The Third Addendum to the Miracles of Muhammad (PBUH): The answer to a question about Miraj (Ascension)
The Third Addendum
to the Miracles of Muhammad (PBUH)
[This concerns the Messengership of Muhammad (PBUH) and is the answer, in concise index-like form, to the first of the three questions and difficulties in the Third Principle of the Thirty-First Word, about the Ascension of Muhammad.]
Q u e s t i o n : Why is this mighty Ascension special to Muhammad the Arabian (Upon whom be blessings and peace)?
T h e A n s w e r to your first difficulty: It has been analysed in detail in the first thirty Words. So here we shall set out a concise list briefly alluding to the perfections of Muhammad (PBUH), to the signs of his prophethood, and to the fact that he was the most worthy to make the Ascension. It is as follows.
Firstly: Despite numerous corruptions in the texts of Holy Scriptures like the Torah, Gospels, and Psalms, in recent times even, an exacting scholar like Husayn Jisri extracted one hundred and fourteen indications of the prophethood of Muhammad (PBUH); these good tidings he set forth in his Risale-i Hamidiye.
Secondly: It has been proved historically that there were many predictions accurately forecasting the prophethood of Muhammad (PBUH), like those of the two soothsayers Shiqq and Satih, which, a while previously to his prophethood, gave news of it and the fact that he was to be the final prophet.
Thirdly: There were hundreds of extraordinary happenings, famous in history, called irhasat, that is, signs forewarning men of a coming prophet, like, for example, on the night of Muhammad’s (PBUH) birth, the idols in the Ka‘ba fell from their places and the famous palace of Chosroes the Persian was rent asunder.
Fourthly: History and the Prophet’s biographies show that he satisfied the thirst of an army with water flowing from his fingers, that in the presence of a large congregation in the mosque, the dry wooden support against which Muhammad (PBUH) was leaning moaned like a camel and wept on being separated from him when he mounted the pulpit, and that he was distinguished by close on a thousand miracles attested to by the verses of the Qur’an, such as,
And the moon split,1
referring to the splitting of the moon, and verified by those who investigated them.
Fifthly: Anyone who considers the facts and is fair and just cannot hesitate to agree that, as is unanimously agreed by friend and foe alike, good moral qualities were to be found at the highest degree in his person, and that, in accordance with the testimony of all his dealings and actions, attributes and character of the greatest excellence were apparent in the way he performed his duties and proclaimed Islam. And in accordance with the fine qualities and conduct enjoined by the religion of Islam, laudable virtues of the highest order were to be found in the law he brought.
Sixthly: As is alluded to in the Second Indication of the Tenth Word, it is a requirement of wisdom that Divinity be manifested. And this desire of Divinity to be manifested is met at the greatest level and in the most brilliant fashion by the comprehensive worship performed by Muhammad (PBUH) in the practice of his religion. Also, wisdom and truth require that the Creator of the world displays His beauty in its utter perfection through some means. And the one who met that wish, and displayed and described His beauty in the most perfect fashion was self-evidently the person of Muhammad (PBUH).
It was also clearly Muhammad (PBUH) who, in response to the desire of the world’s Maker to exhibit and attract attentive gazes towards His perfect art within infinite beauty, heralded that art with the loudest voice.
And again it was necessarily Muhammad (PBUH) who, in response to the desire of the Sustainer of All the Worlds to proclaim His Unity in the levels of multiplicity, announced all the degrees of Unity, each at the greatest level of Unity.
And, as is indicated by the utter beauty in beings and as is required by truth and wisdom, the world’s Owner desires to see and display in mirrors, His infinite essential beauty and the subtle qualities of His exquisiteness. Again it was self-evidently Muhammad (PBUH) who, in response to that desire, acted as a mirror and displayed that beauty in the most radiant fashion, and loved it and made others love it.
And, in response to the desire of the Maker of the palace of this world to exhibit His hidden treasuries, filled as they are with the most wonderful miracles and priceless jewels, and through them to describe and make known His perfections, it was again self-evidently Muhammad (PBUH) who exhibited, described, and displayed them in the most comprehensive fashion.
And, since the Maker of the universe has made it in such a way that He adorns it with different varieties of wonders and embellishments and has included conscious creatures in it so that they might make tours and excursions and ponder over it and take lessons, wisdom requires that He should desire to make known the meanings and value of the works of art to those who observe and ponder over them. And it was again self-evidently Muhammad (PBUH) who, in response to this desire of the universe’s Maker, by means of the All-Wise Qur’an, acted as a guide in the most comprehensive fashion to jinn and man, and to spirit beings and angels.
Also, the All-Wise Ruler of the universe wishes, by means of an envoy, to cause all conscious beings to unravel the obscure talisman containing the aim and purpose of the change and transformations in the universe and to solve the riddle of the three perplexing questions: “Where do beings come from?”, “Where are they going?”, and, “What are they?” And again it was self-evidently Muhammad (PBUH) who, in response to this wish of the All-Wise Ruler, by means of the truths of the Qur’an, unravelled the talisman and solved the riddle in the clearest and most comprehensive fashion.
Also, the All-Glorious Maker of the universe desires to make Himself known to conscious beings by means of all His fine artefacts and to make them love Him through all His precious bounties, and, most certainly, to make known to them by means of an envoy the Divine wishes and what will please Him in return for those bounties. And again it was self-evidently Muhammad (PBUH) who, in response to this desire of the All-Glorious Maker, by means of the Qur’an, expounded those wishes and things that please Him by word and deed in the most exalted and perfect fashion.
Also, since the Sustainer of All the Worlds has given to man, who is the fruit of the universe, a comprehensive disposition which encompasses the universe and has prepared him for universal worship; and since, because of his faculties and senses, multiplicity and the world afflict man; the Sustainer desires to turn man’s face from multiplicity to Unity, from transience to permanence. And again it was self-evidently Muhammad (PBUH) who, in response to this desire, by means of the Qur’an, acted as a guide in the most comprehensive and complete fashion, and in the best way, and carried out the duty of prophethood in the most perfect manner.
Thus, among beings the most superior are animate beings, and among animate beings the most superior are conscious beings, and among conscious beings the most superior are true human beings, and among true human beings the one who carried out the above-mentioned duties at the most comprehensive level and in the most perfect form, would, of a certainty, rise through an all-embracing Ascension to the distance of two bow-lengths, knock at the door of eternal happiness, open the treasury of Mercy, and see the hidden truths of belief. Again it would be him.
Seventhly: As is plain to see, beings are made beautiful with the utmost degree of fine embellishment and adornment. Such an embellishment and adornment clearly demonstrate that their Maker possesses an extremely strong will to make beautiful and intention to adorn. The will to make beautiful and adorn demonstrates that the Maker necessarily possesses a strong desire and holy love towards His art. And among beings the one who displayed altogether in himself the most comprehensive and subtle wonders of art, and knew them and made them known and himself loved, and who appreciated the beauties to be found in other beings, declaring: “What wonders Allah has willed!”, and was most beloved in the sight of his Maker, Who nurtures and loves His art, was again most certainly him.
Thus, the one who, declaring: “All glory be to Allah! What wonders Allah has willed! Allah is most Great!” in the face of the exquisite qualities that gild beings and the subtle perfections that illuminate them, causes the heavens to ring out, and who, through the strains of the Qur’an, causes the universe to reverberate, and through his admiration and appreciation, his contemplation and display, and his mentioning of the Divine Names and affirmation of Divine Unity, brings land and sea to a state of ecstasy, was again self-evidently him (PBUH).
And so, according to the meaning of ‘the cause is like the doer,’ it is pure truth and sheer wisdom that the one in whose scales shall be found the equivalent of all the good deeds performed by his community, and whose spiritual perfections draw strength from the benedictions of all his community, and who, as a result of the duties he discharged in his prophethood, received immaterial recompense and boundless emanations of Divine Mercy and love, should advance by the stairway of the Ascension as far as Paradise, the Lote-tree of the farthest limit, the Divine Throne, and the distance of two bow-lengths.2
1. Qur'ân, 54:1
2. See, Qur’an, 53:1-18.
- Third Principle: The wisdom and purpose of the Ascension.
- Some questions that can come to the mind about the miracle of Miraj (Ascension): Why is the great Ascension peculiar to Hz. Muhammad (pbuh)? A plane can go up to one or two kilometers with a lot of difficulties.
- Isra and the Miracle of Miraj (Ascension)
- The Thirty-Third Word: It explains that there is a window opening to Almighty Allah in everything with thirty-three examples.
- The Second Addendum to the Twenty-Fourth Letter: It is a short explanation about the Ascension (Miraj) of Hz. Muhammad (pbuh) and his Birth. The meaning of Mawlid and the necessity of reciting Mawlid.
- Third Point: The man as a viewer of the works of art in the universe; and the place of the Prophet Muhammad (PBUH) in the world of humanity.
- Second Principle: The reality of the Ascension.
- What is the wisdom behind the miracle of Miraj? Why did such a miracle take place?
- First Principle: The reason for the Ascension’s necessity.
- Second Station: It is a summary about the proof of oneness from the point of the Greatest Name.