beloved Prophet Muḥammad, the master of the two worlds and the last of the Prophets (khātam al-anbiyā). Allāh’s desire in eternity was to be known. That (Miʿrāj) night, this consciousness found its pinnacle (perfection) at the level of ʿAbdiyya (servanthood). Since he (the Prophet) encompasses all the levels within himself, “unity and oneness” came into existence (emerged), and he (the Prophet) gave all of this phonemena (or formations) to his ummah as a gift. And he told his ummah that they can witness Allāh if they put in the effort. ʾIslām, the perfection of humanity. Miʿrāj, the perfection of a human. And the perfection of this is to know (appreciate) the value (“qadr”) of it. Vision and Witnessing: Vision is multidimensional and varies depending on the level of understanding. Seeing Allāh as the Absolute Being (al-dhāt al-muṭlaq) is impossible. However, seeing Him as a Limited Being (al-dhāt al-muqayyad) and at the level of Rubūbiyya (Lordship) is possible, and this takes a different from at every level─there are differences in consciousness and values at the levels of “afʿāl,” “asmāʾ,” “ṣifāt,” and “dhāt.” These are the difficult aspects of the true ʾIslām to comprehend. The broad ʿIslāmic culture cannot be understood solely through horizontal expansion (by acquiring exoteric knowledge); vertical expansion (acquisition of esoteric knowledge) is also needed. According to gnostics, “union is maʿrifa (gnosis).” The level of maʿrifa is the perfection of these phonemenon. People who have not reached the maʿrifa level cannot live (experience) these states, even if they learn by memorizing. As the saying goes, “those who know are the ones who taste.” At the level of sharīʿa and ṭarīqa, there is “tanzīh” (immanence). The divine being is far away. He cannot be seen, but he is known. That is why Mūsā was addressed as “lan tarānī” (“you cannot see Me.”) At the level of ḥaqīqat, there is “tashbīh” (similarity). At this level, the identity of the servant vanishes, it is “fanāʾ fīʾ llāh”, “annihilation in the Real,” “exhaustion,” the level of ʿĪsāwiyya. Here the servant does not have an identity, so we cannot talk about vision or seeing by an entity. In Mūsāwiyya, Allāh is far away and cannot be seen, in ʿĪsāwiyya there is no servant and thus again Allāh cannot be seen. Vision and witnessing exist only at the level of “maʿrifa.” This vision is unique to the ummah of Muḥammad. Here, the Real is the one who sees through the servant, and the seen one is (also) the Real (Himself). This is because this is the station of “tawḥīd” (unity) and “waḥdat” (oneness). This secret was only revealed to humanity as a gift on the night of Miʿrāj in the person of our master. It is the highest level (of understanding or consciousness) that humanity has reached. After returning from Miʿrāj, our Prophet explained this state of unity, oneness in a spectacular way with the expression, “He who sees me sees the Real.” And this is the station of Muḥammad’s successors; only they witness Allāh at every level. This state is manifested in the speech of Allāh as follows: Sūrat Al-Āl ʿImrān (The Family of Imran), chapter 3 verse 18 شَهِدَ اللَّهُ أَنَّهُ لا إِلٰهَ إِلّا هُوَ Transliteration: “shahida llāhu ʾannahū lā ʾilāha ʾillā huwa” Translation: “Allāh bears witness that there is no god except Him” At the level of true (ḥaqīqī) ʿabdiyya (servanthood), this life or experience is described as: Sūrat Al-Aʿrāf (The Elevations), chapter 7 verse 172 وَأَشهَدَهُم عَلىٰ أَنفُسِهِم Transliteration: “wa-ʾashhadahum ʿalā ʾanfusihim” Translation: “bear witness over themselves (their souls)” Real life is different at each level, and there is a state of witnessing based on the comprehension of that level. Those who express opinions other than this only reveal their imaginations and fantasies, which are their (soul) “star” views, as explained above. When they say, “I saw, heard, or spoke with Allāh,” they are referring to an experience with their “Rabb al-Khāṣṣ” (Special Lord), and even that is a figment of their imagination, which is quite difficult to distinguish from “true” vision. Getting rid of this imagination (false vision) that covers the person requires surrendering to a person at the maʿrifa level and transitioning to true witnessing. Sūrat Al-Anʿām (Cattle), chapter 6 verse 103 لا تُدرِكُهُ الأَبصارُ وَهُوَ يُدرِكُ الأَبصارَ ۖ وَهُوَ اللَّطيفُ الخَبيرُ Transliteration: “lā tudrikuhu l-ʾabṣāru wa-huwa yudriku l-ʾabṣāra wa-huwa l-laṭīfu l-khabīru” Translation: “The sights do not apprehend Him, yet He apprehends the sights, and He is the All-attentive, the All-aware.” Those who see themselves as distinct (unique) entities and view the world through the lens of “tanzīh” (immanence) cannot see Him. When He looks through those eyes, however, He sees everything. The secret of seeing and witnessing Allāh is unveiled in the Jibrāʾīl hadīth with the word ʾIḥsān. It all began with the statement “wa-nafakhtu fīhi min rūḥī” “I have breathed into him of My spirit” and reached perfection with the Miʿrāj event. This is why ʾIslām is the final religion, and [ḥaḍrāt] Muḥammad is the final prophet, most praised, and owner of “al-maqām al-maḥmūd” (the station of praise and glory). The walī (friends of Allāh) and ʿārif (gnostics) of his ummah are the locus of manifestation of this secret. The “hidden treasure” mentioned in the holy hadīth, “I was a hidden treasure; I wished to be known; thus, I created this universe,” has manifested in the outside world and is known and witnessed; thus, the goal has been achieved. With each passing day, the day of resurrection (qiyāma) approaches. According to a Holy Hadīth: “The secret of man is my secret, and the secret of my secret.” When Muhyiddīn Ibn ʿArabi inquired about the signs of qiyāma, ʾIdrīs replied: “The creation of ʾĀdam is a sign of qiyāma.” With the Miʿrāj incident, the human life on earth reached perfection. Knowing the value of these phonemena is possible only by understanding the realities of Laylat al-Qadr (“the night of ordainment”). We are approaching the end of this chapter, but I do not wish to finish without sharing an experience I had. While writing about Miʿrāj, I thought about quoting the Tawrāt and ʾInjīl for the states of Mūsā and ʿĪsā, respectively, which are relevant to the discussion of Miʿrāj. However, something happened and I was unable to quote them. In particular, I was writing the Miʿrāj chapter with a pencil, but when the time came to quote information from Tawrāt and ʾInjīl, the tip of my pencil broke. I thought it was a coincidence and kept writing, but it broke again after a few words. When I tried again, it broke again. I did not insist on writing as I realized my Mawlā did not want quotations from debatable sources in this book. 01/08/1994 Miʿrāj Night The night of Miʿrāj has come again, Let everyone know, Tonight is the pearl of the nights, Come on, walk, you too come to the Miʿrāj. First, open your chest vertically, May your beauty shine brighter than the moon, Receive knowledge from the successors of Muḥammad, Come on, walk, you too come to the Miʿrāj. Allow Jibrāʾīl to cleanse your chest, Make no noise and submit to him, This surgery will not be in vain, Come on, walk, you too come to the Miʿrāj. When Buraq appears in front of you, When you set your heart on fire, When you get on and begin your journey, Come on, walk, you too come to the Miʿrāj. When you arrive at Masjid al-ʾAqṣā, When you pray alongside the Prophet, When you are overcome with awe, Come on, walk, you too come to the Miʿrāj. Ascend to the heavens from there, Even a stone comes with a burnt bosom, If you feel a divine calling in your heart, Come on, walk, you too come to the Miʿrāj. Hear ʾIbrāhīm’s invitation, Follow him wholeheartedly, You always find good manners in him, Come on, walk, you too come to the Miʿrāj. Meet with Mūsā at Ayman (Ṭuwā), Learn to be patient in the face of adversity, Take a dive into the Red Sea, Come on, walk, you too come to the Miʿrāj. Take some lessons from “lan tarānī,” Do not oppose those who are on their way to the Real, Give a voice from heart to heart, Come on, walk, you too come to the Miʿrāj. Leave the world like ʿĪsā, Comprehend those in your (true) existence, Remove the ones in your imagination, Come on, walk, you too come to the Miʿrāj. If you don’t leave the footsteps of Muḥammad, You can see what comes out of your speech, You receive meanings from your essence, Come on, walk, you too come to the Miʿrāj. Get on the Rafraf and ascend into the sky, You too join this beautiful race, Who reaches this final destination, Come on, walk, you too come to the Miʿrāj. To overcome long distances, To reach “qāba qawsayni,” To become the sea and overflow, Come on, walk, you too come to the Miʿrāj. Ṣalāt (prayer) is the miʿrāj of the believer (al-muʾmin), If his faith in the Real is complete, His crown is from “karramnā” (honor from Allāh) Come on, walk, you too come to the Miʿrāj. Motivate yourself and begin today, Read the “dictionary of love” from the cover (to the end), You see through the eyes of Necdet, Come on, walk, you too come to the Miʿrāj. PART FIVE LAYLAT AL-QADR (“The Night of Ordainment”) (Summary of the sohbat recorded on 02/04/1997) al-ḥamdu li-llāhi rabbi l-ʿālamīn. wassalātu wassalāmu ʿalā rasūlillinā Muḥammadin wa ʿalā āliʿhi wa ashābi acʿmāīn ʾAʿūḏu bi-llāhi mina sh-shayṭāni r-rajīm bi-smi llāhi r-raḥmāni r-raḥīm. “rabbi zidnī ʿilma” sadaqallāhʾul-ʿazīm Tonight is Laylat al-Qadr (“the night of ordainment”). Earlier today, we performed a dhikr, ceremony, and prayer. With the permission of Allāh, let’s now try to understand the meaning of Laylat al-Qadr, its essence and spiritual realities. May Allāh grant us all mental clarity and an open heart. As you know, Laylat al-Qadr is the night when the Holy Qurʾān is descended (nuzūl) to the earth’s sky, and it is the best of all nights. The seeker begins his journey with Laylat al-Raghāʾib (“the night of rewards”), then experiences (spiritual) birth in Laylat al-Mawlid (“the night of birth”), and then receives his Baraʾat in Laylat al-Baraʾat (“the night of emancipation”), after that he performs his Miʿrāj in Laylat al-Miʿrāj (“ascension”), and he finally reaches Laylat al-Qadr (“the night of ordainment”). Therefore, Laylat al-Qadr is a blessing unique to Muslims. Other nations (religious communities) do not have a comparable night because they have not yet reached that level. They have no “qadr” because of where they stand (spiritually). While they have some characteristics, they do not have “qadr” within the context of the Muḥammadan Realities. Nobody can understand the realities of Laylat al-Qadr unless he becomes Muḥammadan. This is because in Laylat al-Qadr the Holy Qurʾān begins to descend to the earth. The meanings of Allāh’s words begin to descend to you. This is such a high level of appreciation and ordainment that its path is closed to other nations. During that night, self-disclosures (tajallī) of the essence (dhāt) of Allāh take place; not self-disclosures from the levels “afʾal,” “asmāʾ,” or “ṣifāt,” but self-disclosures from the level of “dhāt.” The “qadr” of the essence, the “qadar” (destiny) of the essence, all emanete from the essence. The difference between Laylat al-Miʿrāj and Laylat al-Qadr is this: In Laylat al-Miʿrāj the servant rises toward his Lord, but in Laylat al-Qadr the Lord reaches the servant. Without Laylat al-Miʿrāj, there can be no Laylat al-Qadr. It is impossible to imagine a more important night than Laylat al-Qadr. The Real Almighty has revealed these realities in the Holy Qurʾān in related verses of Sūrat al-Qadr. Now, let’s analyze, try to understand, and explain them to the extent our intellects reach them and our tongues can express them. bi-smi llāhi r-raḥmāni r-raḥīm Sūrat Al-Qadr (The Ordainment), chapter 97 verses 1-5 (1) إِنّا أَنزَلناهُ في لَيلَةِ القَدرِ Transliteration: “ʾinnā ʾanzalnāhu fī laylati l-qadri” Translation: “Indeed We sent it down on the Night of Ordainment.” (2) وَما أَدراكَ ما لَيلَةُ القَدرِ Transliteration: “wa-mā ʾadrāka mā laylatu l-qadri” Translation: “What will show you what is the Night of Ordainment?” (3) لَيلَةُ القَدرِ خَيرٌ مِن أَلفِ شَهرٍ Transliteration: “laylatu l-qadri khayrun min ʾalfi shahrin” Translation: “The Night of Ordainment is better than a thousand months.” (4) تَنَزَّلُ المَلائِكَةُ وَالرّوحُ فيها بِإِذنِ رَبِّهِم مِن كُلِّ أَمرٍ Transliteration: “tanazzalu l-malāʾikatu wa-r-rūḥu fīhā bi-ʾidhni rabbihim min kulli ʾamrin” Translation: “In it the angels and the Spirit descend, by the leave of their Lord, with every command.” (5) سَلامٌ هِيَ حَتّىٰ مَطلَعِ الفَجرِ Transliteration: “salāmun hiya ḥattā maṭlaʿi l-fajri” Translation: “It is peaceful until the rising of the dawn.” Sūrat Al-Dukhān (Smoke), chapter 44 verses 1-8 (1) حم Transliteration: “ḥā mīm” Translation: “Ḥā, Mīm.” (2) وَالكِتابِ المُبينِ Transliteration: “wa-l-kitābi l-mubīn” Translation: “By the Manifest Book!” (3) إِنّا أَنزَلناهُ في لَيلَةٍ مُبارَكَةٍ ۚ إِنّا كُنّا مُنذِرينَ Transliteration: “ʾinnā ʾanzalnāhu fī laylatin mubārakatin ʾinnā kunnā mundhirīn” Translation: “Indeed We sent it down on a blessed night, and indeed We have been warning [mankind].” (4) فيها يُفرَقُ كُلُّ أَمرٍ حَكيمٍ Transliteration: “fīhā yufraqu kullu ʾamrin ḥakīmin” Translation: “Every definitive matter is resolved in it” (5) أَمرًا مِن عِندِنا ۚ إِنّا كُنّا مُرسِلينَ Transliteration: “ʾamran min ʿindinā ʾinnā kunnā mursilīna” Translation: “as an ordinance from Us. Indeed We have been sending [apostles],” (6) رَحمَةً مِن رَبِّكَ ۚ إِنَّهُ هُوَ السَّميعُ العَليمُ Transliteration: “raḥmatan min rabbika ʾinnahū huwa s-samīʿu l-ʿalīmu” Translation: “as a mercy from your Lord—indeed He is the All-hearing, the All-knowing” (7) رَبِّ السَّماواتِ وَالأَرضِ وَما بَينَهُما ۖ إِن كُنتُم موقِنينَ Transliteration: “rabbi s-samāwāti wa-l-ʾarḍi wa-mā baynahumā ʾin kuntum mūqinīna” Translation: “the Lord of the heavens and the earth, and whatever is between them, should you have conviction.” (8) لا إِلٰهَ إِلّا هُوَ يُحيي وَيُميتُ ۖ رَبُّكُم وَرَبُّ آبائِكُمُ الأَوَّلينَ Transliteration: “lā ʾilāha ʾillā huwa yuḥyī wa-yumītu rabbukum wa-rabbu ʾābāʾikumu l-ʾawwalīna” Translation: “There is no god except Him: He gives life and brings death, your Lord and the Lord of your forefathers.” Sūrat Al-Baqara (The Cow), chapter 2 verse 185 شَهرُ رَمَضانَ الَّذي أُنزِلَ فيهِ القُرآنُ هُدًى لِلنّاسِ وَبَيِّناتٍ مِنَ الهُدىٰ وَالفُرقانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهرَ فَليَصُمهُ Transliteration: “shahru ramaḍāna lladhī ʾunzila fīhi l-qurʾānu hudan li-n-nāsi wa-bayyinātin mina l-hudā wa-l-furqāni fa-man shahida minkumu sh-shahra fa-l-yaṣumhu” Translation: “The month of Ramaḍān is one in which the Qurʾān was sent down as guidance to mankind, with manifest proofs of guidance and the Criterion. So let those of you who witness it fast [in] it.” “shahru ramaḍān” Ramaḍān is the month in which the Qurʾān began to descend, “hudan li-n-nāsi” it was descended to give guidance to mankind, “wa-bayyinātin” with clear signs, “mina l-hudā” to find the path of hidāya (guidance), “wa-l-furqāni” however many dispersions (dissimilarities) exist in the universe, gave the reality behind them. The Qurʾān gives the knowledge of both waḥdat (unity) and furqān (dispersion). Since every act or entity originates from the characteristics of a particular divine name (asmāʾ), they will naturally differ. The furqān aspect of the Qurʾān also gives this information. “fa-man shahida” whoever witnesses or observes this month, “minkumu sh-shahra fa-l-yaṣumhu” (should) fast in it. Here, fasting is revealed to be obligatory (farḍ); it should be performed during the month in which the Holy Qurʾān descended to Earth. This process began the night Jibrāʾīl delivered the command “iqraʾ” “read” (Sūrat Al-ʿAlaq 96/1) and culminated on the night of Miʿrāj. In the month of Ramaḍān, when [ḥaḍrāt] Rasūl Allāh was in the cave of Hiraʾ at Jabal an-Nūr (Mountain of the Light), Jibrāʾīl appeared to him and revealed the first verse: Sūrat Al-ʿAlaq (The Clinging Mass), chapter 96 verse 1 اقرَأ بِاسمِ رَبِّكَ الَّذي خَلَقَ Transliteration: “iqraʾ bi-smi rabbika lladhī khalaqa” Translation: “Read in the Name of your Lord who created;” Let’s return to the beginning of Sūrat Al-Dukhān. Sūrat Al-Dukhān (Smoke), chapter 44 verse 1 حم Transliteration: “ḥ-m (ḥā mīm)” Translation: “Ḥā, Mīm.” As you know, “Ḥā, Mīm” refers to the Muḥammadan Realities (al-ḥaqīqa al-Muḥammadīya). There are seven sūrat (chapters) beginning with the letters “Ḥā, Mīm.” Each of these chapters represents one of the 7 levels of the soul (nafs). It reveals the realities of the “Qadr” here. “Ḥā, Mīm” is the password of this secret. Let’s think about “Ḥā, Mīm” as al-ḥaqīqa al-Muḥammadīya here. Sūrat Al-Dukhān (Smoke), chapter 44 verse 2 وَالكِتابِ المُبينِ Transliteration: “wa-l-kitābi l-mubīn” Translation: “By the Manifest Book!” When we combine the first two verses, they become “By Ḥā Mīm and the Manifest Book!” This means that the details (openings) of Ḥā Mīm are in the Manifest (Open) Book. Sūrat Al-Dukhān (Smoke), chapter 44 verse 3 إِنّا أَنزَلناهُ في لَيلَةٍ مُبارَكَةٍ ۚ إِنّا كُنّا مُنذِرينَ Transliteration: “ʾinnā ʾanzalnāhu fī laylatin mubārakatin ʾinnā kunnā mundhirīn” Translation: “Indeed We sent it down on a blessed night, and indeed We have been warning [mankind]!” Sūrat Al-Dukhān (Smoke), chapter 44 verse 4 (4) فيها يُفرَقُ كُلُّ أَمرٍ حَكيمٍ Transliteration: “fīhā yufraqu kullu ʾamrin ḥakīmin” Translation: “Every definitive matter is resolved in it” (5) أَمرًا مِن عِندِنا ۚ إِنّا كُنّا مُرسِلينَ Transliteration: “ʾamran min ʿindinā ʾinnā kunnā mursilīna” Translation: “as an ordinance from Us. Indeed We have been sending [apostles],” (6) رَحمَةً مِن رَبِّكَ ۚ إِنَّهُ هُوَ السَّميعُ العَليمُ Transliteration: “raḥmatan min rabbika ʾinnahū huwa s-samīʿu l-ʿalīmu” Translation: “as a mercy from your Lord—indeed He is the All-hearing, the All-knowing” (7) رَبِّ السَّماواتِ وَالأَرضِ وَما بَينَهُما ۖ إِن كُنتُم موقِنينَ Transliteration: “rabbi s-samāwāti wa-l-ʾarḍi wa-mā baynahumā ʾin kuntum mūqinīna” Translation: “the Lord of the heavens and the earth, and whatever is between them, should you have conviction.” (8) لا إِلٰهَ إِلّا هُوَ يُحيي وَيُميتُ ۖ رَبُّكُم وَرَبُّ آبائِكُمُ الأَوَّلينَ Transliteration: “lā ʾilāha ʾillā huwa yuḥyī wa-yumītu rabbukum wa-rabbu ʾābāʾikumu l-ʾawwalīna” Translation: “There is no god except Him: He gives life and brings death, your Lord and the Lord of your forefathers.” According to some scholars, the night mentioned in “ʾinnā ʾanzalnāhu fī laylatin mubārakatin” (verse 3) is Laylat al-Baraʾat (“the night of emancipation”). Other scholars believe that it is Laylat al-Qadr (“the night of ordainment”). Because there is a separate verse about Laylat al-Qadr, it is more likely to be about Laylat al-Baraʾat: “ʾinnā ʾanzalnāhu fī laylati l-qadri” “Indeed, We sent it down on the Night of Ordainment.” Thus, this verse (“laylatin mubārakatin”) must be about Laylat al-Baraʾat, when the Real Almighty sent the Holy Qurʾān down from “al-lawḥ al-maḥfūẓ” to “al-bayt al-maʿmūr” in the second skies. In Laylat al-Qadr it was sent down from “al-bayt al-maʿmūr” to “al-bayt al-ḥarām”; that is, it was sent down (revealed) to “man,” to the “prophet,” by the angel in charge in 23 years. The first verse came to the Hiraʾ Mountain, and it was “iqraʾ” or “read.” And the last verse was the 281st verse of Sūrat Al-Baqarah: وَاتَّقوا يَومًا تُرجَعونَ فيهِ إِلَى اللَّهِ Transliteration: “wa-ttaqū yawman turjaʿūna fīhi ʾilā llāhi” Translation: “And beware of a day in which you will be brought back to Allāh” The start of the revelation of the Holy Qurʾān is a truly wonderful event for humanity. This is due to the knowledge it provides, which enables a person to know and understand his Lord in the broadest sense. The knowledge of the Lord in other (previous) books was limited to the level of understanding of the people who lived at the time they were sent. The “Holy Qurʾān” was given as a gift by the Real Almighty to [ḥaḍrāt] Rasūl Allāh, who then gave it (as a gift) to his ummah. Ash-shayḥ al-akbar Muḥyī ād-Dīn Ibn ʿArabī said: “[ḥaḍrāt] Muḥammad’s offering of the Holy Qurʾān as a gift to his ummah is like Jibrāʾīl breathing the spirit into Maryam.” As previously stated, other nations do not have a Laylat al-Qadr. This formation is unique to the ummah of Muḥammad. When a gift or favor is given to mankind, those who appreciate its value are referred to as “kadirshinas” (grateful, appreciative). Thus, if we understand the reality of the night that the Real Almighty has given us, we will become “kadirshinas,” which will be beneficial to us. So, each of us must understand this formation to the greatest extent possible based on our level of understanding. Before we leave this world, we have to recognize the value of our state; we are the inheritors of the magnificent al-ḥaqīqa al-Muḥammadīya. The highest level of understanding that Mūsā (ʿalayhi s-salām) reached is “lan tarānī” “you cannot see Me.” Sūrat Al-Aʿrāf (The Elevations), chapter 7 verse 143 وَلَمّا جاءَ موسىٰ لِميقاتِنا وَكَلَّمَهُ رَبُّهُ قالَ رَبِّ أَرِني أَنظُر إِلَيكَ ۚ قالَ لَن تَراني Transliteration: “wa-lammā jāʾa mūsā li-mīqātinā wa-kallamahū rabbuhū qāla rabbi ʾarinī ʾanẓur ʾilayka qāla lan tarānī” Translation: “When Moses arrived at Our tryst and his Lord spoke to him, he said, ‘My Lord, show [Yourself] to me, that I may look at You!’ He said, ‘You shall not see Me.’” This is because the covenant of “the level of Mūsāwiyya” is based on “tanzīh (immanence).” In tanzīh, there is a duality between Allāh and His servant, so the servant turns to an Allāh who is far away. Thus, so long as the person’s “human identity” (bashariyya) is on him, he will be addressed with the expression “you cannot see Me.” As we briefly discussed in the Miʿrāj chapter, this is the highest state of “the level of Mūsāwiyya.” This is the “qadr” (appreciation) of the people at this level. Understanding the “true tanzīh,” rather than the “fake (imaginary) tanzīh” is the highest state of the people of this level. Being covered by this state of being is the perfection and Laylat al-Qadr at that level. When we examine this night from the standpoint of “the level of ʿĪsāwiyya,” we notice the following: “ʿĪsāwiyya” is based on the principle of tashbīh (similarity). Since its life (state) is fanāʾ fillāh (annihilation in Allāh), returning is impossible. Because there is no true return, it has no Laylat al-Qadr. The highest “qadr” of this level is “the ascension of ʿĪsā into the sky.” Sūrat Al-Nisāʾ (Women), chapter 4 verse 158 وَلَمّا جاءَ موسىٰ لِميقاتِنا وَكَلَّمَهُ رَبُّهُ قالَ رَبِّ أَرِني أَنظُر إِلَيكَ ۚ قالَ لَن تَراني Transliteration: “bal rafaʿahu llāhu ʾilayhi” Translation: “Rather Allāh raised him up” Since there is no return from this level, the level of “Perfect Man” does not come into existence. Therefore, at this level, there can be no true Laylat al-Qadr. The qadr of “ʿĪsāwiyya” is fanāʾ fillāh (annihilation in Allāh). The qadr of [ḥaḍrāt] Rasūl Allāh and his ummah, on the other hand, is very different. When we understand the realities of the previous prophets by looking at their realities, it becomes easier to evaluate our own states and the state of our prophet. If we believe that “all prophets are on the same level,” the differences between them will not emerge, and we cannot understand our true value (qadr). We first need to understand their levels to be able to understand our own level and clearly observe the difference. Sūrat Al-Qadr (The Ordainment), chapter 97 verses 1-5 (1) إِنّا أَنزَلناهُ في لَيلَةِ القَدرِ Transliteration: “ʾinnā ʾanzalnāhu fī laylati l-qadri” Translation: “Indeed We sent it down on the Night of Ordainment.” (2) وَما أَدراكَ ما لَيلَةُ القَدرِ Transliteration: “wa-mā ʾadrāka mā laylatu l-qadri” Translation: “What will show you what is the Night of Ordainment?” (3) لَيلَةُ القَدرِ خَيرٌ مِن أَلفِ شَهرٍ Transliteration: “laylatu l-qadri khayrun min ʾalfi shahrin” Translation: “The Night of Ordainment is better than a thousand months.” (4) تَنَزَّلُ المَلائِكَةُ وَالرّوحُ فيها بِإِذنِ رَبِّهِم مِن كُلِّ أَمرٍ Transliteration: “tanazzalu l-malāʾikatu wa-r-rūḥu fīhā bi-ʾidhni rabbihim min kulli ʾamrin” Translation: “In it the angels and the Spirit descend, by the leave of their Lord, with every command.” (5) سَلامٌ هِيَ حَتّىٰ مَطلَعِ الفَجرِ Transliteration: “salāmun hiya ḥattā maṭlaʿi l-fajri” Translation: “It is peaceful until the rising of the dawn.” Now, let’s turn to Sūrat Al-Qadr and try to understand it well. “ʾinnā” “Indeed We,” “ʾanzalnāhu” “sent it (the Qurʾān) down” “fī laylati l-qadri” “on the Night of Ordainment.” The Qurʾān is sent down to the earth’s sky generally, and the sky of our hearts individually. Sūrat Al-Aʿrāf (The Elevations), chapter 7 verse 142 وَواعَدنا موسىٰ ثَلاثينَ لَيلَةً وَأَتمَمناها بِعَشرٍ فَتَمَّ ميقاتُ رَبِّهِ أَربَعينَ لَيلَةً Transliteration: “wa-wāʿadnā mūsā thalāthīna laylatan wa-ʾatmamnāhā bi-ʿashrin fa-tamma mīqātu rabbihī ʾarbaʿīna laylatan” Translation: “And We made an appointment with Moses for thirty nights, and completed them with ten [more]; thus the tryst of his Lord was completed in forty nights.” Mūsā began to receive the “Noble Tawrāt” after cleansing his soul for (30) days by fasting during the day and performing prayers at nights. He continued (10) more days. As a result, the duration was increased to forty (40) days. Laylat al-Qadr is widely recognized and observed as the 27th night of the Ramaḍān, which is quite consistent with the systematic formation. There are also different descriptions of Laylat al-Qadr. The reason for this is to notify people that they can return to Laylat al-Qadr every night. The Holy Qurʾān began to descend on the twenty-seventh (27) of the month of Ramaḍān. The Holy Tawrāt began to come to Mūsā (ʿalayhi s-salām) on day thirty (30), and ended on day forty (40). During Ramaḍān, Muslims fast for a month. In the first twenty-seven days, they cleanse their souls. As a result, not even a dust of their soul remains in the mirror of the heart. Thus, divine manifestation begins to shine in the mirror of that clean heart, and the heart becomes the center of reception, that is, the center of (divine) manifestation. Thus, on the 27th night the person understands his “qadr,” and on the 28th night, he completes the lineage of the prophets. In his previous life, i.e., during the first 27 days of Ramaḍān, he passes the life (levels) of the other prophets and on the 28th night he understands the Muḥammadan Realities (al-ḥaqīqa al-Muḥammadīya). On the 29th night (ʿarafah), he becomes a gnostic (“ʿārif”). It is known that the next day is ʿīd, and the person who arrives there with understanding reaches the level of “ʿārif billah” (gnostic of Allāh). The journey to reality (the Real), which begins with Laylat al-Raghāʾib (“the night of rewards”), is completed with the manifestation of the command and life of “ʿārif billah.” What else would one do but celebrate after reaching the 30th day of Ramaḍān in this state? They are the ones who truly deserve the ʿīd. We are only like them externally (physically), and we are celebrating the ʿīd for their sake. Haji Bayram Wali recognized this reality and said: “My ʿīd is now, my ʿīd is now, they are feasting with the beloved now.” The Holy Qurʾān will descend into the hearts of those who purify their hearts through certain practices (acts of worshipping), and they begin to become Perfect Men (Insān al-Kāmil). The descent of the Qurʾān here refers to the opening of the deeper meanings of the existing Qurʾān through inspiration (ilhām), rather than the descent of a new Qurʾān. Let’s now return to Sūrat Al-Qadr and start from the beginning. Sūrat Al-Qadr (The Ordainment), chapter 97 verse 1 إِنّا أَنزَلناهُ في لَيلَةِ القَدرِ Transliteration: “ʾinnā ʾanzalnāhu fī laylati l-qadri” Translation: “Indeed We sent it down on the Night of Ordainment.” “ʾinnā” “Indeed We,” “ʾanzalnāhu” “sent it (the Qurʾān) down” Note that Jibrāʾīl is not mentioned here. The verse states “We sent it down,” directly. Since Jibrāʾīl in essence does not have an existence that is separate from the Real, it says “We sent it down.” “fī laylati l-qadri” “on the Night of Ordainment.” Here, the verse mentions a night. Why doesn’t it say “the day of qadr”? This is because night represents the level of fanāʾ fillāh (annihilation in Allāh), and the Qurʾān is sent down only when the person is annihilated in the Real and becomes Real with the Real. What is meant by night, “non-existence, nothingness”? - the disappearance of all things - the disappearance of even your own existence - being covered by the state of “ʿAmāʾiyya” - reaching the world of essence (dhāt). From this state of “fanāʾ fillāh,” he returns (descends) to our world as the “Perfect Man.” ʿĪsā (ʿalayhi s-salām), who is currently waiting at the level of “fanāʾ fillāh,” will experience this reality. When he returns to our world, he will experience what we are experiencing now, and he will know its qadr (value). Can we recognize the magnificence of the Ummah of Muḥammad here? ʿĪsā (ʿalayhi s-salām) will come as a member of the ummah of [ḥaḍrāt] Muḥammad. He will come after receiving and realizing (taḥaqquq) the realities that he doesn’t have from the Muḥammadan Realities. He will then experience the reality of “qadr,” but we already have the opportunity to live these realities. Let’s think about the beauty and value of our state. Even the greatest prophet of Banī Isrāʾīl (sons of Israel), ʿĪsā (ʿalayhi s-salām), does not have this attribute. Of course, he is a prophet, but that is a separate attribute. The ummah of Muḥammad has the perfection of [ḥaḍrāt] Rasūl Allāh’s knowledge, character, and life. The universe is created for his sake, all of the divine knowledge manifested from him; “law lāka law lāk lamā khalaqtu’l-aflaka,” that is, “were it not for you, I would not have created the creation.” Sūrat Al-Anbiyāʾ (The Prophets), chapter 21 verse 107 وَما أَرسَلناكَ إِلّا رَحمَةً لِلعالَمينَ Transliteration: “wa-mā ʾarsalnāka ʾillā raḥmatan li-l-ʿālamīna” Translation: “We did not send you but as a mercy to all the worlds.” Of course, we are the first to benefit from that mercy, and we must benefit from it. The Real Almighty bestowed these blessings upon none other than this lonely, end-of-time ummah. The chapter (sūrat) continues as follows: Sūrat Al-Qadr (The Ordainment), chapter 97 verse 2 وَما أَدراكَ ما لَيلَةُ القَدرِ Transliteration: “wa-mā ʾadrāka mā laylatu l-qadri” Translation: “What will show you what is the Night of Ordainment?” “Did you understand the (inner) meaning of the Night of Ordainment?” Take note of the linguistic style in the verse; it is as if they are speaking face to face, rather than from a distance. This verse has two aspects: The first is the aspect addressing [ḥaḍrāt] Rasūl Allāh, and the second is the aspect that appeals to his ummah. Because the Holy Qurʾān has come to [ḥaḍrāt] Rasūl Allāh, it is unthinkable to ask him “did you or did you not understand?” These verses would not have come to him if he had not been able to understand their realities. Here, “wa-mā” “Did you?” belongs to us, his ummah: “Oh, the ummah of my Rasūl, did you understand the (inner) meaning of this?” Since the Qurʾān has descended to [ḥaḍrāt] Rasūl Allāh, for him, the verse means: “You understood this, noone has any doubt about it.” But, for us, the verse means: “Oh, the ummah of Muḥammad, did you understand the (inner) meaning of this night?” Put differently, the verse asks: “Have you realized the value (qadr) of this? Are you able to contemplate on the reality of this?” To understand Laylat al-Qadr (“the night of ordainment”), travelers (seekers) of the Real, the people of the way, must first understand the nights of Raghāʾib, Mawlid, Baraʾat, and Miʿrāj. Thus, the verse warns, cautions, and trains the seeker by asking: “did you understand the (inner) meaning of this night?” It means: “Have you lived (experienced) these nights (in order) and still not understood what the night of ordainment is?” ʾIn shāʾ Allāh (God willing) each of us will be among those who understand these formations (realities) in the best way. Sūrat Al-Qadr (The Ordainment), chapter 97 verse 3 لَيلَةُ القَدرِ خَيرٌ مِن أَلفِ شَهرٍ Transliteration: “laylatu l-qadri khayrun min ʾalfi shahrin” Translation: “ The Night of Ordainment is better than a thousand months.” No ummah has received such a blessing. However, as previously stated, it is necessary to reach a true understanding of these realities. From time to time, [ḥaḍrāt] Rasūl Allāh reflected on the lifespan of previous ummahs. Because his ummah had a shorter lifespan than previous ummahs, he was saddened that they would have less time to worship and perform good deeds. According to some Qurʾān interpretations (tafsīr), this verse was revealed for this reason. “ʾalfi shahrin” “a thousand months” “eighty-three (83) years and three (3) months.” “Oh my beloved! Don’t be sad. I have given your ummah favors that I have never given to any other ummah before.” Look! In one night, the Real Almighty gives the ummah of Muḥammad the reward of 83 years and three (3) months of continuous worship. If we devote approximately one-tenth (1/10) of our normal time to daily practices on average, 83 years of continuous worship is equivalent to 830 years of normal worshipping. Oh the ummah of Muḥammad, the ummah of the end of times; if only you could think about the blessings bestowed upon you!.. The time specified here is the “limited time” within the context of the world of acts. In reality, when a person truly forms his “qadr” and understands his true value, he has a formation that cannot be measured (compared) with a year, lifetime, time in this world or the hereafter; this is because time is relative (iḍāfī). Among (or with) the people of unity, there is only one moment that collects all the moments. When you realize your true worth, you enter eternal life, and in eternal life there is no (limited) time. The time period mentioned in the verse is actually very short, and it is expressed in terms of the world of acts (or the material world). It is difficult for us to evaluate this in terms of the spiritual realm, because matter carries very little value relative to the spirit (meaning). The language used in the verse is understandable to people of all levels. Those who understand their true value (qadr) do not require further explanations after experiencing this formation. After the Qurʾān is revealed to you, its value cannot be measured by time or matter. Think carefully, “the Qurʾān has been revealed to you, that is to each of us.” Let’s try to understand this as “ahl al-yakīyn.” Now let’s try to reveal one more truth here: Three (3) nights “layl” are mentioned in the verses above. If the Real Almighty had wished, He could have commemorated them with a single expression. The first night is for us to witness and live these “ʿilm al-yaqīyn,” and the second night is to witness and live them “ʿayn al-yaqīyn,” and the third night is to witness and live them “haqq al-yaqīyn.” The thousand (1,000) nights mentioned in the verse are based on an external or exoteric expression style and specify a minimum common framework. The true spiritual (esoteric) aspect of this expression can be understood by people who live (experience) the three (yaqīyn) levels. May Allāh help us to open our understandings in the widest possible way. Sūrat Al-Qadr (The Ordainment), chapter 97 verse 4 تَنَزَّلُ المَلائِكَةُ وَالرّوحُ فيها بِإِذنِ رَبِّهِم مِن كُلِّ أَمرٍ Transliteration: “tanazzalu l-malāʾikatu wa-r-rūḥu fīhā bi-ʾidhni rabbihim min kulli ʾamrin” Translation: “In it the angels and the Spirit descend, by the leave of their Lord, with every command.” On this night, “tanazzalu l-malāʾikatu” “the angels descend.” If the Qurʾān descends, the angels descend too. “wa-r-rūḥ” “and the Spirit (descends)” “fīhā” “in it (in that night)” “bi-ʾidhni rabbihim” “by the leave (permission) of their Lord” The angels and the spirit descend in that night: “Let’s descend them and see where they will descend?” “tanazzalu l-malāʾikatu” “the angels descend.” Of course they descend, how could they not?.. It has been suggested that the “rūḥ” in the verse refers to Jibrāʾīl. While that is a proper interpretation, we can interpret it more personally and focus on its essence: What we call angels are forces. When new forces come to you from the Real Almighty through the Holy Qurʾān, new levels of understanding open up in you. This is because the verse above asked “wa-mā ʾadrāka” “did you understand?” To open those new levels of understanding, you receive new knowledge (ʿilm), the angels bring it to you, that is, they give you all kinds of “divine names” (“al-asmāʾ al-ilāhiyya”) as knowledge and information. As a result, you begin to receive knowledge (ʿilm) from your heart and no longer need anyone else. Of course, knowledge can be obtained from anywhere, including China, but the knowledge discussed here is not narrated knowledge, but rather a kind of knowledge that emerges within oneself. This type of knowledge is known as “mushāhada” (witnessing), “yaqīyn” (certainty), or “waḥdat” (oneness) knowledge. Knowledge that is complete, sound, clean, and pure comes directly from one’s essence. And everyone’s Jibrāʾīl comes to himself, bringing his knowledge. The servants of Jibrāʾīl perform these services. Thus, the angels mentioned in the verse are your new perspectives on life. Of course, generally speaking, there are also angels who descend to the Earth. These (angels) descend to the earth on Laylat al-Qadr and make changes. Just like this, the same changes must take place in our physical bodies (mulk), which is our arḍ (earth). We benefit from this descent in the same way. These things happen at night. They manifest from the lives of people experiencing the three nights, three formations, and three levels mentioned above. The descent of the angels (malāʾikat) to earth is the descent of the level of the names (asmāʾ) or malakūt to you. The descent of the spirit (rūḥ) to earth is the descent of the level of the attributes (ṣifāt) to you. The descent of the Qurʾān to you is the descent and self-disclosure of the essence (dhāt). Look how subtle the expressions are. We need to understand their realities. How do these things happen? “bi-ʾidhni rabbihim” only “by the permission of their Lord.” In other words, wherever knowledge exists, the Lord creates it and ensures its realization (taḥaqquq). There is something we need to know here; there are two aspects, two realities of the name “Lord” (“Rabb”): first, “al-rabb al-arbab” (The Lord of the Lords) is the aspect concerning the functioning and disciplining of this entire system, second, “rabb al-khāṣṣ” (the specific Lord) is the specific Lord of each being. The formation described above descends to each being with the permission of their own Rabb al-khāṣṣ. The word “Rabb” means “chastener.” Every being is connected to a (divine) name, and that name is the Lord (Rabb al-khāṣṣ) of that being. Since each being is connected to a different divine name, each has a different “Rabb al-khāṣṣ,” but all of the names are connected to “al-rabb al-arbab,” which is the “one” (and only). This reality is mentioned by Yūsuf in the Holy Qurʾān: Sūrat Al-Yūsuf (Joseph), chapter 12 verse 39 تَنَزَّلُ المَلائِكَةُ وَالرّوحُ فيها بِإِذنِ رَبِّهِم مِن كُلِّ أَمرٍ Transliteration: “yā-ṣāḥibayi s-sijni ʾa-ʾarbābun mutafarriqūna khayrun ʾami llāhu l-wāḥidu l-qahhāru” Translation: “O my prison mates! Are different masters (Lords) better, or Allāh, the One, the All-paramount (overwhelming)?” Generally speaking, “al-rabb al-arbab” is the source of all the formations that exist in this universe. “Rabb al-khāṣṣ” forms the details. This is the level of the names (asmāʾ) and they bring into existence the formations in the level of acts (afʿāl). And the descent of the spirit (rūḥ): A broader (wider) “wa-nafakhtu” comes to you. About ʾĀdam: Sūrat Al-Ḥijr (Ḥijr), chapter 15 verse 29 ثُمَّ رَدَدناهُ أَسفَلَ سافِلينَ Transliteration: “wa-nafakhtu fīhi min rūḥī” Translation: “and breathed into him of My spirit” About ʿĪsā: Sūrat Al-Baqarah (Cow), chapter 2 verse 253 وَأَيَّدناهُ بِروحِ القُدُسِ Transliteration: “wa-ʾayyadnāhu bi-rūḥi l-qudusi” Translation: “We strengthened him with the Holy Spirit.” And here, the arrival or descent of the spirit (rūḥ) to you is the arrival of The Muḥammadan Realities (al-ḥaqīqa al-Muḥammadīya) as “rūḥ al-aʿẓam” with the permission of “rabbi l-ʿālamīn.” How? “min kulli ʾamrin” “with every command.” Here, “ʾamr” means affair. Thus, the features that come from the spiritual world manifest in the world of acts (afʿāl). Angels, forces, spirit, life, and divine light (nūr) that come from the spiritual world are transferred to your physical body through your heart. As a result, your body manifests in the world of matter, also known as the world of acts (afʿāl). “min kulli ʾamrin” “with every command.” “salāmun” they bring “peace.” What else could that formation be other than peace? Can there be anything more peaceful for mankind than this? “Salām” also means ʿIslām, reaching peace, being in peace. Sūrat Al-Qadr (The Ordainment), chapter 97 verse 5 سَلامٌ هِيَ حَتّىٰ مَطلَعِ الفَجرِ Transliteration: “salāmun hiya ḥattā maṭlaʿi l-fajri” Translation: “It is peaceful until the rising of the dawn.” “hiya ḥattā” “until that time,” until “maṭlaʿi l-fajri” “the rising of the sun,” this formation continues. Look, above, “three nights” were mentioned, here “the dawn” is mentioned. What does that mean?... “Until the rising of the sun” that is “Until the rising of the sun of The Divine Realities.” Of course, when the sun of “The Divine Realities” emerges, “fajr” emerges in you. As a result, the nights mentioned above come to an end, and you advance from the level fanāʾ fillāh (annihilation in Allāh) to the level of baqāʾ bīʾ llāh (permanence with the Real). In this state, nights and details come to an end, everything returns to its proper place, and the seeker reaches the eternal day (or daylight). When you travel a hundred kilometers into the sky and face the sun, it is always daytime; it is the same when you enter the realm of the heart. Sūrat Al-Isrāʾ (The Night Journey), chapter 17 verse 81 جاءَ الحَقُّ وَزَهَقَ الباطِلُ Transliteration: “jāʾa l-ḥaqqu wa-zahaqa l-bāṭilu” Translation: “The truth has come, and falsehood has vanished.” Put differently, “fajr” is when falsehood is vanished. “Bāṭil” is your relative soul that exists in your opinion, but has never existed in reality. When it leaves, it is replaced with a sunny day, which is your essence. Oh, you who seek the Real! Let’s try to understand what we have been trying to explain since the beginning. These are the journeys of our real lives. They are the formation of a system and (spiritual) development. When this system is established and the sun rises, you reach perfection, and the fruit matures. There is no need to explain the journey of that fruit again, because it has already been experienced. Afterwards, it is necessary to help others in experiencing (living) these realities. Once again you become a seed, enter the soil, and continue your journey with them. The Real Almighty brings out all the perfection in a very short three-line verse. ʾIn shāʾ Allāh (God willing) each of us will be among those who understand these (realities) in the best way. To summarize, the Holy Qurʾān was sent down on a blessed night, Laylat al-Qadr. For us, this blessed night represents the realization of our true (real) existence. After we let go of our previous (relative) identity and our soul star (ego-centric state), the Real Almighty begins to manifest in our hearts and sends down his Qurʾān through inspiration. The Holy Qurʾān happens is descended by the angels and the spirit Jibrāʾīl. Whoever understands this, has understood Laylat al-Qadr. One of the characteristics and beauties of the religion of ʾIslām is that whoever understands these (realities) is among the lovers of the Real while they are still in this world. Ṣadaq Allāh al-ʿAẓīm... (Allāh speaks the truth.) Note: Based on his memory and the relevance of the subject, I am also including the invocation that my (spiritual) father Nusret wrote in Laylat al-Qadr during the Ramaḍān of 1963. May Allāh grant us the ability to benefit from its blessings. LAYLAT AL-QADR PRAYER (Nusret TURA) Ramaḍān 27, 1963 Oh our Lord, the creator of the universe! Oh my beloved Allāh whose majesty, glory, honor, power, grace, strength, and generosity are endless! I will begin by confessing my weakness and despising my soul. My time in hell is over, and I do not wish to return there and burn again. All of your servants are aware of your infinite (innumerable) attributes. If there are those who are unaware, you will soon inform (teach) them. These attributes are also gateways to heaven. Your servant Nusret is not at heaven’s door. I want to swim in the ocean of your essence. I want to burn with your fire of love. I want to burn like the glowfly that hurls itself into the fire as a last resort. Thanks to you, I am burning, there is no world that can satisfy me anymore. I no longer have the strength to worship (you); for when I seek you with the name “ALLĀH,” the name of your essence, the most beautiful of names, and the one with the deepest meaning, a divine light rises from my heart and spreads to the tips of my fingers. My body made from clay is covered in divine light. All of my feelings, forces, passions, and habits melt away and disappear. Your commands are for those (servants) who are self-aware, who open their hands to worship (pray) you, for those with intellect. There is no existence left in me that will say “I, I” and no intellect that can attribute itself to you; so I can neither move my mouth nor my limbs. I had an old-fashioned dress called Nusret that was hung on the wall of the universe. During this blessed night of Laylat al-Qadr, you put that dress on your back. Tonight, you are dressed in disguise as you walk around. You manifested in me with all your light, your being, and your mercy and compassion. I wish I could drive to all of the mosques in the city, just like my believer brothers and sisters, to break my fast in one, pray the maghrib prayer in another, and perform the isha and tarāwīh prayers in a third. What has this poor servant of yours done instead? Of course, you know, he went to bed early and performed the isha prayer at home. At two o’clock in the morning, when everyone is tired and sleepy from driving around all night, I woke up to stand in your presence. This is the hour of grace and supplication between the lover and the beloved. This is the hour when lovers make love. This is the hour of Nusret (help). After resting the camel (physical body) that will take me to you, I rode it onto the road at this hour. There are still lights in the mosques and some of the homes. Even though they are exhausted from being up all night, your servants have raised their hands to request numerous things from you. My dear ALLĀH, give them what they desire; there is more than enough in your treasury to satisfy everyone. They are begging and crying for spending 364 days of the year in heedlessness and for being covered with the dirt of sin. Give them my ALLĀH! Forgive them my beloved Lord. Are their books filled with sin? Throw them to the fire, not the people, the books, burn the books. When you give them what they desire, you will find comfort, and your servant Nusret too. Oh my Lord, look at the face of Nusret, who yearns for your presence to present his love to you. The sun will rise in a few hours. Those who spent Laylat al-Qadr with prayers will fall asleep. The people of heedlessness will once again resume their old lives, content and happy, saying, “I have done my duty, I begged my Lord, maybe this night will be equivalent to a thousand months of worship.” But, my Lord, there is no morning in which your servant Nusret does not meet you. When the burden of humanity (bashariyya) is light, I never leave your presence. “Oh my servant Nusret! It is as if you are made with the love of my Muḥammad. I love what he loves and those who love him. That said, the foundation of love is to reach perfection in servitude. To fly into nothingness (oblivion).” “Loving any of the things I have created instead of my essence is to forget me and fall into heedlessness. I created everything for you, but (your) love and affection for me. I will remove the veil of servitude from those who remove masiwa (everything other than Allāh) from their hearts and dedicate themselves (their hearts) to me.” “Look at my servants, come to me, let’s watch the ummah of my Muḥammad. I removed the veil from your eyes and the servitude dress from your back. I gave you the ability to see and speak. You are the Seeing (al-baṣīr) with me, you are my vicegerent.” “My ALLĀH! My dear Lord: what do I see? Since you have allowed me to speak, I shall speak so that your servants who listen to me may also follow the same path. I was busy worshiping in your presence, now I am with you. Those who cry or wimper, those whose hearts are pounding, or those whose lungs are burning (suffering great hardship) should not grieve, for you are with them too. Oh my Lord, I am ashamed! I am inside the Kaʿbah and the black veil, which are known as the qibla. All heads are bowed in our direction, and all eyes, with or without tears, are looking at us. My Allāh! What is happening to me? A fire is rising from my essence, my heart, which is not burning my body. No! This is not fire. This is a (divine) light that is invading (covering) my body. It is a light that radiates love and zeal to those looking at us. Your love has burned masiwa, my identity, and all my feelings. Is it the essence that remained in me? Is it knowledge and intellect, the eye and the light of understanding? Oh! My Lord, I am melting, I am almost going to put out the hell fire. Even, even the heaven! “Qāllu mīnī yā humaira.” “Speak to me oh the little pink one.” (hadīth) astaghfirū llāh. astaghfirū llāh. aʿudhu bika minka yā ALLĀH. ALLĀH ALLĀH! Where was I? A large crowd of sobbing people raised their hands (in prayer). I gave them what they desired and made them happy. They left, yes they left, but I remained with them. Yes, I became his garment, yes he boiled from inside me. He melted me, yes yes, I passed out or I became fully alive, that’s true life, that’s true grace, I became non-existent in his ocean of names, attributes, and essence. Hell fire no longer burns. Heaven is also erased from my eyes (I no longer desire the heaven). Yes yes, there are a few more of the end-of-time walī (Friends of Allāh). My words bring the dead back to life, just as the ṣūr of the angel Isrāfīl or the speech of ʿĪsā do. Words that bring stones and soil to life. “We too are among you,” they declare. Yes, if the state of expansion (bast) is given to a little droplet (qatra), it will say “I am the ocean.” Yes, if an atom is given the state of expansion (bast), it declares, “I am the sun.” The gnostics sneer, but they do not refute, because everything returns to its essence. Even though the universe was created in His honor, the first garment that our Lord loved said “I am just a human being like you. I pride in poverty.” He hardly ever took of his garment (cover) of humanity (bashariyya) or the attribute of poverty. Sharīʿa is the path to the Real. He arranged it and shaped it. The life of love is an entirely different from the life of existence. Even though they appear to be together, the difference in the level of understanding makes one a king and the other a servant. One puts the existence in order, the other opens a channel for non-existence. At the point where the two meet, a divine light emerges, and the person enters the palace of ḥarām or unity. However, this entrance is not for everyone. Thus, our beloved Master (of whom the entire world is proud) explains the world of love from the mouth of Mawlānā Jalāl al-Dīn Rūmī. So what? They make Nusret (openly) say the words that he insinuated. They gave Nusret the ṣūr of Isrāfīl that breaths life. Perhaps they refer this as “the world of peace” or “the world of possibilities.” On the 27th night of the blessed month of Ramaḍān, they bring everyone to a secret and declare their “qadr” and value. However, my dear readers: If you want to catch the Laylat al-Qadr, which is one of the 365 nights, do not rely only on that one night. Because there is no monopoly (exclusivity). Many years pass until you fall in love and trust that you are accepted to be in the presence (of Allāh). Al-ism al-aʿẓam (the greatest name) is one of the names of the Real Almighty. Whoever knows this name has (possesses) all the possibilities. However, they made it a condition to realize (taḥaqquq) that greatest name within yourself. Those who accomplish this are also in a complete state of renunciation (farāghāt). Their eyes see nothing but the beloved. The one who sees Him becomes speechless, remains as an eye. With the permission of my Lord, let this very valuable conversation end here. Let’s put on the garment of humanity to realize the ʿĪd. Success is from Allāh... 03/09/1994 Laylat al-Qadr KNOW YOUR “QADR” AND VALUE Ramaḍān has arrived brother, it is passing, The days are melting one by one, The fasts are taking the road and leaving, Know the “qadr” and value of Ramaḍān. Laylat al-Qadr is superior to a thousand months, You receive your share of this big grace right away, Maybe you can reach the Real in this way, Know your “qadr” and value. When you reach the ʿĪd one day, Sins become absolute exile, So lead a good life and, Know the “qadr” and value of the ʿĪd. The Qurʾān began to descend during Laylat al-Qadr, When you read it, you will find the sacrifice, Cry for your days that have passed without the Qurʾān, Know the “qadr” and value of the Qurʾān. There is mercy from the Nabīy (Prophet) for you too, Please make the effort to examine him, Always remember him, keep him in your mind, Know the “qadr” and value of the Prophet. Turn to your Lord graciously now, Remember your eternal promise, Remember Him constantly everywhere, Know the “qadr” and value of your Lord. Don’t waste your life in vain, I wonder how old you are, Perhaps you don’t like the outcome, Know the “qadr” and value of your life. Get to know yourself a little first, Think, always think beautifully, When regret penetrates into you, Know the “qadr” and value of yourself. Turn toward ʿilm al-ladunni (knowledge in Allāh’s presence) The hand you hold gives you, Come to the world of heart, Know the “qadr” and value of the world. How are you spending your time in the world, Your days are melting one by one, Come on, your Lord is waiting for you, Know the “qadr” and value of your ʿilm (knowledge). Know yourself well from this day forward, What comes out of this body shirt, Ask for news from the spiritual realm, Know the “qadr” and value of your soul. Use your breath well at every moment, Cry for your wasted breaths, Strive to endure, endure, Know the “qadr” and value of your breath. Keep yourself busy with dhikrullah, The path to the Real passes through it, The direction is straight, don’t say right or left, Know the “qadr” and value of your dhikr. Make your Miʿrāj in the prayer, Cherish each of the five times, If you continue nicely, Know the “qadr” and value of your prayer. Maybe you perceived Necdet as estranged, Know that he is not separated from his Lord, Come and see before you depart from this world, Know the “qadr” and value of your Necdet. Necdet ARDIÇ PART SIX ʿĪd al-Fiṭr and ʿĪd al-ʾAḍḥā “Holiday of the Fasting” and “Feast of the Sacrifice” (Summary of the sohbat recorded on 04/09/1997) ʾAʿūḏu bi-llāhi mina sh-shayṭāni r-rajīm Bi-smi llāhi r-raḥmāni r-raḥīm. “rabbi zidnī ʿilma” al-ḥamdu li-llāhi rabbi l-ʿālamīn. wassalātu wassalāmu ʿalā rasūlillinā Muḥammadin wa ʿalā āliʿhi wa ashābi acʿmāīn Today is 04/09/1997 Wednesday night. Since ʿĪd al-ʾAḍḥā (the “Feast of the Sacrifice”) is approaching, ʾin shāʾ Allāh our sohbat will be about ʿĪd al-ʾAḍḥā. Since ancient times, primitive tribes, people have performed sacrifices for a variety of reasons. According to the Holy Qurʾān, the first sacrifices were performed by ʾĀdam’s sons. Sūrat Al-Māʾidah (The Table), chapter 5 verse 27 وَاتلُ عَلَيهِم نَبَأَ ابنَي آدَمَ بِالحَقِّ إِذ قَرَّبا قُربانًا فَتُقُبِّلَ مِن أَحَدِهِما وَلَم يُتَقَبَّل مِنَ Transliteration: “wa-tlu ʿalayhim nabaʾa bnay ʾādama bi-l-ḥaqqi ʾidh qarrabā qurbānan fa-tuqubbila min ʾaḥadihimā wa-lam yutaqabbal mina l-ʾākhari” Translation: “Relate to them truly the account of Adam’s two sons. When the two of them offered an offering, it was accepted from one of them and not accepted from the other.” You can get extensive information about this event from other sources. We do not go into further detail here since this is not our primary focus. The next event on the historical stage is ʾIbrāhīm’s sacrifice. Sūrat Al-Ṣāffāt (The Ranged Ones), chapter 37 verses 100-111 (100) رَبِّ هَب لي مِنَ الصّالِحينَ Transliteration: “rabbi hab lī mina ṣ-ṣāliḥīna” Translation: “‘My Lord! Give me [an heir], one of the righteous.’” (101) فَبَشَّرناهُ بِغُلامٍ حَليمٍ Transliteration: “fa-bashsharnāhu bi-ghulāmin ḥalīmin” Translation: “So We gave him the good news of a forbearing son.” (102) فَلَمّا بَلَغَ مَعَهُ السَّعيَ قالَ يا بُنَيَّ إِنّي أَرىٰ فِي المَنامِ أَنّي أَذبَحُكَ فَانظُر ماذا تَرىٰ ۚ قالَ يا أَبَتِ افعَل ما تُؤمَرُ ۖ سَتَجِدُني إِن شاءَ اللَّهُ مِنَ الصّابِرينَ Transliteration: “fa-lammā balagha maʿahu s-saʿya qāla yā-bunayya ʾinnī ʾarā fī l-manāmi ʾannī ʾadhbaḥuka fa-nẓur mādhā tarā qāla yā-ʾabati fʿal mā tuʾmaru sa-tajidunī ʾin shāʾa llāhu mina ṣ-ṣābirīn” Translation: “When he was old enough to assist in his endeavour, he said, ‘My son! I see in a dream that I am sacrificing you. See what you think.’ He said, ‘Father! Do whatever you have been commanded. If Allāh wishes, you will find me to be patient.’” (103) فَلَمّا أَسلَما وَتَلَّهُ لِلجَبينِ Transliteration: “fa-lammā ʾaslamā wa-tallahū li-l-jabīn” Translation: “So when they had both submitted [to Allāh’s will], and he had laid him down on his forehead,” (104) وَنادَيناهُ أَن يا إِبراهيمُ Transliteration: “wa-nādaynāhu ʾan yā-ʾibrāhīm” Translation: “We called out to him, ‘O Abraham!” (105) قَد صَدَّقتَ الرُّؤيا ۚ إِنّا كَذٰلِكَ نَجزِي المُحسِنينَ Transliteration: “qad ṣaddaqta r-ruʾyā ʾinnā ka-dhālika najzī l-muḥsinīna” Translation: “You have indeed fulfilled the vision!1 Thus indeed do We reward the virtuous!” (106) إِنَّ هٰذا لَهُوَ البَلاءُ المُبينُ Transliteration: “ʾinna hādhā la-huwa l-balāʾu l-mubīnu” Translation: “This was indeed a manifest test.’” (107) وَفَدَيناهُ بِذِبحٍ عَظيمٍ Transliteration: “wa-fadaynāhu bi-dhibḥin ʿaẓīmin” Translation: “Then We ransomed him with a great sacrifice,” (108) وَتَرَكنا عَلَيهِ فِي الآخِرينَ Transliteration: “wa-taraknā ʿalayhi fī l-ʾākhirīna” Translation: “and left for him a good name in posterity:” (109) سَلامٌ عَلىٰ إِبراهيمَ Transliteration: “salāmun ʿalā ʾibrāhīma” Translation: “‘Peace be to Abraham!’” (110) كَذٰلِكَ نَجزِي المُحسِنينَ Transliteration: “ka-dhālika najzī l-muḥsinīna” Translation: “Thus do We reward the virtuous.” (111) إِنَّهُ مِن عِبادِنَا المُؤمِنينَ Transliteration: “ʾinnahū min ʿibādinā l-muʾminīna” Translation: “He is indeed one of Our faithful servants.’” We need to carefully consider the verses above. During our previous meetings, we discussed the sacrifice of ʾIbrāhīm at length. Tonight, we will mention it briefly because the details of the event are not our primary focus. Since dreams are shown to us from the imaginal world, they contain images and analogies. Very few dreams come to pass (in our world) as shown (in the dream). Most require an interpretation. Dream interpretation is a science (ʿilm) that requires a great deal of depth. ʾIbrāhīm’s dream contained an analogy too. Had the Real Almighty desired ʾIsmāʿīl’s sacrifice, He would not have sent down a ram (to be slaughtered). The desire of the Real Almighty was the sacrifice of the ram. It was shown (in ʾIbrāhīm’s dream) in the image of man for the test of both ʾIbrāhīm and ʾIsmāʿīl. ʾIbrāhīm struck ʾIsmāʿīl’s neck with the knife, but it did not cut. He then stroke the stone next to him with the knife, and the stone was cut. The knife was the same knife, but the subjects switched form; the flesh (of ʾIsmāʿīl) became stone, and the stone became flesh. This incident occurred (ʾIsmāʿīl was saved) due to their pure intentions. And there, when ʾIbrāhīm struck ʾIsmāʿīl with the knife, he was stripped of his ego, (lower) soul, and possessiveness. He was able to strike the knife because he perceived “the unity of acts” (tawḥīd al-afʿāl) in all existence, i.e., all acts are nothing but the acts of the Real. If he had any feelings of fatherhood, ego, or mercy, he would not have been able to raise his hand and strike the knife. For ʾIbrāhīm, at that moment, ʾIsmāʿīl’s neck was no different from any other object. This incident teaches us important lessons about the life and level of understanding at “the unity of acts” (tawḥīd al-afʿāl). A day would come when the same ʾIbrāhīm and ʾIsmāʿīl would begin to raise (build) the walls of the Kaʿbah. Sūrat Al-Baqarah (The Cow), chapter 2 verse 127 وَإِذ يَرفَعُ إِبراهيمُ القَواعِدَ مِنَ البَيتِ وَإِسماعيلُ رَبَّنا تَقَبَّل مِنّا ۖ إِنَّكَ أَنتَ السَّميعُ العَليمُ Transliteration: “wa-ʾidh yarfaʿu ʾibrāhīmu l-qawāʿida mina l-bayti wa-ʾismāʿīlu rabbanā taqabbal minnā ʾinnaka ʾanta s-samīʿu l-ʿalīmu” Translation: “As Abraham raised the foundations of the House with Ishmael, [they prayed]: ‘Our Lord, accept it from us! Indeed You are the All-hearing, the All-knowing.” Today, when pilgrims go on pilgrimage, they do the necessary actions in the locations where these events occurred. Since those times, sacrifice has been a sunnah that has been transmitted to us. Now, let’s slowly come to ʿĪd al-ʾAḍḥā (“Feast of the Sacrifice”). Sūrat Al-Māʾidah (The Table), chapter 5 verse 95 يا أَيُّهَا الَّذينَ آمَنوا لا تَقتُلُوا الصَّيدَ وَأَنتُم حُرُمٌ ۚ وَمَن قَتَلَهُ مِنكُم مُتَعَمِّدًا فَجَزاءٌ مِثلُ ما قَتَلَ مِنَ النَّعَمِ Transliteration: “yā-ʾayyuhā lladhīna ʾāmanū lā taqtulū ṣ-ṣayda wa-ʾantum ḥurumun wa-man qatalahū minkum mutaʿammidan fa-jazāʾun mithlu mā qatala mina n-naʿami” Translation: “O you who have faith! Do not kill any game when you are in pilgrim sanctity. Should any of you kill it intentionally, its atonement, the counterpart from cattle of what he has killed” As you know, one of the pillars of the Ḥajj (pilgrimage) is iḥrām, which imposes certain prohibitions on prospective pilgrims, including the prohibition against killing live animals. However, after the sacrifices, this restriction is lifted. İḥrām is to wear two pieces of white, seamless clothing. One covers the upper half of the body, while the other covers the lower half. With this cloth, pilgrims go to the ʿArafāt. Since iḥrām and ʿArafāt are representations of life in the spiritual realm, human (basharī) activities are restricted while wearing iḥrām. After traveling from ʿArafāt to Mīnā and stoning the devil, sacrifices are made, and as a result, pilgrims return from the spiritual realm to the physical realm, and hunting restrictions are lifted. Sūrat Al-Kawthar (Abundance), chapter 108 verses 1-3 (1) إِنّا أَعطَيناكَ الكَوثَرَ Transliteration: “ʾinnā ʾaʿṭaynāka l-kawthara” Translation: “Indeed We have given you abundance.” (2) فَصَلِّ لِرَبِّكَ وَانحَر Transliteration: “fa-ṣalli li-rabbika wa-nḥar” Translation: “So pray for your Lord, and sacrifice.” (3) إِنَّ شانِئَكَ هُوَ الأَبتَرُ Transliteration: “ʾinnā shāniʾaka huwa l-ʾabtaru” Translation: “Indeed it is your enemy who is without posterity.” The seeker understands and experiences the Blessed Nights in the following order: - Initially, the seeker understands his Raghāʾib, - then, he experiences his spiritual birth with his Mawlid, - after that, he takes his Baraʾat in his hand, - then, he ascends to the Miʿrāj, - next, he knows his Qadr, his own value, - and after that, he celebrates his ʿĪd al-Fiṭr (Holiday of Breaking the Fasting), which is a big success. ʿĪd al-Fiṭr is also called the “Şeker Bayramı” (Candy Feast) in Turkish. In fact, it is “Şükür Bayramı” (Gratitude Feast) representing the seeker’s gratitude for having experienced the aforementioned events. We are grateful to the Real Almighty for all that He has bestowed upon the Muḥammadans who are truly on the path of the Muḥammadan Realities, and we rejoice with them. On the morning of the first day of ʿĪd al-Fiṭr, there is an ʿĪd prayer. This prayer is two rakaʿāt and there are nine takbīrs (ʾAllāhu ʾakbar) in each rakʿah. The prayer is two rakaʿāt to reflect the internal (bāṭin) and external (ẓāhir) aspects of these realities. The takbīrs are nine plus nine (9+9) eighteen (18), which indicates that the seeker journeyed the eighteen thousand realms and watched them. If the ʿĪd prayer had been obligatory (farḍ), all Muslims would have been required to perform this spiritual journey (the journey to the Real). However, it is wājib (incumbent, necessary) or farḍ kifāyah (obligatory, but the duty is satisfied if part of community the community performs it). That is, when some members of the community complete their journey (to the Real), the journey of the remaining members is assumed to be completed in a relative sense. Although everyone celebrates the ʿĪd (externally), we see how few people can truly (internally) celebrate it. Since the celebrations of the two groups appear similar in external form, the seekers celebrate their (true) ʿĪd as “an ʿĪd that looks like an ʿĪd.” The Perfect Man’s ʿĪd is incomparably different from other people's ʿĪd; those who have experienced it know. We need to think very carefully about these issues. One of the lovers said: “The day of the ʿĪd Is the day I see your face. The day I don’t see you Is a dark day for me.” So, the person who reaches ʿĪd al-Fiṭr has completed his (spiritual) journey, witnessed the Beauty (Jamāl) of the Divine, and come to live his life with the tajallī (self-disclosure) of (the divine name) Beauty (Jamāl). The difference between ʿĪd al-Fiṭr and ʿĪd al-Aḍḥā (“feast of sacrifice”) is the following: ʿĪd al-Fiṭr is the tajallī (self-disclosure) of (the divine name) Beauty (Jamāl). ʿĪd al-Aḍḥā is the tajallī (self-disclosure) of (the divine name) Majesty (Jalāl). The former has soft, the latter has hard (with blood and knives) manifestations (ẓuhūr). A year represents the life of a lifetime; there are only four seasons: spring, summer, autumn, and winter. Other years are the same as each other. Thus, every year, the command of a “spiritual journey” (journey to the Real) is performed. Seven months of the year are “at-tūr as-sabʿa” “traveling the seven levels of the soul.” Three months are the levels of “acts (af'al), names (asmāʾ), and attributes (ṣifāt).” The period between the two ʿĪds represent the life periods at the levels of Essence (dhāt) and the Perfect Man. Repeating them (the twelve levels) every year is to avoid heedlessness. But unfortunately, we continue to celebrate imitative ʿĪds in heedlessness, unaware of the realities of ʿĪds. In reality, a person who has reached the state of “Bakābillāh” (Permanence with Allāh) by understanding ʿĪd al-Fiṭr should assist the seekers around him to attain the same state. The person sent back to this world with a spiritual mission from “Bakābillāh” holds the hands of those who have capacity and receptivity, leads them on a journey towards the Real, and conduces their perfection. While the self-disclosure (tajallī) of the divine name Beauty (Jamāl) manifests during ʿĪd al-Fiṭr, during ʿĪd al-Aḍḥā, the self-disclosure (tajallī) of the divine name Majesty (Jalāl) manifests. The person must sacrifice his soul in order to pass through this door. It is not possible for him to apply this formation on his own; guidance from someone who has gone through these pathways before is required, as is the self-disclosure of (the divine name) Majesty (Jalāl). No spiritual master could have removed the power of a darvīsh’s “self-inciting soul” (an-nafs al-ʾammārah) if it had not been for the event of ʾIbrāhīm’s slaughter of his son. The “Divine Beauty” that manifests with the self-disclosure of Jamāl requires Jalāl because He is “dhū-l-Jalāli wa-l-ikrām.” Jalāl gives the gift of self. The generosity and bounties (ikrām) of the Essence (dhāt) manifest from His Jalāl. It is well-known that the inciting soul (an-nafs al-ʾammārah) and the self-accusing soul (an-nafs al-luwwāmah) cannot be eliminated gently or softly. Thus, the need to apply some coercion and Jalāl against the nafs is obvious. Animals are sacrificed during ʿĪd al-Aḍḥā as an external (outward) expression of this need. We think (assume) that we made a sacrifice by decapitating an animal. The animal vanished, sacrificing its life. What did we sacrifice? “Money!” Money can be recovered, but life cannot be recovered. Are these formations that simple? Sacrifices slaughtered in this manner are considered as sacrifices in the spiritual realm. An act must first occur (taḥaqquq) in the external realm to be transferred to the internal (spiritual) realm. Sacrificing the inciting soul (an-nafs al-ʾammārah) and the self-accusing soul (an-nafs al-luwwāmah) is the equivalent of the external sacrifices in the internal (spiritual) realm. Just as ʾIbrāhīm was told to sacrifice his son, his offspring, or the offspring of his soul, a dervīsh must sacrifice his feelings (his children) that arise from his being (soul). Since these feelings cannot be cut out with a knife, ʾIbrāhīm was unable to cut ʾIsmāʿīl with the knife. The same knife, however, cut both the stone and the ram in one stroke. If a person continues his spiritual journey with self-discipline and can get rid of some of the negative traits of “ʾammārah,” “luwwāmah,” and “mulhamah” levels, he will no longer deify his soul. If the person is unable to get rid of these negative forces, his soul becomes his deity, without him recognizing it. The only way to end this situation is to sacrifice the nafs. When this happens, his Rabb becomes “Rabb’ul erbāb” (Lord of the Lords). So, if a person does not sacrifice his nafs in the way of Allāh, his soul becomes his god. When a person's unity (identity) begins to form toward puberty, an inclination toward the world begins. Ego, the love of collecting goods, an interest in the opposite sex, a desire to be superior, (worldly) passions, and selfishness all begin to grow. These thoughts and actions are like the person’s children (spiritually) because they all emanate from him. The main power behind them is the “inciting soul” (an-nafs al-ʾammārah). They must be sacrificed at the beginning of the (dervīsh’s) journey to the Real. However, man possesses other powers too. The phrase (the birth of) “walad al-qalb” or “son of the heart” indicates the activation of these powers. ʿĪd al-Fiṭr is celebrated for three days! The first (day) is witnessed at the level of ʿilm al-yaqīyn (the “certainty of knowledge”), The second is witnessed at the level of ʿayn al-yaqīyn (the “eye of certainty”), and The third is witnessed at the level of ḥaqq al-yaqīyn (the “truth of certainty”). ʿĪd al-Aḍḥā is celebrated for four days; representing the true understanding (witnessing) of the “Shariʿa, Ṭarīqa, Ḥaqīqa, and Maʿārifa” levels. - The dervīsh begins his “spiritual journey” with the event (expression) of Raghāʾib, - actives the “son of his heart” in the night of birth (Laylat al-Mawlid), - then receives his Baraʾat (emancipation), - next performs his Miʿrāj (“ascension”), - then experiences (or comprehends) his Qadr (“ordainment”), - and eventually celebrates his “Şükür Bayramı” (Gratitude Feast), i.e., ʿĪd al-Fiṭr. These states occur with the self-disclosure of Jamāl. A person who has reached perfection and overwhelmed by the manifestation of the Divine Beauty (jamāl ilāhī) will have to learn slowly and gradually to transmit his knowledge and experiences to other (people’s) hearts, because this is a handover of spiritual duties. In order to make this transmission, he requires the manifestation of “Jalāl.” At the beginning of the divine journey, the seeker cannot overcome his inciting soul on his own; he requires assistance of a perfect man who has previously completed his education in this system and transfers his education to others with a willpower that is the manifestation of Jalāl. On this path, that person approaches the Real (“qurbiyya”: proximity) by cutting off (or sacrificing) the emotions that emanate from his (inciting) soul. ʿĪd al-Aḍḥā; reveals us these realities internally (bāṭin). Externally, it causes poor people to consume meat. ʿĪd al-Aḍḥā is celebrated for four (4) days to experience these realities in the most perfect way at each level; that is, to truly experience the reality of “Shariʿa,” the reality of “Ṭarīqa,” the reality of “Ḥaqīqa,” and the reality of “Maʿārifa.” It was previously stated in a verse that prospective pilgrims cannot hunt or slaughter animals during the iḥrām period. The reason for this is that, entering iḥrām in reality entails stripping one’s human nature (bashariyya) and being covered with (putting on) one’s divine being. Iḥrām is a two piece cloth without stiches. Stiches connect different things together. If the connection between human nature (bashariyya) and the soul lasts a lifetime, unfortunately, that person will be unable to discover his true identity. To remove one’s clothes in order to wear iḥrām means to remove one’s human nature (bashariyya), leaving only his Ḥaqqānī (divine or true) existence, so he must be merciful (raḥmānī) to everything with the name of Raḥmān. For this reason, it is impossible to kill anything during iḥrām. When it is time to leave iḥrām, this prohibition is lifted because the person returns to his human nature and continues to live his life with both his human and divine identities. Thus, the person who travels the path of gnosticism and arrives at ʿĪd al-Aḍḥā continues his life in baqāʾ bīʾ llāh (permanence with the Real). On the first, second, and third days of the ʿĪd al-Aḍḥā, animals can be sacrificed, but not on the fourth day. As stated before - the first day represents “Shariʿa,” - the second day represents “Ṭarīqa,” - the third day represents “Ḥaqīqa,” and - the fourth day represents “Maʿārifa.” From a different perspective, - the first day represents the “af'al” level, - the second day represents the “asmāʾ” level, - the third day represents the “ṣifāt” level, and - the fourth day represents the “dhāt” level. Everything is in complete unity at the level of the Absolute Being (dhāt); since there is no dispersion (farq) and manifestation (ẓuhūr), there is no act (fiʿl), for this reason, a sacrifice cannot be made on the fourth day. “Baqāʾ bīʾ llāh” “permanence with the Real,” “Sayr fī llāh” “traveling at (for the sake of) Allāh,” “Sayr maʿa llāh” “traveling beside Allāh.” And there is no end to this final journey, and no ʿĪd following it. ʿĪd al-Aḍḥā is the highest level of (divine) knowledge attained by human life. This phenomenon is repeated every year. Only those who attained this level of wisdom and understanding during that year can truly celebrate the ʿĪd. Others who physically resemble those who have gained wisdom can only celebrate the ʿĪd externally, and this continues for a lifetime. Thus, understanding (the importance of) this journey (to the Real) and living our lives accordingly is critical. People who understand both the external and internal meanings of the Surāt al-Kawthar (the Chapter of Abundance) are the ones who have reached this reality. As you know, the blessed sons of [ḥaḍrāt] Rasūl Allāh passed away at a young age. Thereupon, some people said, “Muḥammad (pbuh) has become ʾabtar (without posterity).” The commentaries (tafsīr) of the Holy Qurʾān clearly state that Surāt al-Kawthar was revealed in response to this incident. Those intrerested in learning more can read the relevant sections (of the commentaries). Sūrat Al-Kawthar (Abundance), chapter 108 verses 1-3 (1) إِنّا أَعطَيناكَ الكَوثَرَ Transliteration: “ʾinnā ʾaʿṭaynāka l-kawthara” Translation: “Indeed We have given you abundance.” (2) فَصَلِّ لِرَبِّكَ وَانحَر Transliteration: “fa-ṣalli li-rabbika wa-nḥar” Translation: “So pray for your Lord, and sacrifice.” (3) إِنَّ شانِئَكَ هُوَ الأَبتَرُ Transliteration: “ʾinnā shāniʾaka huwa l-ʾabtaru” Translation: “Indeed it is your enemy who is without posterity.” ʾIbrāhīm’s (a.s.) son was not sacrificed because prophethood had not been sealed, and this journey (lineage) had to continue both externally and internally. [ḥaḍrāt] Rasūl Allāh’s sons were taken to the world of eternity (ʾuḳbā) at a young age because the chain of prophethood has ended, but internal friendship (walāya) must be continued by the spiritual descendants of [ḥaḍrāt] Rasūl Allāh until the resurrection day (qiyāma). Some people who are unable to understand this secret stated about [ḥaḍrāt] Rasūl Allāh that he has become “ʾabtar” and that “he is without posterity, and the religion that he brought will come to an end.” Surāt al-Kawthar was revealed in response to this incident, and reveals us a lot (of information). At first glance, the reason for the descent of this chapter (surāt) appears to be the physical descendants of the Prophet (pbuh), but the chapter start with “ʾinnā ʾaʿṭaynāka l-kawthar” “Indeed We have given you kawthar (abundance).” We must consider this carefully and conduct research to understand why this is the case, and then apply this knowledge to our lives. “ʾinnā” “Certainly We” “ʾaʿṭaynāka” “We have given you” What? “al-kawthar” “kawthar (translated as Abundance)” We see that this verse comes from the levels of essence (dhāt) and attributes (ṣifāt). The Absolute Being bestows His mercy upon us as per His attributes. This is one of the highest levels of mercies bestowed upon humanity. It is the “self-disclosure of the Essence.” What is the real meaning of the word “Kawthar”? To better understand this, we need to examine the letters of the word. The word “Kawthar” (كَوثَرَ) (كَ) kāf, “Kalām al-Ilāhī” (Divine Speech) or “Kun!” (Be!), (و) wāw, “Wāridat al-Ilāhī” (Divine Inrushes) or divine grace (lutf) and beneficence (iḥsān), (ثَ) thāʾ, “thanā”/praise or “thawb”/garment, also the three dots on thāʾ, represent the levels of ʿilm al-yaqīyn, ʿayn al-yaqīyn, and ḥaqq al-yaqīyn, (رَ) rāʾ, “Raḥma al-Ilāhī” (Divine Mercy). These phenomena are encoded in the word “Kawthar,” and those who receive the Kawthar are the ones who understand these realities. How happy are those who hear the Divine Speech, are praised by Divine Inrushes (those whom the divine brought into existence), wear the garment of love, are covered by the self-disclosures of the Divine Mercy, and reach the reality of “Kawthar.” Kawthar is mentioned in two ways in the relevant sections of our religion books: First, Kawthar is a pool; on the Day of Judment, Muslims will drink a glass of water from it and will not be thirsty. Second, Kawthar is a paradise river. Both of these statements are correct in that Kawthar will manifest in both the gathering place (maḥshar) on judgment day and in paradise. These are the outward (exoteric) aspects of Kawthar. It also has an inward (esoteric) aspect. Let us look into this as well. From an esoteric perspective, Kawthar is indeed both a “pool” and a “river” that manifests in a person. Over time, people who accumulate knowledge on oneness (waḥdat) form a “pool of knowledge.” Naturally, whoever drinks one glass from that pool will never be thirsty for bashariyya again. That is because those who drank from Kawthar and received its knowledge will clearly not need the knowledge of bashariyya. When we look at Kawthar from this perspective, we see that it is a pool. When we consider Kawthar as a river, we can see that it is about the (internal or spiritual) descendants or lineage. This is explained beautifully in the following verse: Surāt al-Fatḥ (Victory), chapter 48 verse 10 إِنَّ الَّذينَ يُبايِعونَكَ إِنَّما يُبايِعونَ اللَّهَ يَدُ اللَّهِ فَوقَ أَيديهِم Transliteration: “ʾinna lladhīna yubāyiʿūnaka ʾinnamā yubāyiʿūna llāha yadu llāhi fawqa ʾaydīhim…” Translation: “Indeed those who swear allegiance to you, swear allegiance only to Allāh: the hand of Allāh is above their hands.” When the seeker and the sought hold hands and promise (make a pact) to walk together to the Real! They have a heart-to-heart exchange, and they believe it is an exchange between themselves, while in fact their exchange is with Allāh! We must carefully think about the statement “the hand of Allāh is above their hands.” The external reason for the descent of the above-mentioned verse has been extensively explained in the commentaries. We are trying to understand and explain its inner (bāṭin) aspects here. The bīʻat (that is, to join hands and make a covenant) in this verse is the allegiance that took place in Ḥudaybiyyah to Rasūl Allāh, which specified by the name of “Bayʻat ar-Riḍwān” (the Pledge of Satisfaction, also known as the Pledge of the Tree) to which 1,400 Companions paid allegiance. Oh… Lover of the Real! To better understand this subject, dive deep into your heart and try to expand it so that you can prepare a place for understanding (receiving) new meanings. This increases your knowledge and engirding power. Know that whatever exists exists within you. What you can’t find within yourself, you can’t find outside of yourself. From now on, try to get rid of your imagination (fantasy). Because the companions who held our Master [ḥaḍrāt] Rasūl Allāh’s (pbuh) hand were at different spiritual levels, and each of them received a different blessing from that exchange on that day and in the days that followed. The transmission of the “love (muhabbat) of Allāh,” “interior knowledge (maʿrifa) of Allāh,” and the “love of Rasūl Allāh” to those who held the hand of [ḥaḍrāt] Rasūl Allāh occurred in various proportions and intensities. Some of the companions kept this exchange and flow of love within themselves, while others transmitted them to one, some two, three, or four generations, and a smaller fraction to more. The flow coming from the “four caliphs (khilāfah, successors)” (al-Khulafāʾ al-Rāshidūn, the Rightly Guided Caliphs), the elders of the companions, is the flow that reaches the most generations. Of these, we are particularly interested in the flow from our [ḥaḍrāt] ʿAlī (radi Allāhu ʿanh (May Allāh be pleased with him) and karrama Allāhu wajhahu (May Allāh illuminate his face with nobility) that has reached us and ʾin shāʾ Allāh (with the permission of Allāh) will continue until the Day of Judgment. It would be inappropriate for us to talk about the other Rightly Guided Caliphs because that’s a separate issue. May Allāh (jalla jalāluhu, may His glory be glorified) be pleased with all of them and make us benefit from their effusions (fayḍ). Based on the discussions above, those who saw our Master (pbuh) and swore allegiance to him were called “aṣḥāb” or “ṣaḥābah” (companions), the next generation who saw the companions were called “tābi‘ūn” (followers or successors), and the generation that saw them were called “tābi‘ al-tabi‘īn.” Each generation passed on the knowledge acquired from the previous generation to the next generation based on their ability. When viewed from the outside, this chain of transmission, which is performed hand in hand, knee to knee, eye to eye, is the “external (ẓāhirī) Kawthar” river. It started with our Master (Prophet) and will continue until the Day of Judgment. [ḥaḍrāt] Rasūl Allāh is the source of the “Kawthar Lake.” The “Kawthar River” is the river that originates and flows from that source. From an esoteric (bāṭinī) perspective, the Kawthar River represents the flow from the heart of our Master (pbuh) into the hearts of others. This river gives eternal life to places it flows through and to those who drink from it. The Kawthar River was wide at first as it flowed from its source, but it gradually narrowed and continued on its course. Because the features brought by the “Kawthar River” liberates people from their human nature (bashariyya), and there is nothing but the Real left in their hearts and hands, Allāh’s hand is on their hands. Surāt al-Fatḥ (Victory), chapter 48 verse 10 يَدُ اللَّهِ فَوقَ أَيديهِم Transliteration: “yadu llāhi fawqa ʾaydīhim…” Translation: “the hand of Allāh is above their hands.” While it is stated at various Qurʾān verses and hadīths that Allāh is with people, He is somehow exonerated (tanzīh) from time and space, thrown out of these worlds even though He brought them into existence. With this kind of understanding, humanity cannot reach their Lord. The time has come and passed for humans to truly turn to “al-rabb al-arbab” (the Lord of the Lords) mentioned in the Qurʾān and hadīths, rather than their “rabb al-khāṣṣ” (Special Lord) created in their imagination. Today and in the future, those who hold hands (take initiation from a genuine spiritual master), through a (spiritual) chain, reach [ḥaḍrāt] Rasūl Allāh, and from there [ḥaḍrāt] Allāh. When the person truly takes a hand from the source, another ring is added to that chain. As a result, the Kawthar river keeps flowing along its the bed. This is the true path and journey, both externally and internally. This is the spirituality that flows from heart to heart. Those who live in this state are the spiritual children of [ḥaḍrāt] Rasūl Allāh. Their generation will live until the end of time. Although we may initially wonder what the word “Kawthar” has to do with posterity and struggle to make a connection, after reviewing the explanations above, we can see that the word “Kawthar” most clearly describes this reality. Externally, if [ḥaḍrāt] Rasūl Allāh had a son, the son would have had to be at least as valuable as the father, if not superior to him. Because this was not possible, [ḥaḍrāt] Rasūl Allāh had no male successors, and the chain of prophethood ended with him. The descendants of [ḥaḍrāt] ʿAlī and Fāṭimah through their sons [ḥaḍrāt] Ḥasan and Ḥusayn (known as “sharīf” and “sayyid,” respectively) are the external descendants of [ḥaḍrāt] Rasūl Allāh. His spiritual children are his internal descendants; these are blessed generations that will live until the end of time. The remaining (Muslims) are his blessed ummah (community). We can see that those who called him “ʾabtar,” which means “without posterity,” went extinct in a very short time. The truth is that the succession of [ḥaḍrāt] Rasūl Allāh continues externally and internally by those who live at the level of walāya (friendship, sanctity). May Allāh make their blessings available to all of us. Oh loving person who started to recite Surāt al-Kawthar! If you comprehend these realities “fa-ṣalli” “get up and pray immediately.” For whom? “li-rabbika” “For your Lord.” If we pay attention, we will immediately realize that the prayer to be performed is for the Lord, not for the nafs (soul). Oh man! Think a little before deceiving yourself. Are your prayers only for your Lord? Or is it for the benefit of your soul in the future?.. The prayer to be performed here is the “Miʿrāj prayer,” not the ordinary prayer performed with your bashariyya. Surāt al-Kawthar (Abundance), chapter 108 verse 2 فَصَلِّ لِرَبِّكَ Transliteration: “fa-ṣalli li-rabbika” Translation: “So pray for your Lord” If you comprehend what this means, your prayer becomes the “Miʿrāj prayer.” As explained briefly in our book “Ṣalāt” (“Prayer”), [ḥaḍrāt] Rasūl Allāh saw a curtain during the Miʿrāj incident, he wanted to open it; however, Jibrāʾīl said, “Stop! Your Lord is in the prayer!” When you comprehend this reality, you realize that you are praying the prayer of Lordship, not the prayer of bashariyya. Because you pray the prayer of the Lord, “your Lord is in prayer within you.” As a result, you experience the true meaning of the expression, “Pray for your Lord.” “wa-nḥar” “and sacrifice” Oh, man! If you have truly understand these realities, for once “make a sacrifice for your Lord.” Externally, sacrifice a ram, and internally, sacrifice all of the emotions that emanate from your nafs (soul) to allow the Kawthar River to flow through your heart. This is quite difficult. However, He is “Dhū-l-Jalāli wa-l-Ikrām” (the Possessor of Majesty and Generosity (Bounty)). His ikrām (generosity) is manifested through His “jalāl” (majesty). Living in the realm of the heart (spiritual realm) is hard and requires patience. Those who have truly completed this journey are similar to other people only in appearance; their internal beings (inner selves) are completely different. “Perfect Men” are those who are constantly with their Lord “internally and externally,” whereas “People of Imperfection” (ahl al-naqṣ) are those who are constantly with their nafs. These two groups of people are similar to each other only in their physical appearances, but their inner worlds are very, very different. Only perfect men can celebrate the ʿĪd in its real sense; other people simply mimic them. What did we do to deserve the ʿĪd?.. Surāt al-Kawthar (Abundance), chapter 108 verse 3 إِنَّ شانِئَكَ هُوَ الأَبتَرُ Transliteration: “ʾinnā shāniʾaka huwa l-ʾabtar” Translation: “Indeed it is your enemy who is without posterity.” Those who called him “ʾabtar” have become ʾabtar themselves, and their names and fames have long been forgotten. This is the external meaning of the verse. Internally, when we eliminate our inciting nafs, it loses the ability to lead us astray through negative thoughts and emotions. This is exactly what we must do. May the Real Almighty allow us to be among those who understand (and experience) the realities of ʿĪd al-Aḍḥā. (Āmīn) Everyone celebrates ʿĪd al-Fiṭr whereever they are, and there is no religious obligation to travel anywhere (other than visits to relatives and elderly). Those who can perform their Miʿrāj spiritually where they are (without traveling anywhere) within the manifestation of (the divine name) al-Jamāl. The remaining ones (only) externally celebrate the Miʿrāj night and the other blessed nights. During ʿĪd al-Aḍḥā, on the other hand, those who are eligible must visit the Kaʿbah to fulfill their Ḥajj (pilgrimage) obligation as a servant and to express gratitute for the realities given to them during ʿĪd al-Fiṭr. Performing Ḥajj means finishing the journey (to the Real). Although these formations occur where we are (in our beings) internally, their external realization (taḥaqquq) is also required. A person who performs his spiritual Miʿrāj in Ramaḍān spiritually comes in the presence of Allāh, but he must also realize (perform) this externally (through Ḥajj). Going to Ḥajj; means visiting the Real in the world of acts (al-ʿālam al-afʿāl). Makkah is the city of Allāh’s ikrām (generosity, bounty). Kaʿbah “Bayt Allāh,” is the house of Allāh, the blessed place where the essence of Allāh manifests with all His glory. Visiting that location means witnessing (mushāhada) the Real with physical eyes while still living in this world. Oh, beloved brother, Don’t overlook the formations there (in Makkah). All the realms find their symbolic expression and reveal their existence there. The Five Presences (al-ḥaḍrat al-hams), the five stages of divine descent, are all there. The word “Ḥajj” means “Observing the Beauty (Jamāl) of Allāh in Divine Realities.” In other words, it means observing the faces of the Real in all of these worlds. By going there, you visit the essence of Allāh at His house. However, the visit here is at the level of “tashbīh” (similarity). These are very sensitive issues for humans. They cannot be learned quickly by reading a few words from a book. They can only be learned through face-to-face education. Visiting the Honorable Kaʿbah and becoming a pilgrim during ʿĪd al-Aḍḥā is an expression of this formation. It is customary to kiss people’s eyes rather than their cheeks when they return from Ḥajj. Why? This is because they witnessed the divine, watched the Real, with those eyes. Because they laid hands on (iṣṭilām) “al-Ḥajaru al-Aswad” (the Black Stone), the palm of their hand is also kissed. Those who return from Ḥajj are dressed in the manifestation of Jalāl. Furthermore, they return home dressed by the “Muḥammadan Realities” because they witnessed some intense events and experienced the life, states, and memories of [ḥaḍrāt] Rasūl Allāh. They are dressed by the “Divine Being,” “Divine Realities,” as well as the Jamāl and Jalāl manifestations of the Real Almighty as they return home. In this way, the person who returns to his place (from Ḥajj) is the representative of the Kaʿbah there, and he is himself the Kaʿbah spiritually. Poem: Fear not, call it Qurʾān al-Nāṭiq (the Speaking Qurʾān), Enter the Kaʿbah of the heart and be in agreement, Circumambulate around the Kaʿbah, One day comes when others circumambulate the sun of your being. When you go there, you understand the reality of sajdah (prostration), the reality of Kaʿbah, the reality of being a true insān. Now, when people go there they perform a Ṭawāf az-Zīyārah (ṭawāf of visiting). They go around the Noble Kaʿbah seven times (in a counterclockwise direction). The first three rounds are fast, almost as if running; the other four rounds are performed slower and calmer. The reason for this is as follows: The first three rounds are to move away from The Inciting Soul (“an-nafs al-ʾammārah”), The Self-Accusing Soul (“an-nafs al-luwwāmah”), and The Inspired Soul (“an-nafs al-mulhamah”), and the remaining four rounds are to make The Soul at Peace (“an-nafs al-muṭmaʾinnah”), The Pleased Soul (“an-nafs ar-raḍīyyah”), The Pleasing Soul (”an-nafs al-marḍīyyah”), and The Pure Soul (”an-nafs aṣ-ṣāfīyyah”) our state and station (maqām). Next, the visitor performs a “sa’ee” (walks) between two hills, “Aṣ-Ṣafā” and “Al-Marwah,” seven times, thus applying the principles in ṭawāf in a different way. When the visitor climbs to the top of Ṣafā, he must be in a state of purity (ṣāfīyyah). When he climbs to Marwah, he must be in a state of manliness or courage (muruwwa). When he climbs to the Jabal (Mount) ʿArafāt, he must be a gnostic (ʿārif). There, people wearing white iḥrām, appearing as if they are dressed in their shrouds, must witness the maḥshar (the place of assembly on the resurrection day) before they die. When climbing the Mount of Mercy, that is, “Jabal ar-Raḥmah,” they must remember the state of ʾĀdam (ʿalayhi s-salām) and Hawā when they met again (on earth) and experience this within themselves. In other words, they must merge within themselves (their souls) ʾĀdam and Hawā, that is al-ʿaql al-kull (the universal intellect) and al-nafs al-kull (the universal soul). The Ḥajj is completed after descending from ʿArafāt to Minā, stoning the devil, performing the sacrifice, circumambulating again, shaving after the circumambulation, and finally leaving the iḥrām. Our goal is not to explain the pilgrimage here, but to briefly mention some features of Ḥajj related to our subject. Since our topics tonight are Eid al-Aḍḥā (“feast of sacrifice”) and the Ḥajj, we should briefly talk about the two blessed cities in Saudi Arabia. In fact, every place is blessed, but Al-Makkah al-Mukarramah (Makkah The Honored) and Al-Madīnah al-Munawwara (The Luminous City) have very different blessings. Madīnah is the manifestation of the divine name Jamāl (Beauty). Makkah is a manifestation of Jalāl (Majesty), because sacrifices are made there. There are such different features there that it is impossible not to be astonished when one enters (witnesses) that life. Of course, if you go there only physically, you will come back physically. No matter what, it definitely affects people very deeply. However, it’s best to study both the external and internal aspects of Ḥajj before traveling there and go there consciously in the broadest sense. When one goes to Al-Madīnah al-Munawwara, if he is truly encompassed (iḥāṭa) by the spirituality of the city and the manifestations of Jamāl, he forgets his Lord for a while, disappears in the love of the Muḥammadan Realities, and annihilates himself. This is a secret and reality, anyone who wishes can practice it. Incidentally, I found it appropriate to present here two poems that I wrote while in that state. I LOST MYSELF The sun of the Rasūl covered my horizons, I said, “There is nothing comparable to this state (experience), How can a person disappear like this; it’s like a dream,” I lost myself at Al-Madīnah al-Munawwara. It is as though my being (soul) left me, My spirit eluded my body here, I am walking around confused, not knowing what to do, I lost myself at Al-Madīnah al-Munawwara. I walk in the streets as a stranger, Laying on the ground, the attachments of my soul, Giving away (selling) the dunya (world) for a penny, I lost myself at Al-Madīnah al-Munawwara. I have become a strange (poor) traveler these days, I wonder who is the innkeeper, who is the passenger, I have great pain inside me, I lost myself at Al-Madīnah al-Munawwara. Winds of love are blowing on my head, It sometimes exhilarates the hearts, Finding Muḥammadan saints, I lost myself at Al-Madīnah al-Munawwara. As the propeller of the Messenger, Finding a new and fresh life, Burning deeply like incense, I lost myself at Al-Madīnah al-Munawwara. The soul of my soul is here, I came to my dear and beautiful homeland, I am ready for your commands, oh the soul of my soul, I lost myself at Al-Madīnah al-Munawwara. What is this state, oh the gracious one, Every little piece of my heart hurts, I am bankrupt; I have no capital left, I lost myself at Al-Madīnah al-Munawwara. How can storms blow in your rawḍah (the Noble Garden), Whoever loves you wanders like mad, So there is no trace left of me, I lost myself at Al-Madīnah al-Munawwara. 19 June 1990, Tuesday, Madīnah SEE THE MAGNIFICENCE OF RASŪL ALLĀH Brother who came to Madīnah, Clean up immediately, Approach the Rawḍah (The Noble Garden), See the magnificence of Rasūl Allāh, see the magnificent Rasūl Allāh. From al-Bāb as-Salām (The Gate of Peace), Enter the maḥshar (gathering place) of love, It attracts the person to itself, See the magnificence of Rasūl Allāh, see the magnificent Rasūl Allāh. Send peace (prayers) to His soul, It will be recorded on your behalf, I will lead to his intercession (shafāʿa), See the magnificence of Rasūl Allāh, see the magnificent Rasūl Allāh. His soul wanders inside, As if it is ʿAṣr al-Saʿādah (The Age of Bliss), Oh heart, remember these, See the magnificence of Rasūl Allāh, see the magnificent Rasūl Allāh. It’s hard to leave that station, How can one leave His presence, Burning the souls with love, See the magnificence of Rasūl Allāh, see the magnificent Rasūl Allāh. The garden of heaven has white pillars, All of your ummah is brave, It is absolutely necessary to live this, See the magnificence of Rasūl Allāh, see the magnificent Rasūl Allāh. Aṣḥāb Al-Ṣuffah read (recite) at their place, It was destined to be so, They took out whatever is in the depths, See the magnificence of Rasūl Allāh, see the magnificent Rasūl Allāh. Al-Bab Jibrīl (The Gate of Gabriel) is above, Does the lover rest at peace, Friends, let’s not be in the harm’s way, See the magnificence of Rasūl Allāh, see the magnificent Rasūl Allāh. Waves of love inside, What brought us into this state, Men set their minds and bowed their hearts, See the magnificence of Rasūl Allāh, see the magnificent Rasūl Allāh. Some read the Qurʾān silently, Some shed tears secretly, While thinking only about the Rasūl, See the magnificence of Rasūl Allāh, see the magnificent Rasūl Allāh. When the Ḥarām (mosque) is full, So many privy (maḥrām) secrets are revealed, Offering gifts, Nabīy Al-Karīm, See the magnificence of Rasūl Allāh, see the magnificent Rasūl Allāh. When the Adhān is recited, The community is enthused, Is it possible not to be amazed, See the magnificence of Rasūl Allāh, see the magnificent Rasūl Allāh. It is impossible to put this state into words, You will be deprived forever, If you want, with the eyes of this world, See the magnificence of Rasūl Allāh, see the magnificent Rasūl Allāh. 18 June 1990, Monday, Madīnah Now, I would like to draw your attention to something, If Allāh had so desired, couldn’t He have made his Beloved sit (reside) in Makkah? Or, could he not come to this life and live directly in Madīnah? Of course, He could do these things, but then there would be no “hijra” (migration). We need to thoroughly understand the reality of this formation. Dear brother who journeys to the Real, In ʿIslām, every external formation (act) also has an internal aspect. The latter is our primary concern. The goal is to pass from the external to the internal. If there had been no migration from Makkah to Madīnah, the blessed tomb of [ḥaḍrāt] Rasūl Allāh would also be in Makkah. Consequently, the two manifestations, namely, the manifestations of Jalāl and Jamāl, would coalesce into each other. As a result, the high station of [ḥaḍrāt] Rasūl Allāh would be a secondary place of visitation, following al-Kaʿbah al-Musharrafah (the Honored Kaʿbah). Makkah is the station of the essence. Migrating or moving away from it, is migration from the station of the “essence” to the stations of the “attributes,” “names,” and “acts.” At the place of immigration, “al-Madīnah al-Munawwarah” (The Enlightened City), previously named “Yathrib,” the Absolute Being is present with all the stations of the “Muḥammadan Realities.” The Real Almighty gave this enlightened city to [ḥaḍrāt] Rasūl Allāh as an absolute station (maqām), made him the owner of that sultanate, and planted his flag there. Therefore, when the people of knowledge go there, the manifestations of the “Muḥammadan Realities” cover them, and they (temporarily) forget their Lord and think only of the prophet, experiencing him. Many secrets will be revealed to those who put this into practice within their souls when they go there. Oh brother, who will go to the Ḥajj: Do not wander around there as if you are visiting an ordinary location. Try to understand the inner meanings of the places you visit. It will be in your interest to do so! After the birth of [ḥaḍrāt] Rasūl Allāh, the city that was previously referred to as “Makkah” has been renamed “Makkah al-Mukarramah” (Makkah the Generous). So what is being offered here? - First, the Real Almighty brought [ḥaḍrāt] Muḥammad into manifestation in this city and offered him to the world of humanity, - then He offered him Risāla (Messengerhood), - then He offered the Qurʾān, - then He offered ʿIslām, - and He also offered His divine manifestation (the manifestation of essence). Oh travelers of the Real! Think carefully about whether these blessings have reached you too. The greatest blessings bestowed upon humanity are here on earth. Even the House of Allāh (“Bayt Allāh”) is here. Ḥajj is here. And this place, in a way, is within the scope of manifestation for Jalāl (Majesty). Thus, when one arrives at Madīnah al-Munawwarah, he loses himself in a pleasant state within the manifestations of Jamāl (Beauty) and the “Muḥammadan Realities.” He cannot find himself there, nor can he find Allāh. This is because the Real Almighty dedicated that location to [ḥaḍrāt] Rasūl Allāh and thus He does not interfere with people there. In other words, He veils (conceals) the self-disclosure of the essence there and brings into existence the absolute Jamāl (Beauty) manifestations of [ḥaḍrāt] Rasūl Allāh and the “Muḥammadan Realities.” After completing your visit in Madīnah and departing for Makkah, however, you seem to forget the prophet this time, only Allāh remains; you can no longer think of a prophet, a human, a mother, a father, a pilgrim, or a child. The manifestations of the divine names Jalāl (Majesty), ʿAẓīm (Majesty), and Mutakabbir (Supreme) cover you upon entering the city of Makkah. And when you see al-Kaʿbah al-Musharrafah (the Honored Kaʿbah) and visit it, it is as though you witnessed the Real, came face to face with Allāh, and united (became one) with Him in your essence. It is an exceptional and magnificent life experience. Since everything is inundated and ruined (disappeared) in the self-disclosure of the essence, you have no need for Jibrāʾīl or the prophets, as you too vanish. When this occurs, only the Real becomes permanent in you and the rest of the world. In fact, this is always the case. However, as we live with a conditioned mind and are accustomed to (mis)perceive our relative existence as absolute, we assume that we “exist.” There (in Makkah), we are liberated from these misperceptions, allowing us to perceive and experience every thing as it truly is. The following verse expresses this reality: Sūrat Āl-i ʿImrān (The Family of Imran), chapter 3 verse 18 شَهِدَ ٱللَّهُ أَنَّهُۥ لَاۤ إِلَـٰهَ إِلَّا هُوَ وَٱلۡمَلَـٰۤىِٕكَةُ وَأُو۟لُوا۟ ٱلۡعِلۡمِ قَاۤىِٕمَۢا بِٱلۡقِسۡطِۚ لَاۤ إِلَـٰهَ إِلَّا هُوَ ٱلۡعَزِیزُ ٱلۡحَكِیمُ Transliteration: “shahida l-lahu annahu lā ilāha illā huwa wal-malāikatu wa-ulū l-ʿil'mi qāiman bil-qis'ṭi lā ilāha illā huwa l-ʿazīzu l-ḥakīm” Translation: “Allāh bears witness that there is no god but He, and (so do) the angels and those possessed of knowledge, maintaining His creation with justice; there is no god but He, the Mighty, the Wise.” Again, I am adding here a short poem that I wrote. THE MAGNIFICENT KAʿBAH STANDS IN FRONT OF ME We eventually arrived at the city of Makkah, And thanked the Lord of the Universe, We have arrived at the realm of lovers, Here, the magnificent Kaʿbah stands in front of me. We stopped for a while to pray, At each moment, there are thousands of supplications in the hearts, My pen! Do not stop, try to write, Here, the magnificent Kaʿbah stands in front of me. People (of the heart) circumambulate around you, This is such a big secret that only the competent can understand, Among them are those who are burning (with the love of Allāh), Here, the magnificent Kaʿbah stands in front of me. Bayt al-Atiq (the Old House) is one of its names, If you understand this, you will reach Him, The path to Him is through ʾinsān, Here, the magnificent Kaʿbah stands in front of me. It salutes al-Ḥajaru l-Aswad (the Black Stone), The Lord returns it (salutes back) in the hereafter, Do not fear and work, you won’t be separated (lonely), Here, the magnificent Kaʿbah stands in front of me. The pilgrims turn seven times, All is one… friends, mothers, sisters, I wonder who remembers whom, Here, the magnificent Kaʿbah stands in front of me. The beloved of the lovers is in the middle, Dear Lord, Your Beauty is revealed here, Understand and stand peacefully in the presence, Here, the magnificent Kaʿbah stands in front of me. It is as though the one I saw is that eternal friend, The coat on my back is not so new, This is what I desired at every station, Here, the magnificent Kaʿbah stands in front of me. Today, I am 52 years old, In fact, I am seven thousand and 52 years old, ʾInsān and Kaʿbah are two brothers, Here, the magnificent Kaʿbah stands in front of me. The light of my eye sees the essence of all, If you understand the words of this lonely one, Do not begrudge my happiness today, Here, the magnificent Kaʿbah stands in front of me. 27 June 1990, Wednesday, Makkah There are twelve (12) months in a year. Three (3) of those are the three blessed months, and the period between the two ʿĪds is about two (2) months. The sum is five (5), which represents the five presences, (“al-ḥaḍrat al-hams”). The remaining seven (7) represents the seven rounds (“at-ṭūr as-sabʿa”). The sum of the two is twelve (12), the perfection (kamāl) of the year and the divine journey. Thus, if a person visits Madīnah, Makkah, and the Kaʿbah during ʿĪd al-Aḍḥā (“feast of sacrifice”), truly puts on his divine identity (being), and returns home as a pilgrim (Ḥajji), he becomes a representative of the Real in those places. He serves as an example for those who follow him and imparts (teaches) his knowledge to them. This way, the transmission of “Kawthar River” continues its journey from generation to generation until the Judgment Day. Oh my dear brother! Appreciate the value of the world that you currently live in, your physical body, and your prophet’s teachings. Regret in the final breath is useless! All the beauties that we have tried to explain since the beginning of this book are given to you. They are divine blessings; recognize their value. There are many other realities that could be added to the section on ʿĪds. They are observed (witnessed) through experience. For the sake of brevity, we will stop here. I will be pleased if I managed to give you a sligthly new (different) perspective. I tried to offer you a few bunches of flowers with different fragrants from the garden of my humble heart. I will be happy if I am able to blow humble winds of Allāh’s love into your hearts. I thank the Real Almighty for the completion of this little book. If there are parts that you don’t understand, you can ask in person or over the phone. Also, I appreciate your effort in reading my book. May Allāh grant you His blessings and understanding. I request that the readers tolerate all of our flaws. 31 January 1998 Necdet ARDIÇ (Terzi Baba) Tekirdağ SEEING AND WITNESSING “RUʾYATULLĀH” Seeing is a phenomenon with multiple aspects that vary based on a person’s level of understanding. Seeing Allāh as the Absolute Being (al-dhāt al-mutlaq) is “impossible (muḥāl).” However, it is possible to see Him as the Delimited Being (al-dhāt al-muqayyad) at the level of Rubūbiyya (Lordship), and this has a distinct formation at each level. People who live at the level of acts (“afʿāl”), names (“asmāʾ”), attributes (“ṣifāt”), and essence (“dhāt”) have different values and conciousness levels. These are aspects of the true ʿIslām that are difficult to understand. The broad ʿIslāmic culture can be understood not only through horizontal (superficial) expansion, but also through vertical ascent. The gnostics said “union (waṣl) is gnosis (maʿārifa).” In other words, the perfection of these phonemona is (attained at) the level of maʿārifa. People who have not reached this level cannot live (experience) these states, even if they memorize and learn them. The gnostics said “man lam yezug lam yaʿārif,” which translates to “those who taste know.”