Christiane Gruber (Ph.D., University of Pennsylvania, 2005) is Assistant Professor of Islamic Art at Indiana University, Bloomington. She is the author of The Timurid Book of Ascension (Mi‛rajnama): A Study of Text and Image in a Pan-Asian Context (Valencia, 2008) and co-editor (with Frederick Colby) of The Prophet’s Ascension: Cross-Cultural Encounters with the Islamic Mi‛raj Tales (Bloomington, 2009). Her research has been supported by a number of grants, including the Max Planck Foundation, the Council on Library and Information Resources, the American Research Institute in Turkey, the American Institute of Iranian Studies, and Fulbright-Hays.
I.B.TAURIS & BIPS PERSIAN STUDIES SERIES Series ISBN 978 1 84885 203 7
SERIES EDITOR Vanessa Martin
EDITORIAL BOARD C. Edmund Bosworth, Robert Gleave, Vanessa Martin The I.B.Tauris/BIPS Persian Studies Series publishes scholarly works in the social sciences and humanities on Iran. Such works include: original research monographs, including biographies and suitably revised theses, specially planned books deriving from conferences, specially commissioned multi-authored research books, academic readers and translations. 1. The Practice of Politics in Safavid Iran: Power, Religion and Rhetoric Colin P. Mitchell 978 1 84511 890 7
2. The Ilkhanid Book of Ascension: A Persian-Sunni Devotional Tale Christiane Gruber 978 1 84511 499 2
3. Hafiz and his Contemporaries: A Study of Fourteenth-Century Persian Love Poetry Dominic Brookshaw 978 1 84885 144 3
4. The Ornament of Histories: A History of the Eastern Islamic Lands AD 650–1041 The Original Text of Abū Sa‘īd ‘Abd al-Hayy Gardīzī Translated and with a Commentary by C. Edmund Bosworth 978 1 84885 353 9
5. The Safavid Dynastic Shrine: Architecture, Religion and Power in Early Modern Iran Kishwar Rizvi 978 1 84885 354 6
THE ILKHANID BOOK OF ASCENSION: A PERSIAN-SUNNI DEVOTIONAL TALE Christiane Gruber
TAURIS ACADEMIC STUDIES an imprint of
I.B.Tauris Publishers LONDON • NEW YORK
BIPS Persian Studies Series A Joint Publication with the British Institute of Persian Studies
Published in 2010 by Tauris Academic Studies, an imprint of I.B.Tauris & Co. Ltd 6 Salem Road, London W2 4BU 175 Fifth Avenue, New York NY 10010 www.ibtauris.com Distributed in the United States and Canada Exclusively by Palgrave Macmillan 175 Fifth Avenue, New York NY 10010 Copyright © 2010 Christiane J. Gruber The right of Christiane J. Gruber to be identified as the author of this work has been asserted by the author in accordance with the Copyright, Designs and Patent Act 1988. All rights reserved. Except for brief quotations in a review, this book, or any part thereof, may not be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the publisher. British Institute of Persian Studies 2 ISBN: 978 1 84511 499 2 A full CIP record for this book is available from the British Library A full CIP record is available from the Library of Congress Library of Congress Catalog Card Number: available Typeset by Swales & Willis Ltd, Exeter, Devon Printed and bound in India by Thomson Press India
Erdem’e— Evimiz Saraydır ...
CONTENTS
List of Plates
viii
Acknowledgements
ix
Note to the Reader
xi
Introduction
1
The Tale’s Qur’anic Origins and the Problems of Interpretation The Mi‛rājnāma Genre from the 10th to the 13th Century The Ilkhanid Mi‛rājnāma of 685/1286 The Ilkhanid Mi‛rāj Paintings Concluding Remarks
4 10 17 24 31
Contents of the Ilkhanid ‘Book of Ascension’
32
English Translation
34
Persian Text
156
Notes
157
Bibliography
178
Glossary of Terms
185
Index
187
LIST OF PLATES
(located between pages 52 and 53)
Plate 1 Plate 2 Plate 3 Plate 4 Plate 5 Plate 6 Plate 7 Plate 8 Plate 9 Plate 10 Plate 11 Plate 12
Incipit of the anonymous Mi‛rājnāma, dated 685/1286. SK Ayasofya 3441, folios 1v–2r. Colophon of the anonymous Mi‛rājnāma, dated 685/1286. SK Ayasofya 3441, folios 74v–75r. The Prophet Muhammad encounters prophets in Jerusalem and undergoes the ‘testing of the cups,’ Mi‛rājnāma, ca. 1317–35. TSK H. 2154, folio 62r. The Prophet Muhammad, on Gabriel’s shoulders, flies through the Sea of Fate (qāżīya) on the way to the first heaven, Mi‛rājnāma, ca. 1317–35. TSK H. 2154, folio 121r upper. The Prophet Muhammad arrives at the gate of the first heaven, made of emerald, Mi‛rājnāma, ca. 1317–35. TSK H. 2154, folio 61r upper. The Prophet Muhammad encounters the celestial rooster in the first heaven and a group of angels raising their hands in prayer, Mi‛rājnāma, ca. 1317–35. TSK H. 2154, folio 61v. The Prophet Muhammad arrives in the seventh heaven, made of light, and encounters the gatekeeper angel Nūryābīl, accompanied by a host of angels, Mi‛rājnāma, ca. 1317–35. TSK H. 2154, folio 31v. The Prophet Muhammad, on Gabriel’s shoulders, ascends through the seventh heaven, made of light, Mi‛rājnāma, ca. 1317–35. TSK H. 2154, folio 42r. The Prophet Muhammad, on Gabriel’s shoulders, flies over the Swollen Sea (al-bah.r al-masjūr) beyond the seventh heaven, Mi‛rājnāma, ca. 1317– 35. TSK H. 2154, folio 42v. The Prophet Muhammad and Gabriel, with h.ūrīs in a pavilion in paradise, observe the Lote Tree of the Limit, Mi‛rājnāma, ca. 1317–35. TSK H. 2154, folio 121r upper. Bilāl (?), with h.ūrīs in a pavilion in paradise, observes the Lote Tree of the Limit, Mi‛rājnāma, ca. 1317–35. TSK H. 2154, folio 61r lower. The Prophet Muhammad has a miraculous vision of Jerusalem upon his return to Mecca and correctly describes it to Abū Bakr, Abū Jahl, and members of the Quraysh tribe, Mi‛rājnāma, ca. 1317–35. TSK H. 2154, folio 107r.
ACKNOWLEDGEMENTS
This study was a journey several years in the making, and it would not have come to fruition without the help of various institutions in Turkey and Iran, as well as the support of colleagues and friends along the way. My many thanks go the American Research Institute in Turkey, which supported my work in Istanbul not once but twice, with both a doctoral (2004) and a postdoctoral (2006) fellowship. While in Istanbul I first examined ascension texts and images in various collections, and later spent a more extended period of time working closely with the manuscript copy of the Ilkhanid ‘Book of Ascension’ presented here. My thanks also go to my home institution, Indiana University, and especially the departments of the History of Art and Near Eastern Languages and Cultures, which provided the financial support necessary to defray the cost of reproducing the twelve color images included at the back of the book. As I am an art historian by training, this project forced me to learn and refine other skills, such as editing a medieval Persian text and translating it into modern English. The task proved challenging, yet possible thanks to the guidance and feedback of a number of my colleagues. First and foremost, I extend a warm thanks to Paul Losensky, who sifted page by page through the edition and translation, offering invaluable suggestions and corrections. I am particularly grateful to Paul for helping me gain some of the tools of the translator’s trade and for our lively—and always memorable—discussions about the versatility of sentential pronouns. I also wish to thank Maria Subtelny for reading the English translation, offering detailed feedback, and, more importantly, for taking me to task on various issues and forcing me to think in a more critical fashion. I owe a great debt of gratitude to Frederick Colby for his feedback on my introduction and for discussing ascension texts with me over the course of the last four years, and I extend a special thanks to Renata Holod, David Roxburgh, Stefano Carboni, Everett Rowson, Michael Sells, and Carl Ernst for reading and commenting on my previous work. Lastly, I thank Vanessa Martin and the anonymous reviewers at I.B. Tauris for their helpful suggestions. In Istanbul, I benefited from the help of colleagues in the Süleymaniye Library and the Topkapı Palace Library. I thank Mr. Nevzat Kaya, former Director, and the staff
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at Süleymaniye Library for granting me continuous access to the ‘Book of Ascension’ manuscript. At Topkapı Palace, I thank Filiz Çağman, former Director, and librarians Gülendam Nakipoğlu and Zeynep Çelik-Atbaş for allowing me to view and study the Ilkhanid ascension paintings. I also extend a heartfelt thanks to Hadiye Cangökçe, photographer extraordinaire, for taking publication-quality digital images of the ascension paintings. Many of my colleagues in Tehran helped me access comparative ascension texts and acquire further Persian-language sources. A special thanks goes to Fariba Afkari and my ‘Ostad’ ‘Abdallah Anvar, who offered unwavering assistance in deciphering some of the text’s obtuse turns of phrases and archaic terms. I also am grateful to Mr. Irani and Mr. Golbaz at Miras-e Maktoob (The Written Heritage) for granting me access to the foundation’s internal database of Persian manuscripts, thereby helping me locate other Persian ‘Books of Ascension’ in international collections. Finally, I thank my colleagues at the Parliament Library, the National Library, and Tehran University Library for helping me view and gather related materials. At Indiana University, I thank Sheida Riahi for her assistance in typesetting the Persian text and Janet Rauscher for kindly agreeing to take on one last copy-editing project before (and during) her big move northward. Last but not least, I wish to dedicate this book to my husband, Erdem. Although the ‘Book of Ascension’ was reason enough to return to Istanbul, he is the reason why I now call this exquisite city home.
NOTE TO THE READER
The transliteration of Arabic words follows the Library of Congress system as described in the International Journal of Middle East Studies. Persian words follow the Arabic transliteration system, but their slight variations in pronunciation are taken into consideration. Transliteration is not used for words commonly used in English, such as Muhammad, Qur’an, and hadith. Names of individuals are followed by the years of their death (d.), regnal years (r.), or, if authors, the years during which their literary activities flourished (fl.) if their dates of death are unknown. When dates of death or activity are not fully established, several dates or a range of dates (ca.) are given, as in the case of Rashīd al-Dīn alMaybudī (fl. ca. 520/1126). Dates follow the Gregorian AD (anno Domini) and the Islamic AH (anno Hegirae) calendars. The AD calendar is solar, while the AH calendar is lunar, so sometimes an AH date spans two AD years. In such a case, the span of two AD years is provided. In the English translation, words or expressions found in the margins of the original manuscript are noted by the symbols ‘’, while interpolated words or expressions are marked by brackets. Frequently used honorific expressions after the names of prophets, respected individuals, and God are omitted for the sake of narrative fluidity. When Qur’anic verses are cited, the abbreviation ‘Q’ is given, followed by the Qur’anic chapter number and verse number(s). Arabic expressions are rendered in italics in the English translation and in bold script in the Persian edition. For the sake of legibility, modern Persian orthography has been used in the Persian edition.
INTRODUCTION
‘Oh Muhammad, rise, because tonight is not a night of sleep! Tonight is the night of proximity; it is the night of honour and generosity.’ —the Angel Gabriel1
Many Islamic texts and oral tales, recorded from the early days of Islam to the present, report that one night the Angel Gabriel awoke the Prophet Muhammad and informed him that the time had come for him to embark on a celestial voyage toward God. Led by his angelic escort, Muhammad left for his night journey (isrā’) from Mecca to Jerusalem and then went on an ascension (mi‛rāj) through the heavenly spheres, where he encountered numerous angels and prophets, communicated with God, and observed paradise and hell. He returned to Mecca by morning and informed members of his community—foe and friend alike—of what had occurred, thereby revealing his superior status as well as his detailed knowledge of what lies beyond, in the heavenly spheres. This momentous episode in Muhammad’s prophetic career has inspired generations of writers and storytellers to explore its many details in order to explain Islamic doctrinal points or to inculcate proper religious behaviour. Artists and poets also explored and adopted the combined isrā’-mi‛rāj tale because of its potential for graphic representation and its amenability to spiritual interpretation. As a result of its miraculous qualities, the tale of the Prophet’s ascension has held pride of place as one of the most enduring, expressive, and popular tales in Islamic literary and artistic traditions. Although a number of contemporary scholars tend to consider many of the tale’s details ‘standard’ or even ‘canonical’, a variety of mi‛rāj narratives were produced over the centuries. These tales include idiosyncratic narrative details and are propelled by various ideological thrusts. The divergences can be traced back to the early Islamic period, at which time the Prophet’s night journey and heavenly ascent were not necessarily considered one seamless event. For instance, the earliest biographers of the Prophet such as Ibn Ish.āq (d. 151/768), hadith transmitters such as al-Bukhārī (d. 256/870), and historians such as Ibn Sa‛d (d. 238/845) record his ‘horizontal’ journey from Mecca to Jerusalem and back, along with a separate ‘vertical’ ascent from Mecca into the skies and back.2 The recording of these two distinct events underscores that, at least during the first two centuries after the Prophet’s death, a number of writers considered the isrā’ an entirely separate occurrence from the mi‛rāj.
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Over the course of the Umayyad period (661–750), and certainly by ‛Abbasid rule (750–1258), however, the tales were fused into one complete and seamless isrā’-mi‛rāj narrative, in which Jerusalem appears as the earthly stopping point in the Prophet’s ascent to heaven and his descent back to earth.3 The early hadith compiler Muslim (d. 261/875) records the extensive report transmitted by Anas b. Mālik—an account which served as the basis for many subsequent ascension tales, alongside those provided by the Prophet’s other companions, Mālik b. Sa‛sa‛a, ‛Abdullāh b. ‛Abbās (Ibn ‛Abbās), ‛Abdullāh b. Mas‛ūd, and Abū Hurayra, to name just a few4—in which the major elements of the combined isrā’-mi‛rāj tale are offered. The main pre-constituted and frequently recurring narrative clusters, or narremes, in Anas b. Mālik’s report consist in the following. The Prophet Muhammad is carried from Mecca to Jerusalem by a human-headed flying steed named al-Burāq. Once on the Temple Mount, he is offered a cup of wine and a cup of milk: he drinks the cup of milk, an action which confirms his natural disposition to embark onto the correct path (al-fit.ra). From the Temple Mount, he ascends through the seven heavens, encountering a number of prophets, including Adam (first heaven), Jesus and John (second heaven), Joseph (third heaven), Enoch (fourth heaven), Aaron (fifth heaven), Moses (sixth heaven), and Abraham (seventh heaven). He then passes beyond the ‘Frequented House’ (al-bayt al-ma‛mūr) in the seventh heaven, and arrives at the Lote Tree of the Limit (sidrat al-muntahā), an enormous tree with leaves resembling elephants’ ears and with fruits as large as clay jugs. Once in the domain of God, the Prophet receives the decree of fifty daily prayers, incrementally reduced to five at Moses’ prompting.5 These elements were collated with a number of other reports—which detail the splitting of Muhammad’s chest and the washing of his heart with Zamzam water prior to his ascent—as well as with accounts, primarily of an eschatological nature, that describe the inhabitants, lush gardens, and rivers of paradise as well as the dreadful punishments reserved for the denizens of hell.6 Finally, some narratives (often attributed to Ibn ‛Abbās) record the Prophet’s return to Mecca and his miraculous vision and accurate description of Jerusalem for members of the disbelieving Quraysh tribe, especially their ‘cursed’ leader Abū Jahl.7 This last episode in particular served as confirmation of the veracity of Muhammad’s ascension and as a means to persuade converts to the Islamic faith.8 For these reasons, it endowed the complete isrā’-mi‛rāj tale with overt didactic overtones and potential missionary applications. There exists no truly codified tale of the Prophet’s ascension, although many of the narremes mentioned above certainly did provide the skeletal framework for several subsequent narratives. Indeed, the recasting of the story’s particulars and the reformulation of its narrative details over the centuries reveal the extent to which diverse textual modifications—not to mention the great number of mi‛rāj tales (qis.as.) that must have thrived in the flexible spheres of oral culture—must have responded to political need or echoed religious circumstance. Likewise, the languages in which such tales were written were just as varied: they include Arabic, Persian, and Turkish, as well as Swahili, Latin, French, Castilian, and Greek.9 Some tales were composed in prose and others in verse. And finally, while some narratives promote the superiority of Sunni Islam, others stress the legitimacy
I NTRODUCTION
3
of the Shi‛i community or highlight the benefits of Sufi thought and practice. The combinations of language, literary style, and religious inflection appear almost inexhaustible. To this ever-expanding corpus of mi‛rāj texts can be added the ascension text dated 685/1286 presented in this edition, which constitutes the only extant autonomous ascension narrative written in Persian during the period of Ilkhanid rule (1256–1353) in Iran. As such, it provides critical evidence for the narrative’s adoption and adaptation in Persian-speaking lands during the medieval period. The text is preserved in a manuscript held in the Süleymaniye Library (SK) in Istanbul under the accession number 3441 of the Ayasofya Collection.10 Although analyzed to some extent in recent scholarship,11 it has not been the subject of a detailed examination, despite the fact it comprises the earliest surviving complete and independent ‘Book of Ascension’ (Mi‛rājnāma) written in Persian.12 Because mi‛rāj texts in Arabic and Turkish thus far have been the principal subjects of scholarly inquiry,13 while narratives composed in Persian have remained largely unstudied,14 an examination of the present manuscript fills a noticeable gap in scholarship on the Prophet’s ascension. To date, no edition of a Persian-language Mi‛rājnāma has been published, despite the fact that a number of Timurid, Safavid, and Qajar manuscripts in the genre are held in international collections.15 Scholarly attention to this key field is long overdue, and it is hoped that the present edition and study of SK Ayasofya 3441 will help fill this lacuna. Furthermore, the anonymous Ilkhanid Mi‛rājnāma text presented in this study offers some clues as to what kind of mi‛rāj texts were illustrated with paintings during the Ilkhanid period. Due to its date of production and its constituent narremes, in fact, SK Ayasofya 3441 helps identify the subjects and possible functions of the earliest extant series of ascension paintings (Plates 3–12), believed to have accompanied a Mi‛rājnāma commissioned by the last Ilkhanid ruler, Abū Sa‛īd (r. 1317–35). These paintings were removed from their original setting, lost their accompanying text, and were bound out of sequence into an album of calligraphies and paintings compiled in 1544–45.16 By comparing the anonymous text with the extant paintings, it is possible to explore the various cultural and political functions fulfilled by an illustrated Mi‛rājnāma during the Ilkhanid period, a time of religious fluctuation in Iran as well as the decisive moment of conversion to Islam by the ruling Mongol elite. For these many reasons, the anonymous Ilkhanid Mi‛rājnāma text is of tremendous value to scholars of Persian literature, history, and culture, as well as to historians of Persian painting. As will be demonstrated, the Mi‛rājnāma text must have functioned as a kind of catechism that must have been used to promote Sunni Islam in Persian-speaking lands at the end of the thirteenth century. Firmly anchored within Sunni doctrine and bearing undeniable Sufi overtones, it incorporates numerous Qur’anic citations around which the ascension narrative is deftly woven. Additionally, the anonymous author uses laudatory prayers to God (tasbīh.s) as a primary means of dialogue between the narrative’s protagonists, in effect teaching his audience how to recite prayer invocations (du‛ās) in Arabic. By explicating a variety of Qur’anic verses through storytelling and by transforming his ascension account into a kind of prayer book, the author of this particular Mi‛rājnāma essentially used his text as a means to attract, and possibly
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convert, his reader-listeners to Sunni Islam. One can surmise that, by extension, the Ilkhanid ascension paintings also may have had conversion and indoctrination as their primary goal—a goal, in this specific instance, attained not only by textual or oral narration but by visual means as well. Before a discussion of the anonymous Mi‛rājnāma’s language, contents, function, and relation to the Ilkhanid paintings can be considered, an analysis of the origins and various interpretations of the Prophet’s ascension in Arabic and Persian spheres until ca. 1300 will suggest the sources the author must have synthesized to create his peculiar ascension tale. Qur’anic verses, hadith manuals, biographies of the Prophet, universal histories, tafāsīr in both Arabic and Persian, and Arabic-language ‘Books of Ascension’ that antedate the Ilkhanid text formed a substantial, albeit heterogeneous, body of mi‛rāj texts upon which the anonymous author could draw and expand his own narrative. By comparing the Ilkhanid text to precursor narratives, it becomes clear that the present text not only belongs to a long tradition of ascension literature but also alters this tradition’s course by including new elements that must have emerged, to no small degree, from the religio-political concerns and cultural climate particular to Ilkhanid Iran. The Tale’s Qur’anic Origins and the Problems of Interpretation The origins of the mi‛rāj tale are found implicitly in the Qur’an, most especially in sūra 17, entitled either The Children of Israel (Banī Isrā’īl) or al-Isrā’ (The Night Journey), and sūra 53, entitled The Star (al-Najm). In The Children of Israel (Q 17:1), it is stated: Praise (subh.ān) be to the One Who made His servant (‛abd) travel (asrā) by night from the sacred place of worship (al-masjid al-h.arām) to the furthest place of worship (al-masjid al-aqs.ā), whose precincts We have blessed in order that We may show him some of Our signs. Indeed He hears and sees (all things).17 Further, in sūrat al-najm (Q 53:6–18), it is stated: So he acquired poise and balance, and reached the highest pinnacle. Then he drew near and drew closer until a space of two arcs (qāb qawsayn) or even less remained, when He revealed to His servant what He revealed. His heart did not falsify what he perceived. Will you dispute with him what he saw? He saw Him indeed another time by the Lote Tree of the Limit beyond which no one can pass, close to which is the Garden of Tranquility. When the Lote Tree of the Limit was covered over with what it was covered over, neither did sight falter nor exceed the bounds. Indeed, he saw some of the greatest signs of His Lord.18 These two passages underline key elements in the story of the Prophet’s nighttime journey and ascension.19 Here, God’s servant (‛abd) is said to have departed from a ‘sacred place of worship’ to the ‘furthest place of worship’, and then to have gone beyond a lote tree and approached God, Who granted him a vision. Many terms used in these two verses remained oblique and in need of interpolation, and
I NTRODUCTION
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therefore caused disagreement (ikhtilāf) of interpretation among scholars both within the Islamic exegetical tradition and outside of it.20 Likewise, these vague verses resulted in fluid readings and expansions of the tale of the Prophet’s mi‛rāj. Any number of details could supplement these ‘bare-bones’ verses in order to piece together longer, and often highly creative, autonomous mi‛rāj tales. Western scholars such Bevan, Hartmann, Busse, and Gilliot have focussed on the first ambiguous term in Q 17:1, ‛abd (servant) more than have Muslim scholars, who see in the word a clear and unmistakable reference to the Prophet Muhammad.21 Due to the placement of āyat al-isrā’ in a Qur’anic chapter that largely relates to Moses’s receiving of revelation, Western scholars find it plausible to interpret ‛abd as a reference to Moses rather than to Muhammad. Moses is named ‛abd in many places in the Qur’an, and he also is described as travelling by night with his people at least twice (Q 20:77 and 26:52). However, scholars such as Gilliot and Bell, among others, tend to concur that—although ‛abd in principle should relate to Moses and to the contents of sūra 17—the term nevertheless could refer to Muhammad. This interpretation, in turn, supports the hypothesis that Qur’an 17:1 appears out of place and perhaps was inserted, after the Prophet’s death, at the very beginning of a chapter otherwise thematically unrelated to the Prophet’s nighttime journey.22 The expression ‘the sacred place of worship’ (al-masjid al-h.arām) has proven relatively straightforward. In the earliest sources, writers were quick to identify al-masjid al-h.arām as Mecca and thus the starting point of the Prophet’s night journey and his ascension. Precisely where in Mecca, however, remained a matter of deliberation. For example, some reports state that Muhammad was sleeping in a house, either in his own home (or on its roof); in the house of Umm Hāni’, the daughter of Abū T.ālib and ‛Alī’s sister; or in the house of his wife Khadīja. Other accounts, however, claim that he was resting in the mosque in Mecca, identified as the ‘sacred house of God’ (bayt Allāh al-h.arām) or, more precisely, the Ka‛ba.23 Some accounts say that he was close to the Ka‛ba: at the black stone (al-h.ajar) lodged in its walls; at al-h.atīm (also known as al-hijr), the semi-circular structure on the northwest side of the Ka‛ba ; at the maqām, or pulpit of Abraham; or close to the Zamzam well.24 Still others, like the anonymous Ilkhanid Mi‛rājnāma, transmit reports that the Prophet was asleep in the plain of S.afā and Marwa or in the house of his companion Ibn ‛Abbās.25 All of these sources note the variants rather than engage in debate about specifics; thus, the precise location of the Prophet’s departure from Mecca appears to have constituted a rather minor subject of disagreement. On the other hand, the expression ‘the furthest place of worship’ (al-masjid alaqs.ā) has given rise to heated discussions, as Western scholars have differed substantially from Muslim interpreters on its definition and, as a result, its symbolic intent.26 The term may have evoked ‘a most distant place of worship’ located in the heavens,27 giving the āya the added meaning of ‘ascension’ and thus linking Q 17:1 more directly with Q 53:6–18.28 This interpretation of the expression was not the preferred one in Islamic sources, however. During the early Islamic period, the appellation al-masjid al-aqs.ā appears to have comprised—along with īliyā (Roman Aelia), bayt al-maqdis or bayt al-muqaddas (the
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Holy House), and Madīnat al-Quds (the Holy City)—one of Jerusalem’s many names.29 Although whether the expression was intended to refer to the Holy Land, Jerusalem, or the Temple Mount proper remains unclear, al-masjid al-aqs.ā seems to have functioned, from a very early date, as a by-name for the city of Jerusalem. By the eighth century, the expression certainly came to be consonant with the Temple Mount in Jerusalem, in part due to ‛Abd al-Mālik’s (r. 685–705) construction of the Dome of the Rock in 691, a structure believed to shelter the footprint of the Prophet as he ascended into heaven, and al-Walīd’s (r. 705–715) building of the congregational mosque called al-Masjid al-Aqs.ā (709–15), also located on Mount Moriah.30 This understanding of the expression al-masjid al-aqs.ā as either the historical al-Aqs.ā Mosque (itself sometimes confused with the Dome of the Rock), the Temple Mount, or the city of Jerusalem eventually displaced any prospect for interpreting it as an abstract place of worship in the skies, at least in Islamic sources.31 Early and medieval Muslim theologians and writers, as well as modern scholars following them, tend to shy away from the problems surrounding the expression al-masjid al-aqs.ā that typify Western scholarly literature concerned with the Prophet’s mi‛rāj. From very early on, the expression was understood as a clear reference to Jerusalem and the Temple Mount. Al-T.abarī and other exegetes, in fact, explained the name of the al-Aqs.ā Mosque in relationship to the ascension, stating that the name of this ‘furthest place of worship’ derives from the fact that it is the most distant mosque among the three great mosques of Islamdom—the other two being the ‘Sacred Mosque’ in Mecca and the Mosque of the Prophet in Medina.32 The author of the Ilkhanid Mi‛rājnāma is equally unconcerned by the term and explains, with surprising precision, that al-masjid al-aqs.ā is the Mosque of Jerusalem in the province of Syria (masjidi muqaddas bi-shām) and that, located at a distance of three hundred farsangs (ca. 1680 kilometers) from Mecca, it is indeed ‘far away.’33 For the Ilkhanid author and a number of other writers, the question that emerged was not ‘where?’ but ‘why?’ Why did God make his Prophet travel specifically to Jerusalem en route toward his celestial ascension? The Sufi writer al-Qushayrī (d. 465/1073), who wrote an Arabic-language ‘Book of Ascension’ (Kitāb al-Mi‛rāj), provides some answers to this question. He notes that the benefits (lat.ā’if) of including Jerusalem in the Prophet’s ascent were many, because: It allowed the Prophet Muhammad to witness the traces (āthār) of the prophets and their tombs. Also, the Rock (S.akhra) faces the doorway to the heavens. Jerusalem is considered the closest location to the skies: it is only from there that the ascension can occur. It is also where the angels descend and where all the souls of the prophets and messengers are gathered. Finally, God made Muhammad see Jerusalem in order to inform the Quraysh about it and thus prove his miracle (mu‛jiza) of the ascension to them.34 The Prophet’s witnessing and describing of Jerusalem rather than an abstract place of prostration in the skies, paradise, or hell also becomes the primary means of proving the veracity of his ascension to the doubting Quraysh tribe upon his return
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to Mecca.35 It is only when he has a vision of Jerusalem that he is able to convince members of his community that his miraculous ascent was not just a dream vision or magic. After all, Jerusalem’s sites and landscape could be verified or refuted by his interlocutors, while a description of the celestial realms could not. By his correct description of the city, Muhammad was able to demonstrate that he was physically transported to the heavens via Jerusalem; in turn, his visit to this Holy City serves to substantiate the reality of his corporeal ascension. As the author of the Ilkhanid Mi‛rājnāma succinctly states, the Prophet’s description of Jerusalem increased every believer’s faith in him because he was able to prove that his ascension occurred in the body and, at least in part, on verifiable earthly ground.36 The subject of Prophet’s vision of Jerusalem brings us to a third problematic aspect of the ascension: Muhammad’s vision at the highest horizon. Sūrat al-najm states that Muhammad saw ‘him’ (wa la-qad ra’āhu) and that he also saw some of the greatest signs of his Lord (la-qad ra’ā min āyāt rabbihi al-kubrā).37 Although a number of exegetes argued that the Prophet saw the Angel Gabriel (i.e., ‘him’) in his primordial form at the furthest horizon,38 others believed that he experienced a vision of God. The nature of Muhammad’s vision has been subject to continuous discussion because it must, per force, deal with the thorny issue of anthropomorphism (tashbīh.). Indeed, in what manner could the Prophet have seen an Invisible and Formless God? Although Muhammad’s wife ‛Ā’īsha rejected the idea that the Prophet experienced a vision of God by citing the Qur’anic verse ‘No vision can grasp Him’ (Q 6:103),39 a great majority of the Prophet’s companions and subsequent exegetes believed that he saw God not with his eyes but with his heart (bi-fu’ādihi or bi-qalbihi).40 To avoid allegations of heresy from those who attempted to eliminate all anthropomorphic elements from the conception of deity, those writers who claimed the vision as true argued that Muhammad saw the Lord simply as amorphous radiance. For example, some writers record the Prophet stating that he saw God as light (nūran)41 and that he sensed God’s luminous (nūrānī) presence.42 As God manifests Himself through Light, so does Muhammad’s vision dematerialize into a numinous, beatific encounter with the divine. In this instance, God needed not assume a tangible or recognizable form. For mystical writers, this occurrence became highly charged: it meant that Muhammad experienced a primordial vision of pre-existence as manifested by God’s Creative Light, that he saw beyond his eyes with his heart and soul, and that he communed with his Lord without any intermediaries.43 They understood his vision or witnessing (mushāhada) not as an optical experience but as an ecstatic, internal contemplation of the divine,44 thus finding in the prophetic ascension a paradigm for their own attempts to reach a state of complete unity (tawh.īd) with God.45 This kind of vision exists in the mystic’s inner state of harmony rather than his outer capacity of sight. Muhammad’s vision of God on the night of his ascension was linked to another Qur’anic verse in sūrat al-najm, stating: ‘And We granted you the vision that We showed you as but a trial for men’ (Q 17:60). The vision (ru’yā) mentioned in this particular āya has been interpreted in a number of ways. Although some hadith transmitters and
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exegetes saw it as a reference to Muhammad’s vision of God after ascending past the seventh heaven, most writers believed that it evinced his miraculous vision of Jerusalem upon his return to Mecca, which forced members of his community to undergo a test (fitna) of their faith and, ultimately, to accept the unexplainable. Writers considered Muhammad’s witnessing of Jerusalem (unlike his heart vision of God) to be an optical vision (ru’yā fī’l-bas.ar).46 Although this verse could fulfil a variety of purposes— indicating the Prophet’s vision of God, the celestial realms, or Jerusalem—its main message consisted in challenging believers to transcend the bounds of logical thought and to embrace, through faith rather than intellect, the veracity of Muhammad’s mi‛rāj.47 As Ibn Ish.āq succinctly notes regarding the Prophet’s ascension: ‘What is said about it is a searching test […] wherein is a lesson for the intelligent; and guidance, mercy, and strengthening for those who believe.’48 Thus, although the nature of Muhammad’s vision remained questioned, the event was perceived as an essential test of the believer’s faith in the miraculous. Other debates revolved around whether the Prophet ascended with his body ( jasad or jism), with his spirit (nafs) or his soul (rūh.), or with his body and spirit or soul jointly. Such discussions emerged essentially as offshoots from another, more basic, question: whether the mi‛rāj occurred when Muhammad was asleep or awake. Hadith transmitters like al-Bukhārī claimed that when Muhammad was first approached in Mecca, he was not quite asleep and not quite awake—somewhere ‘between a state of sleeping and wakefulness (bayn al-nā’im wa’l-yaqz.an).’49 This intermediary condition helped explain his ascension as more than just a nighttime vision, achievable by anyone in a dream state. Thus, writers understood the Prophet’s ascension as a kind of liminal occurrence, achieved while in a state of limbo. Their interpretation was supported in part by Muhammad, who is recorded as admitting, ‘My eyes sleep while my heart is awake.’50 Exegetes tended to concur that the Prophet undertook his mi‛rāj jointly with his body and his soul or spirit. In his tafsīr, al-T.abarī states that a number of writers interpreted the ascension as occurring in one of four possible ways: with the body alone, with the body and spirit jointly, with the soul alone, or as merely a vision granted by God. Al-T.abarī contends that Muhammad did not ascend with the soul alone for two reasons: first, because āyat al-isrā’ (Q 17:1) states that God made His servant, and not the ‘soul of the servant’, travel by night, and, second, had the Prophet ascended with his soul only, there would not have been a need for Burāq, a steed that carries concrete bodies rather than amorphous spirits.51 Al-T.abarī concludes, like many other subsequent writers, that Muhammad’s ascension occurred with both body and soul and that the event is exclusive to him and a symbol of his prophetic investiture. Like al-T.abarī, the Persian author of the Ilkhanid Mi‛rājnāma engages in a rather detailed disquisition on this disputable topic, in which Muhammad’s miraculous and corporeal journey had to be confirmed in order to prove that his ascension did not merely constitute a dream vision.52 The Ilkhanid author states that Muhammad must have ascended with his body and soul jointly because otherwise his mi‛rāj would not be specific to him. The author argues that many humans are capable of ascending toward God with their hearts while asleep or in prayer. Their ascensions, however,
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are merely dream visions and in no way unique or miraculous. Similarly, a mystic may experience an ascension with his spirit, but this only constitutes an ecstatic vision or an ‘expansion’ (gushāyash) of his heart. Unlike Muhammad’s mi‛rāj, a mystic’s ascent is purely spiritual and incorporeal, and consists in an inner contemplation and communion with the Lord. The compilation and interpretation of Qur’anic verses 17:1, 17:60, and 53:6–18 also led to one last crucial question about the exact time of the Prophet’s isrā’ and mi‛rāj: did his night journey occur on the same night as his heavenly ascension, or were these two (or more) separate incidents in his life? Although some writers consider them two separate events and others state that the Prophet ascended many times during his prophetic career,53 most exegetes argue that the Prophet embarked on a night journey and then a heavenly ascension in one night, and one night alone. These two movements—one horizontal and earthly, the second vertical and heavenly— coalesced into the amalgamated isrā’-mi‛rāj tale, frequently referenced simply as the Prophet’s mi‛rāj. This amalgamation occurs prominently in the Ilkhanid Mi‛rājnāma, in which both Muhammad’s night journey to Jerusalem and his celestial ascent are described in a narrative continuum. However, in this particular case, the author states that Muhammad experienced two mi‛rājs in one night, the first being his journey from Mecca to Jerusalem (that is, the isrā’) and the second consisting in the mi‛rāj proper.54 The date of the combined isrā’-mi‛rāj was a subject of discussion as well. Some scholars argue that it happened before the beginning of Muhammad’s prophetic career (al-ba‛tha or al-mab‛ath) and God’s revelations (al-wah.y) to him; others, after.55 Some believe that it happened before the Prophet’s emigration (hijra) to Medina; others, after. A variety of precise dates are proposed, as well; these include, most prominently: 17 Rabī‛ I, 27 Rabī‛ I, 17 Ramad.ān, and 27 Rajab.56 Today, the date of 27 Rajab has gained the most currency and is celebrated in the Muslim world as the ‘Night of Ascension’ (Arabic, laylat al-mi‛rāj; Persian, shab-i mi‛rāj; and Turkish, mi‛rāç gecesi) with attending festivals and/or musical ceremonies.57 Like many ascension texts that record (rather than truly debate) the various possible dates of the Prophet’s ascension, the Ilkhanid Mi‛rājnāma also offers a range of options in its preface.58 Along with their varied receptions and interpretations among hadith transmitters, biographers, exegetes, and historians, these few Qur’ānic verses sprouted the seeds of innumerable mi‛rāj narratives. Writers were quick to record the Prophet’s marvellous and unprecedented midlife ascension, discuss its variants, and fill in gaps as they saw fit. Some accounts remained rather fragmented, burdened by the heavy apparatus of hadith criticism, while others attempted to streamline the ascension narrative by smoothing out the arc of tale’s narration and at times de-emphasizing its didactic character. The latter texts ultimately paved the way for the transformation of the mi‛rāj narrative from a fragmented tale into a cohesive narrative, whose full-fledged and autonomous character allowed it to leave the umbrella of other writing genres and, as a result, initiate a new kind of literary product best known as ‘The Book of the Prophet’s Ascension.’
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The Mi‛rājnāma Genre from the 10th to the 13th Century The famous fourteenth-century historian and theologian al-Dhahabī (d. 748/1348) states that by his time the story of the mi‛rāj had ‘come to resemble a story told by a storyteller.’59 Indeed, by the end of the 7th/13th century, a great number of oral stories about the Prophet’s life and his ascension propagated by raconteurs gained popular currency. As autonomous chronicles of the Prophet’s ascension, these stories followed techniques developed primarily within storytelling milieus. Such techniques included dialogue, question-and-answer interactions, elaborate visual descriptions, the use of Arabic prayers, and recurrent thematic clusters. A hint of the marvellous and the awe-inspiring also added suspense, excitement, and anticipation, measures by which a story could effectively draw in readers or a crowd of listeners in search of entertainment and edification. Many authors working in a variety of languages composed their own ‘Books of the Prophet Muhammad’s Ascension’, drawing inspiration from antecedent texts and also by engaging in improvisation and by interacting with their local religious cultures. Writers working in Arabic composed treatises entitled Kitāb al-Mi‛rāj (The Book of Ascension) or Qis..sat al-Mi‛rāj (The Story of the Ascension); those fluent in Persian or Turkish penned Mi‛rājnāmas (Books of Ascension); and European translators wrote compositions with titles such as Liber Scale Machometi (The Book of Muhammad’s Ladder). Free-standing, fairly standardized, and dynamic, the tale of the Prophet’s ascension became a story unto itself, detached from its initial development in biographical and historical writings and exegetical tracts. A. E. Affifi informs us that at least eighteen different autonomous ascension legends were composed in Arabic during the 4–13th/10–20th centuries,60 and many more remain unknown in manuscript form. Certainly, the earliest and most popular ascension narrative is attributed to Ibn ‛Abbās (d. 69/688). Although his version of the ascension was at times criticized by Sunni tradition for containing outlandish elements, it nevertheless gained popularity within ‘orthodox’ circles, perhaps as a response to competing early Shi‛i ascension discourses that heralded the cosmic status and indisputable vicegerency (wilāya) of Imām ‛Alī.61 As Frederick Colby has demonstrated, a ‘primitive version’ of Ibn ‛Abbās’s ‘Book of Ascension’ already surfaced in the tenth century, and an expansion of this particular text—frequently transmitted in the name of the elusive biographer al-Bakrī (active ca. 650–700/1250–1300)62—occurred by the last quarter of the thirteenth century.63 Ascension texts attributed to either Ibn ‛Abbās or al-Bakrī do not represent a complete crystallization of the narrative per se, but rather provide creative syntheses that share a number of narrative similarities. They also provide evidence for the tale’s receptiveness to various redactions depending on need and audience, as well as the general fluidity of narrativization over time. On the whole, this amenability to absorption and modification remained the strong point of ‘Books of Ascension’ over the centuries. These ascension tales in the Ibn ‛Abbās/al-Bakrī genre produced from the tenth to the thirteenth century include a number of new elements absent in earlier narratives. First and foremost, they largely become independent of the concern with accurate
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chains of transmission (isnāds) and debates over the mi‛rāj’s more problematic points. Freed from the onus of theological accountability, ‘Books of Ascension’ follow the rules of drama instead and are provided with an incipit (Gabriel’s invitation to the ascension), a climax (dialogue with God), and a final dénouement (return to Mecca). Every heaven is made of a different substance,64 bears a specific name, and is inhabited by prophets and angels. Most noteworthy among the latter are the four major angelic figures: the rooster angel, a symbol of daily prayer and the praising of God; the angel of half-ice and half-fire (named al-Rūh., H.abīb, or Qābīl), an indication of God’s unification of natural elements and the bringing together of the believers’ hearts; the Angel of Death (Mālik al-Mawt or Azrā‛īl), responsible for removing the souls from the body of the deceased; and the Angel of hellfire (Mālik, S.āh.ib al-Nār, or Khāzin al-Nār), the gate-keeper of hell, itself described as located in the fifth heaven.65 Ibn ‛Abbās/al-Bakrī ascension narratives include a number of other salient details. Chief among these we find elaborate descriptions of Burāq, the splitting of Muhammad’s chest, the temptation of voices on the road to Jerusalem, the testing of the cups, the Prophet’s passing various seas in the heavens, his vision of and dialogue with God, his receiving of the fifty daily prayers, his visit to paradise and the Lote Tree of the Limit, and his final return to Mecca. These ‘base’ details found in ‘Books of Ascension’ in the Ibn ‛Abbās/al-Bakrī genre produced during the early middle Islamic period (tenth to the thirteenth century) could be expanded upon, depending on a particular author’s predilection for creative embellishment or the flourishes of his expository prose, or adjusted in response to the inter- and intra-religious polemics of the day.66 The same essential details common to the Ibn ‛Abbās/al-Bakrī texts became the basis for a number of other self-contained tales that flourished from the tenth century onward not only in orthodox circles, but in more mystical milieus as well. Although today best known for his treatise on the principles of mysticism,67 the Persian Sufi author al-Qushayrī (d. 465/1073) himself composed a Kitāb al-Mi‛rāj (also entitled Qis..sat al-Mi‛rāj), containing a narrative in which each heaven bears a special name, is made of a particular substance, and is watched over by a guardian angel.68 In his work, al-Qushayrī also addresses particular questions (masā’il) about the ascension, namely whether it was specific to the Prophet Muhammad and whether saints (awliyā’) can ascend as well. He responds that other prophets also experienced ascensions, though none attained the level of the Prophet Muhammad, and further notes that mystics (ahl al-dhikr) may have similar visions of the afterworld by changing their mental states.69 Sufis like himself and his predecessor Abū Yazīd al-Bist.āmī (d. ca. 264/878), he notes, certainly can experience spiritual ascensions but only the Prophet Muhammad embarked on a mi‛rāj with his body (bi-badanihi).70 As noted by al-Qushayrī, the Sufi shaykh al-Bist.āmī was the first mystic to compose a narrative of his personal visionary ascension toward God in imitation of the pattern set by the Prophet’s mi‛rāj.71 During his own ascension, al-Bist.āmī rises through each heaven, and a variety of angels tempt him with offerings and diversions that he refuses so as to seek ‘communion with God in order to stay with Him forever.’72 Once he arrives in the seventh heaven, he meets a number of prophets and God transforms
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him into a bird. He flies so close to God that he admits that, ‘I was nearer to Him than the spirit is to the body.’73 Embracing the pattern of the Prophet’s ascension, alBist.āmī adopts the heavens as cosmological equivalents to the stages (maqāmāt) or states (ah.wāl) a mystic must traverse in order to attain true spiritual knowledge (ma‛rifa) of God. His use of highly inflected terms and idioms drawn from the Sufi lexicon, combined with his borrowing of the mi‛rāj template, endowed his personal ascent with a distinct potential for metaphorical expression. Like al-Bist.āmī, the Persian mystic Abū ‛Abd al-Rah.mān al-Sulamī (d. 412/1021) was intrigued by Muhammad’s mi‛rāj, and in particular by the opinions of Sufi shaykhs about its various details and spiritual overtones. Instead of providing a seamless narrative of the Prophet’s ascent, al-Sulamī compiled fifty-six sayings in his treatise entitled Lat.ā’if al-Mi‛rāj (The Subtleties of the Ascension), which he composed sometime during the second half of the tenth century.74 Al-Sulamī’s goal was to explore the deeper meanings of the ascension through a mystical exegetical analysis of its principal constituent motifs, above all Muhammad’s union and vision of God. Al-Sulamī not only interprets the mi‛rāj through a Sufi lens; he does so in accordance with ‘orthodox’ norms. His mystical interpretations, indeed, fall under Sunni mainstream thought and thus comprise a Sufi-Sunni synthesis that, as we shall see, also characterizes the Ilkhanid Mi‛rājnāma. The pattern of the Prophet’s mi‛rāj continued to inspire a number of autonomous narratives by mystics in search of divine harmony and unity of existence (wah.dat alwujūd). For example, the celebrated Andalusian Sufi master Ibn al-‛Arabī (d. 638/1240) composed a number of works that used the blueprint of the Prophet’s ascension. In his Kitāb al-Isrā’ ilā’l-Maqām al-Asrā (The Book of the Night Journey to the Faraway Place), the author describes his own spiritual journey toward God as a means to expose a long allegory of theosophy.75 Like the Prophet, he experiences a horizontal journey from his hometown of Fez to Jerusalem, through which he must cross six stages (or climes). These stages represent humankind’s spiritual progression through the following phases: departure of the heart (safar al-qalb), the spring of truth (‛ayn al-yaqīn), the attribute of the overall soul (s.ifat al-rūh. al-kullī), reality (al-h.aqīqa), reason of the rational stage (al-‛aql), and finally the tranquil soul (al-nafs al-mut.ma’inna) and the Swollen Sea (al-bah.r al-masjūr). He ascends through the celestial spheres with a master (not the angel Gabriel), and each sphere represents an attribute as embodied by a prophet: body (Adam), spirit (Jesus), beauty (Joseph), power (Enoch), command (Aaron), law (Moses), and divine purpose (Abraham). As regards the Prophet’s ascension, therefore, Ibn al-‛Arabī’s work is based on metaphorical expression rather than narrative consistency. The Mi‛rājnāma tradition continued to expand thematically and linguistically as early as the 5–6th/11–12th centuries, a time that witnessed a growing number of new ‘Books of the Ascension’ written in Persian and Turkish. This growth in the genre appears linked to the weakening of the caliphate and a rise in indigenous dynasties in Iran and Central Asia, which preferred local languages as a means of transmitting Islamic culture. Although Sufi motifs appear in some Persian and Turkish Mi‛rājnāmas, these new works also could draw upon a wide array of pre-Islamic (Zoroastrian and Buddhist)
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imagery to provide powerful, and familiar, narratives that could be used for entertainment, education, and conversion to Islam in eastern lands. Interest in the ‘Book of Ascension’ appears in mystical thought in Central Asia, especially in Khwārazm and the Volga basin as early as the twelfth century. The Turkish Sufi shaykh Ah.mad Yasavī (d. 562/1166), whose doctrine was strongly influenced by pre-Islamic Turkic beliefs and rituals, wrote several poetical works in Chaghatay Turkish in order to spread his doctrine more easily. It is in his collection of didactic poems entitled Dīvān-i H.ikmat (Compendium of Wisdom) that one can find the earliest extant Turkish-language Mi‛rājnāma, attributed to his disciple H.akīm Ata (d. ca. 582/1186).76 H.akīm Ata composed a number of popular poems on mystical life. His ascension poem found in Yasavī’s dīvān consists of 117 distiches in the qas.īda meter written in Chaghatay Turkish.77 More importantly, this poem is the earliest extant Turkishlanguage ‘Book of Ascension’ and contains variant elements not found in any other composition in the genre. For example, Muhammad meets only two prophets (Jesus and Moses) in the heavens and all angels are described as acephalous. At one point in the narrative, Muhammad encounters his parents, who ask him to rescue them from hellfire. Thereupon, he refuses to intercede on his parents’ behalf and asks them to forgive him because he prefers to seek the salvation of his community instead.78 This particular episode provides a didactic model for members of H.akīm Ata’s target audience: here, they are encouraged to embrace Islam despite their parents’ adherence to another faith (Buddhism, for example). In this mi‛rāj tale, a community’s salvation outweighs any individual’s desires, and the enticement for conversion to Islam appears as plain and unconcealed as possible.79 H.akīm Ata’s Mi‛rājnāma therefore proves that, at least in one recorded case, the ascension story could serve as a propaedeutic missionary text in twelfth-century Central Asia—a role that it would continue to fill in Persian lands during the Ilkhanid period. Moving forward with ‘Books of the Ascension’ in Persian, Ibn Sīnā’s (d. 428/1037) Mi‛rājnāma is perhaps the best-known ascension narrative of this period.80 Written in Isfahan during the first half of the eleventh century, his work represents the earliest of its type in Persian prose81 and provides a conceptual framework for understanding Ibn Sīnā’s larger philosophical system. It is noteworthy for three principal reasons: first, the author divides the ascension narrative into two parts, with a disquisition on the nature of the soul, intellect, and faith followed by the story (qis..sa) of the mi‛rāj proper; second, the ascension tale appears largely in exegetical format, allowing the author to interpret the protagonists’ dialogues according to his theoretical point of view; and third, Ibn Sīnā argues, unlike his more ‘orthodox’ counterparts, that the Prophet’s ascent was solely a spiritual (rūh.ānī) and intellectual (fikrī or ‛aqlī) voyage.82 Ibn Sīnā employs allegorical (ramzī)83 terms as metaphors for the soul’s unification with God. Indeed, for Ibn Sīnā, ‘the ascension story is the symbolic rendition of intelligibles (ramz-i ma‛qūl) expressed in the language of the external senses (az zabān-i h.iss).’84 The tale of the ascension thus functions as a thematic allegory for the author to expose a specific spiritual system rather than to truly engage in and exploit the potential of prophetic storytelling.
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In order to examine the development of the Mi‛rājnāma genre in Persian, it is necessary instead to turn to the body of exegetical literature produced in Persian ca. 950– 1200, a period that witnessed a substantial growth in Persian-language tafāsīr under the aegis of Samanid (819–999) and Seljuk (1038–1186) patronage.85 At this time, a number of writers—such as the anonymous eleventh-century translator of al-T.abarī’s Jāmi‛ al-Bayān, the author Sūrābādī (d. 484/1091), the Shi‛i mufassir Abū’l-Futūh. al-Rāzī (d. 525/1131), and the mystic Rashīd al-Dīn al-Maybudī (fl. ca. 520/1126)—either translated Arabic exegetical works or composed them ex novo in Persian. As Sūrābādī clarifies in the introduction to his tafsīr, he composed his work ‘for those who do not know Arabic’86 so that they, too, could benefit from Islamic learning and thus transmit knowledge of the Qur’an through the Persian language. The writing of Persian-language tafāsīr thus helped to spread Islamic knowledge in eastern lands (and, in fact, this movement of writing in Persian cut across all literary genres, from historical writing to epic tales and beyond). As noted previously, Arabic ascension narratives in the Ibn ‛Abbās/al-Bakrī genre contributed to the structure and details of the Ilkhanid Mi‛rājnāma, while mystical works on the ascension by al-Sulamī and al-Qushayrī certainly provided templates for a Sufi interpretation of the narrative. To these texts we must add Persian-language tafāsīr produced from the tenth to the thirteenth century, as many of these contain a rather long and somewhat coherent tale of the Prophet’s ascension carefully embedded within their interpretations of Q 17:1 and sometimes Q 53:4–18. These freestanding mi‛rāj narratives tend to be set apart from the main exegetical text by means of a section break and a section heading bearing the Arabic title Qis..sat al-Mi‛rāj (The Story of the Ascension)87 or the Persian title H.adīs va Qis..sa-yi Mi‛rāj-i Rasūl (The Saying and Story of the Prophet’s Ascension)88 or, more briefly, Mi‛rāj-i Rasūl (The Prophet’s Ascension).89 A brief analysis of several Mi‛rājnāmas contained within Persian tafāsīr can elucidate the genre’s growth in Persian-speaking lands prior to the turn of the fourteenth century. The corpus of Persian exegesis begins ca. 950 with the translation of al-T.abarī’s Jāmi‛ al-Bayān, commissioned by Mans.ūr b. Nūh. (d. 365/976), the Samanid ruler based in Transoxiana. Much more than a word-for-word rendition, this work includes numerous stories of the prophets and legends of ancient Persian kings, giving it a character distinct from its Ur-text. Textual expansions are ubiquitous, one of which includes the ‘Story of the Ascension.’ Here, the Persian translator launches his narrative with a brief review of the debates over whether the ascension occurred while the Prophet was asleep or awake, and specifies that Muhammad experienced two mi‛rājs—the first from Mecca to Jerusalem, and the second from Jerusalem to the skies—in one night, an incipit that invites comparison with the Ilkhanid Mi‛rājnāma, which also refers to two mi‛rājs rather than an isrā’ and a mi‛rāj.90 Other details of the ascension story included in the Persian edition of al-T.abarī’s tafsīr diverge from the Ilkhanid Mi‛rājnāma. For instance, the third, fifth, and sixth heavens are altogether omitted; hell is not described at all, nor are the prophets Muhammad encounters; the angels of half-fire and half-snow and the rooster angel appear in the fourth heaven rather than in the first; and paradise is described as
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being as sweet-smelling as Fāt.ima’s hair, a motif with obvious Shi‛i allusions, further strengthened by the translator’s citation of the ahl al-Shī‛a.91 Although the ascension story bears a title, and thus is seen as a discreet narrative, it remains nonetheless quite disjointed. In addition, its Shi‛i overtones distance it from its Ilkhanid successor. As does al-T.abarī’s Persian tafsīr, Sūrābādī’s text includes intriguing details about the Prophet’s ascension as included in his exegesis of Q 17:1. The narrative’s structure, including the preliminary summary of the debates over when and from where the Prophet ascended, finds echoes in the Ilkhanid Mi‛rājnāma. A number of elements also overlap: these include the four tempting voices (Jews, Christians, Zoroastrians, and Sabians) on the way to Jerusalem;92 Muhammad’s witnessing of a series of allegories or exempla (masāl) at this time;93 and a detailed description of the Angel of Death (‛Azrā’īl), his tablet (lawh.), and his reaping of souls in the fourth heaven.94 Many other standard narrative details, including descriptions of the heavens, paradise, hell,95 the celestial veils, Muhammad’s dialogue with God, and his return to Mecca, are included and endow Sūrābādī’s ascension text with a sense of autonomy. His text, however, also contains a number of notable divergences. For instance, when Muhammad passes the four tempting voices, he encounters three men: one old man representative of earthly rule or power (dawlat), one adult male representative of good fortune (bakht), and one young man representative of success (‛āfīyat). The Prophet chooses the young man, a decision that recalls his selection of a youth symbolic of faith (īmān) as described in other ascension texts in the Ibn ‛Abbās/alBakrī genre. Immediately afterward, Muhammad is offered four robes. He refuses the black robe, the garment of the denizens of hell, and the yellow robe, reserved for the disbelievers, and selects the green and white robes, symbolic of the dwellers of paradise and enlightenment in the world, respectively.96 These two ‘confirmation’ episodes parallel the narreme of the ‘testing of the cup’, at which time Muhammad must make a proper selection in order to be allowed to proceed further. Lastly, like of al-T.abarī’s Persian tafsīr, Sūrābādī also includes one detail—i.e., the brief mention only of H.asan and H.usayn in paradise—which adds a small, albeit appreciable, sectarian twist to his mi‛rāj tale.97 Among these commentators on the Qur’an, Abū’l-Futūh. al-Rāzī is best known for having composed the first complete Twelver Shi‛i tafsīr in Persian, entitled Rawh. al-Jinān wa Rūh. al-Janān (The Freshness of Paradise and Relief from the Night), completed sometime after 1116. His work tends to be quite rationalist in character, while Shi‛i elements tend to be kept to a minimum, especially compared to exegetical works of the Safavid period (1501–1722).98 Like the rest of his tafsīr, al-Rāzī’s ascension narrative, inserted into his commentary on Q 17:1,99 also offers a detectable indication of the author’s Shi‛i inclinations. This cue consists solely in his citing of ‛Alī as a source of information on Burāq’s physical attributes.100 Because sectarian concerns otherwise do not appear at all in his Persian ascension narrative, a later Sunni author might have felt free to borrow from its structure and details. In his introduction to the subject of the ascension, al-Rāzī states that the story of the Prophet’s mi‛rāj is indeed an elaborate tale (qis..sa-yi dirāz), whose details are open for dispute among scholars.101 The author then embarks on the ascension narrative
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proper, many of whose narrative details are noteworthy for our purposes. While on his way from Jerusalem to Mecca, Muhammad witnesses a series of eight exempla (masāl), half of which correspond with the Ilkhanid Mi‛rājnāma. These exempla include men cultivating fields (representative of martyrs reaping God’s rewards), a bull trying to re-enter a stone (indicative of impulsive speech), a piece of wood or a nail snatching robes (symbolic of civil strife), and the smell and requests of both paradise and hell.102 There are numerous other overlaps between the two texts, such as the ‘merits of the prophets’ narreme in Jerusalem103 and the use of the Persian expression ‘you are well come’ (nīk āmadī), uttered by prophets as Muhammad enters each heaven. Unlike al-T.abarī’s Persian translator, Sūrābādī, and Abū’l-Futūh. al-Rāzī, who incorporate more or less visible Shi‛i features into their ascension narratives, the mystical writer al-Maybudī combines strict Sunni traditionalism with Sufi piety in his tafsīr entitled Kashf al-Asrār (The Revelation of Mysteries), which he began composing in 520/1126. Al-Maybudī’s two-pronged Sunni-Sufi approach to Qur’anic hermeneutics has been studied in detail by Annabel Keeler, who convincingly argues that al-Maybudī represents a figurehead of Persian orthodox, mystical theology.104 For his section on the ascension, he draws upon esoteric works in Arabic (rather than exegetical writings in Persian) and most especially mi‛rāj narratives as penned by the Sufi writers al-Sulamī and al-Qushayrī. More importantly, the Sunni-Sufi ideological thrust and details included in his ascension narrative provide close parallels to the Ilkhanid Mi‛rājnāma. Al-Maybudī’s tafsīr is based on a tripartite structure, with each section divided into three ‘turns’ (nawbats): the first nawbat provides the literal Persian translation of Qur’anic āyas; the second nawbat contains the exegetical interpretation of the verses in question; and the third nawbat includes mystical allegories, frequently enhanced by Persian poetical metaphors and expressions.105 This three-part textual organization is maintained in al-Maybudī’s section on Q 17:1, and it is in his second nawbat that one finds a sub-section devoted entirely to the story of the Prophet’s ascension (mi‛rāj-i rasūl). Al-Maybudī begins his second nawbat by offering a few preliminary words about the debates over where the ascent began and why it occurred at night. He also asks whether the mi‛rāj was achieved while Muhammad was awake or asleep—concluding that because any person can dream of ascending toward God, Muhammad must have been awake.106 Similarly, before launching into the ascension narrative proper, he offers the wisdom or rationale (h.ikmat) for the Prophet’s visit to Jerusalem prior to his mi‛rāj, noting the following reasons: it is the qibla of the prophets, a place of revelation, witnessing, and pilgrimage; the traces of the prophets are visible there; and it provides the ultimate proof of the Prophet’s ascension (upon his return to Mecca).107 Both al-Maybudī’s incipit and his use of the term h.ikmat share parallels with the Ilkhanid Mi‛rājnāma, whose introduction also includes a discussion of dream visions and whose narrative is unhesitatingly interrupted by the author’s interest in discussing certain wisdoms to be extracted from, or rationales behind, the Prophet’s ascension. Although al-Maybudī’s ascension narrative is slightly fragmented by the meticulous citation of his sources (including Ibn ‛Abbās, Anas b. Mālik, Abū Hurayra, and Ibn Ish.āq, among many), several of the narrative elements that he includes further overlap
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with the Ilkhanid ‘Book of Ascension.’ For example, he describes the splitting of the Prophet’s chest before the arrival of Burāq in Mecca and his journey to Jerusalem.108 Likewise, both texts single out the wealthy ‛Aqīl b. Abī T.ālib in their conclusions, at which time Muhammad enters into a disputation with Abū Jahl and members of the Quraysh tribe.109 Although al-Maybudī is known for his Sufi approach to Qur’anic exegesis, his mi‛rāj narrative shows only barely detectable mystical overtones. These tend to be restricted to particular words—such as ‘proximity’ (qurbat) and ‘witnessing’ (mushāhadat)—while more overt Sufi elements are reserved for, and further developed in, his third nawbat. As can be seen, the Ilkhanid Mi‛rājnāma followed three centuries of authors composing their own ‘Books of Ascension’ in Arabic, Persian, and Chaghatay Turkish. Many of the work’s principal themes are owed to the tales attributed to Ibn ‛Abbās and al-Bakrī, while its Sufi overtones recall the more mystical approaches to the Prophet’s mi‛rāj as espoused by al-Sulamī and al-Qushayrī. The tale continued to expand in Persian spheres, principally thanks to exegetical works that contained more or less autonomous ascension narratives incorporated into broader philological, theological, and sometimes mystical discussions of Qur’anic verses. Within Persian tafsīr practices of the tenth to the thirteenth centuries, what Walid Saleh has termed ‘fictive narrative exegesis’ emerged,110 thus presenting the Prophet’s ascent as an independent tale rather than simply providing accurate but staccato narrative palimpsests. Although this novelizing mode in Arabic and Persian had come to fruition by the end of the thirteenth century, these many Mi‛rājnāmas never truly coalesced into one single, fixed narrative. Rather, they underwent countless redactions, highlighting not only the uneven processes of creating the mi‛rāj tale over time but also the ways in which such a tale could be altered to endorse a particular branch of Islam—Shi‛i, Sunni, Sufi, or a Sunni-Sufi synthesis. By the end of the thirteenth century, the Ilkhanid Mi‛rājnāma thus could draw on popular Arabic-language texts in the Ibn ‛Abbās/alBakrī genre and mystical interpretations of the mi‛rāj. The Ilkhanid text also adapted such texts and blended in lessons or wisdoms (h.ikmats) and allegorical exempla (masāl), as developed in antecedent ascension tales included in Arabic and, most especially, Persian exegetical works. The Ilkhanid Mi‛rājnāma of 685/1286 Because the Ilkhanid Mi‛rājnāma manuscript does not bear an author’s name or a discrete title on the first folio (Plate 1), a detailed analysis is necessary to uncover more about its history and the context in which it was written. The work’s final folio (75r) includes a colophon stating that, ‘the book was completed on 1 (ghurrat) S.afar 685/ 29 March 1286’ (Plate 2). Unfortunately, the colophon includes no location for the work’s production nor a scribe or patron’s name.111 Furthermore, the date included in the colophon presents some difficulties due to scribal sloppiness and error. The colophon appears to read ‘khams wa thamān sitta-mi’a’ rather than the accurate rendering of ‘khams wa thamānīn wa sitta-mi’a.’ The number thamān (eight), rather than thamānīn (eighty), may lead the reader to interpret the date as 805 AH (‘khams wa thamān-mi’a’), placing the manuscript well into the Timurid period. However, the clear elongated line
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(forming a sīn) and the rise (forming a ta) prior to the mīm must be read as sitta-mi’a (six hundred). Thus, the most likely reading for the date in the colophon is 685 AH, a middle Ilkhanid date confirmed by the SK’s card catalogue and a number of other factors both intrinsic to the manuscript and extrinsic to it.112 The manuscript’s internal elements lend further support to an Ilkhanid attribution. The Persian text is written in black ink—along with the interspersed Qur’anic excerpts and prayers in Arabic often executed in red ink—and calligraphed in a Persian naskh on thick Persian beige rag paper. The crisp naskh script corroborates the reading of the colophon’s date as 685 AH because it is typical of works made in Persian lands during the Ilkhanid period.113 A particular characteristic of Persian orthography during this period is the use of the dotted letter dhāl in lieu of the undotted letter dāl. The use of other letters—such as the single-dotted ba that appears in lieu of the three-dotted pa, the single-dotted jīm in lieu of the three-dotted cha, and the kāf in lieu of the gāf— also suggests that the manuscript is a product of the thirteenth century.114 Therefore, the premise that this Mi‛rājnāma must date from the late thirteenth century, based on paleographic and orthographic grounds, is supported by the most probable date in the colophon. The Persian language utilized in the text also indicates that it must have been transcribed within a Persian-speaking milieu, and most probably Persian lands during the Ilkhanid period. This Ilkhanid ‘Book of Ascension’ is written in a prose typical of early devotional works written in Persian from the Ghaznavid to the Ilkhanid period (11th–14th centuries). The author’s lucid language, his frequent placement of verbs in the middle of sentences, his repeated use of simple past participles, and his preference for citing Qur’anic verses rather than Persian poetry reveal that he is primarily interested in conveying a religious story in a language that is immediate and efficient. Complex flourishes are absent in the style of our present text and thus, from a stylistic perspective, the work belongs to a larger corpus of early Persian religious prose texts whose straightforward language facilitates comprehension of a didactic or moralizing story. As mentioned previously, a number of both Sunni and Shi‛i ascension texts were in circulation by ca. 1300. Some Sunni texts were also Sufi in character, and therefore yielded a kind of orthodox creedal system that appealed to those with more mystical inclinations. Such a Sunni-Sufi synthesis appears prominently in the Ilkhanid ‘Book of Ascension.’ This fusion is most likely due to several complementary factors: first, the author’s inclination toward mystical thought; second, his reliance on prominent SunniSufi ascension texts such as those penned by al-Qushayrī and al-Maybudī; and third, his target audience of Persian-speaking reader-listeners welcoming of Sunni and Sufi messages. Before discussing the religious and political context of the Ilkhanid period in order to determine the ways in which this particular text may have functioned, an examination of the text’s Sunni and Sufi details can shed light on its religious tenor. First and foremost, the author of the Ilkhanid Mi‛rājnāma clearly embraces and promotes Sunni Islam. His text twice mentions the ‘people of the way and consensus’ (ahl-i sunnat wa jamā‛at), and this expression must refer to traditional Sunni Islam as practiced by the community at large.115 Both references to Sunni Islam revolve around belief in the Prophet’s ascension: the first describes Sunnis’ proper interpretation of
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his mi‛rāj as a corporeal, rather than a spiritual, ascent that is specific to him and no one else (folios 3v-4r); the second appears as a praise of thanks to God for having made the writer and his audience part of the Sunni community by prompting them to believe in the mi‛rāj (folio 60v). The expression used for ‘made us believe’ (mārā giravīda kard) also has the meaning of pledging support to a specific cause, in this case carrying the double meaning that the declaration of allegiance is not only to the Prophet’s ascent but to the Sunni cause as well.116 Although not as assertive as his opening and closing Sunni proclamations, the author’s penchant toward mysticism is discreet yet palpable. His text is suffused with expressions with potential Sufi applications, and his frequent references and citations of well-known mystics indicate that he is working within a mystically inclined milieu—one, however, that is circumscribed by a careful adherence to Sunni orthodox interpretations of the Prophet’s ascension. His introduction relates that some Sufis or ‘happy souls’ (khūsh dilān) enter an ecstatic state (h.āl) while in a mystical session (majlis). At this time they may faint or imagine that they are ascending, but in fact their experience is only a rising of the soul and an expansion (gushāyash) of the heart (folio 4r), not a corporeal mi‛rāj. Other terms with potential mystical overtones include ‘station’ (mawqif)117 and ‘certain knowledge’ (yaqīn),118 terms found in Sufi treatises and narratives, including those on the Prophet’s ascension. At various points in his text, the author cites mystical interpretations of the Prophet’s mi‛rāj, at some times naming his source and at others simply referring to Sufis as the ‘people of knowledge’ (ahl-i ma‛rifat)119 or the ‘people of the truth’ (ahl-i h.aqīqat),120 whose opinions on proper conduct and striving toward God provide a pertinent body of information on the Prophet’s ascent. At other times, the author cites specific Sufi thinkers and writers, such as the early mystic Ibrāhīm Adham (folio 4r), a prince who renounced worldly goods when he received the divine call. In Sufi works, he is frequently quoted on a wide variety of mystical subjects, including abstention, poverty, and silence, as well as striving toward and trusting in God.121 As would seem most appropriate, the author also includes a long citation by Bāyazīd Bist.āmī (folios 4r–v), who, as discussed previously, experienced and wrote about his own dream-ascension. Although the author shows deference to Bist.āmī, the inclusion of this particular Sufi serves to emphasize his point that mystics can feel proximity to God, but that such a ‘rising’ occurs in spirit only. Finally, toward the end of his text, the author cites one last mystic, Abū Sa‛īd al-Kharrāz (folios 72v–73r), on humankind’s ability to receive solace from God in this lifetime as well as in the next. Al-Kharrāz is best known for having combined ecstatic mysticism (Sufism) with Islamic orthodoxy (Sunnism) in a manner somewhat similar to the author of the present text.122 As a result, the author’s inclusion of quotations by various prominent early Sufis—Ibrāhīm Adham, Bāyazīd Bist.āmī, and Abū Sa‛īd al-Kharrāz—demonstrates his belief in the ability of key mystical figures to help support and legitimate his particular opinions on the Prophet’s ascension. That such mystics also are cited in al-Qushayrī’s Kitāb al-Mi‛rāj, in the section chronicling Sufi shaykhs’ responses to the ascension, is noteworthy. In this chapter, alQushayrī relies on a number of mystical sayings on various topics, such as the nature
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of Muhammad’s proximity to and vision of God; his capacity for intercession; and that prayer itself is seeing true belief (ru’yat al-yaqīn).123 Intriguingly, these mystical thinkers and a selection of Sufi terms overlap between al-Qushayrī’s text and the Ilkhanid Mi‛rājnāma. Other noticeable similarities emerge as well, suggesting that the author of our present edition relied not only on ascension texts in the Ibn ‛Abbās/alBakrī genre, but also drew inspiration from such texts in their more mystically inclined formulations. The Ilkhanid Mi‛rājnāma’s reliance on al-Qushayrī’s text—which itself relies on an extended cosmological hadith—is noticeable in the domain of angelology, especially the names of the guardian angels from the third heaven forward. For example, the angel of the third heaven is named Kūkiyā’īl, similar to al-Qushayrī’s Kawkabyālīl; the angel of the fourth heaven is named Mūmayā’īl, bearing resemblance to al-Qushayrī’s Mu’minyālīl; the angel of the fifth heaven is named Saqt.iyāyīl, reminiscent of alQushayrī’s Shat.ghat.yālīl; the angel of the sixth heaven is named Rū‛iyābīl, a possible variation of al-Qushayrī’s Raw‛anyālīl; and the angel of the seventh heaven is named Nūryābīl, a clear parallel to al-Qushayrī’s Nūryālīl.124 These analogous angelic names point to the Ilkhanid author’s reliance on al-Qushayrī’s text, or at least the hadith cited by al-Qushayrī, for a portion of his own work. Although such Sufi connections are obvious, they remain restrained largely by the author’s primary interest in developing the ascension narrative in great detail. One portion of the text in which the author truly unleashes his creative skills is when he describes hell, by far the longest and most elaborate part of his narrative (folios 28r– 34v). Many elements are novel here; however, those found in previous ascension texts are of particular interest because they help to establish the literary milieu in which the Ilkhanid Mi‛rājnāma flourished. As many other narremes in this text, the unusual names of hell once again attest to the author’s reliance on texts in the Ibn ‛Abbās/alBakrī genre,125 most especially an ascension text attributed to al-Bakrī dateable to the last quarter of thirteenth century.126 In the Ilkhanid Mi‛rājnāma the first hell is named Ramkā, recalling al-Bakrī’s al-Rafī‛ā; the second hell is named Khawfā, similar to alBakrī’s Kharqā; the third hell is named ‛Arafa, similar to al-Bakrī’s ‛Adqā; the fourth hell is named H.adnah, similar to al-Bakrī’s Khaladah; the fifth hell is named Damā, similar to al-Bakrī’s Damāh; the sixth hell is named Tanīnā, similar to al-Bakrī’s Fanīnā; and the seventh hell is named H.anīnā, phonetically similar to al-Bakrī’s Jah.īmā.127 Many of the expressions, personalities, and names of angels and hells in the Ilkhanid ‘Book of Ascension’ reveal that the text’s Sunni author carefully blended Sufi motifs within an ascension narrative firmly planted within the Ibn ‛Abbās/al-Bakrī genre. Like many before him, the author also employs the tale of Muhammad’s mi‛rāj as a vehicle for pious instruction, not only in order to convey a pivotal event in the life of the Prophet of Islam but also to promote devotional practice in its oral manifestations. His text essentially lays out both Muslim conviction and prayer through the double mechanism of expository writing and prayer-dialogues. Indeed, many of the verbal exchanges that occur between Muhammad, the prophets, and a variety of angels take the form of the uttered supplicatory invocation (du‛ā) addressed in Arabic directly to God.128
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In Muslim prayer traditions, du‛ās are often regarded as essential to the devotional practice of worshipping God (‛ibāda), and, because they are uttered by individuals outside of communal prayer, they are seen as fortifying a supplicant’s intimate relationship with the divine.129 Most often, they are not just a repeated, supernumerary petitioning of God for forgiveness of sins or for reward in the afterlife, but rather function as constant praise, somewhat similar to mystical practices of recollection (dkhir).130 The frequent appearance of prayers in the Ilkhanid Mi‛rājnāma thus points to the possible individual application of the prayers contained within as well as to their potential Sufi coloration. Although the text’s invocations include excerpts from the Qur’an or proclaim the takbīr (‘God is Great’) and the tahlīl (‘There is no god but God’), they largely consist of variations on the tasbīh.. The tasbīh. formula begins with the introductory exclamatory subh.ān (‘Praise be to…’), followed by a variety of phrases or epithets describing God.131 The frequent repetition of this formula is believed to garner a variety of rewards for the proclaimer.132 It is not surprising to find it favoured in the Mi‛rājnāma, since the term subh.ān initiates sūrat al-isrā’ (Q 17:1, ‘subh.ān al-ladhī asrā bi-‛abdihi …’), itself the Qur’anic inspiration of all ascension narratives. The Arabic tasbīh. formulas found in the text glorify God as ‘Royal’, ‘Eternal’, ‘Living’, and ‘Powerful’, and represent a collage of various Qur’anic verses patched together to create a repeated and cantillated exaltation of the divine.133 Even colloquies between the narrative’s protagonists appear in the guise of a verbal prayer toward the Lord, and the repetition of each tasbīh. reverberates throughout the text much like the harmonic intonation of a Sufi dhikr. Along with the Qur’anic extracts and other prayers in Arabic appearing throughout the Ilkhanid Mi‛rājnāma, the repeated tasbīh. prayers transform an otherwise entertaining, biographical story into a teaching tool or, more precisely, into a prayer manual intended for a non-Arabic, Persian-speaking audience. Some of the prayers in the text, moreover, are linked with bodily movements that can be performed in direct emulation of the Prophet. For instance, upon his arrival at the highest heaven, Muhammad encounters an angel circumambulating the Frequented House (al-bayt al-ma ‛mūr) while praising the Lord with a du‛ā. Upon hearing the prayer, the Prophet states that he decided to learn it and to perform two prayer cycles.134 His action implies that the reader should follow suit, and thus this particular ‘Book of Ascension’—through the exemplary words and deeds of its chief protagonist— successfully links oral prayer with bodily positions and gestures. More than just a Sunni-Sufi narrative of the Prophet’s ascent, the Ilkhanid Mi‛rājnāma functions as a narrativized handbook of prayer, too. Although this ‘Book of Ascension’ conveys the legitimacy of Sunni Islam, borrows symbolic terms from the Sufi lexicon, and functions as a pedagogical tool for teaching prayers in Arabic, it also provides the author with a platform for engaging in various philosophical discussions about natural phenomena,135 proper behaviour, and lessons to be learned from Muhammad’s mi‛rāj. When he begins each of his disquisitions, the author addresses his audience directly, thus causing an interruption in the main narrative (which is otherwise delivered in the first person singular by Muhammad) in order to add an argumentative larger to the tale. The blending of the Prophet’s
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voice with the author’s own adds to the text’s authorial polyphony, giving texture to the tale’s delivery and, at times, generating confusion over where a narrative episode ends and the author’s opinion commences. The author’s disquisitions take one of two principal forms: a philosophical rationale or ‘wisdom’ (h.ikmat), or an allegorical exemplum (masal). His ‘wisdoms’ explain the reasons why the Prophet was made to ascend in the way that he did. They appear at three nodal points in his text: first, at the end of his introduction, immediately before the ascension narrative proper (folios 8v–10r); second, after Muhammad’s ascent beyond the seven heavens (folios 40v–42r); and, third, at the very end of the ascension narrative (folios 60v–63r). Rather than appearing at such set points in his text, the author’s allegorical exempla occur whenever he wishes to highlight a moral lesson that can be learned from a particular element in the mi‛rāj. For example, he engages in a discussion on proper etiquette, relating it to the Prophet’s refusal to pay heed to the tempting voices on his way to Jerusalem (folios 13r–v). Through further allegories, he also warns his readers that unpremeditated speech cannot be taken back and that traitors harm their communities (folios 14v–15r). Such wisdoms and allegories serve to explain the tale of the Prophet’s ascension as well as to make it relevant and applicable to contemporary social mores. Furthermore, through such philosophical digressions the author seeks to moralize certain narrative elements found in the ascension tale, thereby adding a sermonic character to it. The interruptive technique of moral declamations directly addressed to an audience of reader-listeners parallels the manner in which, within an oral delivery of such a tale, a storyteller would have relayed the mi‛rāj by mixing narration with elucidation. By punctuating his tale with wisdoms and allegories, a storyteller or author thus ensures that his audience will grasp certain moral messages. It is essentially a didactic and exegetic technique of storytelling. The narrative of the Prophet’s ascension thus blends religious education with audience-driven entertainment to form a powerful tutorial on the superiority of Islam and its basic tenets. Along with promoting Sunni Islam and the rewards earned by continuous prayer, at various turns the author explicitly vindicates the Prophet’s authority and thus the rightful leadership of the Muslim community. For example, Muhammad’s exalted status is evidenced by a number of initiatory experiences during his mi‛rāj: his chest is split open and filled with true belief and wisdom, he rejects the tempting voices on his way to Jerusalem, he serves as prayer leader in Jerusalem, he successfully selects the cup of milk, his prophetic mission is confirmed by an angel in each heaven, he withstands immense fear and awe (especially when witnessing hell in the fifth heaven), arrives closest to God and witnesses Him without intermediary, and he wins both Moses’s community and members of the Quraysh tribe over to the Islamic faith. In sum, whether through narrative descriptions, prayer formulas, character dialogues, philosophical disquisitions, or allegorical exempla, the author’s tale is stippled by an explicit supercessionary discourse and, especially in the narrative’s conclusion, with an eye toward conversion to Islam. With such concerns in mind, one has to wonder which political and religious circumstances may have prompted the Ilkhanid author to compose his Mi‛rājnāma in
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685/1286. Indeed, the stress on Islamic conversion and Sunni ‘orthodoxy’ in particular confirms that it is the product of a Sunni author, who must have felt the pressures of non-Islamic religions such as Buddhism as well as recrudescent and ‘innovative’ forms of Islam, such as Shi‛ism. He certainly responded to the problematic theological climate at the time, as the year 685/1286 marked the period between the rule of Tegüder Ah.mad (1281–84), the first Ilkhan to convert to Islam, and the succession of Arghūn (1284–91), a zealous Buddhist. Their reigns were marked by a vacillation between Turco-Mongolian belief systems and Islamic practices in Persian lands. Within this context, the rhetoric found in the Ilkhanid Mi‛rājnāma suggests that such struggles for religious supremacy could manifest themselves in a variety of ways, including through the polemical potential of the ascension tale. Although a number of chronicles state that the Ilkhanid ruler Ah.mad embraced Islam in his youth, others (especially Mamluk histories) argue that his decision to convert occurred after his accession to the throne and thus was insincere and politically motivated.136 Regardless of the reasons behind Ah.mad’s embracing of the Islamic faith, it is clear that he was influenced, taught, and converted to Islam by Kamāl alDīn ‛Abd al-Rah.mān, a Sufi mystic from Mosul. His conversion to Islam, much like Mah.mūd Ghāzān’s later adoption of Islam in 694/1295,137 was in no small part due to his Sufi affiliation. Likewise, although Arghūn gained power based in part on his antiIslamic platform, he nevertheless welcomed to his court a number of Sufis, including the Kubrawī Sufi ‛Alā’ al-Dawla Simnānī (d. 736/1336). This Buddhist ruler seems to have held Sufism in high esteem, and he is recorded to have visited on his way to battle Ah.mad the tomb of Bāyazīd Bist.āmī, where he asked the Sufi shaykh for divine assistance.138 Although the last quarter of the thirteenth century witnessed a contest between Islam and Buddhism as the religion of the Ilkhanid monarchs, Sufism provided a common denominator. A number of scholars have argued that the reason behind the importance of Sufis, and especially their roles as agents of conversion, is due to the similarities between Muslim mystics and Central Asian shamans. However, as Reuven Amitai-Press has convincingly shown, most often Sufis who facilitated the conversion of the Ilkhanid elite or who benefited from royal patronage were of a more moderate ilk. They were not the extreme, antinomian dervishes who bore the closest resemblance to Inner Asian shamans.139 Instead, such ‘institutional’ or ‘establishment’ mystics acted as charismatic figures with special access to spiritual matters and capable of performing miracles. Despite such mediatory roles, Sufi shaykhs nevertheless tended to adhere to Sunni Islam. Similarly, rulers such as Ah.mad, who may have been drawn to less ‘orthodox’ forms of Sufism, were keen to fashion themselves as champions of Sunni Islam in the public sphere.140 As individual religious beliefs and official doctrines vied for practice and implementation in Persian lands during the middle Ilkhanid period, this particular Mi‛rājnāma takes the clear stance that only the ahl-i sunnat possess religious ascendancy. By citing mystical writers or employing terms with possible mystical overtones, moreover, this ascension text also attests to the strong Sufi current typical of this period. The latter phenomenon is particularly pertinent because, time and again, ‘establishment’ Sufis
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served as the driving force behind the Mongol elite’s conversion to Islam. In this case, as in many others, Sufi thought is not incompatible with Sunni orthodoxy; quite to the contrary, the latter is buttressed by the former. Furthermore, by calling for the acceptance of Islam and teaching parts of the Qur’an and prayer formulas, this ‘Book of Ascension’ also acts both as a missionary narrative and as a medium of instruction, two techniques frequently used jointly in procedures of conversion to Islam. The Ilkhanid Mi‛rāj Paintings The anonymous Mi‛rājnāma of 685/1286 is valuable for a number of reasons, including the fact that, as the only extant complete autonomous ‘Book of Ascension’ produced in Persian during the Ilkhanid period, it provides clues as to the ways in which ascension stories belonging within the Ibn ‛Abbās/al-Bakrī genre were adapted into Persian literary spheres at this particular time. A text such as this one thus is important to historians of Islamic ascension texts and to specialists of religion and literature during the Ilkhanid period. Moreover, it is of prime importance to historians of Persian painting because the earliest extant (albeit fragmentary) series of paintings representing the Prophet Muhammad’s ascension (Plates 3–12) is believed to have been produced sometime during the first decades of the fourteenth century, at the behest of the last Ilkhanid sultan Abū Sa‛īd (r. 1317–35). Although separated by thirty to fifty years, the Ilkhanid ‘Book of Ascension’ of 685/1286 nevertheless can shed new light on this series of ascension paintings, in turn helping us to determine what an illustrated Mi‛rājnāma may have looked like and how it may have functioned at this decisive moment in Iranian history. In what follows, an analysis of the paintings in tandem with the ‘Book of Ascension’ text will be offered in order to demonstrate that Muhammad’s mi‛rāj could serve as a thematic narrative to teach Islamic prayers and to promote conversion to Islam through the dual mechanism of rhetoric (text) and example (image). The ten Mi‛rājnāma paintings are preserved in a Safavid album of calligraphies and paintings held in the Topkapı Palace Library in Istanbul.141 The album was prepared in 951/1544 by the scribe Dūst Muh.ammad for his patron Bahrām Mīrzā, the brother of the second Safavid ruler Shāh T.ahmāsp (r. 1524–76).142 In his preface to the album, Dūst Muh.ammad provides a lengthy discussion of Persian calligraphers and painters, among whom he singles out the master painter (ustād) Ah.mad Mūsā. We are told that he was active during the reign of Abū Sa‛īd and that his painterly manner was so innovative and enduring that he, ‘lifted the veil from the face of depiction, and the [style of] depiction that is now current was invented by him.’143 Dūst Muh.ammad lists a few of the works that Ah.mad Mūsā executed for the Ilkhanid monarch. These included an Abū Sa‛īdnāma (The History of Abū Sa‛īd), a Kalīla va Dimna (the animal fables of Kalīla and Dimna), a Ta’rīkh-i Chingīzī (The History of the Chingizids), and a Mi‛rājnāma transcribed by the famous calligrapher Mawlānā ‛Abdullāh S.ayrafī.144 Judging from Dūst Muh.ammad’s comments, it appears that the Ilkhanid ruler Abū Sa‛īd commissioned sometime during his reign an illustrated Mi‛rājnāma calligraphed and illustrated by the two leading artists of the time, ‛Abdullāh S.ayrafī and Ah.mad Mūsā.
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Despite Dūst Muh.ammad’s specific statements, neither the painter’s nor the calligrapher’s signature survives. The Mi‛rājnāma paintings that he discusses in his preface and includes subsequently in his album unfortunately were cropped from their original setting and in remounting lost their attending text. Several a posteriori illuminated panels written by Dūst Muh.ammad and pasted onto four of the ascension paintings attribute the works to Ah.mad Mūsā.145 Although these panels serve as the compiler’s attributions and opinions and therefore do not provide definitive evidence of the Ilkhanid master painter’s hand, they nevertheless provide the worthwhile opinion of a sixteenth-century expert on Islamic painting and calligraphy. Despite such uncertainties, a number of scholars, such as Eric Schroeder and Richard Ettinghausen, accept Dūst Muh.ammad’s preface as accurate and thus recognize Abū Sa‛īd as the patron of the illustrated work, placing the paintings in Tabriz ca. 1317–35.146 Other scholars prefer to brush aside the evidence provided by the album’s compiler and instead attempt to prove by iconographic analysis that the paintings move in the direction of the Jalayirid style and thus should be dated to ca. 1360–70. Whether these paintings were made in Jalayirid Baghdad, as some scholars have argued,147 or represent the return of patronage to Tabriz in the person of the Jalayirid ruler ‛Uways (r. 1356–74), remains subject to debate.148 With regard to the date and provenance of the paintings, the present author has found most stylistic arguments that date the paintings to the Jalayirid period unconvincing, as artistic ‘schools’ still were in the process of formation during the Ilkhanid period.149 Furthermore, individual artistic styles, such as Ah.mad Mūsā’s, may well have not formed a ‘school’ per se but rather could provide singular indications of the eclecticism present in the Ilkhanid book atelier, a quality that may have found its way into Jalayirid art through master-pupil relations.150 Rather than varying schools, artistic styles may have been determined by a work’s subject. For instance, the vertical format containing compositions painted in vivid, sumptuous tones, as found in the ascension paintings, may have been deemed more suitable for a bio-religious work than the more typical horizontal compositions containing line drawings with coloured washes, as used in other illustrated Ilkhanid manuscripts, such as copies of the tales of Kalīla va Dimna, world encyclopaedias such as Rashīd al-Dīn’s Jāmi‛ al-Tavārīkh (Compendium of Chronicles), and epic stories like Firdawsī’s Shāhnāma (Book of Kings).151 In other words, the style of the ascension paintings must be seen as a theme-specific, idiosyncratic technique rather than a clear indication of a stylistic development (itself not clearly discernable).152 For these reasons, Dūst Muh.ammad’s attribution of the illustrated Mi‛rājnāma to the reign of Abū Sa‛īd is maintained in the present study, as there have been so far no persuasive arguments to oppose the Safavid compiler’s presumably well-informed opinion on the subject. Besides date and provenance, the question remains as to what kind of text might have accompanied the Ilkhanid ascension paintings: was it written in Arabic or Persian, was it polemical in any fashion, and how was it used alongside its accompanying images? Several scholars have noted that the text that would have accompanied the paintings remains unknown to date, since details in other ascension texts do not match the extant paintings.153 Most prominent among the divergences between
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existing texts and these paintings is the fact that the Prophet is depicted on Gabriel’s shoulders rather than on Burāq’s back, a pictorial and textual detail not repeated in any subsequent illustrated Mi‛rājnāma or single-page ascension paintings.154 Because of this and other overlaps in the narrative’s details—combined with the text’s Persian provenance and its Ilkhanid date—the Mi‛rājnāma text of 685/1286 provides the closest kind of narrative that would have originally accompanied the paintings, thus helping us to identify the represented scenes, to reconstruct their original sequence, and to determine their possible functions in Ilkhanid cultural and religious practices. Indeed, it will be argued here that paintings such as these accompanying an ascension text during the late Ilkhanid period were used as visual facilitators for the instruction of pious behaviour and for the promotion of Sunni Islam. Based on the Mi‛rājnāma text of 685/1286, the ten fragmentary Ilkhanid ascension paintings can be identified and ordered as follows: 1 H. 2154, folio 62r: The Prophet Muhammad encounters prophets in Jerusalem and undergoes the ‘testing of the cups’ (Plate 3) 2 H. 2154, folio 121r: The Prophet Muhammad, on Gabriel’s shoulders, flies through the Sea of Fate (qāżīya) on the way to the first heaven (Plate 4) 3 H. 2154, folio 61r (upper): The Prophet Muhammad arrives at the gate of the first heaven, made of emerald (Plate 5) 4 H. 2154, folio 61v: The Prophet Muhammad encounters the celestial rooster in the first heaven and a group of angels raising their hands in prayer (Plate 6) 5 H. 2154, folio 31v: The Prophet Muhammad arrives in the seventh heaven, made of light, and encounters the gate-keeper angel Nūryābīl, accompanied by a host of angels (Plate 7) 6 H. 2154, folio 42r: The Prophet Muhammad, on Gabriel’s shoulders, ascends through the seventh heaven, made of light (Plate 8) 7 H. 2154, folio 42v: The Prophet Muhammad, on Gabriel’s shoulders, flies over the Swollen Sea (al-bah.r al-masjūr) beyond the seventh heaven (Plate 9) 8 H. 2154, folio 121r (lower): The Prophet Muhammad and Gabriel, with h.ūrīs in a pavilion in paradise, observe the Lote Tree of the Limit (Plate 10) 9 H. 2154, folio 61r (lower): Bilāl (?), with h.ūrīs in a pavilion in paradise, observes the Lote Tree of the Limit (Plate 11) 10 H. 2154, folio 107r: The Prophet Muhammad has a miraculous vision of Jerusalem upon his return to Mecca and correctly describes it to Abū Bakr, Abū Jahl, and members of the Quraysh tribe (Plate 12) There may have been a number of other ascension paintings that are now lost. Obvious lacunas include depictions of Gabriel’s arrival in Mecca and Muhammad’s encounters with prophets in the heavens, his conversation with God beyond the seventh heaven, and his vision of hell and the torture of sinners. Some paintings are rather general in character and so only basic details such as backgrounds and hues help to determine, if only tentatively, their themes and sequence. For example, because it is the only painting with a series of blue-and-white waves
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depicted as fluttering in the background, Plate 4 here is identified as Muhammad flying through the Sea of Fate (qāżīya), said to ‘pulsate’ as it hangs in the air between earth and the first heaven.155 Its proximity to the earth is maintained in the album, as a portion of the waves has been pasted by Dūst Muh.ammad above the illustration of Muhammad praying in Jerusalem (Plate 3). Similarly, other scenes, such as Muhammad welcomed into a heaven by a guardian angel (Plate 5), his speaking with angels (Plate 7), and his flying through the skies on Gabriel’s shoulders (Plate 8), are recurring narrative elements in the Ilkhanid Mi‛rājnāma text. Such episodes could occur in any one of the seven heavens. However, background colours in the paintings provide further clues as to their sequence, as each heaven is described as being made of a different substance. For these reasons, Plate 5 is identified as Muhammad’s arrival in the first heaven based on the green background, a tonal stand-in for the first heaven’s emerald substance. In this case, then, the angel allows the Prophet to enter once his prophetic mission has been confirmed.156 Similarly, because of their gold backgrounds, Plates 7 and 8 are identified as episodes transpiring in the seventh heaven, whose substance the Mi‛rājnāma text describes as being made of light.157 There, Muhammad encounters the gate-keeper angel Nūryābīl (Plate 7), who utters a prayer for the Muslim community, and then proceeds with Gabriel (Plate 8) toward the Throne of God beyond the seventh heaven. The artist’s particular attention to the hues in the painting’s backgrounds suggests that he was following rather faithfully descriptions provided by the accompanying ascension text. Other paintings include much more specific details and thus are more easily identifiable within the mi‛rāj plot. In particular, these scenes represent: Muhammad’s arrival in Jerusalem and his prayer with the prophets, followed by the testing of the cups (Plate 3); his encounter with the celestial rooster in the first heaven (Plate 6); his crossing over the Swollen Sea beyond the seventh heaven (Plate 9); his visit of paradise, the h.ūrīs, and the Lote Tree of the Limit (Plates 10 and 11); and his return to Mecca, where he has a vision of Jerusalem, which he describes accurately to members of the Quraysh tribe (Plate 12). When compared to the Mi‛rājnāma text, a number of iconographic elements included in these paintings, especially physical postures and hand gestures, bear overt doctrinal and ritual implications. It is therefore possible to view such illustrations as pictorial models used to convey the lessons exposed in the ascension text. As such, they function as visual facilitators into Muslim prayer practices, a vindication of the ahl-i sunnat, and proof of the merit accrued by accepting Muhammad and his prophetic miracles. Muhammad’s arrival, encounter, and prayer with prophets in Jerusalem, as well as his selection of the cup of milk, are described as one seamless episode in the Mi‛rājnāma text, much as they appear in the painting (Plate 3).158 Furthermore, the representation of Burāq with oversized green ears and a red body also corresponds closely to the text, which describes the steed as having large ears as green as emeralds and a body as red as coral.159 The text specifies that after all precursor prophets convene around Muhammad, depicted cross-legged and with a gold aureole in the centre of the composition,160 he serves as their prayer leader and then enumerates the
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many blessings conferred upon him and his community, the unsurpassed excellence of the Qur’an, and the merits and rewards accrued by following his religious laws.161 Much as these declarations serve to highlight Islam’s pre-eminence, the Prophet’s selection of the cup of milk from among four cups serves to indicate his and his community’s engagement on the right path. This painting thus provides a visual palimpsest that speaks to Muhammad’s supreme prophetic status and to Islam as the culmination of the Abrahamic faiths, thereby providing a compelling pictorial argument for the embracing of Islam and its Messenger. Although the first extant painting provides an image-based exposé of prophetic legitimation and initiation, the painting of Muhammad’s encounter with the rooster angel and choirs of angels in the first heaven (Plate 6) provides a pattern of physical gestures that accompany Islamic tasbīh. prayers and other forms of prayer invocations. In this composition, the Prophet stands next to Gabriel in the lower right corner with both hands crossed at chest level, while angels raise both hands in prayer toward the large white angelic rooster standing on a dais. These gestures are not coincidental; indeed, when examined in relationship to the contents of the Ilkhanid Mi‛rājnāma text, they clearly function as patterns of emulation for du‛ā practices. The Prophet’s hands are in the position of qabd. (clutching or grasping), a prayer position he preferred over a number of others.162 Similarly, the angels are in the position of the ‘raising of the two hands’ (raf‛ al-yadayn), a movement that is used at fixed points in Islamic prayer. This latter position is heralded by many writers— including the famous hadith compiler al-Bukhārī, who wrote a treatise on this precise topic—as an essential part of religious observances (‛ibādāt).163 Thus, the viewer’s observation of this painting and his learning and imitation of both the qabd. and the raf‛ al-yadayn in prayer can provide a firm affirmation of the Prophet’s Sunna. It is possible to imagine that the text accompanying this narrative episode resembled closely the Mi‛rājnāma text presented in this edition, since here Muhammad’s encounter with the rooster angel serves to teach the following tasbīh. formula in Arabic: ‘Praise be to God, the Great, the Exalted, there is no god but God, the Living, the Eternal.’ The roosters of the world respond in kind, reminding the faithful on earth to continuously remember God.164 In this case, rather than communicating directly with the angelic rooster, the Prophet listens to a heavenly prayer invocation directed to God and a cautionary reminder that such remembrances must resound on earth. Although the earthly roosters are not depicted in this painting, the choir of angels and the Prophet’s response through the gestures of qabd. and raf‛ al-yadayn strongly suggest that the painting accompanied a text that also stressed prayer invocations alongside their two most easily recognizable postures, in effect providing an authoritative and codified visual pattern of religious practice for the reader-viewer interested (or induced) to learn Islamic du‛ā formulas. Other paintings could have been used to teach further prayer formulas and gestures or to put into picture particular Qur’anic lessons. For example, the Prophet’s flight over an ocean of fire and mountains of snow, in which a number of angels stand in various positions of prayer (Plate 9), may have served both aims. First, as explained in the Ilkhanid Mi‛rājnāma, this sea of fire filled with mountains of snow is beyond
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the seventh heaven and is called the Swollen Sea (al-bah.r al-masjūr).165 Although the text does not elaborate on the name, it is clearly the Swollen Sea mentioned in the Qur’an (52:6–11) in connection with eschatological phenomena: And by the Swollen Sea The doom of your Lord will come to pass. There is nobody that can avert it. On the day when the firmament will be in commotion, And the mountains fly here and there, Then woe that day to those who believe in lies. The Swollen Sea boils over and mountains shudder in a sequence of reversals of natural phenomena that nevertheless suggest elemental balance. In the middle of the ocean’s waves and mountains, Muhammad distinguishes a number of angels busy reciting the following Arabic-language tasbīh.: ‘Praise be to God Alone, praise be to God, the Living, the Eternal, praise be to God Alone, praise be to God the Great, praise be to God Alone, praise be to God, the Most Holy.’166 The witnessing of this awe-inspiring sea and the praying angels helps to fortify the Prophet’s heart so that he can proceed higher into God’s domain. As a result, this painting translates visually some of the recurrent counsels in the Mi‛rājnāma text, which advise believers to pray a viva voce and repeatedly in order to seek strength from God alone. In the last extant painting, depicting the Prophet’s return to Mecca and his miraculous vision of Jerusalem (Plate 12), the picture cycle comes to a conclusion by demonstrating the veracity of Muhammad’s ascension and, by extension, the righteousness of his prophecy and the virtue of those who believe in him. In this particular composition, the Prophet is dared by Abū Jahl—seated across from Muhammad and wearing a pink robe with his face smeared out—to describe Jerusalem. The Mi‛rājnāma text informs us that the Prophet prays to God for His help, and at once Gabriel gathers Bayt al-Maqdis, all of its cities, neighbourhoods, rivers, and gardens to show to Muhammad so that he may accurately describe them to members of the Quraysh tribe and thus prove that he indeed had embarked on an earthly journey and heavenly ascension the night prior.167 The Prophet so astonishes his entourage with his accurate description of the city that his discreditors immediately become believers. As the text concludes, all those who believe in the ascension are of Abū Bakr’s faith, while all those who doubt it are equivalent to Abū Jahl. Therefore, God must be praised because, ‘He made us part of the way and consensus.’168 The episode of the doubting Quraysh, here as in many other ascension texts, serves as the primary vehicle for confirming the Prophet’s miracles, prompting conversions to Islam, and reinforcing Sunni principles. Similarly, the final painting provides a potent visual argument for the embracing of Islam through the Prophet’s miraculous ascent and vision. By collating the contents of the Ilkhanid Mi‛rājnāma text with this painting, it is clear that both the textual and pictorial modes could be marshalled in an effective combination to explain and to endorse the superior status of Sunni Islam.
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What circumstances might have prompted the last Ilkhanid ruler Abū Sa‛īd to commission an illustrated Mi‛rājnāma with paintings containing strong religious messages and promoting Islamic prayer practices? We can imagine that a work such as this would have served as a powerful vehicle to advance his staunch belief in the superiority of Sunni Islam in light of the particular political and religious circumstances that marked his reign. Abū Sa‛īd considered himself a champion of Sunni Islam after declaring it the official religion of Iran—this, after his Mongol predecessors had advocated Buddhism (as Arghūn had) or advanced the Shi‛i cause, as Öljeitü (r. 1304–16) had attempted to do after his conversion in 1309.169 Abū Sa‛īd confirmed his Sunni Muslim identity in a number of ways: he was the first Ilkhanid ruler to bear a purely Islamic name and no other, and he changed coin legends and the Friday sermon (khut.ba) back to the Sunni tradition after his accession to the throne.170 Like coins and sermons, paintings produced during the Ilkhanid period also could embed religious messages and endorse sectarian claims. For instance, an illustrated copy of al-Bīrūnī’s al-Āthār al-Bāqīya (Chronology of Nations) produced in 707/1307–8 for Sultan Öljeitü included two depictions of the Shi‛i cause,171 thus advancing the ruler’s polemical aims through pictures already two years before his formal conversion to Shi‛i Islam. It is therefore not surprising that Abū Sa‛īd would have been interested in merging religious polemics with the pictorial arts in an attempt to purge Öljeitü’s Shi‛i excesses and to forward his personal belief in the superiority of Sunni Islam. If he could not do so through animal fables or epic tales, he certainly could achieve such aims through a Persianized and ‘Sunnified’ illustrated Mi‛rājnāma that could speak to the otherworldly rewards of conversion at the same time as it could teach the basic tenets of Sunni ‘orthodoxy.’ The audience for such as an illustrated manuscript most certainly included Abū Sa‛īd and members of his immediate entourage, themselves forming the second generation of the ruling Mongol elite. Abū Sa‛īd and other ‘sons of Mongols’ (awlād al-mughul), who provided the mainstay of the Ilkhanid army and state bureaucracy by the late Ilkhanid period, had acculturated to Persian lands and had been Islamicized principally through Sufi intermediaries.172 This younger generation had grown into the faith through conversion narratives, which surely must have included stories of the Prophet’s ascension that, depending on need and circumstance, could stress the moral virtues of the Sunni community or underscore, even if discreetly, the catalytic role played by Sufi shaykhs. Within the particular religio-political context of the late Ilkhanid period, Abū Sa‛īd’s illustrated ‘Book of Ascension’ of ca. 1317–35 must have included a text not too dissimilar from the Mi‛rājnāma of 685/1286, and both products must be seen as texts, illustrated or not, aimed at promoting Sunni Islam at a time of remarkable religious fluctuation in Persian lands. Abū Sa‛īd’s illustrated Mi‛rājnāma thus must have functioned as a propaedeutic tool in pictorial form that narrated a momentous event in Muhammad’s biography, taught Arabic du‛ās and prayer gestures to a Persian-speaking audience, and reinforced the supremacy of the Muslim community, which at this time included the ruler, his inner circle, members of the
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Mongol administrative apparatus, and the Persian populace at large. In sum, this now fragmentary illustrated manuscript in effect provided a distinctive system of visual praxis, in which an internal regulation of the Islamic faith could be achieved through an external assertion—expressed in both textual and visual form—of its incontestable supremacy. Concluding Remarks This brief introduction has attempted to examine the literary, political, and religious contexts of the Ilkhanid ‘Book of Ascension’ presented here as a Persian edition with an English translation. In so doing, it is hoped that an analysis of this particular text, along with its close relationship to extant Ilkhanid paintings, will prompt further studies on the function of ascension texts and images in Persian cultural traditions, a field of inquiry still in its formative stages. As can be seen in this case and in many others, the numerous reformulations of the mi‛rāj narrative prove that it underwent various updates of great epistemological importance because religious authority could be claimed, figured, and applied to contemporary circumstances. The Mi‛rājnāma text of 685/1286 provides a testament to how popular Arabiclanguage ascension narratives in the Ibn ‛Abbās/al-Bakrī genre were quickly adopted and adapted into Persian by the end of the thirteenth century, thus attesting to the appeal and malleability of this particular corpus of texts. By providing a narrative in Persian, interspersing Qur’anic citations and Arabic prayers, and calling for the superiority of Sunni Islam, this Mi‛rājnāma adds idiosyncratic elements to the ascension tale and essentially acts as a tool of religious indoctrination and legitimization. It does so, however, through storytelling rather than sermonizing, and through appeal rather than reprimand. It thus functions essentially as a Persian-Sunni prayer manual, whose engaging mi‛rāj story is used to sway an Ilkhanid audience into fully accepting the Islamic faith in its Sunni iteration. In terms of language, chronology, contents, and tenor, this particular ‘Book of Ascension’ also provides the closest kind of text that would have accompanied the now fragmentary illustrated Mi‛rājnāma made for Abū Sa‛īd ca. 1317–35. Its ten extant paintings stress Muhammad’s prophecy and Islam’s superiority, and serve as pictorial patterns to teach viewers prayer movements intended to accompany oral prayers, such as those scattered throughout the text of 685/1286. For members of the second generation of the Mongol elite, such an illustrated text could facilitate religious learning through a carefully orchestrated text-and-image interchange. As a pictured handbook into Muslim faith and prayer, therefore, the Ilkhanid illustrated Mi‛rājnāma must have acted as a method of pictorial persuasion, blending pious expression with political exigency. To be sure, these kinds of illustrated manuscripts have been permeated with strong sectarian feeling from the very beginning of religious painting in Islam,173 a particular kind of textual and visual production in Persian lands that one must see as beginning with the rule of the Ilkhanids and, just as significantly, with the theme of the Prophet Muhammad’s mi‛rāj.
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CONTENTS OF THE ILKHANID ‘BOOK OF ASCENSION’ Note: each section of the narrative is labelled here, in the English translation, and in the Persian edition, followed by the manuscript’s folio numbers. The abbreviation ‘r’ signifies the folio’s recto and ‘v’ its verso. Section
Folios
Author’s introduction Gabriel and Michael split open the Prophet’s chest Four wisdoms Burāq The four tempting voices On the way to Jerusalem In Jerusalem The merits of the prophets The testing of the cups The Prophet ascends into the heavens The first heaven The rooster angel The prophet Adam The second heaven The prophet Joseph The third heaven The prophets Jesus and John The warrior angels The fourth heaven The prophet Solomon The Angel of Death The fifth heaven The prophet Aaron The angels of the fifth heaven A description of hell The sixth heaven
2v–6r 6r–8v 8v–10r 10r–11v 11v–13v 14r–15v 15v–17r 17r–18r 18r–18v 18v–19v 19v–20v 20v–21r 21r–21v 21v–22v 22v–23r 23r–23v 23v–24r 24r–24v 24v–25r 25r 25r–27r 27r–27v 27v 27v–28r 28r–34v 34v–36v
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The prophet Moses The seventh heaven The voices at God’s throne The Frequented House The prophet Abraham Nine wisdoms Toward paradise The logic of illocality The angels of the seventh heaven The seas of the seventh heaven The Lote Tree of the Limit Gabriel’s station Michael’s station Rafraf and the veils God’s Throne The divine colloquy The favours of the prophets Paradise The h.ūrīs The T.ūbā tree ‛Umar’s pavilion The diminution of daily prayers Jābalkā and Jābalsā The caravans from Jerusalem to Mecca The questioning of the Quraysh Eight wisdoms The author’s remarks The ascensions of other prophets The author’s closing remarks
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33 36v–38r 38r–39r 39r–39v 39v–40r 40r–40v 40v–42r 42r–43v 43v–44r 44r–45r 45r–46r 46r–46v 46v–47v 47v 47v–48v 48v–51r 51r–52v 52v–53v 53v–54v 55r–55v 55v–56v 57r 57r–57v 57v–58r 58r–58v 58v–60v 60v–63r 63r–66v 66v–69v 69v–75r
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ENGLISH TRANSLATION In the Name of God, the Most Beneficent, the Most Merciful [Author’s Introduction] (f. 2v) Praise and glory be to God Who is Glorified and most High and prayers upon the Lord of Prophets, Muhammad the Chosen One (Mus.t.afā), and upon his companions. Know that the ascension is true. The Persian meaning of mi‛rāj is to rise from below to above, and stairs (nardabān) are called both sullam and mi‛rāj in Arabic. Our Prophet had two ascensions, and both occurred in one night. They say that the Prophet, on the night of the ascension, left from the house of Umm Hāni’ or, according to another report, from the house of Khadīja or, according to another report, from between S.afā and Marwa, or, according to another report, from the house of ‛Abdullāh b. ‛Abbās. That night was the seventeenth of Ramad.ān or, according to another report, it was in the month of Rajab, or, according to another report, during the month of Rabī‛ I. They call this [first] ascension from Mecca to Jerusalem (bayt al-muqaddas) a miracle. The second ascension occurred between Jerusalem and the heavens, the Lote Tree (sidra), the fluttering cloth (rafraf), the veils, and God’s throne (‛arsh) and His pedestal (kursī). Every person who denies the Prophet’s ascension is an (f. 3r) unbeliever because he has rejected the text of the Qur’an, as God said: ‘Praise be to the One Who made His servant travel by night from the sacred place of worship to the furthest place of worship, whose precincts We have blessed in order that We may show him some of Our Signs.’1 Praise be to the Pure One, the Lord Who carried His servant during one night from the sacred mosque to the mosque of Jerusalem in Syria (bi-shām), three hundred farsangs2 on Burāq, the steed of the prophets, which was brought from the sky. Whoever claims that the second ascension did not occur, or occurred in a dream and not when the Prophet was awake, or says that it was with the heart and not the body, or says that it occurred with the soul and not with the heart and body, that person is biased (havādār).3 He denies the Qur’an4 and corrupts it with his own interpretation (ta’vīl). If he cannot deny the ascensions of Enoch and Jesus, which are mentioned in the Qur’an, then how can he reject the Prophet’s ascension and be biased?5 Muhammad is the most noble of all the prophets. Based on the logical premise that an impure body cannot go into the air, then why were they given permission to ascend with their impure (f. 3v) bodies? The ascension is more appropriate for our Prophet because he is higher in rank. We say, ‘Indeed God, the Exalted, has the power to make
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him ascend, and the Prophet is deserving of this miracle.’ Thus, in their denial they are biased in this matter. So we say also: ‘It is not acceptable that it occurred in a dream or with the heart or with the soul because there are many people from this community who dream and likewise feel it in their hearts that they go up to the sky and see angels, heaven, and hell.’ Likewise, the soul of every slumbering person can rise to the highest place and to God’s throne, and it returns to him immediately and painlessly when he awakes. As God said: ‘It is God Who takes the souls at death.’ 6 Moreover, there are some devotees who have a vision [of ascending] in their hearts. If it were thus, then the Prophet would not be exceptional and would be one of them. His ascension was a miracle because it was specific to him. As God said: ‘And (a distance of) two bow-lengths or nearer.’ 7 This verse nullifies their statement and confirms what the people of the way and consensus (ahl-i sunnat wa jamā‛at) state (f. 4r). There are others besides the Prophet who have seen paradise in their dreams. Thus, it is reported in a tradition that, during the time of the companions, a sinner passed away and that Abū Hurayra did not say prayers over him. When they placed him in the grave, Abū Hurayra saw him in a dream. He was in paradise, adorned with a robe, and with a crown placed on his head. Abū Hurayra said: ‘O sinner, how did you receive such a blessing?’ He said: ‘It is because of your hostility and because you did not pray for me.’ It is reported that Ibrāhīm Adham said: ‘I performed devotional acts for ten years in the fear of hell, and I performed devotional acts for another ten years in the hope of paradise. Then I saw paradise and hell in a dream, and they said to me: “For how long will you pester8 us? We hold nothing for you. Seek our Creator, because we are under His authority.”’ There are others besides the Prophet who have had an ascension with the heart, [namely] these happy souls (khūsh dilān) who in a mystical session cry out, go into ecstasy, and their state is such that they faint away. This is an expansion of the heart and an ascension of the heart. Bāyazīd Bist.āmī (f. 4v) says: ‘My heart saw that God the Highest made me stand next to Him. God showed me both worlds and everything in them, such as the angels reciting, “Praise be to God” (tasbīh.), “God is Great” (takbīr), and “There is no god but God” (tahlīl). He made me stand in the seventy stations. I passed every one of them until I reached the pinnacle of Truth. I greeted the souls of all the prophets except the soul of the Chosen One (Mus.t.afā). I was about to burn up in the light of the soul of the Chosen One (Mus.t.afā). Then I heard a voice, saying, “O Bāyazīd, I grant you the two worlds and everything in them.” I said, “I want You, so why do You show me the two worlds? O God, I removed every veil that was between me and You. Remove every veil between You and me.” A revelation (ilhām) arrived with His secret, stating, “There is no veil between Me and My friends but there is a veil between Me and my enemies.”’ We said that the ascension of the soul is for all believers because, when they fall asleep, their souls go to the empyrean (‛iliyyīn). In a tradition, it is reported that when a servant falls asleep during prostration, God takes pride in him. God says to the angels: ‘Look at My servant, whose spirit is near Me and whose body is in (f. 5r) devotion to Me.’ God shows the servant to the angels. This display is because the angels
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look at you [i.e, the sleeping servant] with disdainful eyes and reject you while God the Highest accepts you. The angels mock you but God the Highest praises you. They also rejected and disliked the smell of the mouths of those who fast, but God the Highest accepted and liked it. Muhammad said that, ‘The smell from the mouth of a fasting person is better [in the eyes of] God than the smell of musk.’9 This means that the odor of the mouths of those who fast for God the Highest smells better than musk. Also, nurses dislike and tire of the moaning of the sick, but God the Greatest likes it and deems it a prayer because the moan of the sick [sounds like] a prayer.10 Likewise, people consider the poor as enemies and they do not accept them. It is also reported that the most beloved servants of God the Highest are the poor, because the most beloved persons are the prophets and most of them were poor. The wealthy ones were Abraham (Ibrāhīm), David (Da’ūd), and Solomon (Sulaymān). People consider the poor as enemies because they want something, and that which they give (f. 5v) diminishes their wealth. However, God the Highest loves the poor, because giving to supplicants and offering daily bread to those who consume it does not lessen His wealth. He is a Bestower, a Provider, and a Great Dispenser of daily bread. The prayer of some of the angels is: ‘O You Who provide for the crow’s chick in its nest.’11 When the crow’s chick hatches from the egg, it is red in colour. The mother abandons it and does not give it food, saying, ‘It is not my colour.’ God the Highest inspires the locust [to go close to the chick]. It opens its mouth, catches, and eats the locust until its coat turns black. When its mother returns and sees it in her own colour, she accepts it. God gives daily bread and nurtures the crow’s chick rejected by its mother. So how is it possible that the Provider of Daily Bread would ever fail to provide for the believing poor rejected by people? It is also reported in the Traditions, ‘The sleep of the learned person is devotion, and the sleep of the fasting person is devotion.’ This means that the sleep of the learned person is devotion and that the sleep of the fasting person is devotion. It is not strange that there is an ascension for the soul of the believer. What is strange is (f. 6r) that there is one for the body. The lifting of the soul is the prayer of the devotee in praise [of God]. It is like when God takes up your soul while you are asleep, and you are not aware of it. Indeed, He is Capable of taking the soul at the time of death, and you are not aware of it. Some say that the Prophet had two ascensions: one from Mecca and one from Medina. Ja‛far S.ādiq says that the Prophet had seven hundred and seventy-seven ascensions during each full day: seven times with the body, seventy times with the heart, and seven hundred times with the soul. Then he approached in his self and came closer in his heart until he was at a distance of two bow-lengths [or (even) nearer].12 And this is because he is closer to the secret of the Living One. [Gabriel and Michael Split Open the Prophet’s Chest] Khwājah Imām Muh.ammad b. Muh.ammad b. ‛Abd al-Malik al-Balkhī related on the authority of his teacher ‛Abdullāh Ibn ‛Abbās that on the night of Monday, the seventeenth of the month of Ramad.ān ten months before the hijra,13 the Prophet said: ‘I was asleep in the house of my aunt14 Umm Hāni’, the daughter of Abū T.ālib. I had
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finished my night prayer. I was between the state of being asleep and awake: my eyes were sleeping but my heart was awake. I saw the gates of the heavens open up, (f. 6v) and I saw angels descending and standing in the air. They gathered and pointed me out to one another as they were saying, ‘it is he, it is he,’ until the whole air was full of angels. Then Gabriel and Michael descended, came close to me, and woke me up. They said: ‘O Muhammad, rise, because tonight is not a night of sleep! Tonight is the night of proximity; it is the night of honour and generosity. Tonight, God will grant you all of your desires. He will show you the marvels of His creation, His power, His celestial kingdom, and the signs of His unity. Rise and obey the Lord of the earth and the sky.’ This is just as God himself mentioned in the Qur’an,15 ‘So that We may show to him some of Our signs; verily, He is the Hearing, the Seeing.’16 And He said in another place, ‘We granted the vision which We showed you but as a trial for men.’17 The Prophet said: ‘I rose, performed my ablutions, put on my robe, and left with them (f. 7r) to the place of the Zamzam well. I saw a basin of gold and a gold water pitcher brought from paradise. Then Gabriel laid me down and split open my chest. He took out several clots of black blood from my heart and threw [them] away. He said, ‘O Muhammad, this is evil desire.’ He took out several other clots and also threw them away, saying: ‘This is worldly delight.’ He took out several other clots and threw them away, saying, ‘This is carnal pleasure,’ meaning worldly desires. Then Gabriel filled that basin with Zamzam water. He washed my heart in it and filled it with knowledge, wisdom, and light. He rubbed his wings on me. He put my heart back in its place and said, ‘Be like before, by the power of God.’ My chest returned to what it had been. ‛Ā’īsha said, ‘I always could see the mark of the splitting, and it was always visible.’ There are two facets to the ascension: one [consists in God] showing His Own power and the other establishing (f. 7v) the nobility and the rank of His prophet. Anyone who hears something about the ascension and denies it does so in one of two ways: either he denies the power of God the Highest, saying that He is not Capable of this [miracle], or he denies the nobility of Mus.t.afā by saying that Mus.t.afā is not deserving of this [miracle]. Both of these claims are essentially disbelief. The believers in the ascension are supporters of Abū Bakr and those who oppose the ascension are followers of Abū Jahl. If a biased person asks, ‘Why did he not get wounded when they split his chest?’ [I respond], ‘God pierced your ear, but it did not injure you. Likewise, God opened the mouth, nose, and other orifices that are in your body and you felt no pain. It was His power that made it so that pain did not touch you. It is with the same power that He split open the chest of the Prophet and removed the injury so that the Prophet felt no pain.’ There is proof about everything else about this for us in the Qur’an, as God said, ‘And God has power over all things.’18 And in another place, God said, ‘As also in your own selves: will you not then see?’19 (f. 8r) They say that, on the night of the ascension, the Prophet’s wish was to see Gabriel in his original form (s.ūrat). When Gabriel showed himself to the Prophet, Muhammad could not withstand the sight of him and he fainted. When he came to, he saw Gabriel in the form of Dihya al-Kalbī.20 Gabriel placed his hand on the Prophet’s chest, saying, ‘O God, strengthen his heart.’ After that, the Prophet always wished, ‘If only I had had the fortitude at that time, I could have seen Gabriel in his totality.’ So,
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during the night of the ascension, the Lord showed Gabriel to him in the shape He created him. He saw [Gabriel in his totality] and withstood [this vision], and he did not faint from seeing him. The reason for that was that the first time he chose himself, and will is mixed in with misfortune. On the night of the ascension, it was with the will of God, and His will is mixed in with favour and divine dispensation. As the Prophet said, ‘I saw Gabriel in the air from the east to the west. The world was filled by one of his wings, (f. 8v) and I saw his wings as white as pearl. On his head were strands of hair of every colour; his forehead was like the sun; his feet were like strung pearls; and some of his feathers were green. I am not able to describe the beauty with which God created him.’ God thus says in the Qur’an, ‘Then he approached and came closer.’21 The meaning of ‘he came closer’ is standing suspended in the air without leaning on, or grasping to, anything. After Gabriel took on that size and power, saying, ‘While he was in the highest part of the horizon,’22 and the two of them were at the Lote Tree of the Limit (sidrat al-muntahā),23 it did not take long for them to become like one another in height and appearance. Muhammad and Gabriel were as close to each other as the end points of a bow or the bowstring to the grip.24 This is in order to let people know that God has the power to contract a large thing into a small eye and to show, if He wants, a big entity in the shape of a small entity. And He has Power over All Things.25 [Four Wisdoms] There is also in the story of the ascension a point that is finer (f. 9r) than any other story. There is a valuable piece of wisdom (h.ikmat) for every step the Prophet took on that night. One wisdom of the ascension is that the Prophet said, ‘[God] drew the ends of the world near one another for my sake, and I saw its eastern and western lands. The dominion of my community will reach those ends that have been drawn near me.’26 The Prophet had been informed but did not know the immensity of the celestial kingdom from the east to the west. It is like when a friend offers a robe to a friend. Even though it is closed, he knows that it is there. Only when he opens it up does he know its real value. The joy is of two kinds: one because of the offering, and the other because of knowing how valuable it is. The Lord Most High wanted the joy of the Prophet to be of two kinds: first, on that day He said, ‘[God] drew [the ends of the world near one another] for my sake’; and second, on that day God showed him how valuable it is and what He has granted to you. The meaning [of this qur’anic verse] is correct because that night he was both in Jābalqā and Jābarsā, and God made both of them part of his community.27 The second meaning of the ascension is that God said, ‘I made My servant travel by night’,28 and He did not say, ‘I made my beloved (h.abīb) or my intimate friend (khalīl) travel by night.’ (f. 9v) He said, ‘His servant (‛abdihi).’ It is as if He says, ‘Although We increase your worth tonight, know yourself. I show you to the angels and you show yourself as My servant.’ The third wisdom was that his heart was sad because the polytheists were uttering so many disparaging words. God took him and showed him to the angels (malā’ika) and the angels of God’s throne (muqarrabān)29 until all of them were praying row upon
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row so that the Prophet would know that the person whose friends praise him at such a high rank will not suffer harm from enemies. Let them utter disparaging words so that his patience may increase. The fourth wisdom is that the Lord taught Solomon: ‘Its morning course was a month’s journey and its evening course a month’s journey.’30 The Lord wanted to give to the Prophet a more blessed gift than to Solomon. He said, ‘Praise be to the One Who made His servant travel by night.’31 It is as if God were saying: ‘If I carried Solomon from the Rock in Jerusalem in one morning and night, then I took you, o Muhammad, to Jerusalem in one night so that the prophets would perceive your worth. I made you reach ‘the space of two bows’ so that you would see My grace. (f. 10r) While your bed was still warm, I brought you back to Mecca so that you would know that My grace for you is greater than for Solomon and for other prophets.’ God thus said, ‘And great is the grace of God upon you.’32 [Burāq] Then the Prophet said: ‘Gabriel said, “O Muhammad, rise and sit on this burāq.”33 I saw a steed standing on the plain of S.afā and Marwa. It was like a horse, smaller than a mule and bigger than a donkey. Its face was like a human’s face, and its ears were like the ears of an elephant. Its rump was like the rump of a horse, its feet were like the feet of a mule, and its tail was like the tail of a bull. Its head was of ruby, its wings of pearl, its rump of coral, its ears of emerald, and its belly of red coral. Its eyes were like glittering stars, and its tail of pearl, and its reins of light.’ ‘Gabriel said to me, “Mount, o Muhammad.” I intended to mount but Burāq was refractory. Gabriel shouted at Burāq, saying, “O Burāq, (f. 10v) be compliant. By God, no prophet as blessed and more cherished by God has ever mounted you before.” Burāq lowered its head and [whispered something] in Gabriel’s ear. Gabriel said to me, “Burāq says, ‘He cannot mount me unless he agrees to ask God to forgive my shortcomings. And if tonight I fall short in serving him, may God forgive me, because tonight I will not able to serve him properly.’” I agreed, so Gabriel said, “O Muhammad, mount.” Burāq lowered its back such that its belly reached the ground. I mounted and set out for Jerusalem.’ The wisdom of Burāq is that when a king sends a message to the servant at night, he becomes anxious. But when he sees the mount standing at the door, [he knows that] they are summoning him for kindness and not for punishment. It was the same for Burāq and for the Prophet. The second wisdom is that Burāq had requested God to let it see the Prophet, and it recognized the Prophet. (f. 11r) On that night, God fulfilled Burāq’s wish that the Prophet mount it. The third wisdom is that when kings want to bring a person to a [higher] rank, they exchange one mount for another mount. So on that night the Prophet had five mounts: the first from Mecca to Jerusalem and the first heaven,34 then the wings of angels from the first heaven to the seventh heaven, then the wing of Gabriel from the seventh heaven to the Lote Tree of the Limit, then the wing of Michael from the Lote Tree of the Limit to the end of the veils, and then rafraf beyond the veils to God’s throne. When Moses was at Mount Sinai, God’s order came to him, ‘So take off your
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shoes, for surely you are in the sacred valley of T.uwā.’35 [This means], ‘Put your foot on the ground because this ground is blessed. All prophets placed their feet on this ground, so the blessing of their feet [is upon your] foot.’ So Burāq is the one that the prophets had sat upon, and Burāq had received the blessing of the prophets. Gabriel said to the Prophet, ‘Mount, o Muhammad, so that all the blessings (f. 11v) of Burāq may be completed and so that the blessing of the prophets may be upon you.’ [The Four Tempting Voices] The Prophet set out for Jerusalem. Every time a mountain or a high ground appeared, Burāq’s front legs36 shortened and its hind legs37 lengthened. And whenever a valley appeared, its two front legs lengthened and its hind legs shortened. The Prophet sat upright on its back and proceeded forward. For every step that he took, that is where he placed it.38 [The Prophet says], ‘On the way, a voice came from my right, saying, “O Muhammad, stop so that I may greet you.” I did not pay attention. From the left, another voice came, saying, “Stop so that I can talk to you.” I passed on and did not stop. From behind a voice came; I did not stop, I passed on, and I did not pay attention.’39 ‘Gabriel said to me, “This is good tidings for you and your community. God protected you from them. That voice that called you from your right was the call of the Jew (jahūd). If you had responded, ultimately your community would have become Jewish. And that voice from the left side was the voice of the Zoroastrians (gabrān). If you had responded, ultimately your community would have become Zoroastrian. And that voice that called from the front was the call of the Christians (tarsāyān). If you had responded, ultimately your community would have become Christian. And that voice that called from behind was the call of the polytheists. (f. 12r) If you had responded, ultimately your community would have become infidels.”’ ‘I passed that place and arrived further. An old hag40 with an ugly face stood in front of me. She was decorated with many adornments, trimmings, and various silks. She said to me, “O Muhammad, stay so that I can say a word to you.” I took only one glance at her and I passed on. I did not speak with her. Gabriel said, “O Muhammad, that was the world that showed herself ornamented. If you had spoken with her or responded, all of your community would have given up God’s service for the sake of this world. However, your community is occupied with the world to the extent that you looked at her. You will be kept standing [in intercession] on their behalf on the plain of judgment on the Day of Resurrection.”’ The Prophet wept and continued on. Those whose opinion is well founded (ahl-i tah.qīq) have said that the summoning of these callers occurred on the way because—when this verse was revealed, ‘I certainly will lie in wait for them in your straight path’41—the Prophet’s heart was worried that, ‘the whispers of Satan may influence my community.’ God showed him [the way] and kept him safe so that he would know that the condition of his community would be similar. (f. 12v) As God said, ‘He [Satan] has no authority over those who believe and put their trust in their Lord.’42 A group of those with [spiritual] knowledge (ahl-i ma‛rifat) said that the wisdom of that was the following: God presented the Prophet to the beings of the celestial
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kingdom (ahl-i malakūt). Thus he was the invitee, and the King most High was the Inviter. The Prophet responded to the King’s invitation. He mounted the steed of generosity, aiming for the ‘highest horizon.’43 He placed his foot in the stirrups of beatitude. That is why God caused the callers to rise up and to appeal to him from every direction. The Prophet maintained proper conduct when he responded to the Lord’s invitation. He did not answer the call of any other summoner, and he paid no attention to the call of any other supplicant. Then God showed the Prophet’s proper conduct to the angels, who recite until the Day of Resurrection, ‘His sight did not swerve nor did it go wrong.’44 This is so that people know that it is improper for anyone who has accepted the King’s invitation to answer the invitation of someone else on the way. Such people are consumed with the world and have forgotten the King’s invitation. They have responded to the invitation of a demon (dīv), the carnal soul (nafs), and the world. The King sends a horse and you mount the horse, heading for the King’s court. (f. 13r) It is as if, on the way, a sentry invites a person, and that person dismounts and responds to him while he is being awaited at the King’s banquet. They say, ‘Hurry up, because the King is waiting for you!’ He spends his days at the sentry’s banquet and says, ‘When the sentry’s banquet is over, then I will go.’ How rude that is! It is to be feared that when the person arrives unexpectedly, He will turn him away and cut off paradise. O you who slumber in negligence—wake up! This is our exemplum. The Lord has invited us to His table. He sent us prophets and heralds, and He sent us the decreed Qur’an. He invited us to everlasting paradise. The Prophet went forward, showed the way, and exclaimed, ‘This is my way: I do invite unto God on evidence clear as seeing with one’s eyes.’45 The road became clear: Satan was the sentry, and the world was the abode of his enemies. Night and day, Satan placed on a table the food of lust and desire. The Prophet and the Qur’an convey this message, and Muhammad says, ‘The Prophet watches over you.’ It has been many years and we have not yet gotten up from this table!46 God forbid that a message should arrive informing you that you did not know the value of the invitation of the Creator of the heavens and earth (f. 13v). You responded to Him but then became busy with your own invitation. You wasted all your good deeds in the life of the world.47 You did not know the value of Our banquet; you did not answer Our invitation; and you were at peace with your own invitation. [O God], take them back and throw them into Hell. Those who rest not their hope on their meeting with Us, but are pleased and satisfied with the life of the present, and those who heed not Our signs, their abode is the fire, because of the [evil] they earned.48 The Prophet responded to the King and kept his promise. He did not answer any caller’s invitation, and he did not pay any attention to what came from the right and from the left. May people learn proper conduct from him. May his community follow him. You have indeed in the Messenger of God a beautiful pattern [of conduct].49 When he answered the King, he did not answer anyone else. Commenting on the verse, ‘So let them hear My call and let them trust in Me,’50 the people of the truth (ahl-i h.aqīqat) say that it means that everyone who answers My [God’s] invitation must follow My path and must not pay heed to anyone but Me.
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[On the Way to Jerusalem] (f. 14r) The Prophet said: ‘I passed that place and a mountain appeared before me. Gabriel said to me, “O Muhammad, descend and pray two prayer cycles (rak‛at). This is the mountain of your brother Moses, where he conversed and spoke with God.” So I descended and prayed two prayer cycles. I mounted Burāq again and left. On the way, I heard a voice, whose intensity caused me to tremble from fear. The effect of this fear was evident to Gabriel. I said, “O Gabriel, what is this terrible sound?” He answered, “O Muhammad, know that on that day that God created hell, a rock slipped from the edge of hell. Until tonight it has been falling down. It has reached the bottom of hell just now.”’ ‘I left from there and arrived at the land of Palestine. Gabriel said to me, “Look.” So I looked to the right. I saw people harvesting: whatever they reaped from the front was planted anew and grew up behind them just as it was. I asked, “O Gabriel, who are these people?” (f. 14v) He answered, “They are the martyrs. Although they reap their rewards, these never cease.”’ ‘Then I saw a rock that was split open. A bull emerged from the crack of that rock. It wanted to go back into the crack of the rock but it was not able to. I asked, “O Gabriel, what is this?” He answered, “This is an exemplum (masal) of your community’s speech. If someone has spoken and cannot hold back, then once he spoke, if he wants to take it back, he cannot, and the words spoken will not return to his mouth, just like the bull into this rock. O Muhammad, instruct your community first to think about anything they want to say and only then say it.”’ ‘Then I looked ahead and saw a nail fastened to the ground. Every person who passed by it got caught on it and his robe became torn. A fire was kindled and burned on that nail. I asked, “O Gabriel, what is this?” He answered, “This is like the traitors of your community. Everyone that comes into contact with them gets injured, and whenever civil strife and misfortune happens to them, they do not learn their lesson and they do not repent. (f. 15r) O Muhammad, tell your community to not betray one another.”’ ‘I left that place. A sweet-smelling wind such as I had never smelled before blew against my face. Had God not protected me, my soul would have left my body from the sweetness of this smell. A voice came from below, saying, “My God, you know that my blessings are numerous, my tents are numerous, [my] women are numerous, my children’s pavilions are numerous, my streams and trees are numerous, and my embroidered and silk brocades are numerous. O God, grant me my people.” A voice came, “If I entrust all believing men and women to you on the Day of Resurrection, do you accept?” It answered, “I accept, I accept, I accept.” I asked, “O Gabriel, what is this voice and what is this smell?” He answered, “O Muhammad, this is the voice of paradise, which requests three thousand times that it wants believers from God. Every time, God responds to it by sending believers, and every time it says, ‘I accept, (f. 15v) I accept, I accept.’”’ ‘Then I went further. A wind blew on my face, and it bore a foul smell. Had God not protected me, I would have died from that stench. From the midst of that wind, a voice was emerging. It said, “O God, my fires are numerous, my scorching water
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and tar are numerous, my Zaqqūm (infernal tree[s]) and żarī‛51 are numerous, and my valleys, shackles, chains, snakes, and scorpions are numerous. Give me my people.” The answer arrived, saying that, “I give you all infidel men and women and entrust them to you on the Day of Resurrection.” It said, “I accept, I accept, I accept.” I said, “O Gabriel, what is this voice?” He answered, “O Muhammad, this is the voice of hell. Every night and day, it requests infidels thirty thousand times from God so that it can carry out God’s vengeance on them. Every time, God gives His word to it, and every time it says: ‘I accept.’”’ [In Jerusalem] (Plate 3) ‘Then I passed that place until I reached Jerusalem. That night, even though the caretakers of the Jerusalem mosque wanted to (f. 16r) close the doors of the mosque, they could not. After the evening prayer on that night, an uproar occurred in Jerusalem. Due to their fear of that uproar, all pilgrims to the mosque fled, and they left the mosque empty.’ The Prophet continues: ‘I arrived in the mosque (and they call that door “the Door of the Prophet”).52 I dismounted Burāq and prayed two prayer cycles. Gabriel tied Burāq to a column, and the trace of the rein will remain on that column until the Resurrection. Gabriel took my hand, and I went toward the Rock. A tall youth of a beautiful and radiant appearance with long hair and a black beard and wearing a beautiful robe approached me. He smiled at me, greeted and saluted me. Gabriel said, “Greet him well because he is your father Adam.” I embraced him and he embraced me. He said, “Greetings to the righteous son,” and he kindly asked how I was.’ ‘Once I left him, another youth with the dignity of elders came forward, wearing (f. 16v) beautiful robes. Gabriel said to me, “Greet him kindly, because this is your forefather Noah.” He asked how I was, and I did the same. Another old man approached me. He was tall with a beautiful face and fine and luminous clothing. He smiled at me. Gabriel said to me, “Greet him because this is your forefather Abraham.” After him, a tall and distinguished youth arrived. Gabriel said to me, “Greet him kindly because he is Moses, ‘The One who speaks [to God].’”53 So the prophets were coming one after the other, and they all were greeting me. They were all the souls of the prophets.’ Some people that the soul is like the body and the body is like the soul [in form]. Do you not see that the Prophet said, ‘Whoever sees me in a dream will see me [as awake] because Satan cannot impersonate me’?54 If the soul were not like the body and the body not like the soul in form, how could one see the Prophet in a dream? How could he take form in one’s eye, while he is sleeping in his tomb? He is slumbering in his tomb, (f. 17r) but one sees him in one’s dream. [The Merits of the Prophets] ‘Then Gabriel issued the call to prayer and stood up. He said to me, “Go forward and pray.” I went forward and prayed, and all the prophets prayed behind me. When I completed the prayer, Adam stood up and praised God. He said, “Thanks and praise be to God, Who, when He formed and created me, ordered the angels to prostrate themselves before me. He carried me to paradise on the necks of angels and made
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the food of paradise permissible to me. He received me as a guest in paradise for five hundred years. Whenever I committed a sin, He forgave me. Thanks be to God, Who did thus.” He sat down.’ ‘Then Noah stood up and said, “Thanks be to God, Who created me as the forefather of prophets, tamed the water for my ship, brought me on board the ship, saved from the flood the faithful who believed in me, and destroyed my enemies at my prayer.” He sat down.’ ‘Then Abraham (f. 17v) stood up and said, “Thanks be to God, Who named me ‘the Friend,’55 cooled the fire for me, saved my son from hell, built His own house [the Ka‛ba] by my hand, and made me the father of Muhammad’s community.” He sat down.’ ‘Then Moses stood up and said, “Praise be to God, Who named me ‘the One who speaks [to God]’, talked with me without intermediary, destroyed my enemy, granted me signs and miracles, made me share prophecy with Aaron, gave me the tablets [i.e., the Ten Commandments] and the Torah, sent me to Pharaoh, and made the Israelites my community. Praise be to God, Who did this for me.” He sat down.’ ‘Similarly, all prophets—such as David, Solomon, Job, and Jonas—stood up in succession after me, remembering the blessings of God upon themselves. When all of them sat down, Gabriel said to me, “Your turn has come. Stand up, o Muhammad.”’ ‘I stoop up, and I said, “Praise (f. 18r) be to God, Who called me ‘the Beloved [of God]’,56 made me first and last, brought me out into the world at the end of time, and will bring me out first on the Resurrection. He made my Book [the Qur’an] the most sacred of books; my community the best of communities; my religious laws the easiest of religious laws; the rewards of my religious law the most numerous rewards; and my direction of prayer (qibla) the best direction of prayer. He made the earth my place of prostration and purification. He made my religious laws abrogate all religious laws. He granted me the seal of prophecy. I am the first person who will rise on the Day of Resurrection. I will be the leader when they proceed to the place of gathering. I will be their spokesman57 when they are silent. I will be their intercessor when they are helpless. I am the first person who will set foot in paradise.”’ Muhammad said, ‘Adam stood up and looked at the prophets. He said, “Muhammad is the most meritorious.”’ [The Testing of the Cups] ‘Gabriel arrived and offered me three cups (according to one tradition, but according to another tradition it was four cups).58 One cup was of water; another, of milk; the third, (f. 18v) of wine; and the fourth, of honey. He said, “Select which one among these four you desire.”’ ‘I always had preferred milk, so I selected the milk. Gabriel said to me, “Drink.” I drank, and a little was left when I removed the cup from my mouth. Gabriel said to me, “O Muhammad, may this be good tidings for you. If you had selected the water, your community would have drowned. If you had selected the wine, ultimately your community would have become drunkards. If you had selected the honey, ultimately
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your community, because of its lust of the world, would have renounced religion. But you selected the milk, and your community is saved. If you had imbibed the milk in its entirety, there would not have been any deluded members of your community. Your community has been allocated biased members equal to that amount of milk that you left behind.” I said, “O Gabriel, give me back my milk so that I can drink it all.” He said, “The die is cast,59 it’s all gone. God decreed it thus.”’ [The Prophet Ascends into the Heavens] The Prophet continued, ‘Afterwards Gabriel took me between the heavens and the earth. I saw birds dwelling in the air. (f. 19r) They were eating their daily bread and dying in the air.’ If someone asks how this is, the answer is that the Prophet said, ‘They lay an egg on one wing and a chick emerges on another wing. In that place, there was neither sowing nor reaping. God most High offers them their daily food so that people realize that wherever there is no sowing or reaping, God is not Incapable of giving daily food to His servants.’ This has been mentioned in the Qur’an: ‘And the birds, spreading their wings.’60 Those were the birds that were spreading their wings in the air and were flying, one after the other. Not even one of their wings moved, and they were flying straight through the air. If God wants to make them perfectly still in the air, He has the power to hold them in the air in this way for one whole hour. He also has the power to keep others in constant motion. When you consider this evidence, [it is clear that] He keeps the whole world forever in the placeless realm61 until the Resurrection by the power of God. So why ought He not situate one world or a part of it in the placeless realm? (f. 19v) As it is said: And God has Power over all things.62 [The Prophet continued:] ‘Then I passed that place and saw a sea that was floating in the air (Plate 4). Its name was Fate (qāżiya).’63 If that sea were not there, the pounding heat of the sun would burn the ground. It is visible to the eye. Now if you look at the sun, it seems to the eye as if the sun is quivering and pulsating. That is not due to the movement of the sun; rather, that is due to the movement of the water [in the Sea of Fate]. [The First Heaven] (Plate 5) The Prophet continued: ‘I passed that sea until I arrived to the first heaven. I saw that the sky of the world was of emerald. Its thickness and width are a five hundred years’ journey. Its size is so large that if you were to place into it the seven levels of the earth, you would no more see them than you would a shield in the desert.’64 ‘Then Gabriel knocked at the door. A voice arrived, asking, “Who is at the door?” Gabriel exclaimed, “This is Muhammad.” He said, “They sent Muhammad.” They answered, “How fine a brother we have, and how fine is he who comes (f. 20r) to see us.” Then they opened the door for [me] and they took me in.’ ‘The name of the first heaven is Barqī‛ā. The guardian of the first heaven is an angel whose name is Ismā‛īl. He was sitting on a chair (kursī) and next to him were standing seventy thousand angels. The prayer of these angels and of the people of
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the first heaven was as follows. They all were saying, “Praise be to the Greatest King, Praise be to the Most High to Whom nothing compares.” The size of the guardian of the sky was so large that if he opened one wing, the entire world would disappear.’ ‘Gabriel said to me, “Greet him.” I greeted him. He stood up, answered my greeting, and said to me, “O Muhammad, may this come as good tidings to you because God has ordered us to pray for you and yearn for your community from God most High even before He created Adam.” Then Gabriel said, “For every person from your community who says this prayer, all of the angels write down a reward in his book of deeds (nāma) totalling their number,65 and they offer him their rewards.”’ ‘I saw the people of the first heaven: (f. 20v) they were standing in such ordered rows that there was no space between them for a strand of hair. They were busy reciting “God is Great” (takbīr) and performing devotional acts. They were raising their hands, and their prayer was this: “The Most Glorious, the Most Holy, the Lord of angels and the (Holy) Spirit,66 Praise be to the Lord of the Lords, Praise be to the (Most) High and the Most Great.” After this laudatory prayer (tasbīh.), they performed communal prayers (s.alawāt); after that, they were asking for forgiveness on behalf of this community until the Resurrection. These were their devotional acts. Gabriel said, “O Muhammad, on the Day of Resurrection, everyone from your communities whose takbīr is insufficient, God most High, in order to show favour to that servant, completes [his prayers] with their takbīr.”’ [The Rooster Angel] (Plate 6) ‘Then Gabriel took me, and I saw a rooster standing on its feet. Its wings were whiter than snow. Its feet reached the earth, and its head breached through the skies. When it spread a wing, it stretched from the east to the west and beyond. It crowed and flapped its wings. It was uttering this prayer: (f. 21r) “Praise be to God, the Great, the Exalted, there is no god but God, the Living, the Eternal.”67 When it crowed, the roosters from the east to the west crowed, and the crowing of those roosters was: “Remember God, o negligent ones!”’ ‘I asked, “O Gabriel, what is this rooster?” He answered, “Every night and day, this rooster utters a prayer twenty-four thousand times each hour. When they hear its crowing, all roosters crow. When it flaps its wings, they flap their wings. When it quiets down, the others quiet down.”’ [The Prophet Adam] ‘I went further, and I saw a throne (takhtī) set up [in that place]. Adam was sitting upon it. Two doors were open before him: one on the right side, and the other on the left side. When he looked toward the door on the right side, he smiled; and when he looked toward the one on the left, he wept.’ ‘Gabriel said, “Greet him.” I greeted him. He answered my greeting, stood up, and asked how I was. He said, “O Muhammad, this is good tidings for you and your community. (f. 21v) The soul of any person from your community who dies as a Muslim will be offered to me and I will give him good tidings of the grace of God. He will come next to me and will find peace and quiet.” Then I asked, “O Gabriel,
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what is the reason for his smiling and crying?” He answered, “One of the doors of paradise is open on his right. Every time he looks at it, he sees his own children, and he rejoices and smiles. When he looks to the left, one of the doors of hell is open on his left. He looks at it and sees his own children, and he becomes sad and cries.”’ [The Second Heaven] ‘I prayed two prayer cycles. Gabriel lifted me up and took me to the second heaven. I saw that the second heaven was of white silver. God most High said, “Be white silver,” so it was.68 Its name was Aflūn, and the name of its guardian was Qiyāyīl. This was his prayer: “Praise be to the Holder of Glory and Power.”69 The angels’ devotions consisted in standing up to pray, and everyone who recites this prayer earns their rewards. Until the Day of Judgment70 they stand like this (f. 22r) on their feet, without sitting down and without resting. They recite this prayer with the seventy thousand angels.’ ‘Gabriel knocked on a door and a voice came, asking, “Who is at the door?” Gabriel answered, “It is Muhammad.” They called out, “Who sent Muhammad?” They said: “God did.” Qiyāyīl said, “How fine a brother we have, and how fine is he who comes to us tonight.” Then they opened the door of that heaven. Gabriel took me through that door. The width of that heaven was five hundred years. It was so big that if they were to throw together the first heaven with everything that is on earth, they would appear the size of a shield on earth.’ ‘Then I entered and saw him, Qiyāyīl, sitting on a chair (kursī) of light. He was so big that if he were to embrace the first heaven with everything that is on earth, they would disappear. Gabriel said, “Greet him.” I arose and greeted him. He answered me,71 gave good tidings, and said, “O Muhammad, this is good tidings for you and your community.” Then he asked me, “Do you know how long ago we were ordered to greet you and to yearn for your community (f. 22v) from God?” He said, “Our request to you tonight is that you ask God most High to [forgive us] our shortcomings.” I answered, “I accept.”’ [The Prophet Joseph] ‘Gabriel brought me further. I saw a throne (takhtī) of light set up [there]. A youth was sitting upon it. I never had seen a more beautiful face. I asked, “O Gabriel, who is this?” He answered, “This is your brother, Joseph.” I arose and greeted him. He stood up and asked how I was. He said, “O Muhammad, this is good tidings for me, for you, and for your community because I was ordered to give good tidings to the soul of every member of your community when they are presented to me. I say to them, ‘Do not fear because goodness appeared to me at that time when I became separated from my father, mother, and tribe. Do not fear, because God most High will do the same for you as He did for me. Thus, they receive peace from me and they proceed forward.’”’ (In another tradition, it is recorded:) ‘I saw an angel in the second sky, whose name is Qābīl.72 He was more marvellous and larger than all of those other angels that I had seen. I saw next to him innumerable angels, which all resembled him.
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(f. 23r) Half of them were of fire and half of snow. Neither did the snow extinguish the fire, nor did the fire melt the snow. They were all reciting a prayer, which was this: “O He Who joined snow and fire, [and] placed affection between the hearts of Muhammad’s community.”’73 ‘Gabriel said to me, “Rise and greet him because he is the kindest to you of all angels of this heaven.” I stood up and greeted him. He answered me and said, “O Muhammad, this is good tidings for you and your community. Know that God ordered us fifteen thousand years before He created Adam to send prayers upon you and to yearn for your community. Our request to you tonight is that you ask God most High to [forgive us] our shortcomings.” I answered,74 “I agree.”’ [The Third Heaven] ‘Then I prayed two prayer cycles and Gabriel raised me to the third heaven. I saw that the third heaven was of red gold. God said, “Be,” and so it was.75 Its width was five hundred years’ distance. Its name was Qaydūn and the name (f. 23v) of its guardian was Kūkiyā’īl. His prayer, which he kept saying was: “Praise be to the Living One Who does not expire.” All who recite this will earn their reward on the Day of Resurrection. The width of this heaven is such that if one were to place it with the [first] two heavens and the seven levels of the earth, it would appear like a shield in the desert.’ ‘Gabriel knocked at the door. A voice came, asking, “Who is at the door?” Gabriel answered, “It is Muhammad.” The call came, “They sent Muhammad.” Gabriel said, “God sent him.” A voice came, “How fine a brother has come tonight, and how fine is he who comes.” They opened the door and took me in.’ [The Prophets Jesus and John] ‘I saw a large throne (takhtī) set up [there] and two youths with beautiful faces were sitting on that throne. Their relatives and close friends were sitting with them. Gabriel said to me, “Stand up and greet them because they are the maternal cousins Jesus and John.” I saw that Jesus resembled ‛Urwa al-Thaqafī,’76 and Jesus had a body and John had a soul. I greeted them, and they answered. They said, “O Muhammad, this is good tidings for you and your community. Not a single person from your community will pass by us without us (f. 24r) giving him good tidings and saying, ‘Don’t fear because you are neither Sabian (s.ābī)77 nor Christian (tarsā).’ They thus will pass us quieted.”’ [The Warrior Angles] ‘I passed them. Then I saw angels covered with ornaments and with weapons of warriors (ghāziyān) made of light. All of them were marching while uttering, “God is Great.” I saw that their width was one year’s way. I asked, “O Gabriel, who are they?” He said, “They are the warriors’ assistants.78 God sends them whenever He wants to help the warriors.” I asked, “Whence have they come, and where are they going?” He answered, “O Muhammad, I swear by God, besides Whom there is no god, that I have been seeing them since that day when God sent me from the Lote
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Tree of the Limit to the earth. They are always coming from over there, and they are always marching. I do not know whence they come, and I do not know where they are going. The people of this heaven have been raised up so that they may mend your community’s deficiencies. The devotions of the people of this heaven consist in genuflecting until the Resurrection.” Gabriel continued, “For every one of your communities who has fallen short in his prayer cycles, God will complete his prayer cycle with (f. 24v) their prayer cycle on the Day of Resurrection.”’ [The Fourth Heaven] ‘Then I prayed two prayer cycles. Gabriel picked me up and took me to the fourth heaven. I saw that the fourth heaven was of ruby. The Lord most High said, “Be ruby,” and it became thus. Its name was Mā‛ūn. Its breadth was five hundred years’ distance and its width was such that if you were to gather the three [previous] heavens and all of the earths and placed them into it, it would appear like a shield [in the desert]. The prayer of the people of this heaven was this: “Praise be to the Holy King, Lord of the Angels and the (Holy) Spirit.”79 [Gabriel said:] “The reward for anyone from your community who recites this prayer will be written in his book of deeds.”’ ‘The name of its guardian was Mūmayā’īl. His size was so large that if he were to place all three [previous] heavens and all of the earths under his wing, they would disappear. There were seventy thousand angels next to him. Gabriel said to me, “O Muhammad, stand up and greet him.” I stood up and greeted him. He answered me, and said, “O Muhammad, this is good tidings for [you]80 and your community. Here, all majesty is for you and for your community. God (f. 25r) most High ordered us to pray for you and to yearn for your community from God most High twenty thousand years before He created Adam.” I answered, “I agree.”’ [The Prophet Solomon] ‘I proceeded further, and I saw a throne set up [there]. I saw a youth with a beautiful face sitting on that throne. Gabriel said to me, “Greet him because this is your brother Solomon.” I greeted him, and he answered. He said, “O Muhammad, this is good tidings for you and for your community because when the soul of every fortunate person from your community is brought to me, I give it good tidings of paradise so that it rejoices thanks to me.”’ [The Angel of Death] ‘Gabriel took me further. I saw an angel of light sitting on a throne (kursī). His size was such that next to it I forgot everything I had seen. On the right and left, there were countless enormous angels of mercy and torment. All of them obediently carried out everything he ordered. When I looked at him, I feared that my soul would leave because of my fear of him. I asked, “O Gabriel, who is this awesome angel? I did not fear any angels (f. 25v) as much as I fear him.” He answered, “O Muhammad, this is the Angel of Death, ‛Azrā’īl. Go next to him and greet him because you and your community cannot escape him.”’ ‘I went forward and greeted him. He lifted his head and answered me. He said,
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“This is the place of your and your community’s majesty.” He did not smile at me as the others had. I asked, “O Gabriel, how come he never smiles?” Gabriel answered, “O Muhammad, he has never smiled and will never smile until the Resurrection because God most High created him as punishment (siyāsat).”’ ‘I saw a tablet (lawh.ī) on his right, such that it was all I perceived as far as my eyes could see. He was looking at it with anger. On his left, I saw a tree of a boundless size with green leaves growing from it. Names were written on those leaves. Some of those leaves were turning yellow, and some of them were falling. Every leaf that fell landed onto the name of a person on that tablet. Something resembling a bowl (t.ashtī) was placed in front of him, and its size was immense.81 That leaf fell onto the name that was written on that tablet. He would stretch out his hand and (f. 26r) continuously pick up something on the right and on the left of the bowl.’ Muhammad asked, ‘O Gabriel, what is this tablet, what is this tree, and what is this bowl?’ He answered, ‘O Muhammad, on this tablet is a written document (nuskhat) of the living creatures who will die this year according to the Guarded Tablet (al-lawh. al-mah.fūz.). ‛Azrā’īl was entrusted with it on the Night of Repentance.82 For everyone who is born from a mother, a leaf grows out of the tree for him and his name is written on it. While he is alive, the leaf is green; when he is sick, the leaf turns yellow; and when the moment of death arrives, the leaf drops and falls onto the name on the tablet. The Angel of Death knows that he must seize his soul. This bowl next to him is like the world. If that person is fortunate, he sends the angels of mercy to seize his soul. If that person is unfortunate, he sends the angels of torment to seize his soul. When his soul begins to gurgle, the Angel of Death stretches out his hand and takes it. It is easy for him to do so, whether he removes it from the east or from the west.’ If someone wonders, ‘We know that the Angel of Death is the taker of our souls, (f. 26v) but here [Gabriel] says that other angels seize our souls,’ then the answer is that the Lord recounts the story of the fortunate ones: ‘Say: “The Angel of Death, put in charge of you, will (duly) take your souls.”’83 And for the unfortunate ones, God states: ‘If you could only see how the angels take the souls of the unbelievers (at death).’84 The proof is that the angels seize the souls of men from all their limbs until the soul begins to gurgle. At that moment, the Angel of Death seizes it. The meaning of these qur’anic verses is born out by the present explanation. Muhammad said, ‘Then I asked something: “O Angel of Death, will you have mercy on me?” He answered, “May this be good tidings for you, o Muhammad. God most High has ordered me to be merciful to all believers.” I said to him, “At the time of seizing the soul, show this [kind] visage to my community.” [‛Azrā’īl answered:] “Indeed, o Muhammad, I will show this face to the fortunate and will show the other face to the unfortunate.” I said, “O Gabriel, tell him to show the face that he shows to the unfortunate ones and to show me [the face that he shows] to the sinners.” Gabriel said, “O Muhammad, you do not have the strength to gaze upon the other face.” I said, “I want to see it.”’ ‘Gabriel said to the Angel of Death, “Be obedient to Muhammad in everything he has ordered.” (f. 27r) The Angel of Death turned his face aside and then showed
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it to me. I saw his face. Had God not protected me at that time and if I had had a thousand souls, not a single one would have remained with me out of awe of him. Then Gabriel embraced me and placed his wing as a shield between me and him. Then the Angel of Death turned his face aside and showed me his other face. I wept uncontrollably, shouting, “The calamity of death suffices.” Gabriel said, “What comes after death is worse.”’85 ‘I said,86 “What is there, o Gabriel, after death?” He answered, “Seeing Munkar and Nakīr.”87 I said, “O Gabriel, my wish is to see them.” He said, “O Muhammad, you cannot see them before death because nobody is able to see them.” I said, “Then describe them to me.” So he described them to me exactly as they are described in the Traditions (khabarhā).’ [The Fifth Heaven] ‘Then I prayed two prayer cycles, and Gabriel picked me up and took me five hundred years’ distance to the fifth heaven. I saw that the fifth heaven was of emerald. God said, “Be (f. 27v) emerald,” so it was. Its name was ‛Aydūn, and its breadth was five hundred years’ distance. Its width was such that if you were to place into it the four [previous] heavens with the [levels] of the earth, it would appear like a shield in the desert. Gabriel knocked at the door. A voice came, asking, “Who is at the door?” Gabriel answered, “Muhammad.” A voice came, “They sent Muhammad.” [It replied,] “How fine is the one who has come to us tonight, how fine a brother.”’ [The Prophet Aaron] ‘They opened the door and brought me in. I saw a throne (takhtī) set up [there]. A middle-aged man with a beautiful face was sitting on that throne in clothes of light. People stood around him. Gabriel said, “Go and greet him because he is your brother Aaron, the brother of Moses.” I greeted him and stood up. He asked how I was and smiled at me. He said, “This is good tidings for you and your community because here all dignity belongs to you and your community. Not a single fortunate soul passes me without me giving him news of his kin in paradise so that he may pass by me with joy.”’ [The Angels of the Fifth Heaven] ‘I proceeded further. I saw an angel sitting on a golden chair (kursī). I am not able to describe his size. (f. 28r) He was larger and greater than all [the other angels] that I had seen. His name was Saqt.iyāyīl, and he was the guardian of the fifth heaven. Before him were seventy thousand angels in rows. Their prayers were: “Praise be to the Great and the High, praise be to the Joiner of snow and water. Join (in affection) the community of Muhammad, peace be upon him.”’88 ‘Gabriel said to me, “Rise and greet him.” I greeted him, and he smiled at me. He said, “O Muhammad, this is good tidings for you and your community. O Muhammad, God ordered us to send prayers for you and your community and to yearn for your community from God twenty-five thousand years before he created Adam. Tonight, ask God to forgive our deficiencies.” I saw the people of this heaven
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busy proclaiming the faith (tashahhud). They said, “O Muhammad, all individuals from your communities who proclaim the faith <deficiently, God> will complete their proclamations of the faith.”’ [A Description of Hell] ‘Then Gabriel took me further. I saw a door of camphor with a lock of gold placed on it. I was awestruck by it. I asked, “O Gabriel, what is this door?” He answered, “Do you want this door (f. 28v) opened?” I answered, “Yes, I do!” He said: “Say, ‘There is no god but God.’” The door opened, and I looked at it. He said, “O Muhammad, look.” When I looked, the heavens disappeared and a land appeared.’ ‘I looked, and I saw a man standing there with a dark face, cat eyes, and fire coming out of his mouth. His head reached the sky and his feet touched the seventh earth. The Lord said to him, “Show Muhammad what is in your hand.” When I looked, I saw a black and dark place whose name was Ramkā. I saw many people, both men and women, fettered in chains and yokes in torment. Chained together by their necks, their hands were tied behind them and their feet were fastened with fiery nails. Mālik89 was standing there and was pouring fire on their heads, one after the other. The demons of hell did not pause from torturing them for even a moment. This was the first level (dargāh) of hell that was shown to me; it was truly dreadful.’ ‘Then a second land opened up, and the name of that hell was Khawfā. In that place, I saw people, both men (f. 29r) and women, undergoing various tortures.’ ‘Then the third land opened up, and its name was ‛Arafa. In that place, I saw people wearing clothes of pitch. The demons of hell were making them drink boiling water (h.amīm) and filth (ghislīn).90 They were imbibing these through their mouths, and the filth was coming out from their posteriors. They did not rest for an instant.’ ‘Then the fourth land opened up, and its name was H.adna. I saw in it a group of men and women: the men were suspended upside down and the women were suspended from their breasts. I saw gigantic91 snakes and scorpions. Their torment was caused by the snakes and scorpions that were biting them.’ ‘Then the fifth [land] opened up. Its name was Damā, and in it were fiery stones. There, I saw a group of men and women, and the demons were torturing them. Stones were placed on their heads, and they were screaming. They did not rest for an instant.’ ‘Then the sixth land opened up. Its name was Tanīnā, and in it were fiery boulders. (f. 29v) The boulders were hanging from the necks of the denizens of hell. The demons were torturing them and were force-feeding them Zaqqūm [fruits] and they ate them.’ ‘Then the seventh land opened up. Its name was H.anīnā. I saw many people there with fiery yokes around their necks. The demons were dragging them. This is the seventh land: it is placed with the other lands that we mentioned were in the palm of an angel along with a thousand kinds of tortures by fire. On every mountain, there are seventy thousand valleys; in every valley, there are seventy thousand fiery abodes; and in every abode, there are seventy thousand kinds of tortures all different from one another. In that place, there were snakes, and every snake was the size of several
Plate 1 Incipit of the anonymous Mi‘ra¯jna¯ma, dated 685/1286. SK Ayasofya 3441, folios 1v–2r.
Plate 2 Colophon of the anonymous Mi‘ra¯jna¯ma, dated 685/1286. SK Ayasofya 3441, folios 74v–75r.
Plate 3 The Prophet Muhammad encounters prophets in Jerusalem and undergoes the ‘testing of the cups,’ Mi‘ra¯jna¯ma, ca. 1317–35. TSK H. 2154, folio 62r.
Plate 4 The Prophet Muhammad, on Gabriel’s shoulders, flies through the Sea of Fate (qa¯z.ı¯ya) on the way to the first heaven, Mi‘ra¯jna¯ma, ca. 1317–35. TSK H. 2154, folio 121r upper.
Plate 5 The Prophet Muhammad arrives at the gate of the first heaven, made of emerald, Mi‘ra¯jna¯ma, ca. 1317–35. TSK H. 2154, folio 61r upper.
Plate 6 The Prophet Muhammad encounters the celestial rooster in the first heaven and a group of angels raising their hands in prayer, Mi‘ra¯jna¯ma, ca. 1317–35. TSK H. 2154, folio 61v.
Plate 7 The Prophet Muhammad arrives in the seventh heaven, made of light, and encounters the gatekeeper angel Nu¯ rya¯b¯ l, accompanied by a host of angels, Mi‘ra¯jna¯ma, ca. 1317–35. TSK H. 2154, folio 31v.
Plate 8 The Prophet Muhammad, on Gabriel’s shoulders, ascends through the seventh heaven, made of light, Mi‘ra¯jna¯ma, ca. 1317–35. TSK H. 2154, folio 42r.
Plate 9 The Prophet Muhammad, on Gabriel’s shoulders, flies over the Swollen Sea (al-bah.r al-masju¯r) beyond the seventh heaven, Mi‘ra¯jna¯ma, ca. 1317–35. TSK H. 2154, folio 42v.
Plate 10 The Prophet Muhammad and Gabriel, with h. u¯r¯s in a pavilion in paradise, observe the Lote Tree of the Limit, Mi‘ra¯jna¯ma, ca. 1317–35. TSK H. 2154, folio 121r upper.
Plate 11 Bila¯l (?), with h. u¯r¯s in a pavilion in paradise, observes the Lote Tree of the Limit, Mi‘ra¯jna¯ma, ca. 1317–35. TSK H. 2154, folio 61r lower.
Plate 12 The Prophet Muhammad has a miraculous vision of Jerusalem upon his return to Mecca and correctly describes it to Abu¯ Bakr, Abu¯ Jahl, and members of the Quraysh tribe, Mi‘ra¯jna¯ma, ca. 1317–35. TSK H. 2154, folio 107r.
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mountains, and every scorpion was the size of several camels, and every scorpion had seventy tails, and every tail had seventy joints, and for every joint there was a sack of poison. There were dark cisterns as well as a river of scorching water, a river of ichor (s.adīd),92 and a river of filfth (ghislīn).’ ‘Mālik opened the door of the valley and a fire emerged. Hell screamed at its intensity. They say that the name of that valley is Vayl (affliction), and the other is called Sijjīn (captive)93 and the Lowest of the Low. (f. 30r) In that place I saw a large tree, its branches of fire. The ends of its branches were like pigs’ heads and devils’ heads, and its thorns were like spears. Its size was like several mountains. I asked, “O Gabriel, what is this tree?” He answered, “This is the Zaqqūm tree, which God most High has mentioned in the Qur’an: ‘Verily the Tree of Zaqqūm will be the food of the sinner.’”’94 ‘In that place, I saw a valley [with a river] of bile,95 blood, worms, and fire. They were boiling together, putrid and revolting. They were more putrid and revolting than anyone has ever seen or heard. I asked, “O Gabriel, what river is this?” He answered, “That which comes out from the genitals of adulterers and evil-doers, the bellies of drunkards, and the noses of pederasts accumulates here and is poured into their mouths so that they drink it. By God, Who endowed you with prophethood, o Muhammad, if they let one drop of that river fall into the world, the people of the east will die of its stench.”’ ‘I saw another river: it was black and rippled with fire. Its breadth was five hundred years’ distance, and it was growling at itself with clamour and terror. Its length, (f. 30v) as Gabriel said, is that of the heaven and the seven earths. I asked, “O Gabriel, what is this river?” [He answered,] “This is the River of Filth (rūd-i ghislīn), as God said in the Qur’an: ‘Nor have (the sinners in hell) any food except the corruption from the washing of wounds.’”96 Then he said, “By God, Who sent you with justice to the people, if one drop of this river falls into the seas of this world, all of them would turn to fire, and all the people of the world would be annihilated.”’ ‘I saw another valley sealed shut. Gabriel said to Mālik, “Remove the lid of this valley.” He exposed it and I looked. I sought refuge from the torments that I saw. A fire was roaring at itself. Gabriel fainted out of fear of it, and I fainted too. Mālik said, “O Muhammad, raise your head because this fire cannot touch you. Look at God’s majesty.” So I looked, and I saw a black and dark valley. Every level was deeper than the next. Its size and depth were as much as the seven heavens with the seven earths and everything on them that I had seen previously. I saw people. The demons were torturing them. (f. 31r) Fiery stones had been placed around their necks. Then I asked Gabriel, “What is this valley?” He answered, “This is the Valley of Vayl (affliction) and the other is Falaq (dawn), which God has mentioned in the Qur’an: ‘Say: I seek refuge with the Lord of the Dawn.’97 And these two valleys are covered until the Day of Resurrection.” This valley shrieked and said, “O Lord, this place has become parched and constricted for us, our depths have grown distant, our snakes and scorpions have multiplied, and our heat and cruelties have become severe. O Lord, add heat upon heat, constriction upon constriction, and depth upon depth.” It continued, “By Your glory and exaltation, I seek revenge against those people who rebel and disobey Your orders.”’
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‘Then a call came, “O Muhammad, by God, Who sent you with truth to people, if these valleys open as much as a pinprick, the entire world from the east to the west would go up in flames. And if they take one denizen of hell and drop him into the fire of the world, he would fall asleep in happiness and comfort, and he would not wake up for seventy years.”’ ‘I also saw (f. 31v) in hell meadows filled with snakes and scorpions, and fiery coffins fitted with fiery locks. I asked, “O Gabriel, what are these coffins?” He answered, “This is the place of adulterers and tyrants. Snakes and worms are assigned to them, as they drag them into hell.” In that place, I saw chains. If they brought all the iron in the world, it would not suffice for one chain. When I saw that, I became overwhelmed. I fell in prostration, cried, and supplicated God.’ ‘After that, I saw another valley. That valley was [named] Hāviya.98 I saw that hell wanted to shout [out of fear of] Hāviya. In that place, I saw people: women and men whose tongues were hanging to their navels. I asked, “Who are these people?” Gabriel answered, “Liars and backbiters from your community, o Muhammad.” They had been left in torment.’ ‘After that, I saw a valley whose name was Jahannam,99 and the name of its gatekeeper was S.ūkhā’īl. I saw another valley whose name was Laz.ā,100 and its gatekeeper was T.ūfā’īl. I saw another valley, whose name was Sa‛īr,101 and its gatekeeper (f. 32r) was T.aft.ā’īl. I saw another valley, whose name was Saqar,102 and its gatekeeper was Sūs.bābīl. I saw another valley, whose name was Jah.īm,103 and its gatekeeper was T.arfāt.īl. I saw another valley, whose name was Hāviya,104 and its gatekeeper was Is.t.āfāt.ābīl.’ ‘These were all the gatekeepers of hell. They all had black faces and cat-eyes. The height of each one of them was as much as the distance from the earth to the sky (and it is said that the distance from the earth to the sky is seventy years’ distance). Fire was shooting out of their mouths, ears, and noses. When they would speak, fire would come out of their mouths. The distance between each one of the doors of hell to the next is five hundred years’ distance. Seventy thousand wardens were assigned to every door of the doors mentioned [previously]: not one of them resembled the other, and they were under the command of Mālik.’ Muhammad continued: ‘When God strengthened my eyes so that I could see that this place was hell and that was Mālik, I desired to speak with the wardens. So God, with His Own power, brought them next to me so that I could speak with Mālik. (f. 32v) I saw hell: it was dark, its fires were dark, and its smoke was dark. The awesomeness of that place was such that had I wished to describe it, I would not have been able to.’ ‘I saw Mālik sitting in front of a door, and standing before him at his command were the demonic angels stern and severe as wardens.105 Every hour, he became angrier and I saw his brow knotted. If the people of the heaven and the earth were to look at him, all of their souls would separate from their bodies out of fear of him. If he were to look at the heaven and the earth, they would disintegrate. I did not have the strength to look upon him. Gabriel recited a prayer of supplication and said, “O God, strengthen his heart.” He said to me, “Do not fear because God has kept you safe.
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This is Mālik, the guardian of hell. He has been ordered to carry out your commands tonight. Tell him whatever you demand and desire.”’ Muhammad said, ‘I stood up and I greeted him. He looked at me. Because of my fear of him, my soul almost separated from me. I said, “O Mālik, open the door of Hell so that I can see inside.” He opened the door.’ ‘At the first door that I saw, I asked, “Whose place is this?” (f. 33r) He answered, “It is the place of the hypocrites from your communities.” He opened another door, and its name was Hāviya. I asked, “Whose place is this?” He answered, “This is the place of Pharaoh.” He pushed aside the third one, and its name was Saqar. I asked, “Whose place is this?” He answered, “This is the place of the polytheists.” He opened the fourth door, and its name was H.ut.ama. I asked, “For whom is this?” He answered, “This is the place of the Christians.” He opened the fifth door, and its name was Sa‛īr. I asked, “For whom is this?” He answered, “This is the place of the Christians.”106 He pushed aside the sixth small door, and its name was Laz.ā. I asked, “For whom is this?” He answered, “It is for the Sabians.” He pushed aside the seventh door, and its name was Jah.īm. I asked, “For whom is this?” He answered, “For the unbelievers, polytheists, and hypocrites.”’ If the people of the whole world were to attempt to describe the tortures of God most High, the conditions of one valley among all the valleys of hell, its fire, snakes, scorpions, pits, fetters, and chains, they would not be able to. ‘I said, “O Mālik, lift this little door up.” He lowered his head like a person who is ashamed. I said again, “Push aside this door.” (f. 33v) He looked toward Gabriel and whispered into his ear. Gabriel looked at me and said, “O Muhammad, he is saying, ‘I am ashamed because this little door above is the place of the sinners from your community.’” I wept and said, “O Mālik, show it to me so that I may see the place of sinners.”’ ‘He lifted the little door and I looked down. I saw people from my own communities. The demons were plunging them upside down into fire and pulling them back up again. Their stomachs were stretched out to the size of several mountains. Fire was being flung upon them, and they were burning. I asked, “Who are these, o Gabriel?” He answered, “These are the usurers.”’ ‘I saw other people who were eating fire. Fire breathed from their noses. I asked, “Who are they?” He answered, “Those are the people who consume the wealth of orphans.”’ ‘I saw other people turning on fiery millstones. I asked, “Who are they?” He answered, “They are governors and judges who are corrupt. They give people’s property to others through bribery and they are biased in judgment.”’ (f. 34r) ‘I saw other people. The demons were pulling them out by their feet. Ichor was dripping from their tongues, and fire was burning their tongues. I asked, “Who are they?” He answered, “They are the preachers who falsely praise people and rulers and, thanks to rulers, accrue honour for themselves.”’ ‘I saw other people. The demons were placing fiery bits of corpses into their mouths. I asked, “O Gabriel, who are they?” He answered, “The backbiters.”’107 ‘I saw other people, before whom was placed fresh and rotten meat. The demons
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were putting rotten meat into their mouths. I asked, “Who are they?” Gabriel answered, “They are the men who have legal wives but who engage in illicit [extramarital relations].”’ ‘I saw another group of women, whose breasts were hanging down to their feet. I asked, “Who are they?” [Gabriel] answered, “Those are the women who make up their faces and do not cover themselves in front of those outside the bond of kinship (nā-mah.ram).”’ ‘I saw another group of women <wearing fiery veils (chādur) and fire was burning their hair. I asked, “Who are they?” [Gabriel answered,] “Those are the women who leave their husbands’ houses without their husbands’ permission. They show their good looks (arāyash) without a veil to those outside the bond of kinship.”’ ‘I saw another group of women> hanging by their breasts from a fiery tree. I asked, “O Gabriel, who are they?” (f. 34v) He answered, “Those are the women who give milk to the children of [other] people without their husbands’ consent.”’ ‘I saw other people. The demons were pouring boiling water, ichor, and molten brass into their mouths. Their intestines were coming out from their posteriors. I asked, “Who are they?” Gabriel answered, “They are the wine-drinkers.”’ ‘I saw other people caught in horrific tortures, and a stench rose up from them. I asked, “Who are they?” Gabriel answered, “They are adulterers.”’ ‘I said, “O Mālik, show mercy to my community.” He answered, “O Muhammad, tell your own community that they should show mercy to themselves because God has not created me for mercy and He has not endowed me with mercy. I will take vengeance upon whomever is handed over to me.” I could not bear to look any longer. I wept and I prayed two prayer cycles.’ [The Sixth Heaven] ‘Gabriel picked me up and carried me five hundred years’ distance to the sixth heaven. I saw that the sixth heaven was of white pearl. Its width was five hundred (f. 35r) years’ distance. He knocked at the door, and a voice came, asking, “Who is at the door?” He answered, “It is Muhammad.” A voice came, saying, “Muhammad has been sent.” Gabriel said: “He has been sent.” It said, “O my fine brother, he has come to us.” They opened the door and brought me in.’ ‘The name of the sixth heaven is ‛Azriyūn. Its width was such that if they were to place the five [previous] heavens and all the earths onto it, they would disappear much like a shield in the desert. The name of its guardian is Rū‛iyābīl. The laudatory prayer of the people of that sky was this: “Praise be to the King, the Holy, the Lord of all things and the Creator of all things.”108 The reward of anyone who recites this prayer is written in his book of deeds. This guardian was so large that, when I saw him, I forgot the size of those [other] angels. Countless gigantic angels were standing before him.’ ‘Gabriel said to me, “Come forward and greet him.” I went forward and greeted him. The angels answered me. They smiled at me and said to me, “O Muhammad, (f. 35v) this is good tidings for you and your community because God most High has ordered us to offer prayers to you and to yearn for your community from God most
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High thirty thousand years before he created Adam. Tonight, ask God most High to forgive our deficiencies. The devotions of the people of this heaven consisted in prayers (s.alawāt), asking for forgiveness, and greeting the believers. For any person from your communities who is deficient in praising you, God makes up for his deficiencies with their devotions.”’ ‘Then Gabriel took me further. I saw an angel sitting on a chair (kursī). God, in His glory and power, had created him with seventy thousand heads. On every head, there were seventy thousand faces; on every face, there were seventy thousand mouths; and in every mouth, there were seventy thousand tongues. They were all chanting to God and proclaiming the faith in a different language. (According to another tradition, this angel was praising God in seventy thousand languages with every tongue.) If God most High were to order him to (f. 36r) open his wing, the seven heavens and seven earths would be under his wing.’ ‘I asked, “O Gabriel, who is this?” He said, “This is the angel whose name is Spirit (rūh.), and he is the [angel] which God has mentioned in the Qur’an: ‘The Day that the Spirit and the angels will stand forth in ranks.’109 He is kind to you and he likes your community. Go forward and greet him.” I went forward and I greeted him. He answered, saying, “O Muhammad, this is good tidings for you and for your community. God has ordered me to offer prayers to you forty thousand years before He created Adam. Tonight, ask God to forgive our deficiencies.”’ If a biased person asks, ‘How is this [possible]?’ answer that God has the ability to create a tree in the world, to create one trunk with many branches, to create on every branch many branches, to create on every branch many leaves and many blossoms, from every blossom a pomegranate or an apple, or many bunches of grapes, on every bunch a seed, for every [seed],110 a fruit of a different taste, with a different skin and of a different colour. God (f. 36v) creates [all of this] from dry wood in the world by His power. He is Capable of creating such an angel, nor is that (at all) difficult for God.111 Another [evidence of God’s power] is that there is a worm that they call a millipede whose weight is less than a drachma and whose length is half of a span. God has created a thousand feet for it. Every one of its feet has a different motion, being picked up and set down differently. If one of them makes a mistake, a flaw appears in its walking but it is still able to move all those feet and walk. That same God, Who has the power to make His marvels and creative power appear in such a tiny creature, is able to show His power in such a large angel. And God has Power over all things.112 [The Prophet Moses] ‘Then Gabriel took me further. I saw a man sitting on a throne (takhtī). He was tawny and so hairy that hair was coming out from under his robe. He was wearing two shirts like the people of Shanu’a.113 He was sitting with people standing in a circle around him. He was looking at them and (f. 37r) speaking with them like someone telling a secret. I asked, “O Gabriel, who is this?” He answered, “It is your brother Moses.” I asked, “Who are these standing in a circle around him?” He answered, “They are the most excellent people from his tribe, the Israelites.” I asked, “What is he
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saying?” He answered, “He is saying to his own people that, as the Israelites call him Moses, whoever wants to see the best of created things, let him look at Muhammad because the best of creation is Muhammad and the actions of his community. Every community will be with its own prophets on the Day of Resurrection.”’ ‘I went forward and greeted him. He answered, stood up, and said, “O Muhammad, this is good tidings for you and for your community because there is not a single person among the fortunate ones from your community who will not pass by me without me giving him good tidings. I will say, ‘Do not be afraid, you did not come as a Jew. You arrived as a pure believer. May God have mercy upon you.’ And he passes by me joyfully.”’ It is reported in another tradition by Ibn ‛Abbās from the Prophet that Muhammad said: ‘In the sixth heaven, I saw a group of angels larger than one can describe. (f. 37v) Every angel is of a size that only God most High knows. I saw their entire stature to be entirely face, with no hands and no feet.114 They were uttering prayers and singing God’s praises in delight and in song. This delight did not resemble another, and that angel did not resemble this one. They all were weeping from their awe of God, and they were lowering their heads. This one does not know what that one is saying; and that one does not know what this one is saying because of their awe of God. If the people of the world had heard the voice of one angel, their souls would have leapt from their bodies with joy. I asked, “O Gabriel, who are they?” He answered, “O Muhammad, the first explanation is that they are the cherubim (karrūbiyān). Ever since they were created, they have not rested from devotions and prayers. They have not spoken to one other, and they have not looked at one another. They have not raised their heads toward the seventh [heaven].”’ ‘Gabriel said to me, “Greet them.” I greeted them. They nodded their heads at me and did not speak. Gabriel said to them, “This is the Prophet of mercy whom God has sent from the Arabs. (f. 38r) He is the seal of prophets and their lord. Speak with him because you are ordered to speak to him.” They all lifted their heads, looked at me, saluted me, and greeted me. They gave me good tidings, and said, “O Muhammad, this is good tidings for you because God has ordered us to greet you after every prayer, and we request your community from God. O Muhammad, tonight ask God to forgive us our deficiencies.” They engaged with their devotions. I looked at them for a moment, and then I prayed two prayer cycles.’ [The Seventh Heaven] (Plates 7–8) ‘Then Gabriel lifted me up and took me five hundred years’ distance to the seventh heaven. I saw that the substance (s.ifat) of the seventh sky was of light. Its breadth was five hundred years’ [distance]. Its name was ‛Arniyā, and the name of its guardian [angel] was Nūryābīl. His prayer was this: “Praise be to the Creator of light, praise be to the most High, praise be to the Exalted and Blessed One, praise be to the Knower of the unseen, for He does not make anyone acquainted with His secret.”115 [Nūryābīl continued,] “Everyone from your communities who recites this will earn a reward.”’ (f. 38v) ‘Then Gabriel knocked at the door. A voice came, asking, “Who is at the door?” He answered, “It is Muhammad.” A voice came, saying, “Muhammad has
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been sent.” [It answered,] “What a fine brother has come to us tonight, he is well come (nīk āyanda).” They opened the door and they took us in.’ ‘I saw angels of light. If they ordered me to describe them, I could never in my whole life describe them because of their size, their splendour, and the beauty of their voices. Every one of them was so busy praying that this one did not know what the other was saying, and that one did not know what this one was saying. I greeted them. They answered and rejoiced upon seeing me. Then they said, “This is good tidings for you and for your community because the Lord most High has ordered us to utter praises for you after every prayer. We ask God most High for your community. Tonight ask God to forgive our deficiencies.”’ ‘I went forward. I saw angels with light coming out of their mouths. Because of the strangeness of their shape and the beauty of their prayers, I almost gave up the ghost. Gabriel said to me, (f. 39r) “Do not be afraid because tonight God most High will bring you to a place that nobody has ever reached.” I gained strength from God. I stood up and greeted them. They answered me and offered me good tidings.’ ‘Then Gabriel carried me further and I saw a house of ruby. It was the size of the Ka‛ba.116 Lanterns of light were hanging in it.’ (In one tradition, it also is reported that an angel stands there and gives the call to prayer, while in another tradition, it is said that this angel was at the sides of a veil and that this angel stands and gives the call to prayer.) [The Voices at God’s Throne] ‘The angel said, “God is Great, God is Great.” A voice came from below the throne and said, “He spoke truly, I am Great.” The angel exclaimed, “I proclaim that there is no god but God.” A voice came from below the throne, saying, “My servant spoke truly, there is no god but Me.” And another time, the angel exclaimed, “I proclaim that Muhammad is the Messenger of God.” A voice came from below the throne, saying, “My servant spoke truly, Muhammad is My messenger, My servant, and My beloved. I sent him to My people. Whoever complies [finds] deliverance from My torments.”’ ‘Gabriel said to me, (f. 39v) “O Muhammad, your honour has been fulfilled.” Then the angel exclaimed, “Come to Prayer” twice and “Come to Salvation” twice. Then a voice came from below the throne, saying, “My servant spoke truly, and [this is] a most fortunate reply.” Then the angel exclaimed, “God is Great, God is Great.” A voice came from below the throne, saying, “My servant spoke truly, I am Great, I am Great.” The angel said, “There is no god but God.” A voice came from below the throne, saying, “God is Great, there is no god but Me.” Then the angel stood up to prayer.’ [The Frequented House] ‘Gabriel sent me forward, and seventy thousand angels prayed behind me. (This is the fulfilment of the honour that is befitting the leadership of prophets on earth as well as the leadership of angels in the seventh heaven.) Then Gabriel said to me, “This is the Frequented House (al-bayt al-ma‛mūr). Every day, seventy thousand angels circumambulate it. Until the Resurrection, [they are so numerous that] their turn will never come.”’
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In another tradition, it is reported that every day an angel touches Kawthar117 with his wing, pulls it away, lifts its froth, (f. 40r) and scatters it. Thousands upon thousands of drops drip down. From every drop, God most High creates an angel. Those are the angels that circumambulate [the Frequented House]. [The Prophet Abraham] ‘I saw a throne (takhtī) placed next to the Frequented House. An elderly man with a beautiful face and a white beard was sitting on it. He wore various robes. As far as my eye could see, there were trays of fruit placed on that throne. Those fruits do not resemble the fruits of this world. Close to those trays were sitting infants, and they were eating those fruits. The angels would bring other children, and he was comforting every one of them.’ ‘On his right, I saw a tree. The fruits of that tree looked like the engorged breasts of women. The angels would bring the sucklings and place them near Abraham, and he would comfort them. He would pull down a branch of that tree and place one of the breast-like fruits of the tree into each one’s mouth. Each child would nurse from it.’ ‘I asked, “O Gabriel, who is this old man of such luminosity?” (f. 40v) He answered, “This is your forefather, Abraham. When anyone in your communities has a child that dies prematurely, the angels will bring its soul here and entrust it to him so that he may comfort it. If it is a suckling, it drinks milk from that tree. If it is separated from its mother, it will not be separated from Abraham’s comfort. If your communities knew what blessings they offer to children who die prematurely, mothers and fathers would not weep for them.” I went forward and greeted him. He stood up and caressed me. He said, “Good tidings to you, my fine son. Tonight ask God to forgive your father’s deficiencies.”’ [Nine Wisdoms] The wisdom behind knocking at the door of every heaven is that if Gabriel had wanted, he could have made the Prophet pass through the seven heavens in a single leap. The wisdom of having him knock is that when he passes through the door of each heaven, the angels ask, ‘Who is at the door?’ and Gabriel answers, ‘Muhammad has been sent.’ The angels rejoice upon his arrival (f. 41r) so that the Prophet knows that he himself was known in the heavens before God created him. The second wisdom is that if the Prophet had been taken up in one instant, he would not have seen the marvels and creations of God most High or His power in heaven. He would not have known the merit of his own community. The third wisdom is that ever since the time that God most High had announced Muhammad to the angels, they had yearned for him and had asked God most High to permit them to see him. The fourth wisdom is that God wanted the Prophet to see the souls of the prophets and the angels standing on behalf of his community so that his heart would be comforted. The fifth wisdom is that God wanted these angels and these prophets to ask the
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Prophet to request God’s forgiveness for their deficiencies so that when He has recompensed them for the sake of their communities, this community will owe them nothing and will be entirely beholden to the Lord. The sixth wisdom is so that everything the Prophet yearned for would be seen in the heavens, (f. 41v) so that he would reach the place of proximity, and so that he would see that Magnanimity. After that, he would busy himself with thanking God, for it is like the habit of humans to desire anything they do not have until they see it. Once they see it, they rest easy. The seventh wisdom is that God most High wanted the Prophet to see the station of every prophet’s soul. When God summons his spirit (nafs) to where He summons it, the Prophet sees the great obligation he owes to the Lord most High, and thus his gratefulness increases. The eighth wisdom is what was ordered in the Qur’an: ‘Do not enter houses other than your own.’118 God wanted the good manners that he observes on earth—such as saying hello upon entering a house—to be observed in the heavens, too. The ninth wisdom concerns his vision of the Angel of Death. God showed Mālik to him at the time of his ascent and not at the time of his descent. He wanted the Prophet to pass by him and see him on the way up, and to become aware of the conditions of his community in order that knowledge would become certainty. He would not forget [this encounter] and would ask God most High to be kind to his community. Furthermore, if an intercessor does not know who is in prison, (f. 42r) how does he know what to request? First the prison was displayed to him, and he was shown the prisoners so that he would know what to request. Second, ‘Our Lord, condemn us not’ until the end [of the verse].119 Third, they said thus: if he had returned after having seen the light which was revealed to him and if that light had been thrown upon fire, the whole fire would have become insignificant. [On the other hand], if he had been made sad on his return after receiving the divine robe of honour and made to fear Mālik, then God’s grace would not have been complete. After God had made Muhammad safe, He wanted him to fear no one but Him and also to have hope in no one but Him. [Toward Paradise] ‘Then Gabriel said to me, “O Muhammad, listen to the prayer of the angels and teach it to the community. There is not a single person from your communities who recites this prayer without God most High having mercy upon him.” I listened and saw angels circling around the Frequented House who were reciting this prayer with a beautiful voice: “O God, o Lord, my reckoning seeks refuge in Your forgiveness, my heart seeks refuge in Your trust, my reckoning seeks refuge (f. 42v) in Your glory, and my mortal face [turns] toward Your sublime and immortal visage!” I learned it and I prayed two prayer cycles.’ ‘Gabriel carried me on his wing until I reached many angels. The most senior of them was Rizvāniyā’īl and he was the deputy (khalīfat) of Rizvān. With him were innumerable h.ūrās and h.ūrīs: they were all smiling at me and greeting me. Rizvāniyā’īl said, “Tonight an announcement arrived in paradise, ‘We will show Muhammad
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paradise.’ The h.ūrīs requested, ‘Let us see him sooner.’ God offered them the vision of you [o, Muhammad].”’ ‘I saw that they were saying: “We are the good-tempered ones, who are never ill-mannered; we are the contented ones, who are never displeased; we are the immortal ones, who never die; we are the cloaked ones, who never undress. [Eternal] beatitude (t.ūbā)120 for whomever stands with us and with whomever we stand. O Muhammad, greet your community on our behalf, greet them, greet them.”’ ‘I passed by them, and I saw the guardian of paradise (f. 43r) with angels. There were thousands upon thousands of veils on their moon-like faces, and their robes were green and sweeter-smelling than musk. On their heads were crowns of light, and emerald belts were fastened around their waists. On the head of every angel was a crown with some sixty notches upon it. Gabriel placed a pearl on them, and the width and height of one pearl was five hundred years’ distance. I asked, “O Gabriel, are there any others more beautiful than them?” He said, “There are more beautiful ones when one enters paradise.” All of them greeted me and all of them gave me good tidings.’ ‘Then Gabriel led me along. Every bound he took seemed to me like the distance from the surface of the earth to that place that I had reached. Then an angel came next to me, and his name was Shamyā’īl. There were a hundred thousand angels accompanying him with their heads upraised. Since the day that God most High created them, they were all saying: “Greetings to the good servant, the good prophet, the earth and the heavens have been illuminated by him, honoured and esteemed (f. 43v) by God, Lord of lords. Today you are extolled and granted [to God], today good tidings and welcome to you.”’ ‘I rejoiced and then Gabriel led me along. Rows of angels approached me: they were as numerous as drops of rain, or [grains of] sand in the desert, or days and nights. Not one of them recognized the other because of their awe of God. Then God gave me strength so that I could look at them. They greeted me and gave me good tidings. They said, “O Muhammad, a hundred thousand years before Adam was created, we were ordered to pray for you and to ask God most High for your community.”’ ‘Then I saw Shamyā’īl with a large angel wearing on its head a crown of pearls and chrysolite, which could not be contained in the whole world. I looked at him, and a trembling overtook my body.’ [The Logic of Illocality] So if somebody asks, ‘What are a person’s soul and essence like in the placeless realm?’ We answer, ‘Below the seven earths there is a bull. What is below that?’ He answers, ‘A fish.’ We ask, ‘Under that, what is there?’ He answers, ‘Water.’ [We ask,] ‘What else?’ He answers: ‘A rock.’ [We ask,] ‘Under the rock, what is there?’ He answers, ‘An angel (f. 44r) who carries the rock on its neck.’ [We ask,] ‘What is under that angel?’ He answers, ‘The wind of barrenness (rīh. al-‛aqīm).’ [We ask,] ‘What is this?’ He answers, ‘It is on the back of the wet earth, four thousand years’ distance to the lid of hell.’ [We ask,] ‘Under the earth, what is there?’ He answers, ‘There is the placeless realm (lā-makān) and nothing else.’ We say, ‘The whole world continuously
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rests on the placeless realm. If the spirit (nafs) of the Prophet passed through every place on the night of dignity (shab-i sharaf)121 and arrived at the placeless realm, what is strange about that?’ [The Angels of the Seventh Heaven] ‘Gabriel embraced me and said, “O Muhammad, fear not because tonight you will see the marvels and the power of God most High.” He led me along and an angel approached me. His name was Hashmiyā’īl. His head was under God’s throne and his foot was upon the earth. He watches over that fish on whose back are placed the earths and whose neck is adorned with golden chains. There were twenty thousand angels with this angel; they all resembled him and wore crowns of pearls on their heads. They were busy praying. They greeted me and gave me good tidings.’ ‘Then I passed along, and angels of rain approached me. Their faces were like the full moon.122 Light was exuding from their faces. (f. 44v) They greeted me and gave me good tidings. They turned me around. I saw an angel whose name was Afnā’īl. On the right, there were thousands upon thousands of angels on whose heads were placed crowns of light. They were all reciting the Throne verse (āyat al-kursī).123 Gabriel said that God has created these angels from the light of His throne. They all greeted me and gave good tidings.’ ‘Then Gabriel led me along. The wind of mercy (bād-i rah.mat) approached, carrying the scent of the Lote Tree of the Limit. Innumerable angels approached. On their heads were crowns in the colour of God’s throne. The guardians of paradise began to arrive, one after the other. One of them was S.ā‛idyā’īl and after him came Raqiyā’īl. With each one there were a thousand angels, all of them with wings spread open, facing me. They were pointing their fingers toward me and were saying, “This is the most glorified of men.” And they were saying, “Greetings to you and to whomever is with you.”’ ‘Then another angel approached at the head of these angels. His name was ‛As.as.iyā’īl. Thirty-two thousand (f. 45r) angels were with him. On the head of every angel there was a crown with four hundred thousand pearls. Because of their enormous size, not one of the pearls would fit into the expanse of the earth and sky of this world.’ [The Seas of the Seventh Heaven] ‘Then Gabriel flapped his wings in a sea of light. It appeared to have neither shore nor end. He flapped his wings in it until I imagined that every living thing would have drowned in this sea of light. I almost fainted. Gabriel said, “Be strong! Do not be afraid because tonight you will see the marvels and creations of God most High.”’ ‘Then he carried me through it until I arrived at a sea of darkness. He kept on flying through it, flapping his wings. With every flap of his wing, so much water rose that the water’s height was from the earth to that place. Then, once I passed that place, I arrived at a sea of fire. Waves of fire were colliding into one another and smashing against one other. Terrified by that fire, Gabriel leapt out of it and I almost
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gave up the ghost. Gabriel said, “Fear not because God (f. 45v) has protected you from it.”’ ‘Then he carried me over it until I arrived at mountains of snow. From one mountain to another there was five hundred years’ distance, and the width of every mountain was five hundred years’ distance. The radiance of that snow shone like the sun. I went past them.’ ‘A sea of fire appeared, and in it was a burning fire and mountains of snow (Plate 9). In it, neither did the snow melt nor was the fire extinguished. In that sea and those mountains, there were angels as numerous as the leaves of trees and as the stars of the sky. All of them were engaged in prayer. Gabriel kept flapping his wings until I suspected that these creatures of God would be drowned in this fire.’ ‘Then I passed them, and I saw a sea that appeared. I cannot describe the terror of that sea and the multitude of its waves. The smallest wave was the size of the earth’s seven levels. I almost fainted. Gabriel said, “Stay aware because tonight you will see the power of God.” He uttered a prayer, “O Lord, strengthen his heart.” I asked, “O Gabriel, (f. 46r) what is this sea?” He answered, “This is what God swore by, ‘And by the Swollen Sea.’”’124 ‘He carried me over this sea, and I saw angels standing in it. Their size was such that a sea of this size did not even reach their knees. It is not possible to describe these angels. They were reciting a prayer with these words, “Glory and Praise be to God, glory be to God, the Living, the Eternal, praise be to God, glory be to God the Great, praise be to God, glory be to God, the most Holy.”’125 ‘He took me further, and a sea of light appeared. Gabriel carried me across it. For every flap of his wing, I supposed that one flap of his wing would be enough to carry me from the earth to that place. And indeed with one flap, he carried me past this sea to the Lote Tree of the Limit. From where that sea is located to the Lote Tree of the Limit was five thousand years’ distance.’ [The Lote Tree of the Limit] (Plates 10–11) They call it the Lote Tree of the Limit because the highest degree of the spirits of the prophets and martyrs is located there. And this (f. 46v) Lote Tree of the Limit is a tree. Its height is fifty thousand years’ distance. On its branches are pavilions of gold, silver, chrysolite, and pearls. The pavilions are the size of houses, and it is the place of the souls of the fortunate until the Day of Resurrection. For every one there is a place equal to his merit. The leaves of that tree are luminous like the rays126 of sun and colourful to the eye. The Prophet said, ‘Its radiance appeared to my eyes as if you said it was the lowest Pleiades. Four rivers flowed from underneath this tree: one of milk, one of water, one of honey, and one of wine. One of them was like Jayh.ūn (Oxus), another like Dijla (Tigris), another like the Nile River, and the other like the Euphrates in size. I asked, “O Gabriel, what are these rivers?” He answered, “This is what God has promised you, ‘To you have We granted abundance (Kawthar).’127 These four rivers flow into your basin. When you arrive there on the Resurrection, the basin will have been filled.”’
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[Gabriel’s Station] ‘Then Gabriel flew from the top of that tree until he arrived at the place called “Gabriel’s station.” It was the place of his devotions. (f. 47r) He set me down there, and he stood at his own station. He began to tremble and became as tiny as the chick of a dove. I saw him standing at his own station. The awesomeness of God acted upon him. He said, “O Muhammad, this is my station. I do not have permission to go higher than here.” I asked, “O my brother, are you leaving me alone?” He answered, “If I go one hand span beyond where I am standing, I will burn. O Muhammad, tonight do right by me and ask God to forgive my faults.”’ ‘Then Michael appeared and said to me, “Climb up on me.” I climbed up on his wing. He carried me beyond Gabriel. He kept flapping his wings that I supposed that each flap of his wings would be enough to carry us from the earth to that place until I arrived at the pedestal [of God’s throne]. I saw the pedestal: it was of such a size that, next to it, the seven heavens appeared like a shield in the desert. Innumerable angels were circumambulating the pedestal. They were reciting in various languages “Praise be to God” (f. 47v) and “There is no god but God.”’ [Michael’s Station] ‘Michael carried me through that place until I reached seventy thousand seas of light, seventy thousand seas of thunder, and seventy thousand seas of lightning. I asked him, “O Michael, why do they call you ‘Michael’?” He answered, “Because they put me in charge (muwakkal) of rain. Not a drop of rain falls on the earth without being weighed on my scale. They call Gabriel ‘Gabriel’ because he oversees the sinking into the ground (khasf) and the disfiguration of features (maskh) of God’s enemies.128 They call Isrāfīl ‘Isrāfīl’ because he is in charge of the souls of the believers,129 and they call ‛Azrā’īl ‘‛Azrā’īl’ because he oversees the removal of people’s souls.”’130 ‘He carried me until his own station and set me down there. He busied himself with supplications and devotions, and he was crying in lamentation. I asked, “O Michael, are you leaving me alone?” He answered, “O Muhammad, this is my station. I do not have the courage to go further than here. O Muhammad, o Muhammad, tonight ask God most High to forgive my deficiencies.”’ [Rafraf and the Veils] ‘Then I heard a voice, saying, “O Muhammad, (f. 48r) climb onto this rafraf.”131 I saw a fabric (bisāt.ī) which, as far as my eyes could see, had neither warp nor weft. God said, “Be,” and so it was.’132 (A group of people say that the intellect has been woven into the rafraf.) ‘It exclaimed, “O Muhammad, sit on me.” I sat on it. It stretched out for me. Every time it stretched out, it was enough to carry me from the earth to that place. It brought me to the edges of the veils. I saw Isrāfīl: he greeted me and gave me good tidings. I saw him with a trumpet placed at his mouth and with his eyes fixed on God’s throne, waiting for the order to arrive, “Blow.”’ ‘I saw the trumpet, which had three horns. The length of the trumpet was forty thousand years’ distance and its width was twenty thousand years’ distance. The
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trumpet looked like the head of a bull. The head of Isrāfīl reached the bottom of God’s throne and his feet were upon the earth.’ ‘Then rafraf took me past seventy thousand veils of red gold, <seventy thousand veils of silver>, seventy thousand veils of emerald, and seventy thousand veils of white pearls. From veil to veil there is five hundred years’ distance. All of them were filled with (f. 48v) angels. One group was silent with their heads lowered, and another group was loudly reciting a prayer. Each one was more beautiful than the other, unaware of God’s awesomeness.’ ‘Then rafraf went forward and carried me through seventy thousand veils of white light, seventy thousand veils of garnet [-coloured light], and seventy thousand veils of red light until I reached the veil of God’s majesty (hijāb-i ‛az.amat).’ [God’s Throne] ‘Then rafraf stopped and I looked. I saw the throne of the Creator. Its radiance shone such that no one could gaze upon it. The legs of God’s throne were fashioned so tall that the imagination of the mind cannot comprehend it. The colour of God’s throne was like the colour of chrysolite. Colourful curtains were hanging around it. They were placed there by the order of God.’ ‘On God’s throne was a prayer niche (mihrāb) in the name of every believer, and in the prayer niche appeared a sign (nishān) of that believer. When the servant obeys [God], the angels see his likeness (timsāl) in the prayer niche. [This is also the case] when [the servant] finishes his devotions.’133 ‘I saw light from hanging lanterns (f. 49r) studded with gems. The souls of martyrs flying like green birds in paradise are on branches of trees and pavilions. During night time, they return to the throne’s lanterns.’ ‘The greatness of God’s throne is such that if Gabriel—who has a wingspan equal to the heavens and the earths, and who he is able to fly from the Lote to the earth and to the seventh heaven with a tiny [flap of] the wing in one instant—were to flap his wings with all his [strength] for fifty thousand years, he would not pass by one single foot of God’s throne.’ ‘God’s throne is the direction of prayer (qibla) of the cherubim (karrūbiyān) and the spiritual angels (rūh.āniyān). A foot was created for every qibla. There are thousands upon thousands [of angels] crying from the fear of God, and a thousand [angels] are circumambulating around the throne’s feet.’ They have reported in a Tradition that God’s throne has six hundred thousand feet; on every foot there are six hundred thousand provinces; in every province, six hundred thousand lands and several worlds; in every province, six hundred thousand seas; [in every] sea, six hundred thousand islands; on every island, six hundred thousand trees; on every tree, six hundred thousand branches; on every branch, six hundred thousand leaves; on every leaf, <six hundred thousand> angels. The height of every angel is six hundred (f. 49v) thousand years’ distance. Each angel has six hundred thousand faces; on every face, six hundred thousand mouths; and in every mouth, six hundred thousand tongues. With every tongue, they keep reciting the prayer, ‘Praise be to God most High’ in six hundred thousand ways (lawn).
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‘When I saw God’s throne with such majesty, I trembled. From the right of the throne, I heard a voice that was reciting in a beautiful voice, “Praise be to You for Your forbearance despite Your grief.” And from the left of the throne, a voice came, “Praise be to You for Your Forgiveness despite Your power.” From the front of the throne, a voice came, “Praise be to You, the throne knows not where You are.” And from the back of the throne, a voice came, “The most Glorious, the most Holy Lord of angels and (the Holy) Spirit.”’134 ‘The voice that was on the right of the throne was saying, “O Pure Lord, You forgive many [even] after You know what they do.” The voice that was on the left of the throne was saying, “O Pure Lord, how many You forgive!” And [the voice that was] behind [the throne] was saying, “You are All-Powerful. Although You want to, You do not seize them.” The [voice] that was in front of the throne was proclaiming, “O Pure Lord, You are without reason and attribute.”’ ‘Then I passed that place until I reached a dark sea. In it, (f. 50r) I saw silent angels that were headless and motionless. I asked to Isrāfīl, “What is this sea and who are these angels?” He answered, “They are the spiritual angels, the chamberlains of God’s throne. They are more numerous than the people in the heaven and the earth. Blessed be God, the Lord of the Worlds.”’ ‘Then I passed through those seven seas. The width of every sea [extended] from the east to the west. After passing the seas, I suspected that the people of this world and that world had died. I went on until I reached the curtains of God’s throne (and God’s throne has seventy thousand curtains). The vastness of every curtain is seventy thousand years’ distance. There were seventy thousand veils of silver, seventy thousand veils of pearl, seventy thousand veils of cornelian, seventy thousand veils of light, seventy thousand veils of wind, seventy thousand veils of darkness, and seventy thousand veils of lightning.’ ‘There were seventy thousand guardian angels at every curtain. At every curtain I reached, a voice came, “Who is it?” Isrāfīl answered, “It is Muhammad. (f. 50v) The time has come for his arrival.” Then a hand emerged from behind the curtain and grabbed my arm. It said, “Proceed by the order of God most High.”’ ‘Isrāfīl stopped there and said, “I cannot go beyond this place.” Another angel took me through one curtain to another. He shook a curtain and a voice came, “Who is it?” He answered, “Muhammad. The time has come for his arrival.” It said, “Thanks be to God.” (He [Muhammad] said:)135 Another hand emerged from behind the curtain and grabbed me by the arm. That angel stopped. Then, by the permission of God, they took me in the same manner through seventy thousand curtains until one curtain remained between me and God. I thought that my spirit would not stay with me.’ ‘Then an angel appeared. I guessed that his length and width were equal to the heavens and the earths. Then he put down a chair (kursī) of white pearl, whose legs were of ruby. Every [leg] was set with chrysolite and pearls. He ordered me to sit down on that chair.’ ‘Then a voice came from behind the curtain. When I heard it, (f. 51r) I fainted and fell off the chair. When I regained consciousness, I saw an angel reciting: “O Pure Lord, the throne does not know where You are.”136 And the [angel] that was behind
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the throne was uttering, “O Pure Lord, [You are Free] of the vice of those who curse [You].” I saw under God’s throne the eight angels who are the throne-carriers (h.āmilān-i ‛arsh), whose feet reach the earth. They are those who keep the throne suspended and who <are the keepers and carriers of the throne> of the Lord.’ ‘Then rafraf started to leap once again. If God most High had not protected my heart, I would have given up the ghost due to its awesomeness. I suspected that one of its leaps was greater than from the earth to this place. It went further until it reached the veil of Majesty (hijāb-i kibriyā). It stopped for a moment and shook. A trembling overtook my body. I lowered my head, calmed down a moment, took a look, and my body stopped [trembling]. I no longer saw rafraf or a single angel, nor did I hear a single whisper.’ [The Divine Colloquy] ‘The eyes of my head closed, and the eyes of my heart opened. God strengthened my heart and lifted the veil off my heart. I looked, and I saw God Himself, without visible characteristic or attribute. My heart became astonished. (f. 51v) If God had not protected me, or, if I had had one hundred thousand souls, not one of them would have remained due to the awesomeness and majesty of God. I could neither speak nor move.’ ‘I asked [myself]: “What do I do? If I wish Him peace, My Lord Himself is Peace. If I remain silent, that is not polite.” My mouth opened. A drop fell onto my tongue, sweeter than honey, better smelling than musk, and colder than snow. I swallowed it, and my heart became strong. Knowledge and wisdom entered my heart. My tongue became articulate. I exclaimed, “Greetings, prayers, and good tidings to God.” God Himself without visible characteristic and attribute said, “Peace be upon you, o Prophet, and God’s mercy and His blessings.” He gave these three answers. I thought that there would never be a gift greater than this; let me procure a sign of this greeting for my community.’ Muhammad said,137 ‘Peace be upon us and upon the virtuous servants of God. I raised my head and a voice came, “Make a request so that I may grant it to you.”’ Muhammad said, ‘Our Lord, condemn us not if (f. 52r) we forget or fall into error.’138 God answered, ‘O Muhammad, I remove errors and forgetfulness from your community.’ ‘I said, “Our Lord, lay not on us a burden like that which You did lay on those before us.”’139 God answered, ‘O Muhammad, I remove this from your community.’ Muhammad said, ‘Our Lord, lay not on us a burden greater than we have the strength to bear.’140 God answered, ‘O Muhammad, I remove this from your community. When the time of blessing arrives, We will give you the most complete blessing, and, when the time of devotions arrives, I will make the fewest acts of worship from them suffice.’ Muhammad said, ‘Blot out our sins.’141 [Muhammad continues:] ‘I said, “O Lord, you annihilated people in three ways: by sinking them into the ground (khasf), by disfiguring their features (maskh), or by pelting them with stones.142 Now exonerate my community from these punishments.”’
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He answered, ‘O Muhammad, I will not pelt stones upon your community. Rather, I will always shower them with mercy.’ ‘I said, “And grant us forgiveness,”143 meaning, “Do not sink my community into the earth.”’ He answered, ‘O Muhammad, I will not sink your community into the earth. Rather, when I forgive them, I will bury their sins in the earth.’ ‘I said, “Have mercy upon us, You are Our Protector.144 Have mercy upon us.”’ (f. 52v) He said, ‘O Muhammad, I forgive your community, and I change their sins into devotional acts.’ Muhammad said, ‘Grant us victory against the disbelievers.’145 He answered, ‘I consent.’ [The Favours of the Prophets] ‘Because of the beneficence and generosity He showed me, I spoke openly, “O God, you called Adam ‘The Pure One’ (s.afī). You ordered the angels to bow down to him, and You brought him into Paradise. You lifted Noah onto the ship, and You called him ‘The Thankful One’ (shukūr). You called Abraham the ‘The Intimate One’ (khalīl), and You made the fire cold for him. You called Moses ‘The One Who Speaks [with God]’ (kalīm). You granted him the Tablets, and You spoke with him. You called Jesus ‘The Spirit’ (rūh.), and You resurrected the dead through his prayer. What did you grant me?”’ ‘He answered, “O Muhammad, whereas I called your father [Adam] ‘The Pure One,’ I called you ‘The Beloved One’ (h.abīb). Although I ordered some angels to bow down to him, I made all angels pray for you. Although I brought him into Paradise and threw him out again, I will bring your community into paradise and will never throw them out. Although I made the fire of the world cold for him [Abraham], I made the fire of hell cold for you and for your community. Although I spoke with Moses, it was at Mount Sinai. I speak with you (f. 53r) without a veil between Me and you. Although I resurrected the dead by the prayer of Jesus, I resurrected one hundred thousand hearts dead from disbelief thanks to your blessing. That which I granted you, I did not grant to anyone or to any prophets. I gave you the ‘Chapter of Praise’ (sūrat al-h.amd)146 and the end of the ‘Chapter of the Cow’ (sūrat al-baqara).147 For you, I purified and turned into places of prostration the whole surface of the earth. I made booty religiously permissible to you and your community. Within one month, I placed the fear of you into the heart of your enemies. I made your book the most glorious of books. I also joined your name to My Own name. I made your laws abrogate all laws, and I made your community the best of communities.”’ The Prophet said, ‘I thanked God and I became ashamed of what I had asked. God said, “O Muhammad, I make fifty prayers per night and day a duty for you and your communities. I take those prayers as recompense for the sins of your community.” I answered, “I accept.” Then I saw rafraf: it picked me from the place where I was and took me through veils until it entrusted me again to Michael and Isrāfīl.’ Some say that the wisdom of the drop (f. 53v) that fell into the mouth of the Prophet was that when God saw the astonishment of the Prophet and that he was
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distressed when he saw Him, He ordered the pen (qalam), ‘Lift your nib from the tablet (lawh.).’ He made one drop of the pen’s substance fall into the mouth of the Prophet. The knowledge of the first and the last was acquired by his heart. After that, they never asked him something which he could not answer. The meaning of that drop’s sweetness is the sweetness of the faith that God placed into the heart of Muhammad’s community; the meaning of that drop’s coolness is the cooling of disbelief in the heart of Muhammad’s community; and the meaning of the drop’s mildness is the community’s mildness under the influence of the Prophet’s command.148 [Paradise] Then Muhammad said: ‘Gabriel asked me, “Do you want to see paradise?” I answered, “I do.” He took me to paradise and showed it me. He presented the blessings of paradise to me. I saw that paradise was of gold, and the width of its door was five hundred years’ distance. God ornamented this paradise as He desired (f. 54r), and He has entrusted it to Riżvān. I saw that it is a palace: faultless, perfect, and adorned with h.ūrīs, castles, and pavilions of ruby, white pearl, emerald, a brick of gold, and a brick of silver. Its soil was of ambergris and musk, and its gravel of pearl. Thrones and seats were placed there; these were decorated with fine and coarse silk, as well as silk brocade. I saw that the foundations of paradise were encrusted with pearls and gems.’ ‘The trees bear silken garments and whoever wears them never dies. The trees had roots of chrysolite and trunks of gold. The trees bear the fruit of silken garments and h.ūrīs. I saw trees [of such an enormous size] in paradise that if a rider on an Arabian horse gallops underneath the shadow of the smallest leaf for one hundred years, he will not reach its end. And if a crow lays an egg on a leaf and the chick begins to fly and flies until it grows old, it will still not have reached its edge.’ ‘The Lord has created in paradise four rivers of water, milk, (f. 54v) wine, and honey. Those rivers never peter out and their colour and taste never change. Neither is the milk from the breasts [of a woman] nor is the honey from the mouth of a bee. Instead of mud, these rivers are of musk and ambergris, and the plants are of cornelian, saffron, and chrysolite. Their stones are of agate and their gravel of pearls. There are trees at every pool into which the rivers of paradise flow. Faces like h.ūrīs without souls grow from its brinks. The believer looks at them and his desire for them enters his heart. At that instant, a soul enters that face, and its head is adorned with a crown and its body with a garment. It stands up before the paradise-dweller.’ ‘The rivers of paradise will flow as the believer wishes: sometimes they flow separately or they mix together; sometimes they flow next to the throne [of God] or sometimes below it; sometimes they flow in a rose garden or sometimes at the base of a tree; sometimes they flow in the air and sometimes they flow on the ground under a pavilion.’ [The H . ūrīs] (f. 55r) Everywhere in paradise there are countless handsome lads and youths. There are scattered pearls and dark-eyed h.ūrīs whose number only God knows. No one
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can describe their beauty and perfection. Their lovely countenances and faces are like a radiant moon. Sometimes they are behind the curtains and inside tents and sometimes in the pavilions. All of them wear facial veils (niqāb) and blindfolds (chasmband). Nobody has ever seen them. In beauty, they are all beyond description. They have pure and graceful bodies and, due to their delicateness, their bone marrow is visible. If God most High orders them to show their beauty to the people of the world, dark night turns to day. If a h.ūrī shows the smallest fingernail during a dark night, the earth turns to light. And if it shows one strand of its hair during a bright day, the day turns to night from its colour and the soil of the world turns to musk. God most High has created the h.ūrīs in this manner (s.ifat). If a drop of one h.ūrī’s saliva falls into the world, the water of the sea becomes sweet. God most High (f. 55v) has raised these h.ūrīs in paradise for the believers. Likewise, there are in paradise a great number of birds with beautiful voices, all of which are attractive in appearance and colour. In those gardens and meadows, they sing a prayer in a lovely voice. They wish to see the believers, and they keep their eyes open to see the beauty and piety of the paradise-dweller. In paradise there also are high golden thrones: from the bottom of a throne to its top is one hundred years’ distance. Their cushions are placed in rows, and at the head of every pillow is a h.ūrī whose hair is adorned with pearls and chrysolite. [The T.ūbā Tree] There is a tree in paradise that God planted with His power. The name of that tree is T.ūbā. The branches of this tree are below and its roots are above.149 It is fastened firmly to the leg of God’s throne. A branch from that tree reaches every chamber, pavilion, and garden. Its scent is like the smell of musk. Whatever the paradisedweller needs—such as a carpet, robe, crown, gem, belt, youths, handsome lads, h.ūrīs, etc.—he receives it from that branch when he asks, and the branch will never be depleted. (f. 56r) If somebody doubts this, say, ‘Look at the sun, which is located in the fourth heaven and whose light pours down. It is like the branch of the T.ūbā tree. The light of the sun has no diminution and cannot be concealed. Its radiance reaches the vaulted royal halls of kings, the monasteries of dervishes, and everywhere else. Every person benefits from its brightness. If they light one hundred thousand lanterns from one burning candle, it will not be depleted by one single particle. Just so, the fruits of paradise are of this kind: they never will be destroyed and they never will be diminished.’ It is reported in a tradition that there is a branch of the T.ūbā tree in every orchard It is in the Garden of Mus.s.afā. In this garden, the fastest possible rider, if he were to gallop for one hundred years, will still not see the whole of that tree’s trunk. There is a branch of the T.ūbā tree in every room in which the denizens of paradise dwell. Anyone who yearns to see the beauty of Mus.t.afā shakes a branch and makes a leaf turn into a mirror in which he looks upon the beauty of Mus.t.afā. From the branches (f. 56v) of that tree comes wine in a goblet, as well as every fruit and anything the paradise-dweller desires.
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The birds atop the tree sing in beautiful voices. From every bird a thousand melodies in harmonious verse and with eloquent lyrics are heard. Sometimes they give thanks for those gardens, and sometimes they sing in loud voices because of seeing believers. They fly high, and they are magnificent and glorious like falcons and colourful like peacocks. When the believer desires to eat delicious food, he eats from that bird. Right away, that bird becomes roasted and prepared for him. When the believer eats of it, it is immediately restored to life again in paradise. It takes pride in it and says, ‘Who is like me, from whom the believing paradise-believer has eaten?’ Nobody except God most High can describe the blessings of paradise and everything which God most High has created in paradise, i.e., the kinds of blessings, the palaces, the pavilions made of gold, silver, cornelian, pearl, chrysolite, and emerald, the gardens, the trees, the h.ūrīs, the handsome lads, and the youths. [‛Umar’s Pavilion] (f. 57r) ‘I saw Abū Bakr al-S.iddīq. Could it be that I did not see the pavilion and the palace of ‛Umar? I heard the voice of the dark-eyed h.ūrīs. They were praising their God and petitioning their King. I asked, “For whom is this pavilion?” They answered, “It is for ‛Umar Khat.t.āb.”’ The Prophet said, ‘O ‛Umar, I wanted to enter that pavilion but I was concerned about your jealousy.’ ‛Umar said, ‘O Messenger of God, how could I be envious of you?’150 Then they showed to the Prophet that which they showed. [The Diminution of Daily Prayers] ‘Then Gabriel brought me back to see Moses. Moses asked, “O Muhammad, what did you accept tonight?” I answered, “I accepted fifty prayers.” He said, “O Muhammad, your community [members] are weak and they cannot bear this. Ask God for a reduction.” I bowed down and asked for a reduction. God reduced it by five. Again Moses said, “Ask for a reduction.” I bowed down and again God reduced it by five. Moses again said the same thing, and I asked for a reduction until God reduced it by forty-five. Moses said, “Ask for a reduction, (f. 57v) because your community is weaker than the Israelites, and they did not complete their prayers. Your community will be defective.” I said, “O Moses, I am ashamed to ask for another reduction.”’ ‘An answer came, “O Muhammad, when anyone from your communities performs five prayers at the correct time, I count them as fifty. I inscribe them as fifty prayers on the Guarded Tablet, and I grant your community the rewards of fifty prayers. I had written the rewards of fifty prayers for your community, and now, even though I have decreased their number, I will not decrease their rewards. I record fifty for anyone who performs these five prayers.”’ [Jābalkā and Jābalsā] ‘Then Gabriel took me down until the first heaven, and then he took me from the first heaven to Jābalkā. It is a city in the east. They say that it has twelve thousand gates and that every night a thousand men stand guard. If it were not for their shouts
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and exclamations, the people would hear the sound of the firmament in which the sun rises and sets. The people are virtuous there: they are righteous, do not tell lies, do not eat prohibited foods, do not commit treason, and do not get ill. When (f. 58r) the time of death approaches, they fall down and pass away without being sick because illness is the punishment of sinners.’ The Prophet said, ‘That night, I called them [to Islam]. They all pledged allegiance to me. I taught them sūrat al-h.amd,151 ten chapters of the Qur’an, and religious law. They became part of my community.’ ‘Gabriel then took me to Jābalsā. It is a similar city in the west. There were people whom God has mentioned in the Qur’an, “From among the people of Moses there are (some) who guide and do justice in the light of truth.”152 I presented the faith to them and they accepted it. I made them learn [sūrat] al-h.amd and ten chapters of the Qur’an. They accepted my religious law and became part of my community.’ [The Caravans from Jerusalem to Mecca] ‘Then Gabriel took me back [to Jerusalem]. Burāq was standing in the same place. I mounted Burāq and set off toward Mecca. I saw the caravans of Mecca returning from Syria. Every member of the caravan had alighted at (f. 58v) a way station. The camels shied away from Burāq’s light, and people ran after them. Gabriel said, “Take note of who they are so that you can provide a sign.” I looked and passed on.’ ‘I reached another caravan. The members of the caravan were asleep, and a jug of water was placed above their heads. Gabriel said to me, “Pour out the water and place the jug next to them so that this can be a sign.” I did so, passed on, and reached another caravan closer to Mecca. Gabriel said, “Look at the load they are carrying and how many members of the caravan there are so that you can give a sign.” I looked, counted them, passed on, and arrived at my aunt’s house in Mecca.’ [The Questioning of the Quraysh] ‘Gabriel lifted me up and placed me on top of the [Zamzam] well. My sleeping gown was still warm. Umm Hāni’ said, “O dear, where were you? I arrived one hour ago and did not see you. I saw all the doors closed. All the doors are still closed, and you are in the same place.” I answered, “O aunt, tonight I was in Jerusalem and in the heavens, (f. 59r) and I saw paradise and hell.” I told her my story. She said to me, “O dear, do not tell this story to the disbelieving Quraysh. If you tell them, they will not consider you truthful and they will stone you.” I said, “By God Who sent me with truth to the people, I will never disavow that which I have seen. I will give news of it and will tell all.”’ ‘The next day, I woke up at dawn and went out. Abū Jahl came toward me and asked mockingly, “O Muhammad, last night did any other news reach you?” I answered, “Last night, it was greater than revelation.” He asked, “What was it?” I answered, “Last night I was in Jerusalem,” and I told him my story. He left me and went to the house of Abū Bakr S.iddīq. He was shouting, “O leaders of the Quraysh, come because I have defeated Abū Bakr. I said that Muhammad has become crazy
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and you did not accept it. Now it is clear. If a person says ‘I was in Jerusalem and the heavens in one night,’ is he not insane?”’ (f. 59v) ‘I was protected by Abū Bakr because when I returned from God’s throne, I asked, “O Lord, who will believe in that which I saw?” A voice had arrived, “The Most Righteous in [being] loyal to you. The Most Righteous [Abū Bakr] will regard you as truthful.”’ ‘When Abū Jahl came to see Abū Bakr S.iddīq, he shouted, “O Abū Bakr, come out! Muhammad’s lie has become obvious.” Abū Bakr shouted, “What does Muhammad say?” He answered, “He says: ‘Last night, I was in Jerusalem and the heavens, I saw paradise and hell, and I was in Jābalkā and Jābalsā.’” Abū Bakr exclaimed, “If he says so, he speaks truthfully and I accept it.”’ Abū Jahl dragged him by force and gathered the leaders of the Quraysh. They assailed the Prophet and began to gossip among themselves. Then they said, ‘O Muhammad, be straight with us. We have not been in the heavens, but we have been in Jerusalem. If you are not speaking the truth, (f. 60r) we will know that the tale of the heavens is a lie.’ The Prophet answered, ‘I was there at night, but I did not look around carefully.’ When they heard this response, they rejoiced and Abū Bakr was saddened by their joy. (Plate 12) Gabriel arrived at that instant and said, ‘O Messenger of God, do not fret because now, by the order of God, I will bring Jerusalem to you.’ He flapped his wings and ripped out Jerusalem—along with its cities, neighbourhoods, rivers, and gardens—from its place. He placed it on his own wing and held it in the air at the height of Abū Jahl’s head. Gabriel said, ‘O Muhammad, whatever they ask you, I will show and you will respond to every question they ask.’ The Prophet answered whatever they asked. They said, ‘You said: “I didn’t see Jerusalem.” But now you are describing it accurately.’ He answered, ‘It was as I said, but now Gabriel is holding Jerusalem at the height of Abū Jahl’s head so that I can look at it.’ They said, (f. 60v) ‘Describe the members of the caravan for us.’ He described everything that he had seen. When they arrived at the household of ‛Aqīl,153 it was as he had said: the Prophet reported their fleeing from Burāq, the pouring of the jug of water, and everything he had done and seen among the members of caravan. And the Quraysh asked the members of the caravan and it was as the Prophet had indicated. Every believer’s staunch belief (yaqīn) increased and every disbeliever said, ‘This is magic.’ Anyone who believes in the ascension of the Prophet and supports it, his faith is the faith of Abū Bakr al-S.iddīq, and anyone who doubts it is similar to Abū Jahl. So praise be to God Who made us part of the people of the way and consensus (ahl-i sunnat wa jamā‛at) and Who made us pledge allegiance to the ascension of the Prophet. [Eight Wisdoms] They have said that God most High showed the Prophet the veils, the angels, and the marvels of the heavens and hell so that he will not be overwhelmed (f. 61r) and unable to intercede when he sees these wonders on the Resurrection. When the
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other prophets see those marvels on the Resurrection, they will be powerless and say, ‘O my, o my.’ The Prophet will not be powerless, and he will undertake to intercede. He will say, ‘My community, my community.’ It is as the Lord made His Own majesty appear in the staff of Moses. God knew that people at that time were of two kinds: one sided with Moses and one sided with Pharaoh and the enemies.154 He knew that no servant, even if he is a prophet, can withstand the awesomeness of God. If the transformation of Moses’s staff into a snake on the day of war made Pharaoh run away [on one side] and made Moses flee on the other side, then what was the difference between friend and enemy? But God said: ‘Throw your staff !’155 Moses threw his staff. By the power of God, it became a snake and Moses did not flee. Had he not seen it the first time, he would have fled. However, God showed it a second time. When Moses arrived on the battleground, he displayed the power of God (f. 61v) in the staff. Pharaoh fled because he had not seen it, but Moses stood firm so that there would be a difference between enemy and friend. If, on the Day of Resurrection, the Prophet were to see what God showed him on the night of his ascension—such as great angels, paradise, hell, and the majesties of God—then he, like the other prophets, would be overwhelmed and would concern himself with you and me. However, all the things God wants to show to the prophets on the Day of Resurrection were shown to the Prophet on the night of his ascension, and He safeguarded him from everything. When other prophets see what our Prophet had seen, they will say, ‘O my, o my.’ But our Prophet will say, ‘My community, my community.’ It is as God says, ‘My servants recognize their obligation because of the Prophet’s intercession, and because it was We Who freed Mus.t.afā from his own body so that he may concern himself with you.’ The second wisdom for the ascension is that God most High knew that the Prophet would be the sword against the disbelievers. He does not fear any army and he does not flee any sword. (f. 62r) How can anyone who has seen fire, fear water? And how can anyone who has seen thousands upon thousands of angels, in one of whose palms the whole world disappears, fear the sword of the disbelievers? The third wisdom is that God knew that the Messenger did not read the books of his forbears and reports on the heavens and the angels that have been mentioned in the Torah and the Bible. And He knew that the Jews and the Christians would question the Prophet, and God156 gave him the answer so that he has the necessary proof. The fourth wisdom is that God showed our Prophet everything that He made manifest to all prophets in their books. He made them aware through revelation but He showed them visually to Muhammad so that he would know that he is His favoured one and more blessed than all. The fifth wisdom is that God showed the Prophet marvels so that he saw all that he wished and none of his desires remained unfulfilled. He promised Mus. t.afā forgiveness for the sins of the community of God most High. Likewise, He promised him permission to meet (dīdār)157 in paradise. (f. 62v) It is not fair, in any case, that a believer should stay forever in hell.
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The sixth wisdom is that the Prophet would see those servants and he would give news to the community. He would know that he sees in this community the quantity and greatness of the angels, and he would know that God, Who has such servants, would not neglect those servants who are as great as the angels. The seventh wisdom is that the Prophet would see those great servants engaged in all those devotions so that when he orders the community to perform devotional acts, he would know that he is not ordering an imposition, but an act of kindness. The eighth wisdom is that the heart of anyone who is praised by many is not saddened by a single critic. Anyone who is praised by the great is not distressed by the curse of the malicious. God most High knew that the disbelievers would curse the Prophet. So, on the night of the ascension, He showed Muhammad angels and the souls of all prophets, all of whom were praising him and offering him prayers, so that he would know that everyone—his friends from God’s throne to the earth— praises him. If a few unbelievers curse him, (f. 63r) then what is the harm and what is the danger? [The Author’s Remarks] It is reported in a Tradition that paradise is promised to the believers. The price of paradise is proclaiming faith, performing obeisance, and fighting with disbelievers and enemies. As God said, ‘Verily, God has purchased of the believers their souls and their goods; for theirs (in return) is the garden (of paradise).’158 They narrate and claim that it was Mus.t.afā who had heard the description of paradise reported in the Qur’an, although he had not seen it. When those longing for paradise wanted a description from the voice of the Prophet, he spoke by report and spoke about what he had not seen. God took him to see it, so that what he says about the conditions (s.ifāt) of paradise, he says both from what he has heard and what he has seen. So God took Mus.t.afā and he saw paradise, and God asked him, ‘How did you find it?’ Muhammad answered, ‘How can I describe its beauty and excellence?’ Again, a command from God most High arrived, ‘O Muhammad, that which you saw, you saw exoterically (bāt.in); esoteric things (z.āhir) remain which you have not seen. It is God Who is Hidden in all things. I counted for My servants what no eye had seen, nor ear heard (f. 63v) and had not been imagined by the heart of any human being.159 I created such things for good servants that no eye has ever seen and no human heart has ever felt.’ Another Tradition reasons that one day Mus.t.afā came out and saw that the pavilion of Bū Jahl was arrayed. A high door was set up, a curtain of wool was hanging before it, and people of high rank were standing there. The leaders of the Quraysh, the disbelievers, and the idol-worshippers were wearing long robes and silk turbans wrapped [around their heads] as they were sitting on valuable horses. Servants and slaves were running back and forth between them. When they saw Mus.t.afā, they said, ‘If what Muhammad is saying were true, then he would have many pavilions, gardens, beautiful robes, helpers, servants, and slaves.’ The Prophet was sitting dejected. Gabriel arrived and brought the verse, ‘And do not strain your eyes in longing for the things We have given to pairs of them.’160 Gabriel said, ‘O Muhammad, do not look at that pavilion and garden. Rise and come to see your own
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steed and to see your own pavilion. (f. 64r) Rise and come to see your own servants. Rise and come to see your own friends. Rise and come to see your own throne (‛arsh). If your enemies say that you do not have a steed, here is Burāq for you. If they say that you do not have servants, here are the angels, your servants. Gabriel is your attendant, and Michael is your saddle-carrier. Paradise is your garden and orchard. O Mus.t.afā, do not be sad for you have Burāq, servants, status, rank, satisfaction, and communion with God. Rise so you can see them all.’ The Prophet asked Gabriel, ‘Will you carry me?’ Gabriel answered, ‘Yes.’ Muhammad said, ‘You will not carry me because the Lord will carry me. The Highest Friend will carry me.’ Mus.t.afā mounted Burāq and went as far as the Lote Tree of the Limit. Gabriel stopped short. Muhammad asked, ‘O Gabriel, you helped me until now. Now that we have reached the place of awe (maqām-i haybat), will you leave me alone?’ Gabriel agreed to take one more step for the Prophet. Gabriel—with that great strength with which he uprooted the country of Lot with one wing without anything happening to him—became as small as a sparrow. Muhammad said, ‘Agree to take one more step.’ (f. 64v) Gabriel took another step, and he became as small as a mosquito. Muhammad said, ‘Take another step.’ Gabriel answered, ‘I cannot. If I take another step, I will burn up.’ Muhammad said, ‘O Gabriel, did you not say “I will carry you?” So now is it you who carries me or does the Friend?’ What is the significance of this? For all his greatness, what is Gabriel after these two steps? Gabriel was not capable of enduring the offences of sinners, so how can he be capable of interceding for them? Another Tradition gives this reason for the Prophet’s ascension: he had a hidden aspiration which nobody knew about. The Lord most High wanted to present his aspiration to the earth’s inhabitants so that they would know how great his aspiration is. First, they presented the whole world to him, but he did not pay any attention to it, as he said, ‘[God] drew the ends of the world near one another for my sake, and I saw its eastern and western lands. The dominion of my community will reach those ends that have been drawn near me.’161 He said, ‘If I look at the world, I would not reach that place I aspire to.’ Then a command arrived, ‘O Gabriel, present the dominion of the heavens to him, along with paradise, which is the abode (f. 65r) of the fortunate, and hell, which is the abode of the unfortunate.’ So they presented everything to him. He did not pay any attention to them and said, ‘O Gabriel, if I look at them, I will not reach that place to which I aspire.’ [As the Qur’an states,] ‘His sight did not swerve nor did it go wrong.’162 They brought him to the Lote Tree of the Limit; he did not look at it either. They brought him between the tablet and the pen; he did not look at them either. He said, ‘My aspiration is too high to look at them.’ All elected angels (muqarrabān) were incapable of grasping his aspiration. He said, ‘O God, for how long will You show me these places? You are what I need.’ Then he reached that place which he reached, and he saw that which he saw, and he heard that which he heard. The whole place of his proximity was the Lote Tree and all that he heard were the words, ‘Or closer than that which He revealed.’163 All was secret within secret. Another report states that the Prophet was a dear friend, and a friend hosts a
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friend and tells him secrets in private. The meaning of the ascension is being a guest. If God gave Muhammad a steed to ride, then it first was Burāq: it was a quadruped between a mule and a donkey; it was taller than a donkey and shorter than a mule, and it was of every colour. A part of it was in the shape of a lion; part in the shape of (f. 65v) an elephant; part in the shape of a horse; part in the shape of a bull; and part in the shape of a camel. It grazed in the meadow of paradise and was the steed of the prophets. When the Prophet wanted to mount it, it resisted and grew refractory. Gabriel said, ‘Take heed, o Burāq, don’t you know who this is? This is the lord of the prophets, the foremost of prophets, and the intercessor of sinners.’ Burāq said, ‘I know there are seven hundred thousand others like me in the place from which they brought me. Tell him to swear to me that he will sit on me during the Day of Resurrection so that I am more honoured than the others.’ The Prophet said, ‘I swear to it.’ Then Burāq said, ‘Brand me with your mark.’ Muhammad asked, ‘What brand should I place?’ Gabriel said, ‘Place your hand on Burāq’s forehead and pet it from its head to its tail.’ While Mus.t.afā was petting it, the words ‘Muhammad, Muhammad’ appeared from below his hand. Then Burāq strutted and pranced boastfully and said, ‘Who is like me? The name of Mus.t.afā is upon me.’ The steed upon which is written the name Mus.t.afā is more honoured than earthly creatures. (f. 66r) O you who are of the religion of Mus.t.afā, follow the law of Mus.t.afā. O you who are created in the shape of the name of Mus.t.afā, it is appropriate for you to be prouder than others in the whole world. The second vehicle was the wing of Gabriel, which carried Muhammad through the air and the heavens. When he arrived at the Lote Tree of the Limit, Gabriel stopped. The Prophet asked him, ‘Why do you stop?’ Gabriel answered, ‘And there is not one of us who does not have specific station.’164 When he stopped, rafraf appeared and picked up Mus.t.afā. For every flutter, it traversed a thousand years’ distance. Then rafraf disappeared, and a command came, ‘Approach, o Muhammad, from now on your vehicle is the support and empowerment of God.’ So he proceeded. For every step he took, he travelled a thousand years’ distance. In another Tradition, it is related that Gabriel said, ‘O Muhammad Mus.t.afā, take a step.’ He took a step, and Gabriel asked, ‘Mus.t.afā, do you know where you placed your foot?’ He answered, ‘No.’ Gabriel answered, ‘You lifted your foot from the house of Umm Hāni’ and placed it down in Jerusalem. You travelled three hundred farsangs.’165 Muhammad said, ‘This is strange,’ and Gabriel replied, ‘Is this strange, o Mus.t.afā? Say “God is Great” one time.’ He uttered, ‘God is Great.’ He had not yet finished saying ‘Great’ when he saw himself in the middle of (f. 66v) a row of angels. Gabriel said, ‘From that place where you lifted your foot to here where you placed it down, you travelled seven thousand years’ distance.’ Muhammad said, ‘This is marvellous!’ Then he sat on the wing of an angel until he was carried to the base of God’s throne. Another angel appeared: his name was Dardā’īl, and he carried him until the space of two bows or closer.166 However, as for the scope of the words and the verse of God most High, ‘by the star when it goes down,’167 it is an oath by the Pleiades when
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they set. They say that it is an oath on all stars that appear at night and go down by day and that rise from the east and set in the west. Some of them do not set and disappear just where they are. They have said that it is an oath by the stars when they set—that is, star by star. They have also said that it is an oath by the Prophet when he came down from his ascension. [The Ascensions of Other Prophets] Six prophets experienced ascensions: Adam, Enoch, Jesus, Abraham, Moses, and Mus.t.afā. God most High created Adam from clay, and his height reached the heaven. God had placed him between Mecca and T.ā’if for forty years. The angels of the earth regarded him with contempt. (f. 67r) When his soul entered his body, God most High ordered that they bring a golden throne (takhtī) from paradise. That throne had five hundred legs. They sat Adam on that throne and they carried him to paradise. They made all good tidings in paradise permissible to him except that one tree. Then God commanded the angels to bow down in front of him just as students serve teachers, because Adam was more learned than they in knowing the names of things when He asked them. There were two components to their bowing down: one was salutation and adoration, and the other was worship and adoration. The salutation and adoration were for Adam, and the worship and adoration were for God. The prostration of the angels for Adam was once, but the prayers of God upon Mus.t.afā are eternal. Indeed, God and His angels send blessings on the Prophet.168 The ascension of Enoch was up to paradise, [as the Qur’an states,] ‘And We raised him to a lofty station.’169 Enoch had played a trick, and he struck up a friendship with the Angel of Death. He said, ‘O Angel of Death, give me a taste of death so that I can see what death is like.’ Enoch was a tailor: every shirt (f. 67v) that he sewed took forty days to make, and he wore [each one] for forty years. For every stitch that he sewed, he recited a prayer. There was no tailor like him nor had there ever been before him. When he made this request of the Angel of Death, he answered, ‘This is not permitted to me.’ The command came, ‘Let him taste death.’ The Angel of Death made Enoch die, and then God most High revived him. Enoch said, ‘I also want to see hell.’ They showed it to him. He said, ‘I want to see paradise.’ They showed it to him. When he saw paradise, Gabriel said, ‘Now come out.’ He replied, ‘I’m not coming out because God most High has said that anyone who tastes death, lives again, passes through hell, and arrives in paradise, does not have to leave paradise ever again.’ A command came, ‘O Gabriel, let him remain.’ And so he remains in that place forever. The station of blessed Jesus was in the fourth heaven. When the Jews intended to kill him in the house where he was, God carried him from that place to the heavens so that he would be safe from their malevolence. In the fourth heaven there is a house that they call the Frequented House. God carried him to that house, as God (f. 68r) said, ‘Nay, God raised him up toward Himself’170 until the kingdom of heaven. As God most High said, ‘Thus did We show Abraham the kingdom of the heavens and earth.’171 Abraham had always yearned to see God. Gabriel arrived and carried him
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to make him pass through the kingdom of heaven. Abraham looked down and saw someone with a prostitute. He said, ‘O Lord, destroy him.’ A fire came and consumed him. He went up higher, and he saw another person. He uttered a prayer for his destruction, and he burned. He saw a third person, and he did the same. A command came, ‘O Gabriel, take him back [to earth].’ The Intimate Friend said, ‘O Gabriel, what did I do?’ He answered, ‘Why did you not say, “O Lord, forgive them?” You said, “Destroy them.”’ The Intimate Friend wanted the destruction of the sinner, so his station was reduced. O you who want to destroy the sinner, how will you ever reach your station? When Abraham returned from his ascension, a command came: ‘Sacrifice your son.’ He rose, bedecked his son, and brought him to the sacrificial altar. What is this? [Abraham explains,] ‘I offer him to the Friend.’ So you, too, wash the dead and bedeck them because you are presenting them to God. There is one person who is purified by washing, there is another who (f. 68v) becomes purified in the tomb, and there is another who becomes purified on the Day of Resurrection. Even though the Intimate Friend hurried to sacrifice his child, Gabriel arrived, saying that God most High was asking, ‘Why this delay in carrying out the order of God most High? The sinners are as dear to God as your son is to you. You asked for their destruction and your prayer was answered instantly. I request the sacrifice of your son, and you tarry?’ After that, the Intimate Friend asked God to forgive sinners. In the words of God most High, ‘When Moses came to the place appointed by Us, his Lord addressed him.’172 A command came to him: ‘Select seventy people from among your own community.’ There were sixty-eight white beards and no more. Moses asked, ‘What do I do?’ A command came, ‘Select two young men who have the dignity of old men.’ He selected them. That night, they slept and when they rose up at dawn, their beards had turned white. A command came, ‘Fast thirty days.’ They fasted. Then Moses arrived at the mountain. On the way, he brushed his teeth. A command came, ‘Fast for ten more days so that the smell of your mouth (f. 69r) returns to its original state.’ When forty days had passed, he arrived at mountain with those seventy people. A cloud rose up: it encircled and embraced Moses. God most High spoke to Moses, and he heard the word of God without any physical manifestation. Muh.ammad b. Jarīra173 says that since those seventy people did not hear the word of God, they said, ‘We shall never believe in you (Moses) until we see God manifestly.174 We will not consider you truthful unless we see it with our eyes.’ A fire arrived and consumed everyone. Moses uttered a prayer of supplication, ‘O God, revive them.’ They were brought back to life. Thanks to Moses’s prayer, God brought back to life Moses’s people who denied his ascension. [Similarly], Mus.t.afā asked God most High for several years to save his people who affirm his ascension. How could there ever not be an answer to his prayer? A command came to Moses, ‘Come to the mountain,’ which is below heaven, ‘so that you may hear My voice.’ [Similarly], a command came to Mus.t.afā, ‘Come to the space of two bows,’ which is above heaven, ‘so that you
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may hear My voice.’ One of them [Moses] came to a place below heaven (f. 69v) and heard the voice. The Lord was not in that place; neither was the listener nor the speaker in that place.175 The other [Muhammad] rose above the heavens and heard the word even though the Lord was illocal.176 They asked Moses, ‘How did you know that this was the word of the Lord?’ He answered, ‘The seven parts of my body became organs of hearing, and hearing came from all six directions. I heard from the inside what I heard from the outside; I heard from the right what I heard from the left; and I heard from below what I heard from above. So I knew that it was the word of the Lord.’ The ascension of Moses was to the mountain, the ascension of Abraham was to the heavenly dominions, the ascension of Jesus was to the Frequented House, the ascension of Enoch was to the h.ūrīs and the castles, the ascension of Adam was to the assembly of the h.ūrīs, and the ascension of the Beloved was to the space of two bows. As God most High stated, ‘Praise be to the One Who made His servant travel by night from the Sacred Mosque.’177 [The Author’s Closing Remarks] God most High creates man from sperm of blood and water.178 God raises truth on the Day of Gathering. He seizes the seas with the waves. (f. 70r) He moves the southern and the northern winds, the S.abā and the Dabūr winds, and the ‛Awās.if and Qawās.if winds. He lifts up the saturated clouds. He memorialized His name in three ways: first, by the tongue of the lord Muhammad, the possessor of the Kawthar Basin, the staff, and the crown; second, by creating the heavenly dominion and constellations and further by carrying Mus.t.afā on the ascension; and third, by creating all things in couples and pairs. God said, ‘Praise be to God, Who created all things in pairs.’179 And about the heavenly dominion, He said, ‘So praise be to the One in Whose hands is the dominion of all things.’180 O Pure Lord, to Whom belongs the kingship of the Day of Reckoning, the King of rewards and punishments, the King of kings on earth, the King of the highest heaven, the King of the lowest earths, the King of the noble pedestal, and the King of the glorious throne. He said about the Prophet’s ascension, ‘Praise be to the One Who made His servant travel by night.’181 O Pure Lord, the Lord Who carried His servant Muhammad Mus.t.afā one night from Mecca to Syria, from the noble sanctuary to the holy sanctuary, blessed and sacred are they. His villages have flowing water, (f. 70v) fruit-bearing trees, and many blessings. [As the Qur’an states,] ‘So that We may shown them Our signs.’182 So that We show the wonders of the earth and heaven to this ‘curtain created of generosity.’183 It is as though the Prophet said, ‘O God, someone like me should not be at Your banquet of such purity.’ The command came, ‘Praise be to the One Who recalled Himself with purity. You, o Prophet—who see the weakness of your servitude and the impurity of your self—God has made you worthy of being at His banquet just as He Himself made you deserving of prophecy. Arise, o you whom God raised, Raised high in degrees, [He is] the Lord of the throne.’184 This ascent occurred at night because the command to serve is also at night. ‘Stand
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(to prayer) by night.’185 The order to call out the fairies (pariyān) also was at night. One night come to pray, another night rise to read [the Qur’an], and on the third come to tell your secrets. God gave to this lord four nights: the night of service, the night of invitation, the night of proof, and the night of witnessing. Concerning the night of service, God most High stated, ‘O you wrapped up in garments, stand (to prayer) by night, except a little, half of it.’186 When our Prophet was saddened by the disbelievers, he went home (f. 71r) and covered his head with his robe. A verse came down, ‘O you wrapped up in garments. Although you have wrapped your head in your robe, stand up and perform service at night. Do not sleep all night, sleep just a little. Wake up at midnight: either wake up a little before midnight or a little after midnight.’ Why say a little before or a little after, and create confusion? It is a sign of friendship, because this is what is expected of friends. God also has granted you this state. You obey even though you do not know whether He accepts you or not. You commit sins [even though you do not know whether] He forgives you or not. What is this? This is a sign of friendship. He gave you a time [for fasting], and that is the month of Ramad.ān. He said, ‘Eat and drink,’187 so eat at night. He said again, ‘Then fast until night falls.’188 First, He said, ‘Eat, eat at night, not during the day,’ so that when you are not eating, you are performing service. [God said,] ‘Stand (to prayer) by night.189 O Prophet, wake up at night. Night is indistinguishable from day for anyone who has a large family. So you, too, do likewise. Do not sleep all night because your community will be corrupted; you would [not have the time to] intercede. But do not stay awake all night interceding for your community. Do not sleep for half of it, so that I may free half of them thanks to My mercy.’ So this lord served God so much and stood up so much at night that his feet became swollen. T.a-ha—in which the letter ‘t.ā’ equals nine and the letter ‘hā’ equals five in shumār-i jumal190—means ‘O he, who is brighter than the moon on the fourteenth night.’ According to another interpretation, it means, ‘O man, o virile man, We do not want you to tire your body. Do not exert yourself so much.’ [Muhammad stated,] ‘O God, I yearn for my community.’ A verse came down, ‘I placed the community in your service. I gave you the blessed station (maqām-i mah.mūd) of intercession.’ [Muhammad said,] ‘O God, how numerous they are!’ A verse came down, ‘And verily your Lord will give you so that you will be content.191 However many people you yearn for, I grant you that many so that you become satisfied.’ Service is the prerogative of God, and intercession is the prerogative of Mus.t.afā. Muhammad strove so much in serving the prerogative of God that God said, ‘Enough.’ On the Resurrection, God will so much make intercession the prerogative of the Prophet that Muhammad will say, ‘Enough.’ It is reported in a Tradition that the people of the Resurrection remain standing for six hundred years. They will approach Adam bewildered and (f. 72r) will say to him, ‘Be our intercessor so that we will be taken into account.’ Adam will respond, ‘O children, this is not my task because I committed a sin. Go see Noah.’ Noah will say, ‘This is not my task, go see Abraham, the Intimate One.’ The Intimate One will
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say, ‘This is not my task.’ Moses will say, ‘This is not my task, go to Jesus.’ Jesus will say, ‘This is not my task, go to Muhammad Mus.t.afā.’ They all will go to his station but they will find his pulpit empty. They will cry out, ‘O woe, Muhammad,’ and Mus.t.afā will appear. He will bow his head and will say, ‘My community, my community.’ A command will come down, ‘Whom do you wish Me to forgive for you?’ Muhammad will say, ‘My entire community.’ God will answer, ‘I forgive them for you, because I am too Generous to forgive some and not to forgive others.’ A command will come, ‘Do you also want the disbelievers?’ Muhammad will say, ‘O God, I am too biased to desire the disbelievers. However, I do yearn for the sinners.’ The answer will come, ‘O Muhammad, come forward for reckoning.’ On the night of the ascension, the Prophet told one of his secrets to his community. He said, ‘God most High said, “If it were not that I liked the devotions of My servants (f. 72v) then I would not perform a reckoning on your communities.”’ Concerning the night of invitation, [the Qur’an states,] ‘Say: it has been revealed to me that a company of jinns listened (to the Qur’an).’192 ‛Abdullāh b. Mas‛ūd193 says [that the Prophet stated,] ‘I looked and I saw forty signs and six hundred thousand fairies. They were all saying, “O Muhammad, we all believe in you, intercede on our behalf.”’ When God’s order reached the Prophet and he passed away, those Muslim fairies left and surrounded Medina and cried continuously for two years. They asked, ‘O fairies, why are you crying?’ They answered: ‘Because we lost the master of our law.’ The friendship of the fairies with Muhammad is not strange. What is stranger is their friendship with the Prophet’s community. Fairies lend support to the army of this community that goes to war and they fight alongside them, even though they do not show themselves. Some people die at once when they happen to hear them singing. As Abū Sa‛īd Kharrāz states: ‘Once when I lost my way in the desert, I happened upon the bank of a river. I saw beings who were not of the human species. (f. 73r) They were singing something. I asked them, “Who are you?” They answered, “We are among those fairies who accepted the Prophet.” They asked, “How did you happen upon us?” I answered, “I lost my way.” They asked, “How did you happen upon us? No other man has come across us before except one man from Nīshāpūr. When he approached us and asked us some questions about spiritual knowledge (ma‛rifat), we answered. He sighed and gave up the ghost.” Then I visited his tomb, upon which I saw narcissus flowers. I picked up one of the narcissus and fell asleep. When I woke up, I found myself on the right road, and that narcissus was in my hand.’ So they asked God, ‘What is that?’ He answered: ‘That which We will give to the believers in the tomb, We gave to Sa‛īd in his lifetime.’ When the servant is in the tomb, he is separated from his mother and father, separated from the garden and orchard, and separated from all obeisance. Then a command comes, ‘Shield him from sorrow and take him to paradise so that he may be comforted because he suffered much.’ Who among us is not going to face a similar situation? Sometimes (f. 73v) you see these old people who have passed away, at other times you see these young people who have passed away, and at other times you see these women who have passed away.
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As for the night of proof, God most High said, ‘The hour drew nigh, and the moon was cleft asunder.’194 When the disbelievers convened at the house of Hamza and Abū Jahl, they summoned the Prophet to join them. They said, ‘O Muhammad, show us a miracle.’ asked, ‘What do you want?’ Abū Jahl answered, ‘I want you to make an orange tree rise out from this stone.’ Muhammad uttered a prayer and immediately an orange tree sprouted up. Oranges were dangling from it. Muhammad said, ‘O orange, split in half.’ It split into two halves. Then Abū Jahl said, ‘Tell it to disappear.’ Muhammad said so, and it vanished. Abū Jahl said, ‘This miracle is magic and carried out especially for us. We want something that will be visible to all the world.’ Muhammad asked, ‘What do you want?’ Abū Jahl answered, ‘Split the moon in the sky in half.’ A command from God most High came, ‘Point to the moon in the sky.’ It split into two halves. Fear befell the people. The children uttered a loud cry, the animals bellowed, and people screamed. One half of the moon faced the Ka‛ba (f. 74r) and one half faced Mount Jiddā. People shrieked, thinking the Resurrection had arrived. Then Muhammad pointed his finger: the moon was made right and whole again. They sent people to cities, and they asked, ‘How was the moon on that particular night?’ They answered, ‘It split in two.’ [As it is stated in the Qur’an,] ‘But if they see a sign, they turn away and say, “(This is but) transient magic.”’195 Abū Jahl said, ‘You are a great magician. Your magic effects the earth and heaven.’ The Prophet was saddened. That person whom God calls upon needs no proof, but for that person whom He does not call upon what use is there in providing proof ? How odd! One night Muhammad was trying to sleep and went on an ascension; Moses was looking for fire at night and found the word of God; the Pharaoh’s magicians were looking for war one day and they found peace. They swore by the Pharaoh’s glory, ‘We will defeat Moses.’ But God most High was Victorious through His friendship with them. ‛Umar Khattāb swore by Lāt and ‛Uzzā that he would defeat Muhammad. But God was Victorious through His friendship with him.196 God (f. 74v) took the Prophet to the space of two bows and inspired him to offer greetings that flowed off his tongue, ‘Greetings to God, prayers, and good tidings.’ All that was in the everlasting kingdom was in the greetings; all that was in the obeisance of devotees was in the prayers; and all that was in the praise of the supplicants was in the good tidings. Muhammad gathered all of these meanings in three words and brought them as a gift. A command came, ‘You brought Us three things as praise, so I granted you three things: God’s peace, [His] mercy, and His blessings be upon you, o Prophet.’ All safety is in God’s peace, all comfort is in His mercy, and all favours are in His blessings. [Muhammad states,] ‘I will not keep all these meanings to myself. I will share some of them with my communities. Today, I will take one of these three to them so that tomorrow You will send them the others. I bring them safety so that they will be safe from separation. Let mercy and blessing remain; tomorrow, You will take these to them so that they will be relieved from hell by Your mercy and will attain Your blessings.’ Muhammad said, ‘Peace be upon us and upon God’s good servants. (f. 75r) That greeting
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is for me and for the good people from my community. God most High promised, “You conveyed a special greeting. After your death, I will send My blessing to your whole community on the tongues of angels, the same for both the good and bad.”’ Then a command came to Mus.t.afā, ‘What do you yearn for?’ He answered, ‘O God, I have a pain in my heart and a burden on my back. I must say what they are: the burden is the sins of my communities and the sorrow is the punishment of my communities.’ A command came, ‘And We removed from you your burden which weighed down your back.197 I removed that burden from your back and that sorrow from your heart. I offered your community to you and generously gave them paradise. O Prophet, you seek a refuge and I seek an excuse; you are the supplicant and I am the Guide. Do not worry so much for your community because, between one who seeks refuge and One Who seeks an excuse for giving it, how can your community stay lost?’ Peace. The book is finished by the help of God and His good fortune On the first day of S.afar, year 685 (29 March 1286).198
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ﻣَﻦ ﺣﻖ ﺗﻌﺎﻟﻲ ﻭﻋﺪﻩ ﮐﺮﺩ ﮐﻪ ﺗﻮ ﺳﻼﻡ ﺧﺎﺹ ﺑﺮﺩﯼ ﻣﻦ ﺍﺯ ﭘﺲ ﻭﻓﺎﺕ ﺗﻮ ﺳﻼﻡ ﺧﻮﺩ ﺑﺮ ﺯﺑﺎﻥ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺑﻪ ﻋَﺎﻣﻪٴ ﺍﻣﺘﺖ ﺑﺮﺳَﺎﻧﻢ ﻧﻴﮏ ﺭﺍ ﻫﻤَﺎﻥ ﻭ ﺑﺪ ﺭﺍ ﻫﻤَﺎﻥ ﺑﺲ ُﻣﺼْﻄﻔﯽ ﺭﺍ ﻓﺮﻣﺎﻥ ﺁﻣﺪ ﮐﻪ ﭼﻪ ﺧﻮﺍﻫﯽ ﮔﻔﺖ ﺍﯼ ﺑﺎﺭ ﺧﺪﺍﯼ ﻏﻢ ﺩﺍﺭﻡ ﺑﻪ ﺩﻝ ﻭ ﺑﺎﺭ ﺩﺍﺭﻡ ﺑﺮ ﭘﺸﺖ ﻭ ﺣﺎﺟﺖ ﺩﺍﺭﻡ ﺑﺮ ﺯﺑﺎﻥ ﻭ ﻣَﻌﺼﻴّﺖ ﺍﻣﺘﺎﻥ ﻇ ْﻬﺮَﮎ ﺾ َ ﻋﻨْﮏ ﻭﺯﺭَﮎ ﺍﻟﺬﻱ َﺍ ْﻧ َﻘ َ ﺿ ْٕﻌﻨَﺎ َٕ ﻭﻏﻢ ﻋٕﻘﻮﺑﺖ ﺍﻣﺘﺎﻥ ﻓﺮﻣﺎﻥ ﺁﻣﺪ َﻭ َﻭ َ ﺁﻥ ﺑﺎﺭ ﺍﺯ ﭘﺸﺖ ﺑﺮﺩَﺍﺷﺘﻢ ﻭﻏﻢ ﺍﺯﺩﻟﺖ ﺑﺮﺩَﺍﺷﺘﻢ ﻭﺍﻣّﺘﺖ ﺭﺍ ﺑﻪ ﺗﻮ ﺑﺨﺸﻴﺪﻡ ﻭ ﺑﻬﺸﺖ ﺑﻪ ﺍﺭﺯﺍﻧﯽ ﺩﺍﺷﺘﻢ ﻳﺎ ﺭﺳﻮﻝ ﺗﻮ ﭼﺎﺭﻩ ﺟُﻮﯼ ﻭ ﻣﻦ ﺑﻬﺎﻧﻪ ﺟﻮﯼ ﺗﻮ ﺩﺍﻋﯽ ﻣﻦ ﻫﺎﺩﯼ ﻏﻢ ﺍﻣﺖ ﭼﻨﺪﻳﻦ ﻣﺨﻮﺭ ﮐﻪ ﻣﻴَﺎﻥ ﭼﺎﺭﻩ ﺟﻮﯼ ﻭ ﺑﻬﺎﻧﻪ ﺟﻮﯼ ﺍﻣﺖ ﺗﻮ ﺿﺎﻳﻊ ﮐﯽ ﻣﺎﻧﺪ ﻭﺍﻟﺴﻠﻢ ﺗﻢ ﺍﻟﮑﺘﺎﺏ ﺑﻌﻮﻥ ﺍﷲ ﻭ ﺣﺴﻦ ﺗﻮﻓﻴﻘﻪ ﺻﻔﺮ ﺳﻨﻪ ﺔ ﻓﯽ ﻏﺮﻩ ﺛ ﺧﻤﺲ ﻭ ﺛﻤﺎﻥ ﺳﺘﻪ ﻣﺎﺋﺔ
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ﺗﻌﺎﻟﯽ ﮐﻪ ﺍﺷﺎﺭﺕ ﮐﻦ ﺑﻪ ﻣَﺎﻩ ﺑﺮ ﺁﺳﻤﺎﻥ ﺑﻪ ﺩﻭ ﻧﻴﻢ ﺷﺪ ﺗﺮﺱ ﺩﺭ ﺍﻓﺘﺎﺩ ﮐﻮﺩﮐَﺎﻥ ﺑﻪ ﺧﺮﻭﺵ ﺁﻣﺪﻧﺪ ﺳﺘﻮﺭﺍﻥ ﺑﻪ ﺑﺎﻧﮓ ﺁﻣﺪﻧﺪ ﺁﺩﻣﻴﺎﻥ ﺑﻪ ﻓﺮﻳﺎﺩ ﺁﻣﺪﻧﺪ ﻳﮏ ﻧﻴﻤﻪ ﺳﻮﯼ ﮐﻌﺒﻪ ) (۷٤rﻭ ﻳﮏ ﻧﻴﻤﻪ ﺑﻪ ﺳﻮﯼ ﮐﻮﻩ ﺟﺪَﯼ ﺧﻠﻖ ﺑﻪ ﻓﻐﺎﻥ ﺁﻣﺪﻧﺪ ﭘﻨﺪﺍﺷﺘﻨﺪ ﮐﻪ ﻗﻴﺎﻣﺖ ﺁﻣﺪ ﺁﻧﮕﺎﻩ ﺑﻪ ﺍﻧﮕﺸﺖ ﺍﺷﺎﺭﺕ ﮐﺮﺩ ﭘﻴﻮﺳﺘﻪ ﺷﺪ ﻣَﺎﻩ ﺩﺭﺳﺖ ﮔﺸﺖ ﺑﻪ ﺷﻬﺮﻫﺎ ﮐﺲ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻭ ﺑﭙﺮﺳﻴﺪﻧﺪ ﮐﻪ ﺑﻪ ﻓﻼﻥ ﺷﺐ ﻣَﺎﻩ ﭼﮕﻮﻧﻪ ﺷﺪ ﺴ َﺘ ِﻤ ٌﺮ ﺍﺑﻮﺟﻬﻞ ﮔﻔﺘﻨﺪ ﺑﻪ ﺩﻭ ﻧﻴﻢ ﺷﺪ ﻭﺍﻥ َﻳﺮَﻭﺍﺍﻳ ًﺔ ﻳُﻐﺮﺿُﻮﺍ َﻭ ﻳﻘُﻮﻟﻮﺍ ﺳﺤ ٌﺮ ﻣ ْ ﻟﻌﻨﻪ ﺍﷲ ﮔﻔﺖ ﺑﺰﺭﮒ ﺟﺎﺩﻭﯼ ﮐﻪ ﺗﻮﯼ ﮐﻪ ﺟﺎﺩﻭﯼ ﺗﻮ ﻫﻢ ﺑﻪ ﺯﻣﻴﻦ ﻣﻲ ﺭﻭﺩ ﻭ ﻫﻢ ﺑﻪ ﺁﺳﻤَﺎﻥ ﺭﺳُﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺯﻳﻦ ﻏﻤﻨﺎﮎ ﺷﺪ ﺁﻧﺮﺍ ﮐﻪ ﺣﻖ ﺑﺨﻮﺍﻧﺪ ﺧﻮﺩ ﺣﺠّﺘﯽ ﻧﺒﺎﺷﺪ ﻭ ﺁﻧﺮﺍ ﮐﻪ ﻧﺨﻮﺍﻫﺪ ﺣﺠّﺖ ﭼﻪ ﺳﻮﺩ ﺩﺍﺭﺩ ﺍﯼ ﻋﺠﺐ ﻣﺤﻤﺪ ﺷﺒﯽ ﺧﻮﺍﺏ ﺟﺴﺖ ﻣﻌﺮﺍﺝ ﻳﺎﻓﺖ ﻣﻮﺳﯽ ﺑﻪ ﺷﺐ ﺁﺗﺶ ﺟﺴﺖ ﮐﻼﻡ ﻳﺎﻓﺖ ﺟﺎﺩﻭﺍﻥ ﻓﺮﻋﻮﻥ ﺑﻪ ﺭﻭﺯﯼ ﺟﻨﮓ ﺟﺴﺘﻨﺪ ﺻُﻠﺢ ﻳﺎﻓﺘﻨﺪ ﺑﻪ ﻋﺰﺕ ﻓﺮﻋﻮﻥ ﺳﻮﮔﻨﺪ ﺧﻮﺭﺩﻧﺪ ﮐﻪ ﻣﻮﺳﯽ ﺭﺍ ﻏﻠﺒﻪ ﮐﻨﻴﻢ ﺣﻖ ﺗﻌﺎﻟﻲ ﺑﻪ ﺩﻭﺳﺘﯽ ﺧﻮﺩﺷﺎﻥ ﻏﻠﺒﻪ ﮐﺮﺩ ﻋﻤﺮ ﺧﻄﺎﺏ ﺭﺿﯽ ﺍﷲ ﻋﻨﻪ ﻫﻤﭽﻨﻴﻦ ﺳﻮﮔﻨﺪ ﺧﻮﺭﺩ ﺑﻪ ﻻﺕ ﻭﻋﺰﯼ ﮐﻪ ﻣﺤﻤّﺪ ﻞ ﺟﻼﻟﻪ ﭘﻴﻐﺎﻣﺒﺮ ﺭﺍ ﻏﻠﺒﻪ ﮐﻨﺪ ﺣﻖ ﺗﻌﺎﻟﯽ ﺑﻪ ﺩﻭﺳﺘﯽ ﺧﻮﺩﺵ ﻏﻠﺒﻪ ﮐﺮﺩ ﺣﻖ ﺟ ّ ﺭﺍ ) (۷٤vﺑﻪ ﻗﺎﺏ ﻗﻮﺳﻴﻦ ﺑﺮﺩ ﭘﺲ ﺍﻟﻬﺎﻣﺶ ﺩﺍﺩ ﺗﺎ ﻣﺮ ﺍﻭ ﺭﺍ ﺗﺤﻴّﺖ ﮐﺮﺩ ﻭ ﺑﺮ ﺯﺑﺎﻧﺶ ﺑﺮﺍﻧﺪ ﺍﻟﺘﺤﻴﱠﺎﺕ ﷲ ﻭ ﺍﻟﺼﱠﻠﻮَﺍﺕ ﻭ ﺍﻟﻄ ّﻴﺒَﺎﺕ ﻫﺮﭼﻪ ﻣﻠﮏ ﻭ ﺑﻘﺎ ﺑﻮﺩ ﻫﻤﻪ ﺍﻧﺪﺭ ﺗﺤﻴّﺎﺕ ﺑﻮﺩ ﻭ ﻫﺮﭼﻪ ﻋﺒﺎﺩﺕ ﻋﺎﺑﺪﺍﻥ ﺑﻮﺩ ﻫﻤﻪ ﺍﻧﺪﺭ ﺻﻠﻮﺍﺕ ﺑﻮﺩ ﻭ ﻫﺮﭼﻪ ﺛﻨﺎﯼ ﺛﻨﺎ ﮐﻨﻨﺪﮔﺎﻥ ﺑﻮﺩ ﺍﻧﺪﺭ ﻃﻴّﺒﺎﺕ ﺑﻮﺩ ﺍﻳﻦ ﻫﻤﻪ َﻣ َﻌٕﺎﻧﻴﻬﺎ ﺟﻤﻊ ﮐﺮﺩ ﺍﻧﺪﺭ ﺳﻪ ﮐﻠﻤﻪ ﻭ ﻫَﺪﻳﻪ ﺁﻭﺭﺩ ﻓﺮﻣﺎﻥ ﺁﻣﺪ ﻣﺎ ﺭﺍ ﺳﻪ ﭼﻴﺰ ﺛﻨﺎ ﺁﻭﺭﺩﯼ ﺗﺎ ﺳﻪ ﭼﻴﺰﺕ ﻋﻄﺎ ﮐﺮﺩﻡ ﺍﻟﺴّﻼﻡ ﻋَﻠﻴﮏ ﺍﻳّﻬﺎ ﺍﻟﻨﱠﺒﯽ ﻭ ﺭَﺣﻤﺔ ﺍﷲ ﻭ ﺑﺮﮐﺎﺗُﻪ ﻫﺮﭼﻪ ﺍﻳﻤﻨﯽ ﺍﺳﺖ ﻫﻤَﻪ ﺍﻧﺪﺭ ﺳَﻼﻣﺴﺖ ﻭ ﻫﺮﭼﻪ ﺭﺍﺣﺘﺴﺖ ﻫﻤﻪ ﺍﻧﺪﺭ ﺭﺣﻤﺘﺴﺖ ﻭ ﻫﺮﭼﻪ ﻧﻌﻤﺘﺴﺖ ﻫﻤﻪ ﺍﻧﺪﺭ ﺑﺮﮐﺖ ﺍَﺳﺖ ﺍﻳﻦ ﻫﻤَﻪ ﻣﻌﻨﻴﻬَﺎ ﺧﻮﺩ ﺭﺍ ﻧﮕﻴﺮﻡ ﺍﻣّﺘﺎﻥ ﺭﺍ ﺍﺯﻳﻦ ﺑﻬﺮﻩ ﮐﻨﻢ ﻳﮑﯽ 37ﺍﺯﻳﻦ ﺳﻪ ﺍﻣﺮﻭﺯ ﺷﺎﻥ ﺑﺒﺮﻡ ﺗﺎ ﺭﻭﺯ ﻓﺮﺩﺍ ﺗﻮ ﺑﺎ ﺍﻳﺸﺎﻥ ﺭﺳَﺎﻧﯽ ﺍﻳﻤﻨﻴﺸﺎﻥ ﺑﺒﺮﻡ ﺗﺎ ﺍﺯ ﻓﺮﺍﻕ ﺍﻳﻤﻦ ﮔَﺮﺩﻧﺪ ﺭَﺣﻤﺖ ﻭ ﺑﺮﮐﺖ ﺑﻤﺎﻧﺪ ﻓﺮﺩﺍ ﺗﻮ ﺑﻪ ﺍﻳﺸﺎﻥ ﺑﺮ ﺗﺎ ﺑﻪ ﺭﺣﻤﺖ ﺍﺯ ﺩﻭﺯﺥ ﺑﺮﻫﻨﺪ ﻭ ﺑﻪ ﺑﺮﮐﺖ ﺑﺮﺳﻨﺪ ﮔﻔﺖ ﺍﻟﺴﱠﻼﻡ ﻋَﻠﻴْﻨﺎ ﻭ ﻋﻠﯽ ﻋﺒَﺎﺩﺍﷲ ) (۷۵rﺍﻟﺼﱠﺎﻟﺤﻴﻦ ﺁﻥ ﺳﻼﻡ ﺑﺮ ﻣﻦ ﻭ ﺑﺮ ﻧﻴﮑﺎﻥ ﺍﻣّﺖ
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T HE I LKHANID B OOK
88
ﺩﻭﺳﺘﯽ ﭘﺮﻳﺎﻥ َﻣ ْﺮ ﺭﺳﻮﻝ ﺭﺍ ﻋﺠﺐ ﺗﺮ ﺩﻭﺳﺘﯽ ﺍﻳﺸﺎﻧﺴﺖ ﻣﺮﺍﻣﺖ ﺭﺳﻮﻝ ﺭﺍ ﮐﻪ ﻫﺮ ﺳﭙَﺎﻫﯽ ﮐﻪ ﺍﺯﻳﻦ ﺍﻣﺖ ﺑﻪ ﻏﺰﻭ ﺭﻭﻧﺪ ﭘﺮﻳﺎﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﺪَﺩ ﺭﻭﻧﺪ ﻭ ﺑﺎ ﺍﻳﺸﺎﻥ ﮐﺎﺭ ﺯﺍﺭ ﮐﻨﻨﺪ ﻭ ﻟﻴﮑﻦ ﺧﻮﻳﺸﺘﻦ ﺭﺍ ﻧﻨﻤﺎﻳﻨﺪ ﺑﻌﻀﯽ ﺭﺍ ﺍﺯﻳﺸﺎﻥ ﺳﻤﺎﻉ ﺧﻮﺍﻧﺪﻥ ﺍﻓﺘﺎﺩ ﺑﺮ ﺟَﺎﯼ ﻫﻼﮎ ﺷﺪ ﭼﻨﺎﻧﮑﻪ ﺍﺑﻮ} َ ﺳﻌٕﻴﺪ{ 36ﺧﺮّﺍﺯ ﮔﻮﻳﺪ ﻭﻗﺘﯽ ﺍﻧﺪﺭ ﺑﻴﺎﺑﺎﻧﯽ ﺭﺍﻩ ﮔُﻢ ﮐﺮﺩَﻡ ﺍﻓﺘﺎﺩﻡ ﺑﻪ ﻟﺐ ﺩﺭﻳﺎﯼ ﻗﻮﻣﯽ ﺩﻳﺪﻡ ﻧﻪ ﺍﺯﺟﻨﺲ ﺁﺩﻣﻴﺎﻥ ) (۷۳rﭼﻴﺰﯼ ﻣﯽ ﺧﻮﺍﻧﺪﻧﺪ ﺍﻳﺸﺎﻥ ﺭﺍ ﮔﻔﺘﻢ ﺷﻤﺎ ﮐﻪ ﻳﻴﺪ ﮔﻔﺘﻨﺪ ﻣَﺎ ﺍﺯ ﺁﻥ ﭘﺮﻳﺎﻧﻴﻢ ﮐﻪ ﺑﺮ ﺭﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﮕﺮﻭﻳﺪﻳﻢ ﮔﻔﻨﺘﺪ ﺗﻮ ﻧﺰﺩﻳﮏ ﻣَﺎ ﺍﺯ ﮐﺠﺎ ﺍﻓﺘﺎﺩﯼ ﮔﻔﺘﻢ ﺭَﺍﻩ ﮔﻢ ﮐﺮﺩﻡ ﮔﻔﺘﻨﺪ ﺗﻮ ﻧﺰﺩﻳﮏ ﻣَﺎ ﺍﺯ ﮐﺠﺎ ﺍﻓﺘﺎﺩﯼ ﮐﻪ ﺍﻳﻨﺠﺎ ﻫﻴﭻ ﺁﺩﻣﯽ ﻧﻪ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ ﻣﮕﺮ ﻳﮏ ﻣﺮﺩ ﻧﺸﺎﺑﻮﺭﯼ ﻭﻗﺘﯽ ﺑﻪ ﻧﺰﺩ ﻣَﺎ ﺍﻓﺘﺎﺩ ﻭ ﻣﺴﺌﻠﻪ ﺍﯼ ﺍﺯ ﻣﻌﺮﻓﺖ ﯼ ﺯﻳﺎﺭﺕ ﮐﺮﺩﻡ ﺑﺮ ﻣَﺎ ﺭﺍ ﺑﭙﺮﺳﻴﺪ ﺑﮕﻔﺘﻢ ﻭﺍﻫﻲ ﺑﮑﺮﺩ َﻭ ﺟﺎﻥ ﺑﺪﺍﺩ ﺁﻧﮏ ﮔﻮﺭ َﻭ ْ ﺳﺮ ﮔﻮﺭ ﻭَﯼ ﻧﺮﮔﺲ ﺩﻳﺪﻡ ﻳﮑﯽ ﺍﺯ ﺁﻥ ﻧﺮﮔﺲ ﺑﮑﻨﺪﻡ ﭘﺲ ﺑﺨﻔﺘﻢ ﭼﻮﻥ ﺑﻴﺪﺍﺭ ﺷﺪﻡ ﺧﻮﻳﺸﺘﻦ ﺭﺍ ﺑﻪ ﺭﺍﻩ ﺭﺍﺳﺖ ﻳَﺎﻓﺘﻢ ﻭ ﺁﻥ ﻧﺮﮔﺲ ﺍﻧﺪﺭﺩﺳﺖ ﻣﻦ ﺑﻮﺩ ﭘﺮﺳﻴﺪﻧﺪﺵ ﺁﻥ ﭼﻴﺴﺖ ﮔﻔﺖ ﺍﻳﻦ ﺁﻧﭽﻪ ﻣﻮﻣﻨﺎﻥ ﺭﺍ ﺍﻧﺪﺭ ﮔﻮﺭ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩﻥ ﺑﻪ ﺍﺑﺎﺳﻌﻴﺪ ﺑﻪ ﺯﻧﺪﮔَﺎﻧﯽ ﺩﺍﺩﻳﻢ ﺑﻨﺪﻩ ﭼﻮﻥ ﺑﻪ ﮔﻮﺭ ﺷﺪ ﺍﺯ ﻣﺎﺩﺭ ﻭ ﭘﺪﺭ ﺟﺪﺍ ﺷﺪ ﻭ ﺍﺯ ﺑَﺎﻍ ﻭ ﺑﻮﺳﺘﺎﻥ ﺟﺪﺍ ﺷﺪ ﻭ ﺍﺯ ﻫﻤﻪ ﻃَﺎﻋﺖ ﺟﺪﺍ ﺷﺪ ﭘَﺲ ﻓﺮﻣﺎﻥ ﺁﻳﺪ ﮐﻪ ﺳﭙﺮ ﻏﻢ ﺑﻬﺸﺘﺶ ﺑﺮﻳﺪ ﺗﺎ ﺭﺍﺣﺖ ﺑﻪ ﻭﯼ ﺍﻭ ﺭﻧﺠﻬﺎ ﺑﺒﺮﺩ ﮐﻴﺴﺖ ﺍﺯ ﻣﺎ ﮐﻪ ﻭﯼ ﺭﺍ ﺍﻳﻦ ﺣﺎﻝ ﺩﺭ ﭘﻴﺶ ﻧﻴﺴﺖ ﺯﻣﺎﻧﻲ ) (۷۳vﺑﻴﻨﯽ ﺍﻳﻦ ﭘﻴﺮﺍﻥ ﺭﻓﺘﻪ ﺯﻣﺎﻧﯽ ﺩﻳﮕﺮ ﺍﻳﻦ ﺟﻮﺍﻧﺎﻥ ﺭﻓﺘﻪ ﺯﻣﺎﻧﯽ ﺩﻳﮕﺮ ﺍﻳﻦ ﺳﺮﭘﻮﺷﻴﺪﮔﺎﻥ ﺭﻓﺘﻪ ﻭ ﺍﻣﺎ ﺷﺐ ﺣﺠّﺖ ﻗﻮﻟﻪ ﺖ ﺍﻟﺴﱠﺎﻋٕﺔ َﻭ ﺍﻧﺸﻖ ﺍﻟﻘﻤﺮ ﺁﻧﮕﺎﻩ ﮐﻪ ﮐﺎﻓﺮﺍﻥ ﮔﺮﺩ ﺁﻣﺪﻧﺪ ﺍﻧﺪﺭ ﺗﻌٕﺎﻟﯽ ﺍﻗﺘَﺮﺑ ِ ﺳﺮَﺍﯼ ﺣﻤﺰﻩ ﻭ ﺍﺑﻮﺟﻬﻞ ﺍﻧﺪﺭ ﻣﻴَﺎﻥ ﺍﻳﺸﺎﻥ ﺭﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺨﻮﺍﻧﺪﻧﺪ ﮔﻔﺘﻨﺪ ﻳَﺎ ﻣﺤﻤﺪ ﻣﻌﺠﺰﻩ ﺍﯼ ﺑﻨﻤﺎﻱ ﮔﻔﺖ ﭼﻪ ﺧﻮﺍﻫﻴﺪ ﺍﺑﻮﺟَﻬﻞ ﮔﻔﺖ ﺁﻥ ﺧﻮﺍﻫﻢ ﮐﻪ ﺍﺯﻳﻦ ﺳﻨﮓ ﺩﺭﺧﺘﯽ ﺗﺮﻧﺞ ﺑﺮﺁﺭﯼ ﺩﻋﺎ ﮐﺮﺩ ﺩﺭ ﻭﻗﺖ ﺩﺭﺧﺖ ﺗﺮﻧﺞ ﺑﺮﺁﻣﺪ ﻭ ﺗﺮﻧﺠﻬﺎ ﺍﺯ ﻭﯼ ﺁﻭﻳﺨﺘﻪ ﮔﻔﺖ ﻳَﺎ ﺗﺮﻧﺞ ﺑﻪ ﺩﻭ ﻧﻴﻢ ﺷﻮ ﺑﻪ ﺩﻭ ﻧﻴﻢ ﺷﺪ ﭘﺲ ﮔﻔﺖ ﺑﮕﻮﯼ ﺗﺎ ﻧﺎﭘﻴﺪﺍ ﺷﻮﺩ ﺑﮕﻔﺖ ﻧﺎ ﭘﻴﺪﺍ ﺷﻮ ﻧﺎ ﭘﻴﺪﺍ ﺷﺪ ﺍﺑﻮﺟﻬﻞ ﮔﻔﺖ ﺍﻳﻦ ﻣﻌﺠﺰﻩٴ ﺟﺎﺩﻭ ﻣﺎ ﺭﺍ ﺧﺎﺹ ﺑﻮﺩ ﭼﻴﺰﯼ ﺧﻮﺍﻫﻴﻢ ﮐﻪ ﻋﺎﻡ ﺑﻮﺩ ﻫﻤَﻪ ﺟﻬَﺎﻥ ﺭﺍ ﮔﻔﺖ ﭼﻪ ﺧﻮﺍﻫﻴﺪ ﮔﻔﺖ ﺁﻧﮑﻪ ﻣَﺎﻩ ﺭﺍ ﺍﻧﺪﺭ ﺁﺳﻤﺎﻥ ﺑﻪ ﺩﻭ ﻧﻴﻢ ﮐﻨﻲ ﻓﺮﻣﺎﻥ ﺁﻣﺪ ﺍﺯ ﺣﻖ
89
P ERSIAN T EXT
ﺖ ﻧﺨﻮﺍﻫﻴﻢ ﭼﻨﺪﻳﻦ ﻣﺮﻧﺞ ﺍﯼ ﺑﺎﺭ ﺧﺪﺍﯼ ﻣﻦ ﺍﻣّﺖ ﺭﺍ ﺧﻮﺍﻫَﻢ ﻣﺮﺩﺍﻧﻪ ﻣَﺎ ﺭﻧﺞ َﺗ َﻨ ْ ﺁﻳﺖ ﺁﻣﺪ ﺍﻣﺖ ﺭﺍ ﺩﺭ ﮐﺎﺭ ﺗﻮ ﮐﺮﺩﻡ ﻣﻘﺎﻡ ﻣﺤﻤﻮﺩ ﺗﺮﺍ ﺷﻔﺎﻋﺖ ﺩﺍﺩﻡ ﺍﯼ ﺑﺎﺭ ﮏ َﺭﺑّﮏ ﻓ َﺘﺮْﺿﻲ ﺩﺭ ﻑ ُﻳ ْﻌﻄِﻴ َ ﺴ ْﻮ َ ﺧﺪﺍﯼ ﺩﺭ ﭼﻨﺪﺍﻥ ﭘﺲ ﺑﺴﻴﺎﺭﻧﺪ ﺁﻳﺖ ﺁﻣﺪ َﻭ َﻟ َ ﭼﻨﺪﺍﻥ ﮐﻪ ﺗﻮ ﺧﻮﺍﻫﯽ ﭼﻨﺪﺍﻥ ﺑﺨﺸﻢ ﺑﻪ ﺗﻮﮐﻪ ﺧﺸﻨﻮﺩ ﺷﻮﻱ ﺧﺪﻣﺖ ﺣﻖ ﺧﺪﺍ ﻭﻧﺪﺳﺖ ﺷﻔﺎﻋﺖ ﺣﻖ ﻣُﺼﻄﻔﯽ ﭼﻮﻥ ﺩﺭ ﺣﻖ ﺧﺪﺍﻭﻧﺪ ﭼﻨﺪﺍﻥ ﺑﮑﻮﺷﻴﺪ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﮔﻔﺖ ﺑﺲ ﭼﻮﻥ ﻗﻴﺎﻣﺖ ﺑﺎﺷﺪ ﺩﺭ ﺣﻖ ﺭﺳﻮﻝ ﭼﻨﺪﺍﻥ ﺷﻔﺎﻋﺘﺶ ﺩﻫﺪ ﺗﺎ ﮔﻮﻳﺪ ﺑَﺲ ﻭ ﺑﻪ ﺧﺒﺮ ﺁﻣﺪﻩ ﺍﺳﺖ ﮐﻪ ﺍﻫﻞ ﻗﻴﺎﻣﺖ ﺷﺸﺼﺪ 35ﺳَﺎﻝ ﺍﻳﺴﺘﺎﺩﻩ ﺑﺎﺷﻨﺪ ﻣﺘﺤﻴّﺮ ﺑﻪ ﻧﺰﺩﻳﮏ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻳﻨﺪ ) (۷۲rﮔﻮﻳﻨﺪ ﻣﺎ ﺭﺍ ﺷﻔﻴﻊ ﺑﺎﺵ ﺗﺎ ﻣﺎ ﺭﺍ ﺷﻤﺎﺭ ﮐﻨﻨﺪ ﮔﻮﻳﺪ ﻳﺎ ﻓﺮﺯﻧﺪﺍﻥ ﺍﻳﻦ ﮐَﺎﺭ ﻣﻦ ﻧﻴﺴﺖ ﮐﻪ ﺍﺯ ﻣﻦ ﺯﻟﺖ ﺁﻣﺪﻩ ﺍﺳﺖ ﺑﻪ ﻧﺰﺩﻳﮏ ﻧﻮﺡ ﺭﻭﻳﺪ ﮔﻮﻳﺪ ﮐَﺎﺭ ﻣﻦ ﻧﻴﺴﺖ ﺑﻪ ﻧﺰﺩﻳﮏ ﺍﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻞ ﺭَﻭﻳﺪ ﺧﻠﻴﻞ ﮔُﻮﻳﺪ ﮐﺎﺭ ﻣﻦ ﻧﻴﺴﺖ ﻣﻮﺳﯽ ﮔﻮﻳﺪ ﮐﺎﺭ ﻣﻦ ﻧﻴﺴﺖ ﺑﻪ ﻋﻴﺴﯽ ﺭﻭﻳﺪ ﻋﻴﺴﯽ ﮔﻮﻳﺪ ﮐﺎﺭ ﻣﻦ ﻧﻴﺴﺖ ﺑﻪ ﻣﺤﻤّﺪ ﻣُﺼﻄﻔﯽ ﺭَﻭﻳﺪ ﻫﻤﻪ ﺣﻖ ﺑﺪﺍﻥ ﻣﻘﺎﻡ ﻭَﯼ ﺁﻳﻨﺪ ﻣﻨﺒﺮ ﻭَﯼ ﺧﺎﻟﯽ ﻳَﺎﺑﻨﺪ ﺑﺨﺮﻭﺷﻨﺪ ﮔﻮﻳﻨﺪ ﻭﺍ ﻣﺤّﻤﺪﺍﻩ ﻣﺼﻄﻔﯽ ﭘﺪﻳﺪ ﺁﻳﺪ ﺳﺮ ﺑﻪ ﺳﺠﺪﻩ ﻧﻬﺪ ﮔﻮﻳﺪ ﺍﻣﺘﯽ ﺍﻣﺘﯽ ﻓﺮﻣَﺎﻥ ﺁﻳﺪ ﮐﻪ ﺭﺍ ﺧﻮﺍﻫﯽ ﮐﻪ ﺑﻪ ﺗﻮ ﺑﺨﺸﻢ ﮔﻮﻳﺪ ﻫﻤﻪ ﺍﻣﺖ ﺭﺍ ﺑﻪ ﺗﻮ ﺑﺨﺸﻢ ﻣﻦ ﮐﺮﻳﻢ ﺗﺮ ﺍَﺯ ﺁﻧﻢ ﮐﻪ ﺑﻌﻀﯽ ﺭﺍ ﻭ ﺑﻌﻀﯽ ﺭﺍ ﻧﻪ ﭘﺲ ﻓﺮﻣﺎﻥ ﺁﻳﺪ ﮐﻪ ﮐَﺎﻓﺮﺍﻥ ﻧﻴﺰ ﻣﯽ ﺧﻮﺍﻫﯽ ﮔﻮﻳﺪ ﺍﯼ ﺑﺎﺭ ﺧﺪﺍﯼ ﻣﻦ ﺍﺯﺁﻥ ﺭﺷﮑﻦ ﺗﺮﻡ ﮐﻪ ﮐَﺎﻓﺮﺍﻥ ﺑﺨﻮﺍﻫﻢ ﻭ ﻟﻴﮑﻦ ﺑَﺎﺭﯼ ﻋَﺎﺻﻴَﺎﻥ ﺭﺍ ﻣﻴﺨﻮﺍﻫﻢ ﺍﺟﺎﺑﺖ ﺁﻣﺪ ﻳﺎ ﻣﺤﻤّﺪ ﺍﻣﺖ ﺭﺍ ﺑﻪ ﺣﺴﺎﺏ ﻧﺰﺩﻳﮏ ﺁﺭ ﺑﻪ ﺷﺐ ﻣﻌﺮَﺍﺝ ﺍﺯﺁﻥ ﺳﺮّﻫﺎ ﻳﮑﯽ ﺭﺳﻮﻝ ﺑﺎ ﺍﻣﺖ ﺑﮕﻔﺖ ﮔﻔﺖ ﺣﻖ ﺗﻌﺎﻟﯽ ﮔﻔﺖ ﺍﮔﺮ ﻧﻪ ﺁﻧﺴﺘﯽ ﮐﻪ ﻣﻦ ﻋﺒﺎﺩﺕ ﺑﻨﺪﮔﺎﻥ ﺩﻭﺳﺖ ﺩﺍﺭﻡ ) (۷۲vﻭﺍﮔﺮ ﻧﻪ ﺑﺎ ﺍﻣﺘﺎﻧﺖ ﺷﻤﺎﺭ ﻧﮑﺮﺩﻣﯽ ﻭ ﺍﻣﺎ ﺷﺐ ﻦ ﻋَﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌٕﻮﺩ ﮔﻮﻳﺪ ﻦ ﺍﻟﺠ ّ ﺳ َﺘ َﻤ َﻊ َﻧ َﻔ ٌﺮ ﻣ َ ﻲ ﺍﻧﱠﻪ ﺍ ْ ﯽ ﺍﻟ ﱠ ﺩﻋٕﻮﺕ ُﻗ ْﻞ ﺍُﻭﺣ َ ﺭﺿﯽ ﺍﷲ ﻋﻨﻪ ﺑﻨﮕﺮﺳﺘﻢ ﭼﻬﻞ ﻋﻠﻢ ﺩﻳﺪﻡ ﻭ ﺷﺸﺼﺪ ﻫﺰﺍﺭ ﭘﺮﯼ ﻫﻤَﻪ ﻣﯽ ﮔﻔﺘﻨﺪ ﻳﺎ ﻣﺤﻤّﺪ ﻫﻤﻪ ﺑﻪ ﺗﻮ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻳﻢ ﻣَﺎ ﺭﺍ ﺷﻔﺎﻋﺖ ﺧﻮﺍﻩ ﻭ ﭼﻮﻥ ﺭﺳﻮﻝ ﺭﺍ ﻓﺮﻣﺎﻥ ﺣﻖ ﺭَﺳﻴﺪ ﻭ ﺍﺯ ﺩﻧﻴﺎ ﺑﺮﻓﺖ ﺁﻥ ﭘﺮﻳﺎﻥ ﻣﺴﻠﻤﺎﻥ ﺑﺮﻓﺘﻨﺪ ﻭ ﮔﺮﺩ ﻣﺪﻳﻨﻪ ﺑﮕﺮﻓﺘﻨﺪ ﻭ ﺩﻭ ﺳَﺎﻝ ﭘﻴﻮﺳﺘﻪ ﺑﮕﺮﻳﺴﺘﻨﺪ ﮔﻔﺘﻨﺪ ﺍﯼ ﭘﺮﻳَﺎﻥ ﺷﻤﺎ ﺍﺯ ﺑﺮﺍﯼ ﭼﻪ ﻫﻤﯽ ﮔﺮﻳﻴﺪ ﮔﻔﺘﻨﺪ ﺍﺯ ﺑﻬﺮ ﺁﻧﮑﻪ ﺻَﺎﺣﺐ ﺷﺮﻳﻌﺖ ﺧﻮﺩ ﺭﺍ ﮔﻢ ﮐﺮﺩﻳﻢ ﻋﺠﺐ ﻧﻴﺴﺖ
A SCENSION
OF
T HE I LKHANID B OOK
90
ﺖ ﮐﺮﺩﻩ ﺭﺍ ﻋﺠﺎﻳﺒﻬﺎﯼ ﺯﻣﻴﻦ ﻭ ﺁﺳﻤﺎﻥ ﭼﻨﺎﻧﺴﺘﯽ ﺗﺎ ﺑ ُﻨﻤَﺎﻳﻴﻢ ﻣﺮﺍﻳﻦ ﭘﺮﺩﻩٴ ﮐﺮﺍ َﻣ ْ ﮐﻪ َﺭﺳُﻮﻝ ﮔﻔﺘﯽ ﺻﻠﯽ ﺍﷲ ﻋَٕﻠﻴْﻪ ﺍﯼ ﺑَﺎﺭ ﺧﺪﺍﻱ ﭼﻮﻥ ﻣﻨﯽ ﻧﺸﺎﻳﺪ ﻣﺮ ﺑﺴﺎﻁ ﺗﺮﺍ ﺳﺒْﺤﺎﻥ ﺍﻟﺬﯼ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﭘَﺎﮐﯽ ﻳَﺎﺩ ﮐﺮﺩ ﺗﻮ ﮐﻪ ﺑﺎ ﭘﺎﮐﻴﺰﮔﯽ ﺗﻮ ﻓﺮﻣﺎﻥ ﺁﻣﺪ ُ ﺭَﺳُﻮﻝ ﻭ ﺑﻪ ﺿﻌٕﻒ ﺑﻨﺪﮔﯽ ﻭ ﺁﻟﻮﺩﮔﯽ ﺧﻮﺩ ﻣﻲ ﻧﮕﺮﯼ ﺷﺎﻳﺴﺘﻪ ﺑَﺴﺎﻁ ﺧﻮﺩ ﮔﺮﺩﺍﻧﻴﺪ ﭼﻨﺎﻧﮑﻪ ﺷﺎﻳﺴﺘﻪٴ ﻧﺒﻮﺕ ﺧﻮﺩ ﮔﺮﺩﺍﻧﻴﺪ ﺑﺮﺁ ﺍﯼ ﮐﻪ ﺑﺮﺁﺭﻧﺪﻩٴ ﺗﻮ ﻭﯼ ﻼ ﺍﻳﻦ ﺑﺮﺩﻥ ﺑﻪ ﺷﺐ ﺑﻮﺩ ﺯﻳﺮﺍ ﮐﻪ ﻓﺮﻣَﺎﻥ ﺍﺳﺖ ﺭﻓﻴﻊ ﺍﻟﺪّﺭﺟﺎﺕ ﺫﻭ ﺍﻟﻌٕﺮﺵ َﻟ ْﻴ ً ﺧﺪﻣَﺖ ﻫﻢ ﺑﻪ ﺷﺐ ﺑﻮﺩ ﻗﻢ ﺍﻟﱠﻠﻴْﻞ ﻓﺮﻣَﺎﻥ ﺧﻮﺍﻧﺪﻥ ﭘﺮﻳﺎﻥ ﻫَﻢ ﺑﻪ ﺷﺐ ﺑﻮﺩ ﻳﮏ ﺷﺐ ﺑﻪ ﻧﻤﺎﺯ ﺁﯼ ﺩﻳﮕﺮ ﺷﺐ ﺑﻪ ﺧﻮﺍﻧﺪﻥ ﻓﺮﺍﺯ ﺁﯼ ﺳﻪ ﺩﻳﮕﺮ ﺑﻪ ﮔﻔﺘﻦ ﺭﺍﺯ ﺁﻱ ﻣﺮ ﺍﻳﻦ ﺳﻴّﺪ ﺭﺍ ﭼَﻬﺎﺭ ﺷﺐ ﺩﺍﺩ ﺷﺐ ﺧﺪﻣَﺖ ﻭ ﺷﺐ ﺩﻋﻮﺕ ﻭ ﺷﺐ ﺣﺠﺖ ﻭ ﺷﺐ ﻣﺸﺎﻫﺪَﺕ ﺍﻣﺎ ﺷﺐ ﺧﺪﻣﺖ ﻗﻮﻟﻪ ﺗﻌﺎﻟﯽ ﻳَﺎٴﻳّﻬﺎ ﺍﻟ ُﻤ َﺰ ِﻣّﻞ ﻗُﻢ ﺍﻟﻠّﻴﻞ ﺍﻟّﺎ ﻗﻠﻴﻼ ﺼﻔَﻪ ﭼﻮﻥ ﻣﺼﻄﻔﯽ ﺭﺍ ﺍﺯ ﮐﺎﻓﺮﺍﻥ ﻏﻢ ﺁﻣﺪﯼ ﺩﺭ ﺧﺎﻧﻪ ) (۷۱rﺭﻓﺘﯽ ﻭ ﺳﺮ ِﻧ ْ ﺑﻪ ﺟﺎﻣﻪ ﺍﻧﺪﺭ ﮐﺸﻴﺪﯼ ﺁﻳﺖ ﺁﻣﺪ ﻳﺎﻳّﻬﺎ ﺍﻟﻤﺰﻣّﻞ ﺑَﺎ ﺁﻧﮑﻪ ﺳﺮ ﺑﻪ ﺟﺎﻣَﻪ ﺍﻧﺪﺭ ﮐﺸﻴﺪﻩ ﺍﯼ ﺑﺮﺧﻴﺰﺑﻪ ﺷﺐ ﺧﺪﻣﺖ ﮐﻦ ﻫﻤﻪ ﺷﺐ ﻣﺨﺴﺐ ﻣﮕﺮ ﺍﻧﺪﮐﯽ ﻧﻴﻢ ﺷﺐ ﺑﺮﺧﻴﺰ ﻳﺎ ﮐﻢ ﺍﺯ ﻧﻴﻢ ﺷﺐ ﻳَﺎ ﺑﻴﺶ ﺍﺯ ﻧﻴﻢ ﺷﺐ ﺑﺮﺧﻴﺰ ﺍﻳﻦ ﭼﻴﺴﺖ ﮐﻢ ﻭ ﺑﻴﺶ ﺍﻓﮑﻨﺪﻥ ﻭ ﺳَﺮ ﮔﺮﺩﺍﻥ ﮔَﺮﺩﺍﻧﻴﺪﻥ ﻧﺸﺎﻥ ﺩﻭﺳﺘﯽ ﺍﺳﺖ ﺩﻭﺳﺘﺎﻥ ﺭﺍ ﭼﻨﻴﻦ ﺩﺍﺭﻧﺪ ﺗﺮﺍ ﻧﻴﺰ ﺍﻳﻦ ﺣﺎﻝ ﺩﺍﺩﻩ ﺍﺳﺖ ﻃﺎﻋﺖ ﮐﻨﯽ ﻧﺪﺍﻧﯽ ﮐﻪ ﭘﺬﻳﺮﻓﺖ ﻳﺎ ﻧﻪ ﻣﻌﺼﻴﺖ ﮐﻨﯽ ﮐﻪ ﺁﻣﺮﺯﻳﺪ ﻳَﺎ ﻧﻪ ﺍﻳﻦ ﭼﻴﺴﺖ ﺍﻳﻦ ﻧﺸﺎﻥ ﺩﻭﺳﺘﯽ ﺍﺳﺖ ﺗﺮﺍ ﻭﻗﺘﯽ ﺩﺍﺩ ﻭ ﺁﻥ ﻣَﺎﻩ ﺭﻣﻀﺎﻧﺴﺖ ﺷ َﺮﺑُﻮﺍ ﺑﻪ ﺷﺐ ﺑﺨﻮﺭﻳﺪ ﺑﺎﺯ ﮔﻔﺖ ﺛ ّﻢ ﺍﺗﻤُﻮﺍ ﺍﻟﺼﻴَﺎﻡ ﺍِﻟﯽَ ﺍﻟﱠﻠﻴْﻞ ﮔﻔﺖ ﻭ ﮐﻠﻮﺍ َﻭ ﺍ ْ ﺍﻭﻝ ﮔﻔﺖ ﺑﺨﻮﺭ ﺑﻪ ﺷﺐ ﺑﺨﻮﺭ ﻧﻪ ﺑﻪ ﺭﻭﺯ ﺗﺎ ﺍ َﮔﺮ ﻧﺨﻮﺭﯼ ﺑﻪ ﻃﺎﻋﺖ ﺑﺎﺷﯽ ﻗ ّﻢ ﺍﻟﱠﻠﻴْﻞ ﻳﺎ ﺭﺳُﻮﻝ ﺑﻪ ﺷﺐ ﺑَﺮﺧﻴﺰ ﻫﺮﮐﻪ ﺭَﺍ ﻋٕﻴَﺎﻝ ﺑﺴﻴَﺎﺭ ﺑﻮﺩ ﺷﺐ ﺑﺎ ﺭﻭُﺯ ﭘﻴﻮَﻧ َﺪﺩ ﺗﻮ ﻧﻴﺰ ﻫﻤﭽﻨﻴﻦ ﮐﻦ ﻫﻤﻪ ﺷﺐ ﻣﺨُﺴﺐ ﮐﻪ ﺍﻣّﺘﺖ ﺿﺎﻳﻊ ﺷﻮﺩ ﺑﻪ ﺷﻔﺎﻋﺖ ﻧﺮﺳﯽ ﻫﻤَﻪ ﺷﺐ ﺑﻴﺪﺍﺭ ﻣﺒﺎﺵ ﮐﻪ ﺍﻣﺖ ﺭﺍ ﺑﻪ ﺷﻔﺎﻋﺖ ﺑﺒﺮﯼ ﻧﻴﻤﯽ ﻣﺨﺴﺐ ﺗﺎ ﻧﻴﻤﯽ ﺭﺍ ) (۷۱vﺑﻪ ﺷﻔﺎﻋﺖ ﺗﻮ ﺁﺯﺍﺩ ﮐﻨﻢ ﻧﻴﻤﯽ ﺑﺨﺴﺐ ﺗﺎ ﻧﻴﻤﯽ ﺭﺍ ﺑﻪ ﺭَﺣﻤﺖ ﺁﺯﺍﺩ ﮐﻨﻢ ﺳﻠّﻢ ﭼﻨﺪﺍﻥ ﺑﻪ ﺷﺐ ﺧﺪﻣﺖ ﮐﺮﺩ ﻭ ﭼﻨﺪﺍﻥ ﻗﻴﺎﻡ ﻋَﻠﻴْﻪ َﻭ َ ﺻﻠّﯽ ﺍﷲ ٕ ﭘﺲ ﺍﻳﻦ ﺳﻴّﺪ َ ﺟﻤَﻞ ﻧُﻪ ﺑﺎﺷﺪ ﻭ ﻫَﺎ ﭘﻨﺞ ﺑﺎﺷﺪ ﺁﻭﺭﺩ ﺗﺎ ﭘﺎﻳﺶ ﺑﻴﺎﻣﺎﺳﻴﺪ ﭘﺲ ﻃﻪ ﻃﺎ ﺍﺯ ﺷﻤﺎﺭ ُ ﻳَﻌﻨﯽ ﺍﯼ ﺭﻭﺷﻦ ﺗَﺮ ﺍﺯ ﻣﺎﻩ ﺷﺐ ﭼﻬﺎﺭﺩﻩ ﺑﻪ ﺗﻔﺴﻴﺮ ﺩﻳﮕﺮ ﻳﺎ َﺭﺟُﻞ ﻳﺎ ﻣَﺮﺩﯼ
91
P ERSIAN T EXT
ﺁﯼ ﮐﻪ ﺑﺎﻻﻱ ﺁﺳﻤﺎﻧﻬﺎﺳﺖ ﺗﺎ ﮐﻼﻡ ﻣﻦ ﺷﻨﻮﯼ ﻳﮑﯽ ﺑﻪ ﺯﻳﺮ ﺁﺳﻤﺎﻥ ﺁﻣﺪ )(۶۹v ﮐَﻼﻡ ﺷﻨﻴﺪ َﻣﻠِﮑﻢ ﺁﻧﺠﺎ ﻧﻪ ﺷﻨﻮﻧﺪﻩ ﺍﻧﺪﺭ ﻣﮑﺎﻥ ﻭ ﮔﻮﻳﻨﺪﻩ ﺍﻧﺪﺭ ﻣﮑﺎﻥ ﻧِﻪ ﻭ ﻳﮑﯽ ﺑﻪ ﺑﺎﻻﯼ ﺁﺳﻤﺎﻧﻬﺎ ﺑﺮ ﺁﻣﺪ ﻭ ﮐﻼﻡ ﺷﻨﻴﺪ ﻭ ﻣﻠﮑﻢ ﺩﺭ ﻣﮑﺎﻥ ﻧﻪ ﻣُﻮﺳﯽ ﺭﺍ ﻋﻠﻴﻪ ﻞ ﺷﻨﻮﺍﯼ ﺍﻟﺴﱠﻼﻡ ﮔﻔﺘﻨﺪ ﺑﻪ ﭼﻪ ﺩﺍﻧﺴﺘﯽ ﮐﻪ ﮐﻼﻡ َﻣﻮْﻟﻴﺴﺖ ﮔﻔﺖ ﻫﻔﺖ ﺍﻧﺪﺍﻣﻢ ﻣَﺤ ّ ﮔﺸﺖ ﻭ ﺍﺯ ﻫﺮ ﺷﺶ ﺟﻬﺘﻢ ﺳﻤَﺎﻉ ﺍﻓﺘﺎﺩ ﺍﺯ ﺍﻧﺪﺭﻭﻥ ﻫَﻤﺎﻥ ﺷﻨﻴﺪﻡ ﮐﻪ ﺍﺯ ﺑﻴﺮﻭﻥ ﻭ ﺍﺯ ﺭﺍﺳﺖ ﻫﻤﺎﻥ ﺷﻨﻴﺪﻡ ﮐﻪ ﺍﺯ ﭼﭗ ﻭ ﺍﺯ ﺯﻳﺮ ﻫﻤَﺎﻥ ﺷﻨﻴﺪﻡ ﮐﻪ ﺍﺯﺯﺑﺮ ﭘﺲ ﺩﺍﻧﺴﺘﻢ ﮐﻪ ﮐَﻼﻡ َﻣﻮْﻟﻴﺴﺖ ﺟﻞ ﺟﻼَﻟ ُﻪ ﻣ ٕﻌﺮَﺍﺝ ﻣﻮﺳﻲ ﺳُﻮﯼ ﻃﻮﺭ ﺑﻮﺩ ﻭ ﻣﻌﺮﺍﺝ ﺍﺑﺮﺍﻫﻴﻢ ﺳُﻮﯼ ﻣﻠﮑﻮﺕ ﺑﻮﺩ ﻭ ﻣﻌﺮﺍﺝ ﻋﻴﺴﯽ ﺑﻪ ﺑﻴﺖ ﺍﻟﻤﻌﻤﻮﺭ ﺑﻮﺩ ﻣ ٕﻌﺮَﺍﺝ ﺍﺩﺭِﻳﺲ ﺑﻪ ﺣﻮﺭ ﻭ ﻗﺼﻮﺭ ﺑﻮﺩ ﻣ ٕﻌﺮَﺍﺝ ﺁﺩﻡ ﺳﻮﯼ َﻣﻌٕﺪﻥ ﺣﻮﺭ ﺑﻮﺩ ﻣﻌﺮَﺍﺝ ﻼ ﺳﺮَﯼ ﺑ َٕﻌ ْﺒﺪِﻩ َﻟ ْﻴ ً ﺳ ْﺒﺤَﺎﻥ ﺍﻟّﺬﯼ َﺍ ْ ﺣﺒﻴﺐ ﺳﻮﯼ ﻗﺎﺏ ﻭ ﻗﻮﺳﻴﻦ ﺑﻮﺩ ﻗﻮﻟﻪ ﺗﻌَٕﺎﻟﯽ ُ ﻣﻦ ﺍﻟﻤَﺴْﺠﺪ ﺍﻟﺤﺮَﺍﻡ ﻣﻦ ﺍﻟ َﻤﺴْﺠﺪ ﺍﻟﺤﺮَﺍﻡ }ﮐﻼﻡ ﭘﺎﻳﺎﻧﯽ ﻧﻮﻳﺴﻨﺪﻩ{ ﺣﻖ ﺗﻌٕﺎﻟﯽ ﺁﻓﺮﻳﺪﮔَﺎﺭ ﺁﺩﻣﯽ ﺍﺯ ﻧﻄﻔﻪٴ ﺍﻣﺸﺎﺝ ﺑﺮ ﺍﻧﮕﻴﺰﺍﻧﻨﺪﻩٴ ﺣﻖ ﺭﻭﺯ ﺣَﺸﺮ ﺍﻓﻮﺍﺝ ﻣﺴﺨﱠﺮ ﮔﺮﺩﺍﻧﻨﺪﻩ ﺩﺭﻳﺎﻫَﺎ ﺑﻪ ﺍﻣﻮَﺍﺝ ) (۷۰rﺑﺮﺍﻧﻨﺪﻩ ﺟﻨﻮﺏ ﻭ ﺷﻤﺎﻝ ﻭ ﺻﺒَﺎ ﻭ ﺩﺑﻮﺭ ﻭ ﻋَﻮﺍﺻِﻒ ﻭ ﻗﻮﺍﺻﻒ ﺑَﺮﺁ َﺭﻧْﺪﻩٴ ﺍﺑﺮﻫَﺎﯼ ﻣُﻌﺼﺮﺍﺕ ﻧﺎﻡ ﺧﻮﺩ ﻳَﺎﺩ ﮐﺮﺩ ﺑﻪ ﺳﻪ ﭼﻴﺰ ﻳﮑﯽ ﺑﺮ ﺯﺑﺎﻥ ﺁﻥ ﺳﻴّﺪ ﺻَﺎﺣﺐ ﺍﻟﺤﻮﺽ ﻭ ﺍﻟﻘﻀﻴﺐ ﻭ ﺍﻟﺘﺎﺝ ﺩﻭﻡ ﺩﺭﺁﻓﺮﻳﺪﻥ ﻣﻠﮑﻮﺕ ﻭﺍﺑﺮﺍﺝ ﺩﻳﮕﺮ ﺩﺭ ﺑُﺮﺩﻥ ُﻣﺼْﻄﻔﯽ ﺑﻪ ﻣ ٕﻌﺮَﺍﺝ ﺳﺒْﺤﺎﻥ ﺍﻟﱠﺬﯼ ﺧَﻠﻖ ﺍﻻﺯﻭَﺍﺝ ﺳﻮﻡ ﺑﻪ ﺁﻓﺮﻳﺪﻥ ﻫﺮ ﭼﻴﺰﯼ ﺟﻔﺘﺎﻥ ﻭ ﺍﺯﻭﺍﺝ ﮔﻔﺖ ُ ُﮐﱠﻠﻬَﺎ ﻭ ﻣﻠﮑﻮﺕ ﺭﺍ ﮔﻔﺖ ﻓ ُ ﺴ ْﺒﺤَﺎﻥ ﺍﻟﱠﺬﻱ ﺑﻴﺪﻩ ﻣَﻠﮑُﻮﺕ ﮐ ّﻞ ﺷﻲء ﭘﺎﮐَﺎ ﺧﺪﺍﻳﺎ ﮐﻪ ﻣﺮﻭﺭﺍﺳﺖ ﭘﺎﺩﺷﺎﯼ ﺭﻭﺯ ﺷﻤﺎﺭ ﭘﺎﺩﺷﺎﯼ ﺛﻮﺍﺏ ﻭﻋٕﻘﺎﺏ ﭘَﺎﺩﺷﺎﻩ ﭘَﺎﺩﺷﺎﻫَﺎﻥ ﺭﻭﯼ ﺯﻣﻴﻦ ﭘﺎﺩﺷﺎﻩ ﺁﺳﻤﺎﻥ ﺑﺮﻳﻦ ﭘﺎﺩﺷﺎﻩ ﺯﻣﻴﻨﻬﺎﯼ ﻓﺮﻭﺩﻳﻦ ﭘﺎﺩﺷﺎﻩ ﮐﺮﺳﯽ ﺷﺮﻳﻒ ﻼ ﺳﺮَﯼ ﺑ َﻌﺒْﺪﻩ ﻟ ْﻴ ً ﭘَﺎﺩﺷﺎﻩ ﻋﺮﺵ ﻣﺠﻴﺪ ﻭ ﻣﻌٕﺮَﺍﺝ ﺭﺳﻮﻝ ﺭﺍ ﮔﻔﺖ ﺳُﺒﺤَﺎﻥ ﺍﻟّﺬﯼ َﺍ ْ ﭘﺎﮐَﺎ ﺧﺪﺍﻳﺎ ﺁﻥ ﺧﺪﺍﯼ ﮐﻪ ﺑﺒﺮﺩ ﺑﻨﺪﻩٴ ﺧﻮﻳﺶ ﺭﺍ ﻣﺤﻤﺪ ﻣﺼﻄﻔﯽ ﺭَﺍ ﻳﮏ ﺷﺐ ﺍﺯ ﻣﮑﻪ ﺑﻪ ﺷﺎﻡ ﺍﺯ ﻣﺴﺠﺪ ﺣﺮﺍﻡ ﺑﻪ ﻣﺴﺠﺪ ﻣﻘﺪﺱ ﻣﺒﺎﺭﮎ ﺑﺎ ﺑﺮﮐﺖ ﺩﻫﻬَﺎﯼ ﺍﻭ ﺍﺯ ﺁﺑﻬﺎﯼ ﺭﻭﺍﻥ ﻭ ﺩﺭﺧﺘﺎﻥ ) (۷۰vﻣﻴﻮﻩ ﺩﺍﺭ ﻭ ﻧﻌﻤﺘﻬﺎﯼ ﻓﺮﺍﻭﺍﻥ ِﻟ ُﻨ ِﺮﻳَﻪ ﻣﻦ ﺁﻳﺎﺗَﻨﺎ
A SCENSION
OF
T HE I LKHANID B OOK
92
ﻫﻼﮎ ﮐﻦ ﺧﻠﻴﻞ ﻫﻼﮎ ﻋَﺎﺻﯽ ﺧﻮﺍﺳﺖ ﺍﺯ ﻣﺮﺗﺒﺘﺶ ﺑﮑﺎﺳﺖ ﺗﻮ ﻫﻼﮎ ﻋﺎﺻﯽ ﺧﻮﺍﻫﯽ ﻫﺮﮔِﺰ ﺑﻪ ﻣﺮﺗﺒﺘﺖ ﮐَﯽ ﺭَﺳﯽ ﭼﻮﻥ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺯ ﻣﻌﺮَﺍﺝ ﺑَﺎﺯ ﺁﻣﺪ ﻓﺮﻣَﺎﻥ ﺁﻣﺪ ﮐﻪ ﻓﺮﺯﻧﺪ ﺭﺍ ﻗﺮﺑَﺎﻥ ﮐﻦ ﺑﺮﺧﺎﺳﺖ ﻭ ﻓﺮﺯﻧﺪ ﺭﺍ ﺑﻴَﺎﺭﺍﺳﺖ ﻭ ﺑﻪ ﻣَﺬﺑﺢ ﺁﻭﺭﺩ ﺍﻳﻦ ﭼﻴﺴﺖ ﭘﻴﺶ ﺩﻭُﺳﺖ ﻣﯽ ﺑﺮﻡ ﺗﻮ ﻧﻴﺰ ﻣُﺮﺩﻩ ﺭﺍ ﺑﺸﻮﯼ ﻭ ﺑﻴَﺎﺭﺍﯼ ﮐﻪ ﭘﻴﺶ ﺣﻖ ﺁﺭﯼ ﻳﮑﯽ ﻫﺴﺖ ﮐﻪ ﺑﺸُﺴﺘﻦ ﭘﺎﮎ ﺷﻮﺩ ﻳﮑﯽ ﺑﺎﺷﺪ ﮐﻪ ﺩﺭ )(۶۸v ﻟﺤﺪ ﭘﺎﮎ ﺷﻮﺩ ﻳﮑﯽ ﺑَﺎﺷﺪ ﮐﻪ ﺑﻪ ﻗﻴﺎﻣﺖ ﭘﺎﮎ ﺷﻮﺩ ﭘَﺲ ﺧﻠﻴﻞ ﺟﻠﺪﯼ ﻣﯽ ﮐَﺮﺩ ﺗﺎ ﻓﺮﺯﻧﺪ ﺭﺍ ﻗﺮﺑﺎﻥ ﮐُﻨﺪ ﺟﺒﺮﺋﻴﻞ ﺁﻣﺪ ﮐﻪ ﺣﻖ ﺗﻌٕﺎﻟﯽ ﻣﯽ ﮔﻮﻳﺪ ﺍﻳﻦ ﭼﻪ ﮐﺎﻫﻠﯽ ﺍﺳﺖ 34ﮐﻪ ﻣﯽ ﮐﻨﯽ ﻋﺎﺻﻴَﺎﻥ ﻋﺰﻳﺰ ﺑﻮﺩﻧﺪ ﭼﻨﺎﻧﮑﻪ ﻓﺮﺯﻧﺪ ﺑﺮﺗﻮ ﻫﻼﮎ ﺍﻳﺸﺎﻥ ﺧﻮﺍﺳﺘﯽ ﺩﺭ ﺣﺎﻝ ﺍﺟﺎﺑﺖ ﻳﺎﻓﺘﯽ ﻣﻦ ﻗﺮﺑﺎﻥ ﻓﺮﺯﻧﺪﺕ ﻣﯽ ﺧﻮﺍﻫﻢ ﻫﻤﻲ ﮐَﺎﻫﻠﯽ ﻞ ﺑﺨﻮﺍﺳﺘﯽ ﻗﻮﻟ ُﻪ ﺗ َﻌٕﺎﻟﻲ ﮐُﻨﯽ ﺧﻠﻴﻞ ﭘﺲ ﺍﺯ ﺁﻥ ﻋﺎﺻﻴَﺎﻥ ﺭﺍ ﺍﺯ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﻭ َﻟﻤﱠﺎ ﺟَﺂ َء ﻣُﻮﺳَﯽ ﻟِﻤﻴﻘَﺎﺗﻨَﺎ ﻭ ﮐَﻠﻤ ُﻪ َﺭ ّﺑ ُﻪ ﻓﺮﻣﺎﻥ ﺁﻣﺪﺵ ﻫﻔﺘﺎﺩ ﺗﻦ ﺭﺍ ﺍﺯ ﻗﻮﻡ ﺧﻮﻳﺶ ﺑﮕﺰﻳﻦ ﺳﻔﻴﺪ ﺭﻳﺸﺎﻥ ﻫﻔﺘﺎﺩ ﮐﻢ ﺩﻭﺑﻴﺶ ﻧﻤﺎﻧﺪ ﻣﻮﺳﯽ ﮔﻔﺖ ﭼﻪ ﮐﻨﻢ ﻓﺮﻣﺎﻥ ﺁﻣﺪ ﮐﻪ ﺩﻭ ﺟﻮﺍﻥ ﺭﺍ ﮐﻪ ﻭﻗﺎﺭ ﭘﻴﺮﺍﻥ ﺩﺍﺭﻧﺪ ﺑﺮﮔﺰﻳﻦ ﺑﺮﮔﺰﻳﺪ ﺁﻥ ﺷﺐ ﺑﺨﻔﺘﻨﺪ ﺑﺎﻣﺪﺍﺩ ﺑﺮﺧﺎﺳﺘﻨﺪ ﺭﻳﺸﻬﺎ ﺳﻔﻴﺪ ﮔﺸﺘﻪ ﻓﺮﻣﺎﻥ ﺁﻣﺪ ﺳﯽ ﺭﻭﺯ ﺭﻭﺯﻩ ﺩﺍﺭﻧﺪ ﺭﻭﺯﻩ ﺑﺪﺍﺷﺘﻨﺪ ﭘﺲ ﻣﻮﺳﯽ ﺑﻪ ﻃﻮﺭ ﺁﻣﺪ ﺍﻧﺪﺭ ﺭﺍﻩ ﻣﺴﻮَﺍﮎ ﮐﺮﺩ ﻓﺮﻣﺎﻥ ﺁﻣﺪ ﮐﻪ ﺩﻩ ﺭﻭﺯ ﺩﻳﮕﺮ ﺭﻭﺯﻩ ﺍﯼ ﺑﺪﺍﺭ ﺗﺎ ﺑُﻮﯼ ﺩﻫَﺎﻧﺖ ) (۶۹rﻫﻢ ﺑﻪ ﺣﺎﻝ ﺍﻭﻝ ﺑﺎﺯ ﺭﻭﺩ ﭼﻮﻥ ﭼﻬﻞ ﺭﻭﺯ ﺗﻤﺎﻡ ﺷﺪ ﺑﻪ ﻃﻮﺭ ﺁﻣﺪ ﺑﺎ ﺁﻥ ﻫﻔﺘﺎﺩ ﺗﻦ ﺍﺑﺮﯼ ﺑﺮ ﺁﻣﺪ ﻣﻮﺳﯽ ﺭﺍ ﮔﺮﺩ ﺍﻧﺪﺭ ﮔﺮﻓﺖ ﺣﻖ ﺗﻌﺎﻟﯽ ﺑﺎ ﻣﻮﺳﯽ ﺳﺨﻦ ﮔﻔﺖ ﻣﻮﺳﯽ ﮐﻼﻡ ﺣﻖ ﺑﺸﻨﻴﺪ ﺑﻲ ﭼﻮﻥ ﻭ ﭼﮕﻮﻧﻪ ﻣﺤﻤّﺪ ﺑﻦ ﺟﺮﻳﺮﻩ ﮔﻮﻳﺪ ﭼﻮﻥ ﺁﻥ ﻫﻔﺘﺎﺩ ﺗﻦ ﮐﻼﻡ ﺣﻖ ﺑﺸﻨﻴﺪﻧﺪ ﺟﻬْﺮ ًﺓ ﻣﺎ ﺗﺮﺍ ﺭﺍﺳﺖ ﮔﻮﯼ ﻧﺪﺍﺭﻳﻢ ﺗﺎ ﺑﺎ ﮔﻔﺘﻨﺪ ﻟَﻦ ﻧﻮٴﻣﻦ ﻟﮏ ﺣﺘﯽ ﻧﺮﯼ ﺍﷲ َ ﭼﺸﻢ ﺑﻨﺒﻴﻨﻴﻢ ﺁﺗﺸﯽ ﺑﻴﺎﻣﺪ ﻭ ﻫﻤَﻪ ﺭﺍ ﺑﺴﻮﺧﺖ ﻣﻮﺳﯽ ﺩﻋﺎ ﮐﺮﺩ ﺍﯼ ﺑَﺎﺭ ﺧﺪﺍﯼ ﺯﻧﺪﻩ ﺷﺎﻥ ﮔَﺮﺩﺍﻥ ﺯﻧﺪﻩ ﮔﺸﺘﻨﺪ ﻗﻮﻡ ﻣﻮﺳﯽ ﮐﻪ ﻣﻌﺮﺍﺝ ﺭﺍ ﻣﻨﮑﺮ ﺷﺪﻧﺪ ﺣﻖ ﺗﻌٕﺎﻟﯽ ﻣﺮ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺩﻋَﺎﯼ ﻣﻮﺳﯽ ﺯﻧﺪﻩ ﮔﺮﺩﺍﻧﻴﺪ ﻣﺤﻤﺪﻳﺎﻥ ﮐﻪ ﺑﻪ ﻣﻌٕﺮﺍﺝ ﻣُﺼﻄﻔﯽ ﻣﻘﺮﻧﺪ ﭼﻨﺪﻳﻦ ﺳَﺎﻝ ﻣﺼﻄﻔﺎﺷﺎﻥ ﺍﺯ ﺧﺪﺍﻱ ﺗﻌﺎﻟﯽ ﻣﯽ ﺑﺨﻮﺍﺳﺖ ﻫﺮﮔﺰ ﺑﻮﺩ ﮐﻪ ﺩﻋﺎﺵ ﺍﺟﺎﺑﺖ ﻧﺒﺎﺷﺪ ﻣﻮﺳﯽ ﺭﺍ ﻓﺮﻣَﺎﻥ ﺁﻣﺪ ﮐﻪ ﺑﻪ ﻃﻮﺭﺁﯼ ﮐﻪ ﺯﻳﺮ ﺁﺳﻤﺎﻧَﺴﺖ ﺗﺎ ﮐﻼﻡ ﻣﻦ ﺑﺸﻨﻮﻱ ﻣﺼﻄﻔﺎ ﺭﺍ ﻓﺮﻣﺎﻥ ﺁﻣﺪ ﮐﻪ ﺑﻪ ﻗﺎﺏ ﻗﻮﺳﻴﻦ
93
P ERSIAN T EXT
ﺶ ﺩﻳﮕﺮ ﻋﺒﺎﺩﺕ ﻭ ﺑﭙﺮﺳﻴﺪﺷﺎﻥ ﺍﻧﺪﺭ ﺳﺠﺪﻩ ﺩﻭ ﭼﻴﺰ ﺑﻮﺩ ﻳﮑﯽ ﺗﺤﻴﺖ َﻭ َﭘﺮَﺳ ِﺘ ْ ﺶ ﺗﺤﻴّﺖ ﻭ ﭘَﺮﺳﺘِﺶ ﻣﺮ ﺁﺩﻡ ﺭﺍ ﺑﻮﺩ ﻋﺒَﺎﺩﺕ ﻭ ﭘﺮﺳﺘﺶ ﻣﺮ ﺧﺪﺍﯼ ﺭﺍ ﺁﺩﻡ َﭘﺮَﺳ ِﺘ ْ ﻥ ﺍﷲ ﻭ ﺭﺍ ﺳﺠﺪﻩٴ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺑﻮﺩ ﻭﻗﺘﯽ ﻭ ﻣﺼﻄﻔﯽ ﺭﺍ ﺻﻠﻮﺍﺕ ﺧُﺪﺍﯼ ﺍَﺯﻟِﯽ ﺍ ّ ﻋَﻠﻴْﻪ ﺍﻟﺴﻠﻢ ﻭ ﺭﻓﻌﻨﺎ ﯽ ﺗﺎ ﺑﻬﺸﺖ ﺑﻮﺩ ﻣﻌﺮَﺍﺝ ﺍﺩ ِﺭﻳْﺲ َ َﻣﻼَﻳﮑﺘﻪ ﻳُﺼّﻠﻮُﻥ ﻋﻠَﻲ ﺍﻟﻨَﺒ ّ ﻩ َﻣﮑَﺎﻧًﺎ ﻋَﻠﻴًﺎ ﺍﺩﺭﻳﺲ ﺣﻴﻠﺖ ﮐﺮﺩﻩ ﺑﻮﺩ ﻭ ﺑﺎ ﻣﻠﮏ ﺍﻟﻤﻮﺕ ﺩﻭﺳﺘﯽ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﮒ ﺑﭽﺸﺎﻥ ﺗﺎ ﺑﻨﮕﺮﻡ ﮐﻪ ﻣﺮﮒ ﭼﮕﻮﻧﻪ ﺍﺳﺖ ﮔﻔﺖ ﻳﺎ ﻣﻠﮏ ﺍﻟﻤﻮﺕ ﻣﺮﺍ ﻣﺮ ْ ﺍﺩﺭﻳﺲ ﺩﺭﺯﯼ ﺑﻮﺩ ﻭ ﭘﻴﺮﺍﻫﻨﻲ ) (۶۷vﮐﻪ ﺑﺪﻭﺧﺘﯽ ﺑﻪ ﭼﻬﻞ ﺭﻭﺯ ﺩﻭﺧﺘﯽ ﻭ ﭼﻬﻞ ﺳَﺎﻝ َﺑﺪَﺍﺷﺘﯽ ﻭ ﺑﻪ ﻫَﺮ ﺳﻮﺯﻧﯽ ﮐﻪ ﺑُﺮﺩﯼ ﺗﺴﺒﻴﺢ ﻣﯽ ﮐﺮﺩﯼ ﻭ ﭼﻮﻥ ﻭَﯼ ﺩﺭﺯﯼ ﻧﺒﻮﺩ ﻭﭘﻴﺶ ﺍﺯ ﻭﯼ ﻧﻴﺰ ﻧﺒﻮﺩ ﭼﻮﻥ ﺍﺯ ﻣﻠﮏ ﺍﻟﻤﻮﺕ ﺍﻳﻦ ﺣَﺎﺟﺖ ﺧﻮﺍﺳﺖ ﮔﻔﺖ ﻣﺮﺍ ﺍﻳﻦ ﻓﺮﻣﺎﻥ ﻧﻴﺴﺖ ﻓﺮﻣﺎﻥ ﺁﻣﺪ ﮐﻪ ﻣﺮﮔﺶ ﺑﭽﺸﺎﻥ ﺍﻭ ﺭﺍ ﺑﻤﻴﺮﺍﻧﻴﺪ ﭘﺲ ﺣﻖ ﺗﻌٕﺎﻟﯽ ﺯﻧﺪﻩ ﮔﺮﺩﺍﻧﻴﺪﺵ ﮔﻔﺖ ﻧﻴﺰ ﺧﻮﺍﻫﻢ ﮐﻪ ﺩﻭﺯﺥ ﺭﺍ ﺑﺒﻴﻨﻢ ﺑﻨﻤﻮﺩﻧﺪﺵ ﮔﻔﺖ ﺧﻮﺍﻫﻢ ﮐﻪ ﺑﻬﺸﺖ ﺭﺍ ﺑﺒﻴﻨﻢ ﺑﻨﻤﻮﺩﻧﺪﺵ ﭼﻮﻥ ﺑﻬﺸﺖ ﺑﺪﻳﺪ ﺟﺒﺮﺋﻴﻞ ﻋَﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﮔﻔﺖ ﺍﮐﻨﻮﻥ ﺑﻴﺮﻭﻥ ﺁﯼ ﮔﻔﺘﺎ ﻧﻴﺎﻳﻢ ﮐﻪ ﺧﺪﺍﯼ ﺗﻌٕﺎﻟﯽ ﮔﻔﺘﻪ ﺳﺪ ﺍﺳﺖ ﻫﺮﮐﻪ ﻣﺮﮒ ﺑﭽﺸﺪ ﻭﺑﺎﺯ ﺯﻧﺪﻩ ﺷﻮﺩ ﺩﻭﺯﺥ ﺑﮕﺬﺭﺍﻧﺪ ﻭﺑﻪ ﺑﻬﺸﺖ ﺭ َ ﺍﻭﺭﺍ ﭘﺲ ﺍﺯ ﺁﻥ ﺍﺯ ﺑﻬﺸﺖ ﺑﻴﺮﻭﻥ ﻧﻴﺎﻣﺪﻥ ﺑﻨﺎ ﺷﺪ ﻓﺮﻣﺎﻥ ﺁﻣﺪ ﮐﻪ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻭ ﺭﺍ ﻳﻠﻪ ﮐﻦ ﺗﺎ ﺑﺒﺎﺷﺪ ﻭ ﺁﻧﺠﺎﺳﺖ ﺍﺑﺪﺍﻻَﺑﺪ ﻃﻴﺐ ﻋﻴﺴﯽ ﺑﻪ ﺁﺳﻤﺎﻥ ﭼَﻬﺎﺭﻡ ﺑﻮﺩ ﺁﻧﮕﺎﻩ ﮐﻪ ﺟﻬﻮﺩﺍﻥ ﻗﺼﺪ ﮐﺸﺘﻦ ﺍﻭ ﮐﺮﺩﻧﺪ ﺍﻧﺪﺭ ﺧﺎﻧﻪ ﺍﯼ ﮐﻪ ﻭَﯼ ﺑﻮﺩ ﻭﻳﺮﺍ ﺍﺯ ﺁﻧﺠﺎ ﺑﻪ ﺁﺳﻤﺎﻥ ﺑﺮﺩﻧﺪ ﺗﺎ ﺍﺯ ﺷ ّﺮ ﺍﻳﺸﺎﻥ ﺑ َﺮﺳْﺖ ﻭ ﺑﻪ ﺁﺳﻤﺎﻥ ﭼَﻬﺎﺭُﻡ ﺧﺎﻧِﻪ ﺍﻳﺴﺖ ﻞ ﮐﻪ ﺁﻥ ﺭﺍ َﺑﻴْﺖ ﺍﻟﻤﻌﻤﻮﺭ ﮔﻮﻳﻨﺪ ﺑﺪﺍﻥ ﺧﺎﻧﻪ ﺑﺮﺩﺵ ﭼﻨﺎﻧﮑﻪ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ) (۶۸rﮔﻔﺖ ﺑﻞ ﺭﻓﻌﻪ ﺍﷲ ﺍﻟﻴﻪ ﺗﺎ ﻣﻠﮑﻮﺕ ﺁﺳﻤﺎﻥ ﺑﻮﺩ ﭼﻨﺎﻧﮑﻪ ﺧﺪﺍﯼ ﺗﻌﺎﻟﯽ ﮏ ﻧﺮﯼ ﺍﺑْﺮﻫﻴ َﻢ ﻣﻠﮑﻮﺕ ﺍﻟﺴﱠﻤﻮَﺍﺕ َﻭ ﺍ َﻻﺭْﺽ ﺍﺑﺮﺍﻫﻴﻢ َﺭﺍ ﻋﻠﻴﻪ ﮔﻔﺖ ﻭ ﮐﺬٰﻟ َ ﺍﻟﺴﱠﻼﻡ ﻫﻤﻴﺸﻪ ﺁﺭﺯﻭﯼ ﺩﻳﺪﺍﺭ ﺑﻮﺩ ﻭ ﺟﺒﺮﺋﻴﻞ ﺁﻣﺪ ﻭ ﺑﺒﺮﺩﺵ ﺗﺎ ﺍﺯ ﻣﻠﮑﻮﺕ ﺑﮕﺬﺭﺍﻧﺪ ﻓﺮﻭﻧِﮕﺮﻳﺴﺖ ﻳﮑﯽ ﺭﺍ ﺩﻳﺪ ﺑﺮﻓﺎﺣﺸﻪ ﮔﻔﺖ ﻳﺎ ﺭﺏ ﺍﻭﺭﺍ ﻫﻼﮎ ﮐﻦ ﺁﺗﺶ ﺁﻣﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﺴُﻮﺧﺖ ﺑﺎﻻ ﺗﺮﺷﺪ ﺩﻳﮕﺮﯼ ﺭﺍ ﺩﻳﺪ ُﺩﻋَﺎ ﮐَﺮﺩ ﺑﻪ ﻫﻼﮐﺶ ﺳﻮﺧﺖ ﺳﻮﻡ ﺭﺍ ﺩﻳﺪ ﻫﻤﭽﻨﻴﻦ ﮐﺮﺩ ﻓﺮﻣَﺎﻥ ﺁﻣﺪ ﮐﻪ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻭ ﺭﺍ َﺑﺎﺯ ﮔﺮﺩﺍﻥ ﺧﻠﻴﻞ ﮔﻔﺖ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﭼﻪ ﮐَﺮﺩﻡ ﮔﻔﺖ ﭼﺮﺍ ﻧﮕﻔﺘﯽ ﻳﺎ ﺭﺏ ﺑﻴﺎﻣﺮﺯ ﮔﻔﺘﯽ ﮐﻪ
A SCENSION
OF
T HE I LKHANID B OOK
94
ﻓﺮﻣَﺎﻥ ﺁﻣﺪ ﺗﻘﺪﱠﻡ ﻳﺎ ﻣﺤﻤّﺪ ﺍﺯﻳﻦ ﭘﺲ ﻣﺮﮐﺒﺖ ﺗﺎﺋﻴﺪ ﻭ ﻧﻴﺮﻭ ﺩﺍﺩﻥ ﺣﻖ ﺍﺳﺖ ﺗﺒﺎﺭﮎ ﻭﺗﻌﺎﻟﯽ ﭘﺲ ﺭﻭﺍﻥ ﺷﺪ ﻫﺮ ﻗﺪﻣﯽ ﮐﻪ ﻫﻤﯽ ﺑﻨﻬﺎﺩﯼ ﻫﺰﺍﺭ ﺳَﺎﻟﻪ ﺭَﺍﻩ ﻣﯽ ﺑﮕﺬﺍﺷﺘﯽ ﻭ ﺑﻪ ﺭﻭﺍﻳﺘﯽ ﺩﻳﮕﺮ ﭼﻨﺎﻧﺴﺖ ﮐﻪ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﻳَﺎ ﻣﺤﻤّﺪ ﻣُﺼﻄﻔﯽ ﮔﺎﻣﯽ ﺑﺰَﻥ ﮔَﺎﻣﯽ ﺑﺰﺩ ﮔﻔﺖ ﻣُﺼﻄﻔﯽ ﺩَﺍﻧﯽ ﮐﻪ ﻗﺪﻡ ﮐﺠﺎ ﻧﻬﺎﺩﯼ ﮔﻔﺖ ﻧِﻪ ﮔﻔﺖ ﺍﺯ ﺧﺎﻧﻪٴ ﺍﻡ ﻫﺎﻧﯽ ﺑﺮﺩﺍﺷﺘﯽ ﺑﻪ ﺑﻴﺖ ﺍﻟﻤﻘﺪّﺱ ﻧﻬﺎﺩﯼ ﺳﻴﺼﺪ ﻓﺮﺳﻨﮓ ﺑﮕﺬﺍﺷﺘﯽ ﮔﻔﺖ ﺍﻳﻦ ﻋﺠﺒﺴﺖ ﮔﻔﺖ ﺍﻳﻦ ﻋﺠﺐ ﻳَﺎ ﻣُﺼﻄﻔﯽ ﮔﻔﺖ 33ﻳﮑﯽ ﺗﮑﺒﻴﺮ ﮐﻦ ﮔﻔﺖ ﺍﷲ ﺍﮐﺒﺮ ﻫﻨﻮﺯ ﺑﻪ ﺍﮐﺒﺮ ﻧﺮﺳﻴﺪﻩ ﺑﻮﺩ ﮐﻪ ﺧﻮﻳﺶ ﺭﺍ ﻣﻴَﺎﻥ ) (۶۶vﺻﻒ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺩﻳﺪ ﮔﻔﺖ ﺍﺯ ﺁﻧﺠﺎ ﮐﻪ ﻗﺪﻡ ﺑﺮﺩﺍﺷﺘﯽ ﺗﺎ ﺍﻳﻨﺠﺎ ﮐﻪ ﺑﻨﻬﺎﺩﯼ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻟﻪ ﺭَﺍﻩ ﺑﮕﺬﺍﺷﺘﯽ ﮔﻔﺖ ﺍﻳﻦ ﻋﺠﺒﺴﺖ ﭘﺲ ﺑﻪ ﭘﺮ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺑﺮ ﻧﺸﺴﺖ ﺗﺎ ﺑﻪ ﺯﻳﺮﻋﺮﺵ ﺑﺒﺮﺩ ﺑَﺎﺯ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺩﻳﮕﺮ ﭘﺪﻳﺪ ﺁﻣﺪ ﻧﺎﻡ ﻭﯼ ﺩﺭﺩَﺍٴﻳﻞ ﻭﻳﺮﺍ ﺑﺒﺮﺩ ﺗﺎ ﺠ ُﻢ ِﺍﺫَﺍ َﻫﻮَﯼ ﺖ ﻗﻮَﻟ ُﻪ ﺗﻌٕﺎﻟﯽ ﻭَﺍﻟﻨﱠ ْ ﺑﻪ ﻗﺎﺏ ﻗﻮﺳﻴﻦ ﺍﻭﺍﺩﻧﯽ ﻭ ﺍﻣﺎ ﺑِﺴﺎﻁ ﺳُﺨﻦ ﻭ ﺁﻳ ِ ﺳﻮﮔﻨﺪﺳﺖ ﺑﻪ ﺛﺮﻳﺎ ﭼﻮﻥ ﻓﺮﻭ ﺷﻮ ﻭ ﮔﻮﻳﻨﺪ ﺑﻪ ﻫﻤﻪ ﺳﺘﺎﺭﮔَﺎﻥ ﮐﻪ ﺑﻪ ﺷﺐ ﭘﺪﻳﺪ ﺁﻳﺪ ﻭ ﺑﻪ ﺭﻭﺯ ﻓﺮﻭ ﺭﻭﺩ ﺍﺯ ﻣﺸﺮﻕ ﺑﺮَﺁﻳﺪ ﻭ ﺑﻪ ﻣﻐﺮﺏ ﻓﺮﻭ ﺭﻭﺩ ﺑَﻌﻀﯽ ﻓﺮﻭ ﻧﺮﻭﺩ ﻫﻢ ﺁﻧﺠﺎ ﻧﺎﭘﻴﺪﺍ ﺷﻮﺩ ﻭ ﮔﻔﺘﻪ ﺍﻧﺪ ﺳﻮﮔﻨﺪﺳﺖ ﭼﻮﻥ ﻓﺮﻭ ﺁﻳﺪ ﺑﻪ ﻧﺠﻮﻡ ﻳﻌﻨﯽ ﻧﺠﻢ ﻧﺠﻢ ﻭ ﮔﻔﺘﻪ ﺍﻧﺪ ﺳﻮﮔﻨﺪﺳﺖ ﺑﻪ ﭘﻴﻐﺎﻣﺒﺮ ﭼﻮﻥ ﻓﺮﻭﺩ ﺁﻣﺪ ﺍﺯ ﻣﻌﺮَﺍﺝ }ﻣﻌﺮﺍﺝ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﺩﻳﮕﺮ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ{ ﻭ ﻣﻌﺮَﺍﺝ ﺷﺶ ﭘﻴﻐﺎﻣﺒﺮ ﺭﺍ ﺑﻮﺩ ﺁﺩﻡ ﺭَﺍ ﻭ ﺍﺩﺭﻳﺲ ﺭﺍ ﻭ ﻋﻴﺴﯽ ﺭﺍ ﻭ ﺍﺑﺮﺍﻫﻴﻢ ﺭَﺍ ﻭ ﻣﻮﺳﯽ ﺭﺍ ﻭ ﻣُﺼﻄﻔﯽ ﺭﺍ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ ﺍَﺟﻤﻌﻴﻦ ﺧﺪﺍﯼ ﺗﻌﺎﻟﯽ ﻭَﻳﺮﺍ ﺍﺯ ﺧﺎﮎ ﺑﻴﺎﻓﺮﻳﺪ ﺑﺎﻻﯼ ﻭَﯼ ﺗﺎ ﺁﺳﻤﺎﻥ ﺑﻮﺩ ﭼﻬﻞ ﺳَﺎﻝ ﺑﻪ ﻣﻴَﺎﻥ ﻣﮑَﻪ ﻭ ﻃَﺎﻳﻒ ﻧﻬﺎﺩﻩ ﺑﻮﺩ ﻭ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺯﻣﻴﻦ ﺑﻪ ﭼﺸﻢ ﺣﻘﺎﺭﺕ ﺑﻪ ﻭﯼ ) (۶۷rﻣﯽ ﻧﮕﺮﺳﺘﻨﺪ ﭼﻮﻥ ﺟﺎﻥ ﺑﻪ ﺗﻦ ﻭَﯼ ﺍﻧﺪﺭ ﺁﻣﺪ ﺣﻖ ﺗﻌﺎﻟﯽ ﻓﺮﻣﻮﺩ ﺗَﺎ ﺗﺨﺘﯽ ﺯﺭﻳﻦ ﺁﻭﺭﺩﻧﺪ ﺍﺯ ﺑﻬﺸﺖ ﻣﺮﺁﻥ ﺗﺨﺖ ﺭﺍ ﭘﺎﻧﺼﺪ ﭘَﺎﻳﻪ ﺑﻮﺩ ﺁﺩﻡ ﺭﺍ ﺑﺮﺁﻥ ﺗﺨﺖ ﺑﺮ ﻧﺸﺎﻧﺪﻧﺪ ﻭ ﺑﻪ ﺑﻬﺸﺖ ﺁﻭﺭﺩﻧﺪ ﻭ ﻫﻤﻪ ﻧﻌﻤﺖ ﺑﻬﺸﺖ ﺑﺮ ﻭﯼ ﻣﺒﺎﺡ ﮐﺮﺩﻧﺪ ﻣﮕﺮ ﺁﻥ ﻳﮑﯽ ﺩﺭﺧﺖ ﭘﺲ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺭﺍ ﻓﺮﻣﻮﺩ ﺗﺎ ﻭﻳﺮﺍ ﺳﺠﺪﻩ ﮐﺮﺩﻧﺪ ﭼﻨﺎﻧﮑﻪ ﺷﺎﮔﺮﺩﺍﻥ ﻣﺮ ﻋﺎﻟﻤﺎﻥ ﺭﺍ ﺧﺪﻣﺖ ﮐﻨﻨﺪ ﭼﻪ ﺁﺩﻡ ﻋﺎﻟﻢ ﺗﺮ ﺍﺯﻳﺸﺎﻥ ﺑﻮﺩ ﺑﻪ ﺩﺍﻧﺴﺘﻦ ﻧﺎﻣﻬﺎﯼ ﭼﻴﺰﻫَﺎ ﭼﻮﻥ
95
P ERSIAN T EXT
ﻫﻤﺖ ﻣﻦ ﺍﺯ ﺁﻥ ﻋﺎﻟِﻲ ﺗﺮﺳﺖ ﮐﻪ ﺑﻪ ﺍﻳﻨﻬﺎ ﻧﮕﺮﻡ ﻫﻤﻪ ﻣﻘﺮّﺑﺎﻥ ﺩﺭ ﻫﻤﺖ ﻭَﯼ ﻋﺎﺟﺰ ﮔﺸﺘﻨﺪ ﮔﻔﺖ ﺍﯼ ﺑﺎﺭ ﺧﺪﺍﯼ ﻣﺮﺍ ﺗﺎ ﮐﯽ ﻣﮑﺎﻥ ﻧﻤﺎﯼ ﻣﺮﺍ ﺗﻮ ﻫﻤﯽ ﺑَﺎﯼ ﭘﺲ ﺭﺳﻴﺪ ﺁﻧﺠﺎ ﮐﻪ ﺭَﺳﻴﺪ ﻭ ﺩﻳﺪ ﺁﻧﭽﻪ ﺩﻳﺪ ﻭ ﺷﻨﻴﺪ ﺁﻧﭽﻪ ﺷﻨﻴﺪ ﻫﻤﻪ ﻣﻘﺎﻡ ﻗﺮﺑﺶ ﺳﺪﺭﻩ ﺑﻮﺩ ﻭ ﻫﻢ ﻣﺴﻤﻮﻉ ﻣﻘﺎﻟﺶ َﺍ ْﻭ َﺍ ْﺩﻧَﯽ ﻣَﺎ َﺍ ْﻭﺣَﯽ ﻫﻤَﻪ ﺳ ّﺮ ﺍﻧﺪﺭ ﺳ ّﺮ ﻗﻮﻟﻲ ﺩﻳﮕﺮ ﺭﺳﻮﻝ ﺩﻭﺳﺖ ﻋﺰﻳﺰ ﺑﻮﺩ ﻭ ﺩُﻭﺳﺖ ﻣﺮ ﺩﻭﺳﺖ ﺭﺍ ﻣﻬﻤﺎﻥ ﮐﻨﺪ ﻭ ﺑﻪ ﺧﻠﻮﺕ ﺑﺎ ﻭﯼ ﺭﺍﺯ ﮔﻮﻳﺪ َﻣﻌْٕﻨﯽ ﻣﻌﺮﺍﺝ ﻣﻬﻤَﺎﻥ ﺑﻮﺩﻥ ﺑﻮﺩ ﺍﮔَﺮ ﻣﺮﮐﺐ ﺑﻪ ﻣﺮﮐﺒﺶ ﻣﯽ ﮔﺮﺩﺍﻧﻴﺪ ﺍﻭﻝ ﺑﺮﺍﻕ ﺑﻮﺩ ﭼَﻬﺎﺭ ﭘﺎﯼ ﻣﻴﺎﻥ ﺍﺳﺘﺮ ﻭ ﺧﺮ 32ﺍﺯ ﺧﺮ ﺑﻠﻨﺪﺗﺮ ﻭ ﺍﺯ ﺍﺳﺘﺮ ﻓﺮﻭﺗﺮ ﻭ ﺍﺯ ﻫﺮ ﺭﻧﮕﯽ ﺩﺭ ﻭَﯼ ﺍﻧﺪﺍﻣﯽ ﺑﻪ ﺻﻮﺭﺕ ﺷﻴﺮ ﻭ ﺍﻧﺪﺍﻣﯽ ﺑﻪ ﺻﻮﺭﺕ ) (۶۵vﭘﻴﻞ ﻭ ﺍﻧﺪﺍﻣﯽ ﺑﻪ ﺻﻮﺭﺕ ﺍَﺳﺐ ﻭ ﺍﻧﺪﺍﻣﯽ ﺑﻪ ﺻﻮﺭﺕ ﮔَﺎﻭ ﻭ ﺍﻧﺪﺍﻣﯽ ﺑﻪ ﺻُﻮﺭﺕ ﺷﺘﺮ ﺩﺭ ﻣﺮﻏﺰﺍﺭ ﺑﻬﺸﺖ ﭼﺮﻳﺪﻩ ﻣﺮﮐﺐ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﺑﻮﺩﻩ ﭼﻮﻥ ﺭﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧﻮﺍﺳﺖ ﮐﻪ ﺑﺮ ﻧﺸﻴﻨﺪ ﭼﺮﻭﻧﻲ ﻭ ﺷﻤﻮﺳﻲ ﮐﺮﺩ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﻫﻴﻬَﺎﺕ ﻳﺎ ﺑﺮﺍﻕ ﻣﮕﺮﻧﻤﯽ ﺩَﺍﻧﯽ ﮐﻪ ﺍﻳﻦ ﮐﻴﺴﺖ ﺍﻳﻦ ﺳﻴّﺪ ﭘﻴﻐﺎﻣﺒﺮﺍﻧﺴﺖ ﻭ ﻣﻘﺪﻡ ﭘﻴﻐﺎﻣﺒﺮﺍﻧﺴﺖ ﻭ ﺷﻔﻴﻊ ﻋَﺎﺻﻴﺎ َﻧﺴْﺖ ﺑﺮﺍﻕ ﮔﻔﺖ ﮐﻪ ﺩﺍﻧﻢ ﻭ ﻟﮑﻦ ﺍﺯ ﺁﻧﺠﺎ ﮐﻪ ﻣﺮﺍ ﺁﻭﺭﺩﻧﺪ ﻫﻔﺘﺼﺪ َﻫﺰَﺍ ِﺭ ﺩﻳﮕﺮ ﭼﻮﻥ ﻣﻦ َﻫﺴْﺖ ﻁ ﮐﻨﺪ ﮐﻪ ﺍﻧﺪﺭ ﻗﻴﺎﻣﺖ ﺑﺮ ﻧﺸﻴﻨﺪ ﺗﺎ ﻣﺮﺍ ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﻓﺨﺮ ﺑﮕﻮﯼ ﺗﺎ ﺑَﺎ ﻣﻦ ﺷﺮ ْ ﺑُﻮﺩ ﺭﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﮔﻔﺖ ﺷﺮﻁ ﮐﺮﺩﻡ ﭘﺲ ﮔﻔﺖ ﺩﺍﻍ ﺧﻮﻳﺶ ﺑﺮ ﻣﻦ ﻧﻪ ﮔﻔﺖ ﭼﻪ ﺩﺍﻍ ﻧﻬﻢ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﺩﺳﺖ ﺑﺮ ﭘﻴﺸﺎﻧﻴﺶ ﻧﻪ ﻭ ﺑﺮ ﺳﺮ ﻭَﯼ ﻓﺮﻭ ﻣﺎﻝ ﺗﺎ ﺑﻪ ﺩُﻡ ﻣﺼﻄﻔﯽ ﺩﺳﺖ ﻫﻤِﯽ ﻣَﺎﻟﻴﺪ ﻭ ﺍﺯ ﺯﻳﺮ ﺩﺳﺖ ﻫﻤﯽ ﭘﺪﻳﺪ ﺁﻣﺪ ﻣﺤﻤﱠﺪ ﻣﺤﻤّﺪ ﭘﺲ ﺑﺮﺍﻕ ﺑﻨﺎﺯﻳﺪ ﻧﺎﺯﻳ ِﺪﻧﯽ ﻭ ﺑﺨﺮﺍﻣﻴﺪ ﺧﺮﺍﻣﻴﺪﻧﻲ ﻭ ﻣﯽ ﮔﻔﺖ ﭼﻮﻥ ﻣﻦ ﮐﻴﺴﺖ ﮐﻪ ﺑﺮ ﻣﻨﺴﺖ ﻧﺎ ِﻡ ﻣُﺼﻄﻔﯽ ُﺑﺮَﺍﻗﯽ ﮐﻪ ﺑﺮ ﻭﯼ ﻧﺎﻡ ﻣُﺼﻄﻔﯽ ﻧﻮﺷﺘﻪ ﺁﻣﺪ ﻭﻳﺮﺍ ﺑﺮ ﺟَﻬﺎﻧﻴﺎﻥ ﻓﺨﺮ ﺁﻣﺪﯼ ) (۶۶rﺍﻱ ﺁﻧﮑﻪ ﺗﻮ ﺑﺮ ﺩﻳﻦ ُﻣﺼْﻄﻔﯽ ﻭ ﺷﺮﻳﻌﺖ ﻣُﺼﻄﻔﺎﯼ ﻭ ﺁﻓﺮﻳﻨﺶ ﺗﻮ ﺑﺮ ﺻﻮﺭﺕ ﻧﺎﻡ ﻣﺼﻄﻔﺎﺳﺖ ﺗﺮﺍ ﺍﻭﻟﻴﺘﺮ ﮐﻪ ﺑﺮ ﻫﻤﻪ ﻋَﺎﻟﻢ ﻓﺨﺮ ﺁﺭﯼ ﻣﺮﮐﺐ ﺩﻭﻡ ﭘ ّﺮ ﺟﺒﺮﺋﻴﻞ ﺑﻮﺩ ﻫﻮﺍ ﺭﺍ ﻭ ﺁﺳﻤﺎﻧﻬﺎ ﺭﺍ ﺑﮕﺬﺭﺍﻧﻴﺪ ﭼﻮﻥ ﺑﻪ ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﯽ ﺭَﺳﻴﺪ ﺑﺎﻳﺴﺘﺎﺩ ﺭﺳﻮﻝ ﮔﻔﺖ ﭼﺮﺍ ﺍﻳﺴﺘﺎﺩﯼ ﮔﻔﺖ َﻭ ﻣَﺎ ﻣﻨﱠﺎ ﺍﻻ ﻣَﻘﺎﻡ َﻣ ْﻌﻠُﻮﻡ ﭼﻮﻥ ﻭَﯼ ﺑﺎﻳﺴﺘﺎﺩ ﺭﻓﺮﻑ ﭘﻴﺪﺍ ﺁﻣﺪ ﻣﺼﻄﻔﯽ ﺭﺍ ﺑﺮﺩﺍﺷﺖ ﻫﺮ ﻧَﺎﻭِﻳ َﺪﻧﻲ ﮐﻪ ﺑﻨﺎﻭﻳﺪ ﻫﺰﺍﺭ ﺳَﺎﻟﻪ ﺭﺍﻩ ﻣﯽ ﺑﺮﻓﺖ ﭘﺲ ﺭﻓﺮﻑ ﻧﺎ ﭘﻴﺪﺍ ﺷﺪ
A SCENSION
OF
T HE I LKHANID B OOK
96
ﺧﺎﺩﻣَﺎﻥ ﺧﻮﻳﺶ ﺑﻴﻨﯽ ﺧﻴﺰ ﻭ ﺑﻴﺎ ﺗﺎ ﺩﻭﺳﺘﺎﻥ ﺧﻮﻳﺶ ﺑﻴﻨﯽ ﺧﻴﺰ ﻭ ﺑﻴﺎ ﺗﺎ ﻋَﺮﺵ ﺧﻮﻳﺶ ﺑﻴﻨﯽ ﺍﮔﺮ ﺩﺷﻤﻨﺎﻥ ﮔﻔﺘﻨﺪ ﺗﺮﺍ ﻣﺮﮐﺐ ﻧﻴﺴﺖ ﺍﻳﻨﮏ ﺑﺮﺍﻕ ﺗﺮﺍ ﺍﮔﺮ ﮔﻔﺘﻨﺪ ﺗﺮﺍ ﺧﺎﺩﻡ ﻧﻴﺴﺖ ﺍﻳﻨﮏ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺗﺮﺍ ﺧﺎﺩﻡ ﺟﺒﺮﺋﻴﻞ ﺗﺮﺍ ﺭﮐﺎﺑﺪﺍﺭ ﻣﻴﮑﺎﺋﻴﻞ ﺗﺮﺍ ﻏﺎﺷﻴﻪ ﺩﺍﺭ ﺍﻳﻨﮏ ﺑﻬﺸﺖ ﺑﺎﻍ ﻭ ﺑﺴﺘﺎﻥ ﺗﻮ ﻳﺎ ﻣﺼﻄﻔﯽ ﺍﻧﺪﻭﻩ ﻣﺪﺍﺭ ﮐﻪ ﺗﺮﺍ ﺑﺮﺍﻕ ﻫَﺴﺖ ﻭ ﺧﺎﺩﻡ ﻫَﺴﺖ ﻭ ﺟﺎﯼ ﻫﺴﺖ ﻭ ﺟﺎﻩ ﻫﺴﺖ ﻭ ﺭﺿﺎ ﻫﺴﺖ ﻭ ﻟَﻘﺎ ﻫﺴﺖ ﺧﻴﺰ ﺗﺎ ﻫﻤﻪ ﺭﺍ ﺑﺒﻴﻨﯽ ﺭﺳﻮﻝ ﮔﻔﺖ ﺗﻮ ﻣﻲ ﺑﺮﯼ ﻣﺮﺍ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﺑﻠﯽ ﮔﻔﺖ ﺗﻮ ﻧﻤﻲ ﺑﺮﯼ ﮐﻪ ﻣُﻮﻟﻲ ﻣﯽ ﺑﺮﺩ ﺩﻭﺳﺖ ﺍﻋﻠﯽ ﻣﻲ ﺑﺮﺩ ﻣﺼﻄﻔﯽ ﺑﺮ ﺑﺮﺍﻕ ﻧﺸﺴﺖ ﻭ ﺭﻓﺖ ﺗﺎ ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﯽ ﺟﺒﺮﺋﻴﻞ ﺑﺎﺯ ﺍﻳﺴﺘﺎﺩ ﮔﻔﺖ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺗﺎ ﺍﮐﻨﻮﻥ ﻣُﺴﺎﻋﺪﺕ ﮐﺮﺩﯼ ﺍﮐﻨﻮﻥ ﻣﻘﺎﻡ ﻫﻴﺒﺖ ﺍﺳﺖ ﺗﻨﻬﺎ ﻣﯽ ﮔﺬﺍﺭﯼ ﺟﺒﺮﺋﻴﻞ ﻗﺪﻡ ﭘﻴﺸﺘﺮ ﻧﻬﺎﺩ ﻣﻮﺍﻓﻘﺖ ﮐﺮﺩﻥ ﺭﺳُﻮﻝ ﺭﺍ ﺟﺒﺮﺋﻴﻞ ﺑﺪﺍﻥ ﺑﺰﺭﮔﯽ ﮐﻪ ﺷﻬﺮﺳﺘﺎﻥ ﻟﻮﻁ ﺭﺍ ﺑﻪ ﻳﮏ ﭘ ّﺮ ﺑﺮ ﮐﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﻫﻴﭻ ﻧﺮﺳﻴﺪ ﭼﻨﺪ ﺑُﻨﺠﺸﮑِﯽ ﮔﺸﺖ ﮔﻔﺖ ﻳﮏ ﻗﺪﻡ ﺩﻳﮕﺮ ﻣﻮﺍﻓﻘﺖ ) (۶٤vﮐُﻦ ﻗﺪﻣﻲ ﺩﻳﮕﺮ ﺑﻨﻬﺎﺩ ﭼﻨﺪ ﭘﺸﻪ ﺍﯼ ﮔﺸﺖ ﮔﻔﺖ ﺟﺒْﺮﺋﻴﻞ ﻧﻤﯽ ﮔﻔﺘﯽ ﮐﻪ ﻣﻦ ﻗﺪﻣﯽ ﺩﻳﮕﺮ ﮔﻔﺖ ﻧﺘﻮﺍﻧﻢ ﻭ ﺍﮔﺮ ﺑﻨﻬﻢ ﺑﺴﻮﺯﻡ ﮔﻔﺖ ﻳَﺎ َ ﻣﯽ ﺑﺮﻡ ﺍﮐﻨﻮﻥ ﻣﻲ ﺑﺮﯼ ﻳﺎ ﺩﻭﺳﺖ ﺍﺷﺎﺭﺕ ﺍﻳﻨﺠﺎ ﭼﻴﺴﺖ ﺟﺒﺮﺋﻴﻞ ﺑﺪﺍﻥ ﻋٕﺖ ﺑﺰﺭﮔﯽ ﺍﻧﺪﺭ ﺩﻭ ﻗﺪﻡ ﭼﻴﺴﺖ ﻃﺎﻗﺖ ﻧﺪﺍﺷﺖ ﻣَﻌﺼﻴﺖ ﻋَﺎﺻﻴَﺎﻥ ﺍﻧﺪﺭ ﺷﻔَﺎ َ ﻭَﯼ ﮐﻲ ﻃﺎﻗﺖ ﺩﺍﺭﺩ ﻗﻮﻟﻲ ﺩﻳﮕﺮ ﺣﮑﻤﺖ ﺍﻧﺪﺭ ﻣﻌﺮَﺍﺝ ﺭﺳُﻮﻝ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﻥ ﻫﻤّﺖ ﺧﺒﺮ ﻧِﻪ ﺣﻖ ﺭﺳﻮﻝ ﺭﺍ ﻋَﻠﻴْﻪ ﺍﻟﺴﻠﻢ ﻫﻤّﺘﯽ ﺩﺍﺷﺖ ﭘﻨﻬﺎﻥ ﮐﺲ ﺭﺍ ﺍﺯ ﺁ ْ ﺗﻌﺎﻟﯽ ﺧﻮﺍﺳﺖ ﺗﺎ ﻫﻤﺖ ﻭَﯼ ﺭﺍ ﺑﺮ ﺟﻬَﺎﻧﻴﺎﻥ ﻋﺮﺿﻪ ﮐﻨﺪ ﺗﺎ ﺑﺪﺍﻧﻨﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﺑﺰﺭﮒ ﻫﻤﺖ ﺍﺳﺖ ﺍﻭّﻝ ﺩﻧﻴﺎ ﺳﺮ ﺑﻪ ﺳﺮ ﺑﺮ ﻭﯼ ﻋﺮﺿﻪ ﮐَﺮﺩﻧﺪ ﺑﺪﺍﻥ ﺍﻟﺘﻔﺎﺕ ﻧﮑﺮﺩ ﭼﻨﺎﻧﮑﻪ ﮔﻔﺖ ﺯ ﱠﻭﻳْﺖ ِﺍﻟَﻲ ﺍﻻٴﺭﺽ ﻓﺎﺭْﻳﺖ َﻣﺸَﺎﺭِﻗﻬَﺎ َﻭ ﻣﻐﺎﺭﺑﻬَﺎ ﻭ ﺳﻴﺒﻠﻎ ﻣُﻠﮏ ﺍﻣّﺘﯽ ﻣَﺎ ﺭﻭﯼ ﻟﻲ ﻣِﻨﻬَﺎ ﮔﻔﺖ ﺍﮔَﺮ َﺑﻪ ﺩُﻧﻴَﺎ ﻧﮕﺮﻡ ﺁﻧﺠﺎ ﮐﻪ ﻫﻤّﺖ ﺩﺍﺭﻡ ﻧﺮﺳﻢ ﭘَﺲ ﻓﺮﻣﺎﻥ ﺁﻣﺪ ﻳَﺎ ﺟﺒﺮﺋﻴﻞ ﻣﻠﮑﻮﺕ ﺁﺳﻤﺎﻧﻬﺎ ﺑﺮ ﻭَﯼ ﻋﺮﺿﻪ ﮐﻦ ﻭ ﺨﺘَﺎ َﻧﺴْﺖ ﻭﺩﻭﺯﺥ ﮐﻪ ﺳﺮﺍﯼ َﺑﺪﺑﺨﺘﺎ َﻧﺴْﺖ ﻫﻤَﻪ ﺑﻬﺸﺖ ﮐﻪ ﺳﺮَﺍﻱ ) (۶۵rﻧﻴﮏ َﺑ ْ ﻋ ْﺮﺿَﻪ ﮐﺮﺩﻧﺪ ﺁﻥ ﺭﺍ ﺍﻟﺘﻔﺎﺕ ﻧﮑﺮﺩﻧﺪ ﮔﻔﺖ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﮔﺮ ﺑﻪ ﺍﻳﻨﻬﺎ ﺑﺮ ﻭَﯼ َ ﯽ ﺁﻭﺭﺩﻧﺪﺵ ﺑﻪ ﺼ ْﺮ َﻭ ﻣَﺎ ﻃَﻐ َ ﻍ ﺍﻟْﺒ َ ﻧﮕﺮﻡ ﺑﻪ ﺁﻧﺠﺎ ﮐﻪ ﻫﻤّﺘﺴﺖ ﻧﺮﺳﻢ ﻣَﺎ ﺯَﺍ َ ﺳﺪْﺭﺓ ﺍﻟﻤﻨﺘﻬﯽ ﻫﻢ ﻧﻨﮕﺮﺳﺖ ﺁﻭﺭﺩﻧﺪ ﺑﻪ ﻣﻴﺎﻥ ﻟﻮﺡ ﻭﻗﻠﻢ ﻫﻢ ﻧﻨﮕﺮﺳﺖ ﮔﻔﺖ
97
P ERSIAN T EXT
ﺭﺍ ﺍﺯ ﻋﺮﺵ ﺗﺎ ﺛﺮﯼ ﺩﻭﺳﺘﺎﻥ ﺑﺴﺘﺎﻳﻨﺪ ﺍﮔﺮ ﻣﺸﺘﯽ ﮐﺎﻓﺮ ﺩﺷﻨﺎﻡ ) (۶۳rﺩﻫﻨﺪ ﭼﻪ ﺯﻳﺎﻥ ﺩﺍﺭﺩ ﻭ ﭼﻪ ﺧﻄﺮ ﺑﻮﺩ ﺯﻳﺎﻥ ﺩﺍﺭﺩ ﻭ ﭼﻪ ﺧﻄﺮ ﺑﻮﺩ }ﻣﻼﺣﻈﺎﺕ ﻧﻮﻳﺴﻨﺪﻩ{ ﻭ ﺍﻧﺪﺭ ﺧﺒﺮ ﺁﻣﺪﻩ ﺍﺳﺖ ﮐﻪ ﺑﻬﺸﺖ ﻭﻋﺪﻩٴ ﻣﻮٴﻣﻨﺎﻥ ﺑﻮﺩ ﺑﻬَﺎﺵ ﮐﻠﻤﻪٴ ﺷﻬﺎﺩﺕ ﻭ ﮐﺮﺩﺍﺭ ﻃﺎﻋٕﺖ ﻭ ﮐﺎﺭ ﺯﺍﺭ ﮐﺮﺩﻥ ﺑﺎ ﺍﻫﻞ ﮐﻔﺮ ﻭ ﺍَﻫﻞ ﻋﺪﺍﻭﺕ ﭼﻨﺎﻧﮑﻪ ﮔﻔﺖ ﻥ ﻟﻬُﻢ ﺍﻟﺠﻨّﺔ ﻭ ﻥ ﺍﷲ ﺍﺷﺘﺮﯼ ﻣﻦ ﺍﻟﻤﻮﻣﻨﻴﻦ ﺍﻧﻔﺴﻬﻢ ﻭ ﺍَﻣﻮﺍﻟﻬ ْﻢ ﺑﺎ ّ ﻋﺰّﻭﺟﻞ ِﺍ ّ ﺧﺒﺮ ﮐﻨﻨﺪ ﻭ ﻋﺮﺿﻪ ﮐﻨﻨﺪ ﻣﺼﻄﻔﯽ ﺑﻮﺩ ﻭ ﺻﻔﺖ ﺑﻬﺸﺖ ﺑﻪ ﺧﺒﺮ ﺷﻨﻴﺪﻩ ﺑﻮﺩ ﺩﺭ ﻗﺮﺁﻥ ﻭﻟﮑﻦ ﻧﺪﻳﺪﻩ ﺑﻮﺩ ﭼﻮﻥ ﺧﻮﺍﻫﻨﺪﮔﺎﻥ ﺑﻬﺸﺖ ﺻﻔﺖ ﺁﻭﺍﺯ ﺭﺳُﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺨﻮﺍﺳﺘﻨﺪﯼ ﺑﻪ ﺧﺒﺮ ﺑﮕﻔﺘﯽ ﻭ ﻟﮑﻦ ﻧﺎﺩﻳﺪﻩ ﮔﻔﺘﯽ ﺑﺒﺮﺩﺵ ﺗﺎ ﺑﺪﻳﺪ ﺗﺎ ﺁﻧﭽﻪ ﮔﻮﻳﺪ ﺍﺯ ﺻﻔﺎﺕ ﺑﻬﺸﺖ ﻫَﻢ ﺍﺯ ﺷﻨﻴﺪﻩ ﮔﻮ َﻳﺪ ﻭ ﻫﻢ ﺍﺯ ﺩﻳﺪﻩ ﭘﺲ ﺑﺮﺩﻧﺪ ﻣﺼﻄﻔﯽ ﺭﺍ ﻭ ﺩﻳﺪ ﭘﺲ ﭘﺮﺳﻴﺪﺵ ﭼﮕﻮﻧﻪ ﺩﻳﺪﯼ ﮔﻔﺖ ﺻﻔﺖ ﺧﻮﺷﯽ ﻭ ﻧﻴﮑﻮﻱ ﺁﻥ ﺭﺍ ﮐﯽ ﺗﻮﺍﻧﻢ ﮔﻔﺘﻦ ﻧﻴﺰ ﺍﺯ ﺣﻖ ﺗﻌﺎﻟﯽ ﻓﺮﻣﺎﻥ ﺁﻣﺪ ﻳﺎ ﻣﺤﻤﺪ ﺁﻧﭽﻪ ﺩﻳﺪﯼ ﺗﻮ ﻇﺎﻫﺮ ﺩﻳﺪﯼ ﺑﺎﻃﻦ ﻣﺎﻧﺪﺳﺖ ﻧﺎﺩﻳﺪﻩ ﺍﯼ ﺑَﺎﺭ ﺧﺪﺍﯼ ﻧﻬﺎﻧﯽ ﭼﻴﺰﻫَﺎ ﺍﺳﺖ ﺍﻋْﺪﺩْﺕ ﻟﻌﺒَﺎﺩﯼ ﻋﻠَﯽ َﻗﻠْﺐ ﺑﺸﺮ ﺖ ) (۶۳vﻭﻟَﺎ ﺧَﻄ َﺮ َ ﺕ ﻭ ﻻ ﺍﺫﻥ ﺳﻤ َﻌ ْ ﺍﻟﺼﱠﺎﻟﺤﻴﻦ ﻣﺎﻻﻋﻴﻦ ﺭَﺍ ْ ﺳَﺎﺧﺘﻢ ﺑﻨﺪﮔﺎﻥ ﻧﻴﮑﺎﻥ ﺭﺍ ﻣﺮﺁﻧﭽﻪ ﻫﻴﭻ ﭼﺸﻢ ﻧﺪﻳﺪﺳﺖ ﻭ ﻧﻪ ﺑﺮ ﺩﻝ ﻫﻴﭻ ﺁﺩﻣﯽ ﮔﺬﺷﺘﻪ ﻗﻮﻟﻲ ﺩﻳﮕﺮ ﺣﮑﻤﺖ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺭﻭﺯﯼ ﻣﺼﻄﻔﯽ ﻋَﻠﻴﻪ ﺍﻟﺴﻠﻢ ﺑﻴﺮﻭﻥ ﺁﻣﺪ ﮐﻮﺷﮏ ﺑﻮﺟﻬﻞ ﺭﺍ ﺩﻳﺪ ﺁﺭﺍﺳﺘﻪ ﻭ ﺩﺭﯼ ﺑﻠﻨﺪ ﺑﺮ ﻧﻬﺎﺩﻩ ﭘﺮﺩﻩٴ ﺻُﻮﻑ ﺁﻭﻳﺨﺘﻪ ﻭ ﻣﺮﺗﺒﻪ ﺩﺍﺭﺍﻥ ﺍﻳﺴﺘﺎﺩﻩ ﻭ ﺳَﺎﺩﺍﺕ ﻗﺮﻳﺶ ﮐﺎﻓﺮﺍﻥ ﻭ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﺟﺎﻣﻪ ﻫﺎﯼ ﻣﺮﺗﻔﻊ ﭘﻮﺷﻴﺪﻩ ﻭ ﻋﻤﺎﻣﻬَﺎﯼ ﻗﺼﺐ ﺑﺴﺘﻪ ﻭ ﺑﺮ ﺍﺳﺒﺎﻥ ﮔﺮﺍﻧﻤﺎﻳﻪ ﻧﺸﺴﺘﻪ ﻭ ﺧﺎﺩﻣَﺎﻥ ﻭ ﭼﺎﮐﺮﺍﻥ ﺍﺯ ﭘﺲ ﻭ ﭘﻴﺶ ﺍﻳﺸﺎﻥ ﻫﻤﯽ ﺩﻭﻳﺪﻧﺪ ﭼﻮﻥ ﻣﺼﻄﻔﯽ ﺭﺍ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﺑﺪﻳﺪﻧﺪ ﮔﻔﺘﻨﺪ ﺍﮔﺮ ﺍﻳﻦ ﮐﻪ ﻣﺤﻤّﺪ ﻣﻲ ﮔﻮﻳﺪ ﺭﺍﺳﺖ ﺑﻮﺩﯼ ﮐﻮﺷﮏ ﻭ ﺑﺎﻍ ﻭ ﺟَﺎﻣﻪٴ ﻧﻴﮑﻮ ﻭ ﺧﺎﺩﻣَﺎﻥ ﻭ ﺑﻨﺪﮔَﺎﻥ ﻭ ﭼﺎﮐﺮﺍﻥ ﺑﺴﻴَﺎﺭ ﻭﻳﺮَﺍ ﺑﻮﺩﯼ ﺭﺳُﻮﻝ ﻋَﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﻨﮓ ﺩﻝ ﻧﺸﺴﺘﻪ ﺑﻮﺩ ﺟﺒﺮﺋﻴﻞ ﺁﻣﺪ ﻭ ﺁﻳﺖ ﺁﻭﺭﺩ َﻭﻟَﺎ ﻥ ﻋَﻴ َﻨﻴْﮏ ﺍﻟﻲ ﻣَﺎ ﻣﺘﻌﻨﺎ ﺑﻪ ﺍﺯﻭَﺍﺟًﺎ ﻳﺎ ﻣﺤﻤﺪ ﺑﺪﺍﻥ ﮐﻮﺷﮏ ﻭ ُﮔ ْﻠﺸَﻦ ﻣَﻨﮕ ْﺮ ﺗﻤ َﺪ ﱠ ﺧﻴﺰ ﻭ ﺑﻴﺎ ﺗﺎ ﻣﺮﮐﺐ ﺧﻮﻳﺶ ﺑﻴﻨﯽ ﻭ ﮐﻮﺷﮏ ﺧﻮﻳﺶ ﺑﻴﻨﯽ ) (۶٤rﺧﻴﺰ ﻭ ﺑﻴﺎ ﺗﺎ
A SCENSION
OF
T HE I LKHANID B OOK
98
ﺷﻔﺎﻋﺖ ﺭﺳُﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻨﺖ ﺑﺮ ﺧﻮﻳﺸﺘﻦ ﺑﺸﻨﺎﺳﺪ ﮐﻪ ﺁﻥ ﻣَﺎ ﺑُﻮﺩﻳﻢ ﮐﻪ ﻣُﺼﻄﻔﯽ ﺭﺍ ﺍﺯ ﺗﻦ ﺧﻮﺩ ﻓﺎﺭﻍ ﮐﺮﺩﻳﻢ ﺗﺎ ﺑﻪ ﺷﻤﺎ ﭘﺮﺩﺍﺧﺖ ﻭ ﺣﮑﻤﺖ ﺩﻭﻡ ﺁﻧﺴﺖ ﮐﻪ ﺧﺪﺍﻱ ﺗ َﻌٕﺎﻟﯽ ﺩﺍﻧﺴﺖ ﮐﻪ ﭘﻴﻐﺎﻣﺒﺮ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﺧﺪﺍﻭﻧﺪ ﺷﻤﺸﻴﺮ ﺧﻮﺍ َﻫﺪ ﺑﻮﺩﻥ ﺑﺎ ﮐَﺎﻓﺮﺍﻥ ﺗﺎ ﺍﺯ ﻫﻴﭻ ﺳﭙَﺎﻩ ﻧﺘﺮﺳﺪ ﻭ ﺍﺯ ﻫﻴﭻ ﺷﻤﺸﻴﺮ ﺭﻭُﻱ ﺳﺪ ﻭ ﻫﺮ ﮐﻪ ﺻﺪ ) (۶۲rﻧﮕﺮﺩﺍﻧﺪ ﮐﻪ ﻫﺮﮐﻪ ﺁﺗﺶ ﺩﻳﺪ ﺍﺯﺁﺏ ﮐﯽ ﺗﺮ َ ﻫﺰﺍﺭﻫﺰﺍﺭ ﻓﺮﻳﺸﺘﻪ ﺩﻳﺪﻩ ﺑﻮﺩ ﮐﻪ ﻫﻤﻪ ﺩﻧﻴﺎ ﺩﺭ ﮐﻒ ﺩﺳﺖ ﻳﮑﯽ ﺍﺯﻳﺸﺎﻥ ﭘﺪﻳﺪ ﻞ ﻧﻴﺎﻳﺪ ﺍﺯ ﺷﻤﺸﻴﺮ ﮐَﺎﻓﺮﺍﻥ ﮐﯽ ﺗﺮﺳﺪ ﻭ ﺣﮑﻤﺖ ﺳﻪ ﺩﻳﮕﺮ ﺁﻧﺴﺖ ﺧﺪﺍﻭﻧﺪ ﺟ ّ ﺟﻼﻟﻪ ﺩَﺍﻧﺴﺖ ﮐﻪ ﺭﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﮐﺘﺎﺏ ﭘﻴﺸﻴﻨﻴﺎﻥ ﻧﺨﻮﺍﻧﺪ ﻭ ﺍﺧﺒﺎﺭ ﺁﺳﻤﺎﻥ ﻭ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺩﺭ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﻳﺎﺩ ﮐﺮﺩﻩ ﺍﺳﺖ ﻭ ﺩﺍﻧﺴﺖ ﮐﻪ ﺟﻬﻮﺩﺍﻥ ﻭ ﺗﺮﺳَﺎﻳﺎﻥ ﺍﺯ ﭘﻴﻐﺎﻣﺒﺮ ﺑﺎﺯ ﭘﺮﺳﻨﺪ ﻭﯼ ﺟﻮﺍﺏ ﺩﻫﻢ ﺗﺎ ﺣﺠّﺖ ﻻﺯﻡ ﺷﻮﺩ ﻭ ﺣﮑﻤﺖ ﭼﻬَﺎﺭﻡ ﻫﺮ ﭼﻪ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﺭﺍ ﻋﻠﻴﻬﻢ ﺍﻟﺴﱠﻼﻡ ﺍﻧﺪﺭ ﮐﺘﺎﺏ ﺍﻳﺸﺎﻥ ﭘﺪﻳﺪ ﮐَﺮﺩ ﭘﻴﻐﺎﻣﺒﺮ ﻣَﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻨﻤﻮﺩ ﻣﺮﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﻭﺣﯽ ﺁﮔﺎﻩ ﮐﺮﺩ ﻭ ﺍﻭ ﺭﺍ ﻋَﻴﺎﻥ ﺑﻨﻤﻮﺩ ﺗﺎ ﺍﻭ ﺑﺪﺍﻧﺪ ﮐﻪ ﺧﺎﺹ ﺍﻭﺳﺖ ﻭ ﺍﺯ ﻫﻤﻪ ﻋﺰﻳﺰﺗﺮﺳﺖ ﻭ ﺣﮑﻤﺖ ﭘﻨﺠﻢ ﺭﺳﻮﻝ ﺭﺍ ﻋﺠﺎﻳﺒﻬﺎ ﺑﻨﻤﻮﺩ ﺗﺎ ﻫﺮﭼﻪ ﺁﺭﺯﻭﯼ ﻭَﯼ ﺑﻮﺩ ﻫﻤﻪ ﺭﺍ ﺑﺪﻳﺪ ﻭﻳﺮﺍ ﺣﺎﺟﺖ ﻧﻤﺎﻧﺪ ﺁﻣﺮﺯﻳﺪﻥ ﻋﺎﺻﻴَﺎﻥ ﺍﻣّﺖ ﺧﺪﺍﻭﻧﺪ ﺗﻌﺎﻟﯽ ﺭﺍ ﻣُﺼﻄﻔﯽ ﺭﺍ ﻭﻋﺪﻩ ﮐﺮﺩ ﭼﻨﺎﻧﮑﻪ ﺭﻭﺍ ﺑﻨﻤﻮﺩ ﮐﻪ ﺩﺭ ﺑﻬﺸﺖ ) (۶۲vﺩﻳﺪﺍﺭ ﺑﻨﻤﻮﺩ ﺭﻭﺍ ﻧﺒﻮﺩ ﮐﻪ ﺑﻪ ﻫﻴﭻ ﺣﺎَﻝ ﻣﻮٴﻣﻦ ﺍﻧﺪﺭ ﺩﻭﺯﺥ ﺟﺎﻭﺩﺍﻧﻪ ﺑﻤﺎﻧﺪ ﻭ ﺣﮑﻤﺖ ﺷﺸﻢ ﺗﺎ ﭘﻴﻐﺎﻣﺒﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻢ ﺁﻥ ﺑﻨﺪﮔﺎﻥ ﺭﺍ ﺑﺒﻴﻨﺪ ﺍﻣّﺖ ﺭﺍ ﺧﺒﺮ ﺩﻫﺪ ﺩﺍﻧﺪ ﮐﻪ ﺍﻳﻦ ﺍﻣّﺖ ﺍﻧﺪﺭ ﺑﺴﻴﺎﺭﯼ ﻭ ﺑﺰﺭﮔﯽ ﺁﻥ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺑﻴﻨﺪ ﺁﻥ ﺑﺎﺭ ﺧﺪﺍﯼ ﮐﻪ ﺁﻥ ﺩﺍﺷﺖ ﺁﻥ ﺑﻨﺪﮔﺎﻥ ﺭﺍ ﺑﻪ ﺑﺰﺭﮔﯽ ﺁﻥ ﺑﻨﺪﮔﺎﻥ ﻏﺎﻓﻞ ﻧﮕﺮﺩﺩ ﻭ ﺣﮑﻤﺖ ﻫﻔﺘﻢ ﺗﺎ ﭘﻴﻐﺎﻣﺒﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺒﻴﻨﺪ ﺁﻥ ﺑﻨﺪﮔﺎﻥ ﺑﺰﺭﮒ ﺭَﺍ ﺑﺎ ﺁﻥ ﻫﻤَﻪ ﻋﺒَﺎﺩﺗﻬﺎ ﺗﺎ ﭼﻮﻥ ﺍﻣّﺖ ﺭﺍ ﻋﺒﺎﺩﺕ ﻓﺮﻣﺎﻳﺪ ﺩﺍﻧﺪ ﮐﻪ ﻧﻪ ﺣﺎﺟﺖ ﺭﺍ ﻣﯽ ﻓﺮﻣَﺎﻳﺪ ﻭ ﻟﮑﻦ ﮐﺮَﺍﻣﺖ ﺭﺍ ﻣﻲ ﻓﺮﻣَﺎﻳﺪ ﻭ ﺣﮑﻤﺖ ﻫَﺸﺘﻢ ﻫﺮﮐﻪ ﺭﺍ ﺳﺘﺎﻳﻨﺪﻩ ﺑﺴﻴﺎﺭ ﺑﻮﺩ ﺍﺯ ﻳﮑﯽ ﻧﮑﻮﻫﻨﺪﻩ ﺩﻟﺶ ﺗﻨﮓ ﻧﺸﻮﺩ ﻭ ﻫﺮﮐﻪ ﺭﺍ ﺑﺰﺭﮔﺎﻥ ﺳﺘﺎﻳﻨﺪ ﺍﺯ ﺩﺷﻨﺎﻡ ﻧﺎﮐﺴﺎﻥ ﻏﻤﺶ ﻧﻴﺎﻳﺪ ﺍﻳﺰﺩ ﺗﻌٕﺎﻟﯽ ﺩَﺍﻧﺴﺖ ﮐﻪ ﺭﺳﻮﻝ ﺭﺍﻋﻠﻴﻪ ﺍﻟﺴﻠﻢ ﮐﺎﻓﺮﺍﻥ ﻧﺎﺳﺰﺍ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺘﻦ ﺷﺐ ﻣﻌﺮَﺍﺝ ﻭَﻳﺮﺍ ﻓﺮﻳﺸﺘﮕﺎﻥ ﻭﺟﺎﻥ ﻫﻤَﻪ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﺑﻨﻤﻮﺩ ﻫﻤَﻪ ﺍﻭ ﺭﺍ ﺳﺘﺎﻳﻨﺪﻩ ﻭ ﺻﻠﻮﺍﺕ ﺩﻫﻨﺪﻩ ﺗﺎ ﺑﺪﺍﻧﺪ ﮐﻪ ﻫﺮ ﮐﻪ
99
P ERSIAN T EXT
ﺤ ْﻤ ُﺪ ﮐﻪ ﻣَﺎ ﺍﺳﺖ ﻭ ﻫﺮ ﮐﻪ ﺷﮏ ﺁﺭﺩ ﻭﯼ ﺑﺮﺍﺑﺮ ﺍﺑﻮﺟﻬﻞ ﺍﺳﺖ َﻟ ْﻌ َﻨ ُﻪ ﺍﷲ َﻓ ِﻠﱠﻠ ِﻪ ﺍ ْﻟ َ ﺭَﺍ ﺍﺯ ﺍﻫﻞ ﺳﻨﺖ ﻭ ﺟﻤﺎﻋﺖ ﮐﺮﺩ ﻭ ﮔﺮﻭﻳﺪﻩ ﮐﺮﺩ ﺑﻪ ﻣﻌﺮﺍﺝ ﺭﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺴﻼﻡ }ﻫﺸﺖ ﺣﮑﻤﺖ{ ﻭ ﮔﻔﺘﻪ ﺍﻧﺪ ﮐﻪ ﺍﻳﺰﺩ ﺗﻌٕﺎﻟﯽ ﺣﺠﺎﺑﻬﺎ ﻭ ﻓﺮﻳﺸﺘﮕﺎﻥ ﻭ ﻋﺠﺎﻳﺐ ﺁﺳﻤﺎﻥ ﻭ ﺩﻭﺯﺥ ﺭﺳﻮﻝ ﺭﺍ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻢ ﺑﻨﻤﻮﺩ ﺗﺎ ﺑﻪ ﻗﻴﺎﻣﺖ ﭼﻮﻥ ﺍﻳﻦ ﻋﺠﺎﻳﺒﻬﺎ ﺑﺒﻴﻨﺪ ﻣﺘﺤﻴّﺮ ﻧﮕﺮﺩﺩ ) (۶۱rﻭ ﺍﻧﺪﺭ ﻧﻤﺎﻧﺪ ﻭ ﺍﺯ ﺷﻔﺎﻋﺖ ﺩﺭ ﻧﻤﺎﻧﺪ ﭼﻮﻥ ﺩﻳﮕﺮ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﮐﻪ ﭼﻮﻥ ﺑﻪ ﻗﻴﺎﻣﺖ ﺁﻥ ﻋﺠﺎﻳﺒﻬﺎ ﺑﺒﻴﻨﻨﺪ ﺩﺭﻣَﺎﻧﻨﺪ ﻭ ﮔﻮﻳﻨﺪ ﻧﻔﺴﯽ ﻧﻔﺴﯽ ﺭﺳﻮﻝ ﻋﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﻧﻤﺎﻧﺪ ﻭ ﺑﻪ ﺷﻔﺎﻋٕﺖ ﻣﺸﻐﻮﻝ ﮔﺮﺩﺩ ﻭ ﮔﻮﻳﺪ ﺍﻣّﺘﯽ ﺍﻣّﺘﯽ ﭼﻨﺎﻥ ﻣﻠﮏ ﻞ ﺟﻼَﻟ ُﻪ ﻫﻴﺒﺖ ﺧﻮﻳﺶ ﺩﺭ ﻋﺼَﺎﯼ ﻣﻮﺳﯽ ﭘﺪﻳﺪ ﺁﻭﺭﺩ ﻭ ﺩﺍﻧﺴﺖ ﮐﻪ ﺧﻠﻖ ﺟّ َ ﺁﻧﮕﺎﻩ ﺩﻭ ﮔﻮﻧﻪ ﺑﻮﺩ ﻳﮏ ﺳﻮﯼ ﻣﻮﺳﯽ ﺑﻮﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻢ ﻭ ﻳﮏ ﺳﻮﯼ ﻓﺮﻋﻮﻥ ﻟﻌﻨﻪ ﺍﷲ ﺑﺎ ﺩﺷﻤﻨﺎﻥ ﻭ ﺩﺍﻧﺴﺖ ﮐﻪ ﮐﻪ ﻫﻴﭻ ﺑﻨﺪﻩ ﺭﺍ ﻭ ﺍﮔﺮ ﭼﻪ ﭘﻴﻐﺎﻣﺒﺮ ﺑﻮﺩ ﺑﺎ ﻞ ﺟﻼﻟَ ُﻪ ﻃﺎﻗﺖ ﻧﺪﺍﺭﺩ ﺍﮔﺮ ﻣﻮﺳﯽ ﺭﺍ ﺛﻌﺒﺎﻥ ﮐﺸﺘﻦ ﻋﺼَﺎ ﺭﻭﺯ ﻫَﻴﺒﺖ ﺧﺪﺍﻭﻧﺪ ﺟ ّ ﺣﺮﺏ ﻓﺮﻋﻮﻥ ﮔﺮﻳﺨﺘﯽ ﻭ ﺍﺯﺩﻳﮕﺮ ﺳﻮﻱ ﻣﻮﺳﯽ ﮔﺮﻳﺨﺘﯽ ﭘﺲ ﭼﻪ ﻓﺮﻕ ﺑﻮﺩﯼ ﻋﺼَﺎﮎ ﻣﻮﺳﯽ ﻋﺼَﺎ ﺑﻴﻔﮑﻨﺪ ﺑﻪ ﻗﺪﺭﺕ ﻣﻴﺎﻥ ﺩﻭﺳﺖ ﻭ ﺩﺷﻤﻦ ﻟﮑﻦ ﮔﻔﺖ ﺍﻟﻖ َ ﺧﺪﺍ ﻋﺰّﻭﺟﻞ ﻣَﺎﺭ ﮔﺸﺖ ﻣﻮﺳﯽ ﺑﺎﺯ ﻧﮕﺮﻳﺨﺖ ﺍﮔﺮ ﺁﻥ ﺭﺍ ﻧﺪﻳﺪﻩ ﺑﻮﺩﯼ ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﺑﮕﺮﻳﺨﺘﯽ ﻭ ﻟﮑﻦ ﺩﻳﮕﺮ ﺑﺎﺭ ﺑﻨﻤﻮﺩ ﭼﻮﻥ ﺑﻪ ﻣﻌﺮﮐﻪ ﺭﺳﻴﺪ ﻗﺪﺭﺕ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ) (۶۱vﺟﻞ ﺟﻼﻟﻪ ﺍﻧﺪﺭ ﻋﺼَﺎ ﭘﺪﻳﺪ ﺁﻭﺭﺩ ﻓﺮﻋﻮﻥ ﺑﮕﺮﻳﺨﺖ ﭼﻮﻥ ﻧﺪﻳﺪﻩ ﺑﻮﺩ ﻭ ﻣﻮﺳﯽ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﺑﺮ ﺟَﺎﯼ ﺑﺎﻳﺴﺘﺎﺩ ﺗﺎ ﻓﺮﻕ ﺑﻮﺩ ﻣﻴَﺎﻥ ﺩﺷﻤﻦ ﻭ ﺩﻭﺳﺖ ﺍﮔﺮ ﺭﺳﻮﻝ ﺭﺍ ﺁﻧﭽﻪ ﺑﻪ ﺷﺐ ﻣﻌﺮﺍﺝ ﻧﻤﻮﺩﻧﺪ ﺍﺯ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺑﺰﺭﮒ ﻭ ﺑﻬﺸﺖ ﻭ ﻞ ﭼﻮﻥ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﺪﻳﺪﯼ ﺍﻭ ﻧﻴﺰ ﻫﻢ ﭼﻮﻥ ﺩﻭﺯﺥ ﻭ َﻫﻴْﺒﺘﻬﺎﯼ ﺧﺪﺍﻭﻧﺪ ﻋﺰّﻭﺟ ّ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﻣﺘﺤﻴّﺮ ﮔﺸﺘﯽ ﻭ ﺑﻪ ﻣﻦ ﻭ ﺗﻮ ﻧﭙﺮﺩﺍﺧﺘﯽ ﻭﻟﮑﻦ ﻫﺮﭼﻪ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﺭﺍ ﺭﻭﺯ ﻗﻴﺎﻣَﺖ ﺧﻮﺍﺳﺖ ﻧﻤﻮﺩﻥ ﻭﻳﺮﺍ ﺑﻪ ﺷﺐ ﻣﻌﺮﺍﺝ ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﺯ ﻫﻤﻪ ﺍﻳﻤﻦ َﮐﺮْﺩﻧﺪ ﺗﺎ ﭼﻮﻥ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﺩﻳﮕﺮﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﺒﻴﻨﻨﺪ ﮔﻮﻳﻨﺪ ﻧﻔﺴﯽ ﻧﻔﺴﯽ ﭘﻴﻐﺎﻣﺒﺮ ﻣَﺎ ﺩﻳﺪﻩ ﺑُﻮﺩ ﮔﻮ َﻳﺪ ﺍﻣّﺘﯽ ﺍﻣّﺘﯽ ﺑﺪﺍﻥ ﻣَﺎﻧﺪ ﮐﻪ ﻣﻲ ﮔﻮﻳﺪ ﺑﻨﺪﮔﺎﻥ ﻣﻦ ﺑﻪ
A SCENSION
OF
T HE I LKHANID B OOK
100
ﺻﺪﻳﻖ ﺍﮐﺒﺮ ﺗﺮﺍ ﺭﺍﺳﺖ ﮔﻮﯼ ﺩﺍﺭﺩ ﭼﻮﻥ ﺍﺑﻮﺟﻬﻞ ﻟﻌﻨَ ُﻪ ﺍﷲ ﺑﻪ ﻧﺰﺩﻳﮏ ﺍﺑﻮﺑﮑﺮ ﺻﺪّﻳﻖ ﺭﺿﯽ ﺍﷲ ﻋﻨﻪ ﺭَﺳﻴﺪ ﺁﻭﺍﺯ ﺁﻣﺪ ﻳَﺎ ﺍﺑﺎﺑﮑﺮ ﺑﻴﺮﻭﻥ ﺁﯼ ﮐﻪ ﺩﺭﻭﻍ ﻣُﺤﻤّﺪ ﭘﺪﻳﺪ ﺁﻣﺪ ﺍﺑﻮﺑﮑﺮ ﺁﻭﺍﺯ ﺩﺍﺩ ﮐﻪ ﻣﺤﻤّﺪ ﭼﻪ ﮔﻮﻳﺪ ﮔﻔﺖ ﭼﻨﻴﻦ ﻣﻲ ﮔﻮﻳﺪ ﮐﻪ ﺩﻭﺵ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﺑﻮﺩﻡ ﻭ ﺑﻪ ﺁﺳﻤﺎﻧﻬﺎ ﺑﻮﺩﻡ ﻭ ﺑﻬﺸﺖ ﻭ ﺩﻭﺯﺥ ﺭﺍ ﺩﻳﺪﻡ ﻭ ﺑﻪ ﺟﺎﺑﻠﻘﺎ ﻭ ﺑﻪ ﺟﺎﺑﻠﺴﺎ ﺑﻮﺩﻡ ﺍﺑﻮﺑﮑﺮ ﺭﺿﯽ ﺍﷲ ﻋﻨﻪ ﺁﻭﺍﺯ ﺩﺍﺩ ﮐﻪ ﺍﮔﺮ ﻭَﯼ ﭼﻨﻴﻦ ﻣﯽ ﮔﻮ َﻳﺪ ﺭﺍﺳﺖ ﻣﯽ ﮔﻮﻳﺪ ﻭ ﻣﻦ ﺑﺪﻳﻦ ﮔﺮﻭﻳﺪﻡ ﺍﺑﻮﺟَﻬﻞ ﻭَﯼ ﺭَﺍ ﺑﻪ ﺳﺘﻢ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩ ﻭ }ﺻﻨﺎﺩﻳﺪ{ ﻗﺮﻳﺶ ﺭﺍ ﮔِﺮﺩ ﮐَﺮﺩ ﻭ ﺑﺮ ﺭﺳُﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﻏﻠﺒﻪ ﮐﺮﺩﻧﺪ ﻭ ﻣﺸﻐﻠﻪ ﺑﺮَﺁﻭﺭﺩﻧﺪ ﺁﻧﮕﺎﻩ ﮔﻔﺘﻨﺪ ﻳَﺎ ﻣﺤﻤﺪ ﺍﻧﺼﺎﻑ ﺑﺪﻩ ﻣَﺎ ﺑﻪ ﺁﺳﻤﺎﻧﻬﺎ ﻧﺒﻮﺩﻩ ﺍﻳﻢ ﻟﮑﻦ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﺑﻮﺩﻩ ﺍﻳﻢ ﺍﮔﺮ ﺭﺍﺳﺖ ﻧﮕﻮﯼ ) (۶۰rﺩﺍﻧﻴﻢ ﮐﻪ ﺧﺒﺮ ﺁﺳﻤﺎﻥ ﺩﺭﻭﻏﺴﺖ ﺭﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﮔﻔﺖ ﻣﻦ ﺷﺐ ﺁﻧﺠﺎ ﺑﻮﺩﻡ ﻧﻴﮏ ﻧﮕﺎﻩ ﻧﮑﺮﺩﻡ ﺍﻳﺸﺎﻥ ﺑﺪﻳﻦ ﺳﺨﻦ ﮐﻪ ﺑﺸﻨﻴﺪﻧﺪ ﺷﺎﺩﯼ ﮐَﺮﺩﻧﺪ ﻭ ﺍﺑﻮﺑﮑﺮ ﺭﺿﯽ ﺍﷲ ﻋﻨﻪ ﻏﻤﻨﺎﮎ ﺳﺎﻋﺖ ﻭ ﮔﻔﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺩِﻝ ﺷﺪ ﺑﺪﺍﻥ ﺷﺎﺩﯼ ﮐﺮﺩﻥ ﺍﻳﺸﺎﻥ ﺟﺒﺮﺋﻴﻞ ﺁﻣﺪ ﺩﺭ َ ﻣﺸﻐﻮﻝ ﻣﺪَﺍﺭ ﮐﻪ ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﻪ ﻓﺮﻣﺎﻥ ﺧﺪﺍﯼ ﻋﺰﻭﺟﻞ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﺭَﺍ ﭘﻴﺶ ﺗﻮ ﺁﺭﻡ ﭘﺮﯼ ﺑﺰﺩ ﻭ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﺭﺍ ﺑﺎ ﺷﻬﺮﻫَﺎ ﻭ ﻣﺤﻠﺘﻬﺎ ﻭ ﺟﻮﻳﻬَﺎ ﻭ ﺑﺎﻏﻬﺎ ﺍﺯ ﺟﺎﯼ ﺑﺮﮐﻨﺪ ﻭ ﺑﺮ ﭘ ّﺮ ﺧﻮﻳﺶ ﻧﻬﺎﺩ ﻭ ﺍﻧﺪﺭ ﻫﻮﺍ ﺑﺮﺍﺑﺮ ﺳﺮ ﺑﻮﺟَﻬﻞ ﺑﺪﺍﺷﺖ ﻭ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﻫﺮﭼﻪ ﺍﺯ ﺗﻮ ﺑﭙﺮﺳﻨﺪ ﻣﻦ ﻫﻤﯽ ُﻧﻤَﺎﻳﻢ ﺗﻮ ﻣﯽ ﮔﻮﯼ ﻫﺮ ﭼﻨﺪ ﺍﻳﺸﺎﻥ ﻫﻤﻲ ﭘﺮﺳﻴﺪﻧﺪ َﺭﺳُﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﻣﻲ ﮔﻔﺖ ﺍﻳﺸﺎﻥ ﮔﻔﺘﻨﺪ ﻫﻤﻲ ﮔﻔﺘﯽ ﻧﺪﻳﺪﻡ ﻭ ﺍﮐﻨﻮﻥ ﺑﺪﻳﻦ ﺩﺭﺳﺘﯽ ﻫﻤﻲ ﮔﻮﯼ ﮔﻔﺖ ﻫﻤﭽﻨﺎﻥ ﺑﻮﺩ ﮐﻪ ﮔﻔﺘﻢ ﻭ ﻟﮑﻦ ﺟﺒﺮﺋﻴﻞ ﺍﮐﻨﻮﻥ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﺭﺍ ﺑﺮﺍﺑﺮ ﺳﺮ ﺍﺑﻮﺟَﻬﻞ ﻣﻲ ﺩﺍﺭﺩ ﺗﺎ ﻣﻦ ﺍﻧﺪﺭﺁﻥ ﻫﻤﯽ ﻧﮕﺮﻡ ﮔﻔﺘﻨﺪ ) (۶۰vﺍﺯ ﮐﺎﺭﻭﺍﻧﻴﺎﻥ ﻣﺎ ﺭﺍ ﺧﺒﺮ ﺩﻩ ﻫﺮ ﭼﻪ ﺩﻳﺪﻩ ﺑﻮﺩ ﻫَﻤﻪ ﺧﺒﺮ ﺩﺍﺩ ﭼﻮﻥ ﺧﺎﻧﻪٴ ﻋﻘﻴﻞ ﺑﻴﺎ َﻣﺪ ﻫﻤﭽﻨﺎﻥ ﺑﻮﺩ ﮐﻪ ﻭَﯼ ﮔﻔﺘﻪ ﺑﻮﺩ ﻭ َﺭﺳُﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﺍﺯ ﺭﻣﻴﺪﻥ ﺍﻳﺸﺎﻥ ﺍﺯ ﺑﺮﺍﻕ ﻭ ﺍﺯ ﻣﻄﻬﺮﻩٴ ﺁﺏ ﺭﻳﺨﺘﻦ ﻭ ﺍﺯ ﻫﺮﭼﻪ ﮐﺮﺩﻩ ﺑﻮﺩ ﻭ ﺩﻳﺪﻩ ﺑﻮﺩ ﺩﺭﺁﻥ ﮐَﺎﺭﻭﺍﻧﻴﺎﻥ ﺧﺒﺮ ﺑﺎﺯ ﺩﺍﺩ ﻭ ﺍﺯ ﮐَﺎﺭﻭﺍﻧﻴﺎﻥ ﺑﭙﺮﺳﻴﺪﻧﺪ ﻫﻤﭽﻨﺎﻥ ﺑﻮﺩ ﮐﻪ ﺭﺳُﻮﻝ ﻋَﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺑﻮﺩ ﻫﺮﭼﻪ ﻣﻮﻣﻨﺎﻥ ﺑﻮﺩﻧﺪ ﻳﻘﻴﻦ ﺍﻳﺸﺎﻥ ﺑﻴﻔﺰﻭﺩ ﻭ ﻫﺮﭼﻪ ﮐﺎﻓﺮﺍﻥ ﺑﻮﺩﻧﺪ ﮔﻔﺘﻨﺪ ﺍﻳﻦ ﺟﺎﺩﻭﻳﺴﺖ ﻫﺮﮐﻪ ﻣﻌﺮﺍﺝ ﺭﺳُﻮﻝ ﺭَﺍ ﺍﺳﺘﻮﺍﺭ ﺩﺍﺭﺩ ﻭ ﺑﺪﺍﻥ ﺍﻳﻤَﺎﻥ ﺩﺍﺭﺩ ﺍﻳﻤَﺎﻧﺶ ﺍﻳﻤﺎﻥ ﺍﺑﻮﺑﮑﺮ ﺍﻟﺼﺪﻳﻖ
101
P ERSIAN T EXT
ﻭ ﻗﻮﻣﻲ ﺍﺯ ﭘﺲ ﺍﻳﺸﺎﻥ ﺑﺪﻭﻳﺪﻧﺪ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﺑﻨﮕﺮ ﮐﻪ ﺍﻳﺸﺎﻥ ﮐﻪ ﺍﻧﺪ ﺗﺎ ﻧﺸﺎﻧﻲ ﺑﺘﻮﺍﻧﯽ ﺩﺍﺩﻥ ﺑﻨﮕﺮﺳﺘﻢ ﻭ ﺑﮕﺬﺷﺘﻢ ﺑﻪ ﮐﺎﺭﻭﺍﻧﯽ ﺩﻳﮕﺮ ﺭَﺳﻴﺪﻡ ﺧﻔﺘﻪ ﺑﻮﺩﻧﺪ ﻭ ﻣﻄﻬﺮﻩ ﭘﺮ ﺁﺏ ﺑﺮ ﺑﺎﻻﻱ ﺳﺮ ﺍﻳﺸﺎﻥ ﻧﻬﺎﺩﻩ ﺑﻮﺩ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﮔﻔﺖ ﺁﺏ ﺑﺮﻳﺰ ﻭ ﻣﻄﻬﺮﻩ ﭘﻴﺶ ﺍﻳﺸﺎﻥ ﺑﻨﻪ ﺗﺎ ﺍﻳﻦ ﻧﺸﺎﻧﯽ ﺑﻮﺩ ﺑﮑﺮﺩﻡ ﻭ ﺑﮕﺬﺷﺘﻢ ﻭ ﺑﻪ ﮐﺎﺭﻭﺍﻧِﯽ ﺩﻳﮕﺮ ﺑﺮﺳﻴﺪﻡ ﻧﺰﺩﻳﮑﺘﺮ ﺑﻪ ﻣﮑﻪ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﮔﻔﺖ ﺑﻨﮕﺮ ﺗﺎ ﭼﻪ ﺑﺎﺭ ﺩﺍﺭﻧﺪ ﻭ ﭼﻨﺪ ﮐﺴﻨﺪ ﺗﺎ ﻧﺸﺎﻥ ﺑﺘﻮﺍﻧﯽ ﺩﺍﺩﻥ ﺑﻨﮕﺮﺳﺘﻢ ﻭ ﺑﺸﻤﺮﺩﻡ ﻭ ﺑﮕﺬﺷﺘﻢ ﻭ ﻋﻤّﻪٴ ﺧﻮﻳﺶ ﺭﺿﯽ ﺍﷲ ﻋﻨﻬﺎ ﺁﻣﺪﻡ ﺑﻪ ﻣﮑﻪ ﺑﻪ ﺧﺎﻧﻪٴ َ }ﺳﻮﺍﻝ ﭘﺮﺳﻴﺪﻥ ﻗﺮﻳﺸﻴﺎﻥ ﺍﺯ ﭘﻴﻐﺎﻣﺒﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ{ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺮﺍ ﺑﺮﺩﺍﺷﺖ ﻭ ﺑﺮ ﺳﺮ ﺁﻥ ﺟَﺎ ﻧﻬﺎﺩ ﻭ ﺟﺎﻣﻪٴ ﺧﻮﺍﺏ ﻋﻤّﻪ ﮐﺠﺎ ﺑﻮﺩﯼ ﮐﻪ ﻳﮏ ﺳَﺎﻋٕﺖ ﻫﺴﺖ ﺗﺎ ﻣﻦ ﻫﻨﻮﺯ ﮔﺮﻡ ﺑُﻮﺩ ﮔﻔﺖ ﻳﺎ ﺟَﺎﻥ َ ﺑﻴﺎﻣﺪﻡ ﻭ ﺗﺮﺍ ﻧﺪﻳﺪﻡ ﻭ ﺩﺭﻫَﺎ ﻫﻤﻪ ﺑَﺴﺘﻪ ﺩﻳﺪﻡ ﺍﮐﻨﻮﻥ ﻫﻤﻪ ﺩﺭﻫﺎ ﺑﺴﺘﻪ ﺍﺳﺖ ﻭ ﺗﻮ ﺑﺮ ﺟَﺎﯼ ﺧﻮﻳﺶ ﮔﻔﺘﻢ ﻳﺎ ﻋﻤﻪ ﻣﻦ ﺍﻣﺸﺐ ﺑﻴﺖ ﺍﻟﻤﻘﺪّﺱ ﺑﻮﺩﻡ ﻭ ﺑﻪ ﺁﺳﻤﺎﻧﻬﺎ ) (۵۹rﺑﻮﺩﻡ ﻭﺑﻬﺸﺖ ﻭ ﺩﻭﺯﺥ ﺭﺍ ﺑﺪﻳﺪﻡ ﻭ ﻗﺼﻪ ﺑﺎ ﻭﯼ ﺑﮕﻔﺘﻢ ﻣﺮﺍ ﮔﻔﺖ ﻳَﺎ ﺟﺎﻥ ﻋﻤﻪ ﺍﻳﻦ ﺣﺪﻳﺚ ﺑﺎ ﮐَﺎﻓﺮﺍﻥ ﻗﺮﻳﺶ ﻣﮕﻮﯼ ﮐﻪ ﺍﮔﺮ ﺑﮕﻮﯼ ﺗﺮﺍ ﺭﺍﺳﺖ ﮔﻮﯼ ﻧﺪﺍﺭﻧﺪ ﻭ ﺗﺮﺍ ﺑﻪ ﺳﻨﮓ ﺑﺰﻧﻨﺪ ﮔﻔﺘﻢ ﺑﺪﺍﻥ ﺧﺪﺍﯼ ﮐﻪ ﻣﺮﺍ ﺑﻪ ﺣﻖ ﺑﻪ ﺧﻠﻖ ﻓﺮﺳﺘﺎﺩ ﮐﻪ ﺍﺯ ﺁﻧﭽﻪ ﺩﻳﺪﻩ ﺍﻡ ﻫﻴﭻ ﺑﺎﺯ ﻧﮕﻴﺮﻡ ﻭﺧﺒﺮ ﺩﻫﻢ ﻭ ﻫﻤﻪ ﺑﮕﻮﻳﻢ ﺩﻳﮕﺮ ﺭﻭﺯ ﺑﺎﻣﺪﺍﺩ ﭘﮕَﺎﻩ ﺑﺮﺧﺎﺳﺘﻢ ﻭ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻡ ﺍﺑﻮﺟﻬﻞ ﻟﻌﻨﻪ ﺍﷲ ﻋﻠﻴﻪ ﻣﺮﺍ ﭘﻴﺶ ﺁﻣﺪ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤﺪ ﺍَﺯ ﺩﻭﺵ ﺑﺎﺯ ﺗﺮﺍ ﻫﻴﭻ ﺧﺒﺮ ﺩﻳﮕﺮ ﺁﻣﺪﻩ ﺍﺳﺖ ﺑﺮ ﻃﺮﻳﻖ ﺗﻤﺎﺧﺮﻩ ﮔﻔﺘﻢ ﺩﻭﺵ ﺍﺯ َﻭﺣِﯽ ﺑﺰﺭﮔﺘﺮ ﺑﻮﺩﻩ ﺍﺳﺖ ﮔﻔﺖ ﭼﻪ ﺑﻮﺩﺳﺖ ﮔﻔﺘﻢ ﺩﻭﺵ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﺑﻮﺩﻡ ﻭ ﻗﺼﻪ ﮔﻔﺘﻢ ﻣﺮﺍ ﻳﻠﻪ ﮐﺮﺩ ﻭ ﺑﻪ ﺧﺎﻧﻪٴ ﺍﺑﻮﺑﮑﺮ ﺻﺪّﻳﻖ ﺭﺿﯽ ﺍﷲ ﻋﻨﻪ ﺁﻣﺪ ﻭ ﺑﺎﻧﮓ ﻫﻤﻲ ﮐﺮﺩ ﻳﺎ ﺻﻨﺎﺩﻳﺪ ﻗﺮﻳﺶ ﺑﻴﺎﻳﻴﺪ ﮐﻪ ﺑﺮ ﺍﺑﻮﺑﮑﺮ ﺩﺳﺖ ﻳَﺎﻓﺘﻪ ﺍﻡ ﻣﻦ ﮔﻔﺘﻢ ﻣﺤﻤّﺪ ﺩﻳﻮﺍﻧﻪ ﮔﺸﺘﻪ ﺍَﺳﺖ ﻭ ﺍﺳﺘﻮﺍﺭ ﻫﻤﻲ ﻧﺪﺍﺷﺘﻴﺪ ﺍﮐﻨﻮﻥ ﭘﺪﻳﺪ ﺁﻣﺪ ﮐﺴﯽ ﮐﻪ ﮔﻮﻳﺪ ﻣﻦ ﺑﻪ ﺷﺒﯽ ﺑﻪ ﺑﻴﺖ ﺍﻟﻤﻘﺪّﺱ ﻭ ﺑﻪ ﺁﺳﻤﺎﻥ ﺑﻮﺩﻡ ﺩﻳﻮﺍﻧﻪ ﻧﺒﺎﺷﺪ ) (۵۹vﻭ ﻣﻦ ﺑﻪ ﺍﺑﻮﺑﮑﺮ ﺻﺪﻳﻖ ﺍﻳﻤﻦ ﺑﻮﺩﻡ ﮐﻪ ﭼﻮﻥ ﺍﺯ ﻋﺮﺵ ﺑﺎﺯﮔﺸﺘﻢ ﮔﻔﺘﻢ ﺼﺪّﻳﻖ ﺍﻻَﮐ َﺒ ْﺮ ﺑﺼﺪْﻗﮏ ﻳﺎ ﺭﺏ ﮐﻪ ﻣﻦ ﺑﺪﻳﻦ ﮐﻪ ﺩِﻳﺪﻡ ﺍﺳﺘﻮﺍﺭ ﺩﺍﺭﺩ ﻧﺪﺍ ﺁﻣﺪ ﮐﻪ ﺍﻟ َ
A SCENSION
OF
T HE I LKHANID B OOK
102
ﺗﻘﺼﻴﺮ ﮐﻨﻨﺪ ﮔﻔﺘﻢ ﻳﺎ ﻣُﻮﺳﯽ ﺷﺮﻡ ﺩﺍﺭﻡ ﻧﻴﺰ ﺗﺨﻔﻴﻒ ﺧﻮﺍﺳﺘﻦ ﺟﻮﺍﺏ ﺁﻣﺪ ﻳﺎ ﻣُﺤﻤّﺪ ﻫﺮ ﮐﻪ ﺍﺯﺍﻣّﺘﺎﻥ ﺗﻮ ﺍﻳﻦ ﭘﻨﺞ ﻧﻤﺎﺯ ﺑﮑﻨﺪ ﻭ ﺑﻪ ﻭﻗﺖ ﺧﻮﻳﺶ ﺑﮕﺰﺍﺭﺩ ﭘﻨﺠﺎﻩ ﺩﺍﺭَﻡ ﻭ ﺍﻧﺪﺭ ﻟﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ﭘﻨﺠﺎﻩ ﻧﻤﺎﺯ ﺑﺮ ﺩﺍﺭﻡ ﻭ ﺛﻮﺍﺏ ﭘﻨﺠﺎﻩ ﻧﻤﺎﺯﺍﻣﺘﺖ ﺭﺍ ﺑﺮ َﺩﺍﺭﻡ ﻭ ﺛﻮﺍﺏ ﭘﻨﺠﺎﻩ ﻧﻤﺎﺯﺍﻣﺘﺖ ﺭﺍ ﻧﻮﺷﺘﻪ ﺑﻮﺩﻡ ﺍﮐﻨﻮﻥ ﺍﺯ ﻋﺪﺩ ﮐَﻢ ﮐﺮﺩﻡ ﻭ ﻟﻴﮑﻦ ﺍﺯ ﺛﻮﺍﺏ ﮐﻢ ﻧﮑﻨﻢ ﻫﺮ ﮐﻪ ﺍﻳﻦ ﭘﻨﺞ ﻧﻤﺎﺯ ﺑﮕﺰﺍﺭﺩ ﭘﻨﺠﺎﻩ ﺑﻨﻮﻳﺴﻢ ﻣﺮ ﺍﻭ ﺭﺍ }ﺟﺎﺑﻠﻘﺎ ﻭ ﺟﺎﺑﻠﺴﺎ{ ﭘَﺲ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻢ ﻣﺮﺍ ﻓﺮﻭﺩ ﺁﻭﺭﺩ ﺗﺎ ﺑﻪ ﺁﺳﻤَﺎﻥ ﺩﻧﻴﺎ ﻭ ﺍﺯ ﺁﺳﻤﺎﻥ ﺩﻧﻴﺎ ﻓﺮﻭﺩ ﺁﻭﺭﺩ ﻭ ﺍﻭ ﺑﻪ ﺟﺎﺑﻠﻘﺎ ﺑﺮﺩ ﺷﻬﺮﻳﺴﺖ ﺑﻪ ﻣﺸﺮﻕ ﭼﻨﻴﻦ ﮔﻮﻳﻨﺪ ﮐﻪ ﺁﻥ ﺭﺍ ﺩَﻭﺍﺯﺩﻩ ﻫﺰﺍﺭ ﺩﺭﻭﺍﺯﻩ ﺍﺳﺖ ﻫﺮ ﺷﺒﯽ ﻫﺰﺍﺭ ﻣَﺮﺩ ﭘﺎﺳﺒﺎﻥ ﺑﻮﺩ ﻭ ﺍﮔﺮ ﺑﺎﻧﮓ ﻭ ﺁﻭﺍﺯ ﺍﻳﺸﺎﻥ ﻧﻴﺴﺘﯽ ﺑﺎﻧﮓ ﮔﺮﺩُﻭﻥ ﮐﻪ ﺁﻓﺘﺎﺏ ﺑَﺮﺁﻳﺪﯼ ﻭ ﻓﺮﻭ ﺷﺪﯼ ﺧﻠﻖ ﺑﺸﻨﻴﺪﻧﺪﻱ ﻭ ﺁﻧﺠﺎ ﻗﻮﻡ ﺻَﺎﻟﺢ ﺍﻧﺪ ﻭ ﺑﺮ ﺣﻖ ﺑﺎﺷﻨﺪ ﻭ ﺩﺭﻭﻍ ﻧﮕﻮﻳﻨﺪ ﻭ ﺣَﺮﺍﻡ ﻧﺨﻮﺭﻧﺪ ﻭ ﺧﻴﺎﻧﺖ ﻧﮑﻨﻨﺪ ﻭ ﺑﻴﻤﺎﺭ ﻧﺸﻮﻧﺪ ﭼﻮﻥ ) (۵۸rﻭﻗﺖ ﻣﺮﮒ ﺁﻳﺪ ﺑ ُﻴﻔﺘﻨﺪ ﻭ ﺑﻤﻴﺮﻧﺪ ﺑﯽ ﺑﻴﻤﺎﺭﯼ ﮐﻪ ﺑﻴﻤﺎﺭﻱ ﮐﻔﺎﺭﺕ ﮔﻨﺎﻫَﺎﻥ ﺑﻮﺩ ﭼﻨﻴﻦ ﮔﻔﺖ ﺭﺳُﻮﻝ ﻋَﻠ ْﻴ ِﻪ ﺴﻼﻡ ﮐﻪ ﺁﻥ ﺷﺐ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﻋﻮﺕ ﮐﺮﺩﻡ ﻫﻤﻪ ﺑﻪ ﻣﻦ ﺑﮕﺮﻭﻳﺪﻧﺪ ﻭ ﻣَﻦ ﺳﻮﺭﻩ ﺍﻟ ﱠ ﺍﻟﺤﻤﺪ ﻭ ﺩﻩ ﺳﻮﺭﻩ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻴَﺎﻣُﻮﺧﺘﻢ ﻭﺷﺮﻳﻌﺖ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻴﺎﻣﻮﺧﺘﻢ ﻭ ﺍﻳﺸﺎﻥ ﺍﺯﺍﻣّﺖ ﻣﻦ ﮔﺸﺘﻨﺪ ﭘﺲ ﻣﺮﺍ ﺑﻪ ﺟﺎﺑﻠﺴﺎ ﺑﺮﺩ ﺷﻬﺮﯼ ﻫﻢ ﺑﺮﻳﻦ ﺻﻔﺖ ﺑﻪ ﻣﻐﺮﺏ ﻭ ﺍﻳﺸﺎﻥ ﻗﻮﻣﯽ ﺑﻮﺩﻧﺪ ﺁﻧﮑﻪ ﺧﺪﺍﯼ ﻋﺰﻭﺟﻞ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﻧﺪﺭ ﻗﺮﺁﻥ ﻳَﺎﺩ َﮐﺮﺩﻩ ﻖ ﻭ ﺑﻪ ﻳَ ْﻌﺪِﻟﻮُﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﻳﻤﺎﻥ ﺍﺳﺖ َﻭ ﻣﻦ َﻗﻮْﻡ ﻣﻮﺳﻲ ﺍﻣّﺔ ﻳَﻬﺪُﻭﻥ ﺑﺎﻟﺤ ّ ﻋﺮﺿﻪ ﮐﺮﺩﻡ ﻭ ﺑﭙﺬﻳﺮﻓﺘﻨﺪ َﻭ ﺍﻟﺤﻤﺪ ﻭ ﺩﻩ ﺳﻮﺭَﺕ ﺍﺯ ﻗﺮﺁﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻴﺎﻣﻮﺯﺍﻧﻴﺪﻡ ﻭ ﺷﺮﻳﻌﺖ ﺑﭙﺬﻳﺮﻓﺘﻨﺪ ﻭ ﺍﺯﺍﻣﺖ ﻣَﻦ ﮔﺸﺘﻨﺪ }ﮐﺎﺭﻭﺍﻧﻬﺎﯼ ﻣﮑﻪ ﺑﺎﺯﮔﺸﺘﻪ ﺍﺯ ﺷﺎﻡ{ ﻭ ﻣﺮﺍ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑَﺎﺯ ﺁﻭﺭﺩ ﻭ ﺑﺮﺍﻕ ﺑﺮ ﺟَﺎﯼ ﺧﻮﻳﺶ ﺍﻳﺴﺘﺎﺩﻩ ﺑﻮﺩ ﺑﺮ ﻧﺸﺴﺘﻢ ﺑﺮ ﺑﺮﺍﻕ ﻭ ﺭﻭﯼ ﺑﻪ ﻣﮑﻪ ﻧﻬﺎﺩﻡ ﮐَﺎﺭﻭﺍﻧﻬﺎﯼ ﻣﮑﻪ ﺩﻳﺪﻡ ﺍﺯ ﺷﺎﻡ ﺑﺎﺯ ﮔﺸﺘﻪ ﻫﺮ ﮐﺎﺭﻭﺍﻧِﯽ ﻓﺮﻭﺩ ﺁﻣﺪﻩ ﺑﻮﺩ ) (۵۸vﺑﻪ ﻣﻨﺰﻟﯽ ﺍﺯ ﻧﻮﺭ ﺑﺮﺍﻕ ﺑﺮ ﺭﻣﻴﺪﻧﺪ
103
P ERSIAN T EXT
ﺕ ﺍﺯ ﭼﻮﻥ ﻃﺎﻭﺱ ﻧﻴﮑﻮ ﺭﻧﮓ ﭼﻮﻥ ﻣﻮﻣﻨﺎﻥ ﺭﺍ ﺁﺭﺯﻭ ﺁﻳﺪ ﮐﻪ ﻃﻌﺎﻣﯽ َﺑﻪ ﻟَﺬ ْ ﺁﻥ ﻣﺮﻍ ﺑﺨﻮﺭﺩ ﻫﻢ ﺩﺭ ﺣَﺎﻝ ﺁﻥ ﻣُﺮﻍ ﺑﺮﻳَﺎﻥ َﮔﺮْﺩﺩ ﻭ ﺑﻪ ﻧﺰﺩﻳﮏ ﻭَﯼ ﺣﺎﺿﺮ ﺷﻮﺩ ﻣﻮﻣﻦ ﭼﻮﻥ ﺍﺯ ﺁﻥ ﺑﺨﻮﺭﺩ ﻫﻢ ﺍﻧﺪﺭ ﺯﻣﺎﻥ ﺩﻳﮕﺮ ﺑﺎﺭ ﺯﻧﺪﻩ ﮔﺮﺩﺩ ﺑﻪ ﻓﺮﺩﻭﺱ ﻭ ﺑﺮﺁﻥ ﻓﺨﺮ ﮐﻨﺪ ﭼﻮﻥ ﻣﻦ ﮐﻴﺴﺖ ﮐﻪ ﻣﻮٴﻣﻦ ﺑﻬﺸﺘﯽ ﺍﺯ ﻣﻦ ﺧﻮﺭﺩﻩ ﺍﺳﺖ ﻭ ﺻﻔﺖ ﻧﻌﻤﺘﻬﺎﯼ ﺑﻬﺸﺖ ﻭ ﺁﻧﭽﻪ ﺧﺪﺍﯼ ﺗﻌﺎﻟﯽ ﺑﻴﺎﻓﺮﻳﺪﻩ ﺍﺳﺖ ﺍﻧﺪﺭ ﺑﻬﺸﺖ ﺍﺯ ﺍﻧﻮﺍﻉ ﻧﻌﻤﺘﻬﺎ ﻭ ﺍﺯ ﺳﺮﺍﻫَﺎ ﻭ ﮐﻮﺷﮑﻬﺎﯼ ﺍﺯ ﺯﺭ ﻭ ﺳﻴﻢ َﻭ ﻳﺎﻗﻮﺕ ﻭ ﻣﺮﻭﺍﺭﻳﺪ ﻭ ﺯﺑﺮﺟﺪ ﻭ ﺯﻣﺮّﺩ ﻭ ﺑﺎﻏﻬﺎ ﻭ ﺩﺭﺧﺘﺎﻥ ﻭ ﺣﻮﺭﺍﻥ ﻭ ﻏﻠﻤﺎﻥ ﻭ ﻭﻟﺪﺍﻥ ﮐﺲ ﻧﺘﻮﺍﻧﺪ ﮐﺮﺩﻥ ﻣﮕﺮﺍﻳﺰﺩ ﺗﻌٕﺎﻟﯽ ﻭ ﺁﻧﭽﻪ ﺳﺎﺧﺘﻪ ﺍﺳﺖ }ﮐﻮﺷﮏ ﻭﺳﺮﺍﯼ ﻋﻤﺮ ﺭﺿﯽ ﺍﷲ ﻋﻨﻪ{ ) (۵۷rﻣﺮ ﺍﺑﻮﺑﮑﺮ ﺻﺪﻳﻖ ﺭﺍ ﺭﺿﯽ ﺍﷲ ﻋﻨﻬﻢ ﺑﺪﻳﺪﻡ ﻣﮕﺮ ﮐﻮﺷﮏ ﻭ ﺳﺮﺍﻱ ﻋﻤﺮ ﺭﺍ ﮐﻪ ﻧﺪﻳﺪﻡ ﭼﻪ ﺁﻭﺍﺯ ﺣﻮﺭﺍ ﻭ ﻋﻴﻨَﺎ ﻣﯽ ﺷﻨﻴﺪﻡ ﺧﺪﺍﻭﻧﺪ ﺧﻮﻳﺶ ﺭﺍ ﻣﯽ ﺳﺘﻮﺩﻧﺪ ﻭ ﺷﺎﻩ ﺧﻮﻳﺶ ﺭﺍ ﺗﻘﺎﺿﺎ ﻣﻲ ﮐﺮﺩﻧﺪ ﮔﻔﺘﻢ ﮐﺮﺍ ﺍﺳﺖ ﺍﻳﻦ ﮐﻮﺷﮏ ﮔﻔﺘﻨﺪ ﻋﻤَﺮ ﺧﻄّﺎﺏ ﺭﺍ ﺭﺿﯽ ﺍﷲ ﻋﻨﻪ ﺭﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﮔﻔﺖ ﻳَﺎ ﻋﻤﺮ ﺧﻮﺍﺳﺘﻢ ﮐﻪ ﺍﻧﺪﺭ ﺷﻮﻡ ﺍﻧﺪﺭﺁﻥ ﮐﻮﺷﮏ ﻭ ﻟﮑﻦ ﺍﺯ ﺭﺷﮏ ﺗﻮ ﺁﮔﺎﻩ ﺑﻮﺩﻡ ﻋﻤﺮ ﺭﺿﯽ ﺍﷲ ﻋﻨﻪ ﮔﻔﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭ ﻣﻦ ﺑﺎﺷﻢ ﮐﻪ َﺑ ْﺮ ﺗﻮ ﺭﺷﮏ ﺑﺮﻡ ﭘﺲ ﺑﻨﻤﻮﺩﻧﺪ ﺭﺳﻮﻝ ﺭﺍ ﺁﻧﭽﻪ ﻧﻤﻮﺩﻧﺪ ﺭﺍ ﺁﻧﭽﻪ ﻧﻤﻮﺩﻧﺪ }ﺗﻘﻠﻴﻞ ﺭﮐﻌﺎﺕ ﻧﻤﺎﺯﻫﺎﯼ ﺭﻭﺯﺍﻧﻪ{ ﺁﻧﮕﺎﻩ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺮﺍ ﺑﺎﺯ ﺁﻭﺭﺩ ﺗﺎ ﺑﻪ ﻧﺰﺩﻳﮏ ﻣﻮﺳﯽ ﻋَﻠﻴْﻪ ﺍﻟﺴﻼﻡ ﻣﻮﺳﯽ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤﺪ ﭼﻪ ﭘﺬﻳﺮﻓﺘﯽ ﺗﻮ ﺍﻣﺸﺐ ﮔﻔﺘﻢ ﭘﻨﺠﺎﻩ ﻧﻤﺎﺯ ﭘﺬﻳﺮﻓﺘﻢ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤﺪ ﺍﻣّﺖ ﺗﻮ ﺿﻌﻴﻔﻨﺪ ﻭ ﻃﺎﻗﺖ ﻧﺪﺍﺭﻧﺪ ﺗﺨﻔﻴﻒ ﺧﻮﺍﻩ ﺳﺠﺪﻩ ﮐﺮﺩﻡ ﻭ ﺗﺨﻔﻴﻒ ﺧﻮﺍﺳﺘﻢ ﭘﻨﺞ ﺑﺒﺨﺸﻴﺪ ﺩﻳﮕﺮ ﺑَﺎﺭﻩ ﻣﻮﺳﯽ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﮔﻔﺖ ﺗﺨﻔﻴﻒ ﺧﻮﺍﻩ ﺳﺠﺪﻩ ﮐﺮﺩﻡ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﻨﺞ ﺑﺒﺨﺸﻴﺪ ﻫﻢ ﭼﻨﻴﻦ ﻣُﻮﺳﯽ ﻣﻲ ﮔﻔﺖ ﻭ ﻣﻦ ﺗﺨﻔﻴﻒ ﻣﯽ ﺧﻮﺍﺳﺘﻢ ﺗﺎ ﭼﻬﻞ ﻭ ﭘﻨﺞ ﺑﺒﺨﺸﻴﺪ ﻣﻮﺳﯽ ﻋَﻠﻴْﻪ ﺍﻟﺴﻼﻡ ﮔﻔﺖ ﺗﺨﻔﻴﻒ ﺧﻮﺍﻩ )(۵۷v ﮐﻪ ﺍﻣﺖ ﺗﻮ ﺍﺯ ﺑﻨﯽ ﺍﺳﺮﺍﺋﻴﻞ ﺿﻌٕﻴﻒ ﺗﺮﻧﺪ ﻭ ﺍﻳﺸﺎﻥ ﺗﻤﺎﻡ ﻧﮑﺮﺩﻧﺪ ﻭﺍﻣّﺖ ﺗﻮ
A SCENSION
OF
T HE I LKHANID B OOK
104
ﺗﺎ ﺳﺮ ﺗﺨﺖ ﺻﺪ ﺳَﺎﻟﻪ ﺭﺍﻩ ﻭ ﺑﺎﻟﺸﻬﺎ ﺑﻪ ﺻﻒ ﻧﻬﺎﺩﻩ ﺑﻪ ﺳﺮ ﻫﺮ ﺑَﺎﻟﺸﯽ ﺣﻮﺭﯼ ﮔﻴﺴﻮﻫَﺎ ﺑﻪ ُﺩ ْﺭ ﻭ ﻳﺎﻗﻮﺕ ﺁﺭﺍﺳﺘﻪ ﮔﻴﺴﻮﻫَﺎ ﺑﻪ ُﺩ ْﺭ ﻭ ﻳﺎﻗﻮﺕ ﺁﺭﺍﺳﺘﻪ }ﺩﺭﺧﺖ ﻃﻮﺑﯽ{ ﻭ ﺍﻧﺪﺭ ﺑﻬﺸﺖ ﺩﺭﺧﺘﻴﺴﺖ ﮐﻪ ﺍﻳﺰﺩ ﺟﻞ ﺟﻼﻟﻪ ﺁﻥ ﺭﺍ ﺑﻪ ﻗﺪﺭﺕ ﺑﮑﺸﺘﻪ ﺍﺳﺖ ﻧﺎﻡ ﺍﻳﻦ ﺩﺭﺧﺖ ﻃﻮﺑﯽ ﻭ ﺷﺎﺥ ﺍﻳﻦ ﺩﺭﺧﺖ ﺯﻳﺮﺳﺖ ﻭ ﺑﻴﺨﺶ ﺯﺑﺮﺳﺖ ﻭ ﺍﻧﺪﺭ ﺳﺎﻕ ﻋﺮﺵ ﺍﺳﺘﻮﺍﺭ ﮔﺸﺘﻪ ﻭ ﺑﻪ ﻫﺮ ﺣﺠﺮﻩ ﺍﯼ ﻭ ﮐﻮﺷﮑﻲ ﻭ ﺑﺎﻏﯽ ﺷﺎﺧﯽ ﺍﺯ ﺁﻥ ﺩﺭﺧﺖ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﺑﻮﻳﺶ ﭼﻮﻥ ﺑﻮﯼ ﻣﺸﮏ ﻭ ﻫﺮ ﺁﻧﭽﻪ ﺑﻬﺸﺘﯽ ﺑﺎﻳﺪ ﺍﺯ ﻓَﺮﺵ ﻭ ﺟَﺎﻣَﻪ ﻭ ﺗﺎﺝ ﻭ ﮔﻮﻫﺮ ﻭ ﮐﻤﺮ ﻭ ﻭﻟﺪﺍﻥ ﻭ ﻏﻠﻤﺎﻥ ﻭ ﺣﻮﺭﺍﻥ ﻭ ﺟﺰ ﺁﻥ ﺍﺯ ﺁﻥ ﺷﺎﺥ ﭼﻮﻥ ﺑﺨﻮﺍﻫﺪ ﺑﻴﺎﺑﺪ ﻭ ﻫﺮﮔﺰ ﺍﺯ ﺁﻥ ﻫﻴﭻ ﮐﻢ ﻧﺸﻮﺩ ) (۵۶rﻭ ﺍﮔﺮ ﮐﺴﯽ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺑﻬﺸﺖ ﺷُﺒﻬﺖ ﺁﻳﺪ ﮔﻮﯼ َﺑﻪ ﺧُﻮﺭْﺷﻴﺪ ﻧِﮕﺮ ﮐﻪ ﺑﺮ ﺁﺳﻤﺎﻥ ﭼَﻬﺎﺭﻡ ﺍﺳﺖ ﻭ ﻧﻮﺭ ﺁﻥ ﺑﻪ ﺯﻳ َﺮﺳْﺖ ﭼﻮﻥ ﺷﺎﺥ ﻃﻮﺑﯽ ﻭ ﭼﻨﺎﻧﮑﻪ ﻧﻮ ِﺭ ﺧﻮﺭﺷﻴﺪ ﺭﺍ ﻓﺘﻮﺭﯼ ﻧﺒﻮﺩ ﻭ ﺁﻧﺮﺍ ﻧﺘﻮﺍﻧﺪ ﭘﻮﺷﻴﺪ ﻭ ﺷﻌﺎﻋﺶ ﺑﺮ ﺍَﻳﻮﺍﻥ ﭘَﺎﺩﺷﺎﻫﺎﻥ ﻭ ﺯﺍﻭﻳﻪٴ ﺩﺭﻭﻳﺸﺎﻥ ﻭ ﺑﻪ ﻫﻤﻪ ﺟَﺎﯼ ﺑﺮﺳﻴﺪﻩ ﻭ ﺍﺯ ﺭﻭﺷﻨﺎﯼ ﻭَﯼ ﻫﻤﻪ ﮐﺲ ﺭﺍ ﻧﺼﻴﺐ ﺑﻮﺩ ﻭ ﭼﺮﺍﻏﯽ ﺍﻓﺮﻭﺧﺘﻪ ﺭﺍ ﺍﮔﺮ ﺻﺪ ﻫﺰﺍﺭ ﺍﺯ ﻭﯼ ﺑﺮﺍﻓﺮﻭﺯﻧﺪ ﺍﺯ ﻭﯼ ﺫﺭﻩ ﺍﯼ ﮐَﻢ ﺳﺎﻥ ﺑﻮﺩ ﮐﻪ ﻫﺮﮔﺰ ﺑﺮﻳﺪﻩ ﻧﮕﺮﺩﺩ ﻭ ﮐَ ْﻢ ﻧﺸﻮ ْﺩ ﻧﺸﻮﺩ ﻣﻴﻮﻫَﺎﯼ ﺑﻬﺸﺖ ﻫﻢ ﺍﺯﻳﻦ ْ ﻭﺍﻧﺪﺭ ﺭﻭﺍﻳﺘﯽ ﺁﻣﺪﻩ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ ﺑﻮﺳﺘﺎﻧِﯽ ﺷﺎﺧﯽ ﺍﺯ ﺩﺭﺧﺖ ﻃﻮﺑﻴﺴﺖ }ﻭ ﺩﺭ ﻫﺮ ﺧﺎﻧﻪ ﺍﺯ ﺁﻥ ﺑﺮﮔﻲ ﻭ ﺁﻥ ﺩﺭﺧﺖ ﻃﻮﺑﯽ{ 31ﺍﻧﺪﺭ ﺑﺴﺘﺎﻥ ﻣﺼﻄﻔﯽ ﺍﺳﺖ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﮐﻪ ﺁﻥ ﺑُﺴﺘَﺎﻥ ﺍﺳﺖ ﮐﻪ ﺳﻮﺍﺭﯼ ﻫﺮ ﮐﺪﺍﻡ ﺗﻴﺰﺭﻭ ﺗﺮ ﺻﺪ ﺳَﺎﻝ ﻣﯽ ﺗﺎﺯﺩ ﻫﻨﻮﺯ ﺗﻤﺎﻣﯽ ﺳَﺎﻕ ﺁﻥ ﺩﺭﺧﺖ ﻧﺪﻳﺪﻩ ﺑﺎﺷﺪ ﻭ ﺍﻧﺪﺭ ﻫﺮ ﺣﺠﺮﻩٴ ﺑﻬﺸﺘﯽ ﺷﺎﺧﯽ ﺍَﺳﺖ ﮐﻪ ﻫﺮ ِﮐﺮَﺍ ﺁﺭﺯﻭﯼ ﺟﻤَﺎﻝ ﻣﺼﻄﻔﯽ ﮐﻨﺪ ﺷﺎﺧﯽ ﺭﺍ ﺑﺠﻨﺒﺎﻧﺪ ﺑﺮﮔﯽ ﺍﺯ ﺁﻥ ﺁﻳﻨﻪ ﮔَﺮﺩﺩ ﺩﺭﺁﻥ ﻧﮕﺮﺩ ﺟﻤَﺎﻝ ﻣﺼﻄﻔﯽ ﺑﻴﻨﺪ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﻭ ﺍﺯ ﺷﺎﺧﻬﺎﯼ ) (۵۶vﺁﻥ ﺩﺭﺧﺖ ﺷﺮﺍﺏ ﺁﻳﺪ ﺑﺎ ﻗﺪﺡ ﻭ ﻫﺮ ﻣﻴﻮﻩ ﺍﯼ ﻭ ﻫﺮﭼﻪ ﺑﻬﺸﺘﯽ ﺁﺭﺯﻭ ﮐُﻨ ْﺪ ﻭ ﻣﺮﻏﺎﻥ ﺑﺎﻻﯼ ﺳﺮ ﻭﯼ ﺑﺎﻧﮓ ﻫﻤﯽ ﮐﻨﻨﺪ ﺑﻪ ﺍَﻟﺤﺎﻥ ﺧﻮﺵ ﺍﺯ ﻫﺮ ﻣﺮﻏﯽ ﻫﺰﺍﺭﺍﻥ ﻟﺤﻦ ﺑﻪ ﻧﻈﻢ ﺩﺭﺳﺖ ﻭ ﺳﺨﻦ ﻣﻌﻨﯽ ﺩﺍﺭ ﺑﺸﻨﻮﻧﺪ ﮔَﺎﻫﯽ ﺷﮑﺮ ﮔﻮﻳﻨﺪ ﺍﺯ ﺁﻥ ﺑﻮﺳﺘﺎﻧﻬَﺎ ﮔَﺎﻫﯽ ﺍﺯ ﺩﻳﺪﺍﺭ ﻣﻮﻣﻨﺎﻥ ﺑﻪ ﺁﻭﺍﺯ ﺑﻠﻨﺪ ﺑﻪ ﭘَﺮﻭَﺍﺯ ﺑﺎﺯ ﺑﺎ ﻋ ّﺰ ﻭ ﻧﺎﺯ
105
P ERSIAN T EXT
ﻋﻘﻴﻖ ﻭ ﺳﻨﮓ ﺭﻳﺰﻩٴ ﺁﻥ ﻣﺮﻭﺍﺭِﻳﺪ ﻭ ﺑﻪ ﻫَﺮ ﺣﻮﺿﯽ ﮐﻪ ﺍﻧﺪﺭ ﺁﻥ ﺟﻮﯼ ﺑﺎﺭﻫَﺎﯼ ﺑﻬﺸﺘﺴﺖ ﺩﺭﺧﺘﺎﻧﺴﺖ ﻭ ﺻﻮﺭﺗﻬﺎ ﺍﺯ ﮐﻨﺎﺭﻩ ﺑﺮ ﺁﻣﺪﻩ ﭼﻮﻥ ﺣﻮﺭﯼ ﺑﯽ ﻥ ﻧﮕﺮﺩ ﺩﺭ ﺩﻟﺶ ﺁﺭﺯﻭﯼ ﺍﻭ ﺩﺭﺁﻳﺪ َﻫ ْﻢ ﺍﻧﺪﺭ ﻭﻗﺖ ﺁﻥ ﺻﻮﺭﺕ ﺟَﺎﻥ ﻣﻮٴﻣﻦ ﺑﺪﺍ ْ ﺭﺍ ﺟَﺎﻥ ﺍﻧﺪﺭ ﺁﻳﺪ ﻭ ﺁﺭﺍﺳﺘﻪ ﮔﺮﺩﺩ ﺑﻪ ﺗﺎﺝ ﻭ ﺣﻠﻪ ﺑﺮﺁﻳﺪ ﻭ ﺍﻧﺪﺭ ﭘﻴﺶ ﺑﻬﺸﺘﯽ ﺑﺎﻳﺴﺘﺪ ﻭ ﺟﻮﻳﻬَﺎﯼ ﺑﻬﺸﺖ ﭼﻨﺎﻧﮑﻪ ﻣﻮﻣﻦ ﺧﻮﺍ َﻫﺪ ﺭﻭﺍﻥ ﮔﺮﺩﺩ ﮔﻪ ﺍﺯ ﻫﻢ ﺑﮕﺸﺎﻳﺪ ﮔَﻪ ﺑﻪ ﻫﻢ ﭘﻴﭽﺪ ﻭ ﺁﻣﻴﺨﺘﻪ ﮔﺮﺩﺩ ﺩﺭ ﮐﻨﺎﺭ ﺗﺨﺖ ﺭﻭﺍﻥ ﺑﺎﺷﺪ ﮔﺎﻩ ﺯﻳﺮ ﺗﺨﺖ َﮔﺎﻩ ﺩﺭ ﮔﻠﺰﺍﺭﻫَﺎ ﮔَﺎﻩ ﺩﺭ ﺑﻴﺦ ﺩﺭﺧﺖ ﮔﺎﻩ ﺩﺭ ﻫﻮَﺍ ﻣﯽ ﺭﻭﺩ ﮔَﺎﻩ ﺑﺮ ﺯﻣﻴﻦ ﺩﺭ ﺯﻳﺮ ﮐﻮﺷﮏ ﮐﻮﺷﮏ }ﺣﻮﺭﻳﺎﻥ ﺑﻬﺸﺘﯽ{ ) (۵۵rﻭ ﺍﻧﺪﺭ ﺑﻬﺸﺖ ﺑﻪ ﻫﺮ ﺟَﺎﯼ ﻏﻠﻤﺎﻥ ﻭ ﻭﻟﺪﺍﻥ ﺑﯽ ﺷﻤﺎﺭ ﻟﻮﻟﻮ ﻣﻨﺜﻮﺭ ﻭ ﺣﻮﺭﺍ ﻭ ﻋﻴﻨﺎ ﮐﻪ ﻋﺪﺩ ﺍﻳﺸﺎﻥ ﺧﺪﺍﯼ ﺩﺍﻧﺪ ﻋﺰﻭﺟﻞ ﻭ ﺟﻤﺎﻝ ﻭ ﮐﻤﺎﻝ ﺍﻳﺸﺎﻥ ﮐﺲ ﺻﻔﺖ ﻧﺘﻮﺍﻧﺪ ﮐﺮﺩﻥ ﺑﺎ ﻃﻠﻌٕﺘﻬﺎﯼ ﺧﻮﺏ ﻭ ﺭﺧﺴﺎﺭﻩ ﭼﻮﻥ ﻣﺎﻩ ﺗﺎﺑﺎﻥ ﮔﺎﻩ ﺩﺭ ﭘَﺮﺩﻩ ﻭ ﺧﻴﻤﻬَﺎ ﺑﺎﺷﻨﺪ ﻭ ﮔَﺎﻩ ﺩﺭ ﮐﻮﺷﮑﻬﺎ ﻫﻤﻪ ﺑﺎ ﻧﻘﺎﺏ ﻭ ﺑﺎ ﭼﺸﻢ ﺑﻨﺪ ﻫﺮﮔﺰ ﮐﺲ ﻧﺪﻳﺪﻩ ﺍﺳﺖ ﺍﻳﺸﺎﻥ ﺭﺍ ﻫﻤﻪ ﺑﻪ ﺧﻮﺑﯽ ﺍﺯ ﺣﺪ ﻭﺻﻔﺖ ﺩﺭ ﮔﺬﺷﺘﻪ ﺑﺎ ﺗَﻨﻬﺎﯼ ﭘﺎﮎ ﻭ ﻟﻄﻴﻒ ﺍﺯ ﻟﻄﺎﻓﺖ ﭼﻨﺎﻧﮑﻪ ﻣﻐﺰ ﺍﺳﺘﺨﻮﺍﻧﺶ ﭘﻴﺪﺍ ﺑﻮﺩ ﻭ ﺍﮔﺮ ﺣﻖ ﺗﻌﺎﻟﯽ ﺑﻔﺮﻣَﺎﻳﺪ ﺑﻪ ﺍﻫﻞ ﺩﻧﻴﺎ ﻧﻤﻮﺩﯼ ﺩﺭ ﺷﺐ ﺗﺎﺭﻳﮏ ﺟَﻤﺎﻝ ﺧﻮﻳﺶ ﺭﻭﺯ ﮔﺸﺘﯽ ﻭ ﺍﮔﺮ ﺩﺭ ﺷﺐ ﺗﺎﺭﻳﮏ ﺣﻮﺭﯼ ﻧﺎﺧﻦ ﺧﺮﺩ ﺑﻨﻤﺎﻳﺪ ﺯﻣﻴﻦ ﻧﻮﺭ ﮔﻴﺮﺩ ﻭ ﺍﮔﺮ ﺭﻭﺯ ﺭﻭﺷﻦ ﻳﮑﺘﺎﯼ ﮔﻴﺴﻮ ِ ﯼ ﺧﻮﻳﺶ ﺑﻨﻤﺎ َﻳﺪ ﺍﺯ ﺭﻧﮓ ﺁﻥ ﺭﻭﺯ ﭼﻮﻥ ﺷﺐ ﮔﺮﺩﺩ ﻭ ﺧﺎﮎ ﻋَﺎﻟﻢ ﻣُﺸﮏ ﮔﺮﺩﺩ ﺍﻳﺰﺩ ﺗﻌﺎﻟﯽ ﺣﻮﺭﺍﻥ ﺭﺍ ﺑﺮﻳﻦ ﺻﻔﺖ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻗﻄﺮﻩ ﺁﺏ ﺩﻫَﺎﻥ ﻳﮑﯽ ﺣﻮﺭ ﺩﺭ ﺩﻧﻴﺎ ﺍﻓﺘﺪ ﺁﺏ ﺩﺭﻳﺎ ﺷﻴﺮﻳﻦ ﮔﺮ َﺩﺩ ﺍﻳﺰﺩ ﺗﻌﺎﻟﻲ ) (۵۵vﺍﻳﻦ ﺣﻮﺭﺍﻥ ﺭﺍ ﺩﺭ ﺑﻬﺸﺖ ﭘﺮﻭﺭﻳﺪﻩ ﺍَﺳﺖ ﺍﺯ ﺑﻬﺮ ﻣﻮٴﻣﻨﺎﻥ ﻭﻫﻤﭽﻨﻴﻦ ﺍﻧﺪﺭ ﺑﻬﺸﺖ ﻣُﺮﻏﺎﻧﻨﺪ ﺑﺴﻴَﺎﺭﺑﯽ ﻋﺪﺩ ﺑﻪ ﺁﻭﺍﺯﻫَﺎﯼ ﺧﻮﺵ ﻫﻤﻪ ﺧُﻮﺏ ﺩﻳﺪﺍﺭ ﻭ ﺧُﻮﺏ ﺭﻧﮓ ﺩﺭﺁﻥ ﺑﺎﻏﻬﺎ ﻭ ﻣﺮﻏﺰﺍﺭﻫﺎ ﺑﻪ ﺁﻭﺍﺯ ﺧﻮﺵ ﻫﻤﻲ ﻧﺎﻟﻨﺪ ﺑﻪ ﺗﺴﺒﻴﺢ ﻭ ﺩﻳﺪﺍﺭ ﻣﻮٴﻣﻨﺎﻥ ﻣﯽ ﺧﻮﺍﻫﻨﺪ ﻭ ﭼﺸﻢ ﺑﻪ ﺭَﺍﻩ ﻧﻬﺎﺩﻩ ﮐﻪ ﮐَﯽ ﺟﻤَﺎﻝ ﻭ ﻃَﺎﻋﺖ ﺑﻬﺸﺘﯽ ﺑﻴﻨﻨﺪ ﻭ ﻧﻴﺰ ﺩﺭ ﺑﻬﺸﺖ ﺗﺨﺘﻬﺎﯼ ﺯﺭّﻳﻦ ﺍﺳﺖ ﺑﻠﻨﺪ ﺍﺯ ﭘﺎﻳﺎﻥ ﺗﺨﺖ
A SCENSION
OF
T HE I LKHANID B OOK
106
ﺑﻮﺩ ﮐﻪ ﺩﺭﺩﻫﻦ ﺭﺳُﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﭼﮑﺎﻧﻴﺪ ﻋﻠﻢ ﺍﻭﻟﻴﻦ ﻭ ﺁﺧﺮﻳﻦ ﺍﻧﺪﺭ ﺩﻝ ﻭَﯼ ﺣﺎﺻِﻞ ﮔﺸﺖ ﻫﺮﮔﺰ ﭘﺲ ﺍﺯ ﺁﻥ ﮐﻪ ﺍﺯ ﻭﯼ ﭼﻴﺰﯼ ﭘﺮﺳﻴﺪﻧﺪﯼ ﺟﻮﺍﺏ ﺩﺍﺩﯼ ﻭ ﻣﻌٕﻨﯽ ﺷﻴﺮﻳﻨﯽ ﺁﻥ ﻗﻄﺮﻩ ﺷﻴﺮﻳﻨﯽ ﺍﻳﻤﺎ َﻧﺴْﺖ ﮐﻪ ﺍﻧﺪﺭ ﺩﻝ ُﺍﻣﱠﺖ ﻣﺤﻤّﺪ ﻧﻬَﺎﺩ ﻭ ﻣﻌﻨﯽ ﺳﺮﺩﯼ ﺁﻥ ﻗﻄﺮﻩ ﺳﺮﺩ ﮐﺮﺩﻥ ﮐُﻔﺮَﺳﺖ ﺍﻧﺪﺭ ﺩﻝ ﺍﻣّﺖ ﻣﺤﻤّﺪ ﻭ ﻣﻌﻨﯽ ﻧﺮﻣﯽ ﺁﻥ ﻗَﻄﺮﻩ ﻧﺮﻡ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺍﻣّﺖ ﺍﺳﺖ ﺍﻧﺪﺭ ﻓﺮﻣﺎﻥ ﺭﺳُﻮﻝ ﺻﻠﯽ ﺍﷲ ﻋَﻠﻴْﻪ ﻭ ﻋﻠﯽ ﺁﻟﻪ ﻭ ﺑﺎﺭﮎ ﻭ ﺳﻠّﻢ ﺗﺴﻠﻴﻤًﺎ ﮐﺜﻴﺮًﺍ }ﺑﻬﺸﺖ{ ﭘﺲ َﺭﺳُﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﮔﻔﺖ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﮔﻔﺖ ﺧﻮﺍﻫﯽ ﮐﻪ ﺑﻬﺸﺖ ﺭﺍ ﺑﺒﻴﻨﯽ ﮔﻔﺘﻢ ﺧﻮﺍﻫﻢ ﻣﺮﺍ ﺑﻪ ﺑﻬﺸﺖ ﺑُﺮﺩ ﻭ ﺑﻬﺸﺖ ﻣﺮﺍ ﺑﻨﻤﻮﺩ ﻧﻌﻴﻢ ﺑﻬﺸﺖ ﺑﺮ ﻣﻦ ﻋﺮﺿﻪ ﮐﺮﺩ ﻭ ﺑﻬﺸﺖ ﺭﺍ ﺩﻳﺪﻡ ﺯﺭّﻳﻦ ﭘﺎﻧﺼﺪ ﺳﺎﻟﻪ ﺭﺍﻩ ﭘﻬﻨﺎﯼ ﺁﻥ ﺩﺭ ﻭ ﺧﺪﺍﻱ ﻋﺰﻭﺟﻞ ﺍﻳﻦ ﺑﻬﺸﺖ ﺭﺍ ﺑﻴﺎﺭﺍﺳﺘﻪ ﺍَﺳﺖ ﭼﻨﺎﻧﮑﻪ ﺧﻮﺍﺳﺖ ) (۵٤rﻭﺑﻪ ﺭﺿﻮﺍﻥ ﻋﻴْﺐ ﺁﺭﺍﺳﺘﻪ ﺩﻳﺪﻡ ﺑﻪ ﺣُﻮﺭ ﻭ ﻗﺼُﻮﺭ ﺳﭙﺮﺩﻩ ﺍَﺳﺖ ﺳﺮﺍﻳﻴﺴﺖ ﺑﯽ ﻧﻘﺺ ﻭ ﺑﯽ َ ﻭ ﮐﻮﺷﮑﻬﺎ ﺍﺯ ﻳﺎﻗﻮﺕ ﺳﺮﺥ ﻭ ﺩ ّﺭ ﺳﻔﻴﺪ ﻭ ﺯﻣﺮّﺩ ﺳﺒﺰ ﻳﮑﯽ ﺧﺸﺖ ﺍﺯ ﺯ ْﺭ ﻭ ﻳﮑﯽ ﺧﺸﺖ ﺍﺯ ﺳﻴﻢ ﺧﺎﮐﺶ ﻋَﻨﺒﺮ ﻭ ﻣﺸﮏ ﺳﻨﮓ ﺭﻳﺰﻩ ﻣﺮﻭﺍﺭﻳﺪ ﻭ ﺗﺨﺘﻬﺎ ﻭ ﻕ ﺁﺭﺍﺳﺘﻪ َﻭ ﺑُﻨﻴﺎﺩﻫَﺎﯼ ﺑﻬﺸﺖ ﺱ ﻭ ﺍﺳﺘﺒﺮ ٍ ﻣﺴﻨﺪﻫَﺎ ﻧﻬﺎﺩﻩ ﻭ ﺑﻪ ﺩﻳﺒﺎ ﻭ ﺳُﻨﺪ ٍ ﻣﺮﺻّﻊ ﺩﻳﺪﻡ ﺑﻪ ﺩ ّﺭ ﻭ ﮔﻮﻫﺮ ﻭ ﺩﺭﺧﺘﺎﻥ ﺣﻠّﻪ ﺍﯼ ﺑﺎﺭ ﺁﻭﺭﺩﻩ ﻫﺮ ﺁﻧﮑﺲ ﮐﻪ ﺁﻧﺮﺍ ﺑﭙﻮﺷﺪ ﻫﺮﮔِﺰ ﻧﻤﻴﺮﺩ ﻭ ﺁﻥ ﺩﺭﺧﺘﺎﻥ ﺭﺍ ﺑﻴﺦ ﺍ ْﺯ ﺯﺑﺮﺟَﺪ ﻭ ﺳَﺎﻕ ﺍﺯ ﺯﺭ ﺑَﺮﺁﻥ ﺩﺭﺧﺘﺎﻥ ﺣﻠﻪ ﻭ ﺣُﻮﺭ َﺑﻪ ﺑَﺎﺭ ﺁﻭﺭﺩﻩ ﻭ ﺍﻧﺪﺭ ﺑﻬﺸﺖ ﺩﺭﺧﺘﻬﺎﻱ ﺩﻳﺪﻡ ﮐﻪ ﺍﮔَﺮ ﺳﻮﺍﺭﯼ ﺑﺮ ﺍﺳﺐ ﺗﺎﺯِﯼ ﺩﺭ ﺯﻳﺮ ﺳَﺎﻳﻪٴ ﮐﻤﺘﺮﻳﻦ ﺑﺮﮔﯽ ﺍﺯﺁﻥ ﺻﺪ ﺳَﺎﻝ ﻫﻤﯽ ﺗﺎﺯﺩ ﺑﻪ ﮐﻨﺎﺭﻩ ﺍﯼ ﻧﺮﺳﺪ ﻭ ﺍﮔﺮ ﺑﺮ ﺑﺮﮔﯽ ﮐﻼﻏﯽ ﺑﭽَﻪ ﮐﻨﺪ ﻭ ﺁﻥ ﺑﭽﻪ ﺑﻪ ﭘَﺮﻳﺪﻥ ﺁﻳﺪ ﻭ ﻫﻤﯽ ﭘﺮّﺩ ﺗﺎ ﭘﻴ ْﺮ ﮔﺮ َﺩﺩ ﻫﻨﻮﺯ ﺑﻪ ﮐﻨﺎﺭﻩ ﻧﺮﺳﻴﺪﻩ ﺑﺎﺷﺪ ﻣﻠﮏ ﺳُﺒﺤﺎﻧَ ُﻪ ﻭﺗﻌﺎﻟﯽ ﺍﻧﺪﺭ ﺑﻬﺸﺖ ﭼَﻬﺎﺭ ﺟﻮﯼ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﺍﺯ ﺁﺏ ﻭ ﺷﻴﺮ ) (۵٤vﻭ ﻣﯽ ﻭ ﺍﻧﮕﺒﻴﻦ ﮐﻪ ﻫﺮﮔﺰ ﺍﺯ ﺁﻥ ﺟﻮﻳﻬَﺎ ﮐﻢ ﻧﺸﻮﺩ ﻧﻪ ﺭﻧﮓ ﺑﮕﺮﺩﺍﻧﺪ ﻭﻧﻪ ﻃﻌﻢ ﻭ ﺁﻥ ﺷﻴﺮ ﻧﻪ ﺍﺯ ﭘﺴﺘﺎﻧﺴﺖ ﻭ ﻧِﻪ ﺍﻧﮕﺒﻴﻦ ﺍﺯ ﺩﻫَﺎﻥ ﻣﮕﺲ ﻭ ﺍﻳﻦ ﺟﻮﻳﻬَﺎ ﺭﺍ ﺑﻪ ﺟﺎﯼ ﮔﻠﺶ ﻣﺸﮏ ﻭ ﻋﻨﺒﺮﺳﺖ ﻭ ﮔﻴﺎﻫﺶ ﺳُﻨﺒﻞ ﻭ ﺯﻋﻔﺮﺍﻥ ﻭ ﺯﺑﺮﺟﺪ ﻭ ﺳﻨﮓ ﺁﻥ
107
P ERSIAN T EXT
ﻞ ﺑﺮ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ{ }ﺭﺣﻤﺖ ﺧﺪﺍﻭﻧﺪ ﻋﺰّﻭﺟ ّ ﺍﺯ ﺑﺲ َﮐﺮَﻡ ﻭﺟﻮﺩ ﮐﻪ ﻧﻤﻮﺩ ﺑﺎﺯ ﮔﻔﺘﻢ ﺍﻟﻬﯽ ﺁﺩﻡ ﺭﺍ ﺻﻔﯽ ﺧﻮﺍﻧﺪﯼ ﻭ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺭﺍ ﺳﺠﻮﺩ ﻭَﯼ ﻓﺮﻣﻮﺩﯼ ﻭ ﻭﻳﺮَﺍ ﺑﻪ ﺑﻬﺸﺖ ﺑُﺮﺩﯼ ﻭ ﻧﻮﺡ ﺭﺍ ﺑﻪ ﮐﺸﺘﯽ ﺑﺮﺩَﺍﺷﺘﯽ ﻭ ﻭﻳﺮﺍ ﺷﮑﻮﺭ ﺧﻮﺍﻧﺪﯼ ﻭ ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ ﺧﻠﻴﻞ ﺧﻮﺍﻧﺪﯼ ﻭ ﺁﺗﺶ ﺑﺮ ﻭﯼ ﺳَﺮﺩ ﮔﺮﺩﺍﻧﻴﺪﻱ ﻭ ﻣُﻮﺳﯽ ﺭﺍ ﮐَﻠﻴﻢ ﺧﻮﺍﻧﺪﯼ ﻭ ﻭﻳﺮﺍ ﺍﻟﻮﺍﺡ ﺩَﺍﺩﯼ َﻭ ﺑﺎ ﻭﯼ ﺳﺨﻦ ﮔﻔﺘﯽ ﻭ ﻋﻴﺴﯽ ﺭﺍ ﺭﻭﺡ ﺧﻮﺍﻧْﺪﯼ ﻭ ﻣﺮﺩﻩ ﺭﺍ ﺑﻪ ُﺩﻋَﺎﯼ ﻭَﯼ ﺯﻧﺪﻩ ﮐﺮﺩﯼ ﻣﺮﺍ ﭼﻪ ﺩﺍﺩﯼ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤﺪ ﺍﮔﺮ ﭘﺪﺭﺕ ﺭﺍ ﺻﻔﯽ ﺧﻮﺍﻧﺪﻡ ﺗﺮﺍ ﺣﺒﻴﺐ ﺧﻮﺍﻧﺪَﻡ ﻭ ﺍﮔﺮ ﺑﻌﻀﯽ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺭﺍ ﺳﺠﻮﺩ ﻭَﯼ ﻓﺮﻣﻮﺩﻡ ﻫﻤَﻪ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺭﺍ ﺑﻪ ﺻﻠﻮﺍﺕ ﺗﻮ ﻣﺸﻐﻮﻝ َﮐﺮْﺩﻡ ﻭ ﺍﮔﺮ ﻭﻳﺮَﺍ ﺍﻧﺪﺭ ﺑﻬﺸﺖ ﺁﻭﺭﺩﻡ ﺑَﺎﺯ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩﻡ ﺍﻣّﺖ ﺗﺮﺍ ﺍﻧﺪﺭ ﺁﺭﻡ ﻭ ﻫﺮﮔﺰ ﺑﻴﺮﻭﻥ ﻧﻴﺎﺭﻡ ﻭ ﺍﮔﺮ ﺍﺑﺮﺍﻫﻴْﻢ ﺭﺍ ﺁﺗﺶ ﺩﻧﻴﺎ ﺑﺮ ﻭَﻱ ﺳﺮﺩ ﮐﺮﺩﻡ ﺁﺗﺶ ﺩﻭﺯﺥ ﺭﺍ ﺑﺮ ﺗﻮ ﻭ ﺑَﺮﺍﻣّﺖ ﺗﻮ ﺳَﺮﺩ ﮐَﺮﺩﻡ ﻭ ﺍﮔﺮ ﺑﺎ ﻣﻮﺳﯽ ﺳﺨﻦ ﮔﻔﺘﻢ ﺑﻪ ﻃﻮﺭ ﺳﻴﻨﺎ ﺑﻮﺩ ﺑﺎ ﺗﻮ ﺳﺨﻦ ﻣﯽ ﮔﻮُﻳﻢ ) (۵۳rﻣﻴَﺎﻥ ﻣﻦ ﻭ ﺗﻮ ﺣﺠﺎﺏ ﻧﻪ ﻭ ﺍﮔﺮ ﻣﺮﺩﻩ ﺭﺍ ﺑﻪ ُﺩﻋَﺎﯼ ﻋﻴﺴﯽ ﺯﻧﺪﻩ ﮐَﺮﺩﻡ ﺑﻪ ﺑﺮﮐﺖ ﺗﻮ ﻫﺰﺍﺭﺍﻥ ﺩﻝ ﻣﺮﺩﻩ ﺍﺯ ﮐُﻔﺮ ﺯﻧﺪﻩ ﮐﺮﺩﻡ ﺁﻧﮑﻪ ﺗﺮﺍ ﺩﺍﺩﻡ ﻫﻴﭻ ﮐﺲ ﺭﺍ ﻧﺪﺍﺩﻡ َﻭ ﻫﻴﭻ ﭘﻴﻐﺎﻣﺒﺮ ﺭَﺍ ﻧﺪﺍﺩﻡ ﺳﻮﺭﺓ ﺍﻟﺤﻤﺪ ﻭ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﻩ ﺗﺮﺍ ﺩﺍﺩﻡ ﻭ ﻫﻤﻪ ﺭﻭﯼ ﺯﻣﻴﻦ ﺗﺮﺍ ﻣﺴﺠﺪ ﻭ ﻃﻬﻮﺭ ﮐﺮﺩﻡ ﻭ ﻏﻨﻴﻤﺖ ﺗﺮﺍ ﻭﺍﻣّﺖ ﺗﺮﺍ ﺣﻼﻝ ﮐَﺮﺩَﻡ ﻭ ﺑﻴﻢ ﺗﻮ ﺑﻪ ﻳﮏ ﻣَﺎﻫﻪ ﺭﺍﻩ ﺍﻧﺪﺭ ﺩﻝ ﺩﺷﻤﻨﺎﻥ ﺗﻮ ﺍﻓﮑﻨﺪﻡ ﻭ ﮐﺘﺎﺏ ﺗﻮ ﻋﺰﻳﺰﺗﺮﻳﻦ ﮐﺘﺎﺑﻬﺎ ﮐﺮﺩﻡ ﻭ ﺩﻳﮕﺮ ﻧﺎﻡ ﺗﻮ ﻧﺎﻡ ﺧﻮﻳﺶ ﭘﻴﻮَﺳﺘﻢ ﻭ ﺷﺮﻳﻌﺖ ﺗﻮ ﻧﺎﺳﺦ ﻫﻤﻪ ﺷﺮﻳﻌﺘﻬﺎ ﮐﺮﺩﻡ ﻭﺍﻣّﺖ ﺗﻮ ﺑﻬﺘﺮﻳﻦ ﺍﻣﺘﺎﻥ ﮐَﺮﺩﻡ ﻭﺭﺳُﻮﻝ ﮔﻔﺖ ﻋَﻠﻴْﻪ ﺍﻟﺴَﻼﻡ ﺷﮑﺮ َﮐ ْﺮ َﺩ ْﻡ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺟﻞ ﺟﻼﻟﻪ ﻭ ﺍﺯﺁﻥ ﮔﻔﺘﻪ ﭘﺸﻴﻤَﺎﻥ ﺷﺪﻡ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﻓﺮﻳﻀﻪ ﮐﺮﺩﻡ ﺑﺮﺍﻣّﺘﺎﻥ ﺗﻮ ﺍﻧﺪﺭ ﺷﺒﺎﻥ ﺭﻭﺯﻱ ﭘﻨﺠﺎﻩ ﻧﻤﺎﺯ ﻭ ﺁﻥ ﻧﻤﺎﺯﻫﺎ ﮐﻔﺎﺭَﺕ ﮔﻨﺎﻫَﺎﻥ ُﺍﻣّﺖ ﺗﻮ ﮐﺮﺩﻡ ﮔﻔﺘﻢ ﭘﺬﻳﺮﻓﺘﻢ ﺁﻧﮕﺎﻩ ﺭﻓﺮﻑ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﻣﺮﺍ ﺑﻴَﺎﺯِﻳﺪ ﺍﺯ ﺁﻧﺠﺎ ﮐﻪ ﺑﻮﺩﻡ ﻭ ﺍﺯ ﺣﺠﺎﺑﻬَﺎ ﻓﺮﻭ ﻣﯽ ﮔﺬﺭَﺍﻧﻴﺪ ﺗﺎ ﺁﻧﮕﺎﻩ ﮐﻪ ﻣﺮﺍ ﺑﻪ ﻣﻴﮑﺎﺋﻴﻞ ﻭ ﺍﺳﺮﺍﻓﻴﻞ ﺑَﺎﺯ ﺳﭙﺮﺩ ﺑﻌﻀﯽ ﮔﻮﻳﻨﺪ ﺁﻥ َﻗﻄْﺮﻩ ) (۵۳vﮐﻪ ﺍﻧﺪﺭ ﺩﻫَﺎﻥ ﺭﺳﻮﻝ ﭼﮑﻴﺪ ﺣﮑﻤﺖ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﭼﻮﻥ ﺍﻳﺰﺩ ﺟﻞ ﺟﻼﻟﻪ ﺁﻥ ﺣَﻴْﺮﺕ ﺭَﺳُﻮﻝ ﺑﺪﻳﺪ ﻭ ﺩﺭﻣَﺎﻧﺪ ﮐﻪ ﻭَﯼ ﺑﺪﻳﺪ ﺩﺭﻣَﺎﻧﺪ ﻓﺮﻣَﺎﻥ ﺁﻣﺪ ﻣﺮ ﻗﻠﻢ ﺭﺍ ﮐﻪ ﺳﺮ ﺍﺯ ﻟﻮﺡ ﺑﺮﺩَﺍﺭ ﻭ ﻳﮏ ﻗﻄﺮﻩ ﻣﺪﻩٴ ﻗﻠﻢ ﺁﻥ
A SCENSION
OF
T HE I LKHANID B OOK
108
ﻣﺮﺍ ﻧﮕﺎﻩ ﺩﺍﺷﺘﯽ ﺍﺯ ﻫﻴﺒﺖ ﻭ ﻋﻈﻤﺖ ﺍﮔﺮ ﺻﺪﻫﺰﺍﺭﺟﺎﻥ ﺩﺍﺷﺘﻤﯽ ﻳﮑﯽ ﻧﻤﺎﻧﺪﯼ ﻞ ﺟﻼﻟﻪ ﺧﻮﺩ ﺟّ ﺯﺑﺎﻥ ﻧﻤﺎﻧﺪ ﻭﺣﺮﮐﺖ ﻧﻤﺎﻧﺪ ﮔﻔﺘﻢ ﭼﻪ ﮐﻨﻢ ﺍﮔﺮﺳﻼﻡ ﮐﻨﻢ ﻣَﻮﻟﯽ َ ﺳﻼﻡ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺧﺎﻣﻮﺵ ﺑﺎﺷﻢ ﺍﺩﺏ ﻧﺒﻮﺩ ﺩﻫَﺎﻧﻢ ﺑَﺎﺯ ﺷﺪ ﻗﻄﺮﻩ ﺍﯼ ﺑﺮ ﺯﺑﺎﻧﻢ ﭼﮑﻴﺪ ﺍﺯ ﺷﻬﺪ ﺷﻴﺮﻳﻦ ﺗﺮ ﻭ ﺍﺯ ﻣﺸﮏ ﺑﻮﻳَﺎ ﺗَﺮ ﻭ ﺍﺯ ﺑﺮﻑ ﺳَﺮﺩﺗﺮ ﻓﺮﻭ ﺑﺮﺩﻡ ﺩﻟﻢ ﻗﻮﯼ ﮔﺸﺖ ﻋﻠﻢ ﻭ ﺣﮑﻤﺖ ﺍﻧﺪﺭ ﺩﻝ ﻣَﻦ ﺁﻣﺪ ﺯﺑﺎﻧﻢ ﻓﺼﻴﺢ ﮔﺸﺖ ﺁﻭﺍﺯ ﺩﺍﺩﻡ ﻞ ﺟﻼﻟﻪ ﺑﯽ ﭼﻮﻥ ﻭ ﺕ ﺧﺪﺍﻭﻧﺪ ﺟ ّ ﻄ ِّﻴﺒَﺎ ُ ﺕ َﻭ ﺍﻟ َ ﺕ ﷲ َﻭ ﺍﻟﺼّﻠﻮَﺍ ُ ﮔﻔﺘﻢ ﺍﻟﺘَﺤﻴَﺎ ُ ﺣﻤَﺔ ﺍﷲ ﻭ ﺑَﺮﮐَﺎﺗﻪ ﺳﻪ ﺟﻮﺍﺏ ﺩﺍﺩ ﯽ ﻭ ﺭَ ْ ﻋَﻠﻴﮏ ﺍﻳّﻬﺎ ﺍﻟﻨﺒ ّ ﭼﮕﻮﻧﻪ ﮔﻔﺖ ﺍﻟﺴﱠﻼﻡ ٕ ﻣﻦ ﺍﻧﺪﻳﺸﻪ ﮐﺮﺩﻡ ﮐﻪ ﻫﺮﮔﺰ ﻋَﻄﺎﯼ ﺍﺯﻳﻦ ﺑﺰﺭﮔﺘﺮ ﻧﺒﻮﺩ ﺍﻣّﺖ ﻣﺮﺍ ﺍﺯﻳﻦ ﺳﻠَﺎﻡ ﻋ َﻠﻴْﻨﺎ ﻭ ﻋَﻠﻲ ﻋﺒَﺎﺩ ﺍﷲ ﺍﻟﺼﱠﺎﻟِﺤﻴﻦ ﺳﺮ ﻧﺸﺎﻧﯽ ﺑﺮﻡ ﺟﻮﺍﺏ ﺩَﺍﺩﻡ ﺍﻟﺴﱠﻼﻡ َ ﺑﺮﺁﻭﺭﺩﻡ ﻧﺪﺍ ﺁﻣﺪ ﺗﻌﻄﻪ ﺑﺨﻮﺍﻩ ﺗﺎ ﺑﺪﻫَﻢ ﮔﻔﺖ ﺭ ّﺑﻨَﺎ ﻻ ﺗﻮﺍﺧﺬﻧﺎ ﺍﻥ ) (۵۲rﻧﺴﻴﻨَﺎ َﺍ ْﻭ ﺍﺧﻄﺎﻧﺎ ﺟﻮﺍﺏ ﺩﺍﺩ ﮐﻪ ﻳﺎ ﻣﺤﻤّﺪﺧﻄﺎ ﻭ ﻧﺴﻴﺎﻥ ﺍﺯﺍﻣﺘﺖ ﺑﺮﺩﺍﺷﺘﻢ ﮔﻔﺘﻢ َﺭﺑﱠﻨﺎ َﻭ ﻦ ﻗَﺒﻠﻨَﺎ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤﺪ ﺍﻳﻦ ﻦ ِﻣ ْ ﻋﻠَﻲ ﺍﻟّﺬﻳ َ ﺣ ِﻤ ْﻠ َﺘ ُﻪ َ ﻋ َﻠﻴْﻨﺎ ﺍِﺻﺮًﺍ َﮐﻤَﺎ َ ﺤﻤِﻞ َ ﻟَﺎ َﺗ ْ ﺍﺯﺍﻣﺘﺖ ﺑَﺮﺩَﺍﺷﺘﻢ ﮔﻔﺖ َﺭ ﱠﺑﻨَﺎ ﻭ ﻟَﺎ ﺗُﺤﻤﻠﻨَﺎ ﻣَﺎ ﻟَﺎ ﻃَﺎ َﻗ َﺔ ِﺑ ْﻪ ﮔﻔﺖ ﻳﺎ ﻣُﺤﻤّﺪ ﺍﻳﻦ ﺍﺯﺍﻣﺘﺖ ﺑﺮﺩﺍﺷﺘﻢ ﭼﻮﻥ ﻧﻮﺑﺖ ﻧﻌﻤﺖ ﺁﻳﺪ ﺗﻤﺎﻣﺘﺮﻳﻦ ﻧِﻌﻤﺖ ﺩﻫﻴﻢ ﻭ ﭼﻮﻥ ﻧﻮﺑﺖ ﻋﻨﱠﺎ ﮔﻔﺘﻢ ﺍﯼ ﻒ َٕ ﻋﺒﺎﺩﺕ ﺁﻳﺪ ﺑﻪ ﮐﻤﺘﺮﻳﻦ ﻃﺎﻋﺘﯽ ﺍﺯﻳﺸﺎﻥ ﺑﺴﻨﺪﻩ ﮐﻨﻢ ﮔﻔﺖ ﻭَﺍﻋ ُ ﯼ ﺧﻠﻖ ﺭﺍ ﺑﻪ ﺳَﻪ ﮔﻮﻧﻪ ﻫﻼﮎ َﮐﺮْﺩﯼ ﻳﺎ ﺧﺴﻒ ﮐﺮﺩﯼ ﻳﺎ ﻣﺴﺦ ﮐﺮﺩﯼ ﺑَﺎ ْﺭ ﺧﺪﺍ ْ ﻳﺎ ﺳﻨﮓ ﺑﺎﺭﺍﻧﻴﺪﯼ ﮐُﻨﻮﻥ ﺍﻣّﺖ ﻣﺮﺍ ﺍﺯﺍﻳﻦ ﻋﻔﻮ ﮐﻦ ﮔﻔﺖ ﻳَﺎ ﻣﺤﻤّﺪ ﺑﺮﺍﻣﺘﺖ ﻏ ِﻔ ْﺮ ﻟﻨَﺎ ﻣﻌﻨﯽ ﺁﻥ ﺳﻨﮓ ﻧﺒﺎﺭﻡ ﻭ ﻟﮑﻦ ﻫﻤﻴﺸﻪ ﺑﺮﻳﺸﺎﻥ ﺭَﺣﻤﺖ ﺑَﺎﺭﺍﻧﻢ ﮔﻔﺘﻢ ﻭَﺍ ْ ﺑﻮﺩ ﮐﻪ ﺍﻣﺖ ﻣﺮﺍ ﺑﻪ ﺯﻣﻴﻦ ﻓﺮﻭ ﻣﺒَﺮ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤﺪ ﺍﻣﺘﺖ ﺭﺍ ﺑﻪ ﺯﻣﻴﻦ ﻓﺮﻭ ﻧﺒﺮﻡ ﻭ ﻟﮑﻦ ﭼﻮﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻴﺎﻣﺮﺯﻡ ﻣَﻌﺼﻴﺖ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺯﻣﻴﻦ ﻓﺮﻭ ﺑﺮﻡ ﺖ ﻣَﻮﻟَﺎﻧَﺎ ﺑﺮ ﻣﺎ َﺭﺣْﻤﺖ ﮐﻦ ) (۵۲vﮔﻔﺖ ﻳﺎ ﻣﺤﻤﺪ ﺑﺮﺍﻣﺖ ﺣ ْﻤﻨَﺎ ﺍَﻧ َ ﮔﻔﺘﻢ َﻭ ﺍ ْﺭ َ ﻋَﻠﯽ ﺍﻟ َﻘﻮْﻡ ﺗﻮ ﺭﺣﻤﺖ ﮐﻨﻢ ﻭ ﻣﻌﺼﻴﺖ ﺭﺍ ﺑﻪ ﻃﺎﻋﺖ ﺑَﺪﻝ ﮐﻨﻢ ﻓَﺎ ْﻧﺼُﺮﻧﺎ ٕ ﺍﻟﮑَﺎﻓﺮﻳﻦ ﮔﻔﺖ ﺍﺟﺎﺑﺖ ﮐﺮﺩﻡ ﺍﻟﮑَﺎﻓﺮﻳﻦ ﮔﻔﺖ ﺍﺟﺎﺑﺖ ﮐﺮﺩﻡ
109
P ERSIAN T EXT
ﺑﻴﺮﻭﻥ ﺁﻣﺪ ﻭ ﺑﺎﺯُﻭﯼ ﻣﻦ ﺑﮕﺮﻓﺖ ﻭ ﮔﻔﺖ ﺑﮕﺬﺍﺭ ﺑﻪ ﻓﺮﻣَﺎﻥ ﺧﺪﺍﯼ ﺗﻌﺎﻟﯽ ﺁﻧﮕَﺎﻩ ﺍﺳﺮﺍﻓﻴﻞ ﻋَﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﻳﺴﺘﺎﺩ ﻭ ﮔﻔﺖ ﻣﺮﺍ ﺍﻳﻨﺠﺎ ﮔﺬﺭ ﻧﻴﺴﺖ ﺍﻳﻦ ﻓﺮﻳﺸﺘﻪ ﻣﺮﺍ ﺍﺯ ﭘﺮﺩﻩ ﺍﯼ ﺍﻧﺪﺭ ﮔﺬﺭﺍﻧﻴﺪ ﺗﺎ ﭘﺮﺩﻩ ﺍﯼ ﺩﻳﮕﺮ ﻭ ﭘﺮﺩﻩ ﺑﺠﻨﺒﺎﻧﻴﺪ ﺁﻭﺍﺯ ﺁﻣﺪ ﮐﻪ ﺖ ﺁﻣﺪﻥ ﻭَﯼ ﺁﻣﺪ ﮔﻔﺖ ﺍﻟﺤﻤﺪُﷲ ﮔﻔﺖ ﮐﻴﺴﺖ ﮔﻔﺖ ﻣﺤﻤّﺪﻋﻠَﻴﻪ ﺍﻟﺴﱠﻼﻡ ﮔﻔﺖ ﻭﻗ ِ ﺖ ﺩﻳﮕﺮ ﺑﻴﺮﻭﻥ ﺁﻣﺪ ﺍﺯ ﭘَﺮﺩَﻩ ﺑﺎﺯﻭﯼ ﻣَﺮﺍ ﺑﮕﺮﻓﺖ ﻭ ﺁﻥ ﻓﺮﻳﺸﺘﻪ ﻳﮏ ﺩﺳ ِ ﻞ ﻭ ﻫﻤﭽﻨﻴﻦ ﻫﻤﻲ ﺑﺮﺩﻧﺪ ﺗﺎ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺑﺎﻳﺴﺘﺎﺩ ﺁﻧﮕﺎﻩ ﺑﻪ ﻓﺮﻣَﺎﻥ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﻞ ﺟﻼَﻟ ُﻪ ﻳﮏ ﭘﺮﺩﻩ ﻣَﺎﻧﺪ ﻭ ﻣﻦ ﭘﺮﺩﻩ ﺑﮕﺬﺷﺘﻢ ﺗﺎ ﻣﻴﺎﻥ ﻣﻦ ﻭ ﻣَﻴﺎﻥ ﺧﺪﺍﻭﻧﺪ ﺟ ّ ﭼﻨﺎﻥ ﺩﺍﻧﺴﺘﻢ ﮐﻪ ﻣﺮﺍ ﺭﻭﺡ ﻧﻤﺎﻧﺪ ﭘﺲ ﻳﮑﯽ ﻓﺮﻳﺸﺘﻪ ﭘﺪﻳﺪ ﺁﻣﺪ ﮐﻪ ﭼﻨﺎﻥ ﮔﻤﺎﻥ ﺁﻣﺪ ﻣﺮﺍ ﮐﻪ ﺩﺭﺍﺯﺍ ﻭ ﭘﻬﻨﺎﯼ ﺍﻭ ﭼﻨﺪ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﺍﺳﺖ ﭘﺲ ﮐُﺮﺳﯽ ﺑﻨﻬﺎﺩ ﺍﺯ ﻣﺮﻭﺍﺭﻳﺪ ﺳﻔﻴﺪ ﻭ ﭘﺎﻳﻬﺎﻳﺶ ﺍﺯ ﻳﺎﻗﻮﺕ ﺳﺮﺥ ﻫﻤﻪ ﺭﺍ ﺯﺑﺮﺟَﺪ ﺩﺭﻧﺸﺎﻧﺪﻩ ﻭ ﻓﺮﻣﻮﺩ ﺗﺎ ﻣﺮَﺍ ﺑﺮﺁﻥ ﮐُﺮﺳﯽ ﻧﺸﺴﺘﻢ ﺍﺯ ﭘﺲ ﭘﺮﺩﻩ ﺁﻭﺍﺯ ﺁﻣﺪ ﭼﻮﻥ ﺷﻨﻴﺪﻡ ) (۵۱rﺑﯽ ﻫﻮﺵ ﮔﺸﺘﻢ ﻭ ﺍﺯ ﮐُﺮﺳﯽ ﺑﻴﻔﺘﺎﺩﻡ ﭼﻮﻥ ﺑﺎﺯ ﺑﻪ ﻫﻮﺵ ﺁﻣﺪﻡ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﻫﻤﯽ ﮔﻔﺖ ﭘﺎﮐﺎ ﺧﺪﺍﻳﺎ ﮐﻪ ﻋﺮﺵ ﻧﺪﺍﻧﺪ ﮐﻪ ﺗﻮ ﮐﺠﺎﻳﻲ ﻭ ﺁﻧﮑﻪ ﺍﺯ ﭘﺲ ﻋﺮﺵ ﺑﻮﺩ ﻣﻲ ﮔﻔﺖ ﭘﺎﮐﺎ ﺧﺪﺍﻳﺎ ﺍﺯﻋﻴﺐ ﻧﺎﺳﺰﺍ ﮔﻮﻳﺎﻥ ﻭ ﺣﺎﻣﻼﻥ ﻋﺮﺵ ﺭﺍ ﻫﺸﺖ ﻓﺮﻳﺸﺘﻪ ﺩﻳﺪﻡ ﺑﻪ ﺯﻳﺮ ﻋﺮﺵ ﻭ ﭘﺎﻳﻬﺎ ﺑﻪ ﺗﺤﺖ ﺍﻟﺜﺮﯼ ﻣﻌﻠﻖ ﺩﺍﺭﻧﺪﻩٴ ﻋﺮﺵ ﻭ ﺩﺍﺭﻧﺪﻩ }ﺣﺎﻣﻼﻥ ﻋﺮﺵ{ 30ﻣﻠﮏ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌٕﺎﻟﯽ ﺁﻧﮕﺎﻩ ﺩﻳﮕﺮ ﺑﺎﺭ ﺭﻓﺮﻑ ﺑﭙﺮﻳﺪﻥ ﮔﺮﻓﺖ ﻭ ﺍﮔﺮ ﻧِﻪ ﺁﻥ ﺑﻮﺩﯼ ﮐﻪ ﺧﺪﺍﻱ ﺗﻌﺎﻟﯽ ﺩﻝ ﻣﻦ ﻧﮕﺎﻩ ﺩَﺍﺷﺘﯽ ﺟﺎﻥ ﻣَﻦ ﺍﺯ ﻫﻴﺒﺖ ﺟﺪﺍ ﺷﺪﯼ ﭼﻨﺪﺍﻧِﯽ ﺑﺮ ﭘﺮﻳﺪ ﺗﺎ ﮔﻤﺎﻥ ﺍﻓﺘﺎﺩ ﻣﺮﺍ ﮐﻪ ﺍﺯ ﺯﻣﻴﻦ ﺗﺎ ﺍﻳﻨﺠﺎ ﺑﻴﺸﺘﺮ ﺑﺮ ﮔﺬﺷﺖ ﺗﺎ ﺑﺮَﺳﻴﺪ ﺑﻪ ﺣﺠﺎﺏ ﮐﺒﺮﻳَﺎ ﺯﻣﺎﻧﯽ ﺑﺎﻳﺴﺘﺎﺩ ﻭ ﻣﯽ ﻟﺮﺯِﻳﺪ ﻭ ﻟﺮﺯﻩ ﺑﺮ ﺍﻧﺪﺍﻡ ﻣَﻦ ﺍﻓﺘﺎﺩ ﺳﺮ ﻓﺮﻭ ﺍﻓﮑﻨﺪﻡ ﺯﻣﺎﻧﯽ ﺑﻴﺎﺭﺍﻣﻴﺪﻡ ﻧﮕﺎﻩ ﮐَﺮﺩﻡ ﺗﻨﻢ ﺑﺎﻳﺴﺘﺎﺩ ﻭ ﺭﻓﺮﻑ ﺭﺍ ﻧﺪﻳﺪﻡ ﻭ ﻫﻴﭻ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﻧﺪﻳﺪﻡ ﻭ ﻫﻴﭻ ﻫَﻤﺲ ﻧﺸﻨﻴﺪﻡ ﻞ{ }ﻣﺤﺎﻭﺭﻩ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﻋﺰّﻭﺟ ّ ﭼﺸﻢ ﺳﺮَﻡ ﻓﺮﺍﺯ ﺷﺪ ﭼﺸﻢ ﺩﻟﻢ ﺑﺎﺯ ﺷﺪ ﺧﺪﺍﯼ ﻋﺰﻭﺟﻞ ﺩﻟﻢ ﺭﺍ ﻗﻮﯼ ﮐﺮﺩ ﻭ ﺣﺠﺎﺑﻢ ﺍﺯ ﺩﻝ ﺑﺮﺩَﺍﺷﺖ ﺑﻨﮕﺮﺳﺘﻢ ﺧﺪﺍﻭﻧﺪ ﺧﻮﻳﺶ ﺭﺍ ﺩﻳﺪﻡ ﺑﯽ ﭼﻮﻥ ﻭ ﺑﯽ ﻞ ﭼﮕﻮﻧﻪ ﺑﻪ ﺩﻳﺪﺍﺭ ﺩﻟﻢ ﻣﺘﺤﻴﺮ ﮔﺸﺖ ) (۵۱vﺍﮔﺮ ﻧﻪ ﺁﻥ ﺑﻮﺩﯼ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ
A SCENSION
OF
T HE I LKHANID B OOK
110
ﺑﺮ ﻫﺮ ﺩﺭﺧﺘﯽ ﺷﺸﺼﺪ ﻫﺰﺍﺭ ﺷﺎﺥ ﺑﺮ ﻫﺮ ﺷﺎﺧﯽ ﻫﺰﺍﺭ ﺑﺮﮒ ﺑﺮ ﻫﺮ ﺑﺮﮔﯽ }ﺷﺸﺼﺪ ﻫﺰﺍﺭ{ 29ﻓﺮﻳﺸﺘﻪ ﺑﺎﻻﯼ ﻫﺮ ﻓﺮﻳﺸﺘﻪ ﺷﺸﺼﺪ ) (٤۹vﻫﺰﺍﺭ ﺳﺎﻟﻪ ﺭَﺍﻩ ﻫﺮ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺭﺍ ﺷﺸﺼﺪ ﻫﺰﺍﺭ ﺭﻭﯼ ﺑﺮ ﻫَﺮ ﺭﻭﯼ ﺷﺸﺼﺪ ﻫﺰﺍﺭ ﺩﻫَﺎﻥ ﺩﺭ ﻫﺮ ﺩﻫَﺎﻧِﯽ ﺷﺸﺼﺪ ﻫﺰﺍﺭ ﺯﺑﺎﻥ ﺑﻪ ﻫﺮ ﺯﺑﺎﻧﯽ ﺁﻓﺮﻳﺪﮔَﺎﺭ ﺭﺍ ﺳﺒﺤﺎ َﻧ ُﻪ ﻭ ﺗﻌﺎﻟﯽ ﺑﻪ ﺷﺸﺼﺪ ﻫﺰﺍﺭ ﻟﻮﻥ ﺗﺴﺒﻴﺢ ﻣﻲ ﮐﺮﺩﻧﺪ ﭼﻮﻥ ﻋﺮﺵ ﺭﺍ ﺑﺪﻳﻦ ﻋﻈﻴﻤﯽ ﺑﺪﻳﺪﻡ ﺑﻠﺮﺯﻳﺪﻡ ﺍﺯ ﺭﺍﺳﺖ ﻋﺮﺵ ﻧﺪﺍﯼ ﺷﻨﻴﺪﻡ ﺑﻪ ﺁﻭﺍﺯﯼ ﺧﻮﺵ ﮐﻪ ﻫﻤﯽ ﮔﻔﺖ ﮏ ﻭ ﺍﺯ ﭼﭗ ﻋﺮﺵ ﻧﺪﺍ ﺁﻣﺪ ﺳُﺒﺤﺎﻧﮏ ﻣﻦ ﻏ ِّﻤ َ ﮏ َﺑ ْٕﻌ َﺪ َ ﺳ ْﺒﺤَﺎﻧﮏ ﻋَﻠﯽ ﺣ ْﻠ ِﻤ َ ُ ﺳ ْﺒﺤَﺎﻧﮏ ﻻ ﻳﻌﻠﻢ ﺍﻟﻌٕﺮﺵ ﺍﻳﻦ ﻋﻔﻮﮎ َﺑﻌْﺪ ﻗُﺪﺭَﺗﮏ ﻭﺍﺯ ﭘﻴﺶ ﻋﺮﺵ ﻧﺪﺍ ﺁﻣﺪ ُ ﺏ ﺍﻟﻤﻼﻳﮑﻪ ﻭ ﺍﻟﺮُﻭﺡ ﺁﻧﮑﻪ ﺍﺯ ﺡ ﻗﺪّﻭُﺱ َﺭ ّ َﺍﻧْﺖ ﻭ ﺍﺯ ﭘﺲ ﻋﺮﺵ ﻧﺪﺍ ﺁﻣﺪ ﺳُﺒﻮ ٌ ﺧﺪﺍﻳﺎ ﮐﻪ ﭼﻨﺪﻳﻦ ﻋﻔﻮ ﮐﻨﯽ ﭘﺲ ﺍﺯ ﺁﻧﮑﻪ ﻣﯽ ﺭﺍﺳﺖ ﻋﺮﺵ ﺑﻮﺩ ﻣﯽ ﮔﻔﺖ ﭘَﺎﮐﺎ ُ ﺩﺍﻧﯽ ﮐﻪ ﭼﻪ ﻣﯽ ﮐﻨﻨﺪ ﻭ ﺁﻧﮑﻪ ﺍﺯ ﭼﭗ ﻋﺮﺵ ﺑﻮﺩ ﻣﻲ ﮔﻔﺖ ﭘﺎﮐَﺎ ﺧﺪﺍﻳﺎ ﭼﻨﺪﻳﻦ ﺍﻧﺪﺭ ﮔﺬﺍﺭﯼ ﺍﺯ ﭘﺲ ﺁﻧﮑﻪ ﻗﺎﺩﺭﯼ ﺍﮔﺮ ﺑﺨﻮﺍﻫﯽ ﻧﮕﻴﺮﯼ ﻭ ﺁﻧﮑﻪ ﺍﺯ ﭘﻴﺶ ﻋﺮﺵ ﻧﺪﺍ ﻣﯽ ﮐﺮﺩ ﻣﻲ ﮔﻔﺖ ﭘﺎﮐﺎ ﺧﺪﺍﻳﺎ ﺑﯽ ﭼﻮﻥ ﻭ ﭼﮕﻮﻧﻪ ﺍﯼ ﭘﺲ ﺍﺯ ﺁﻧﺠﺎ ﺑﮕﺬﺷﺘﻢ ﺗﺎ ﺭﺳﻴﺪﻡ ﺑﻪ ﻳﮑﯽ ﺩﺭﻳﺎﯼ ﺗﺎﺭِﻳﮏ ﻭ ﺍﻧﺪﺭ ﻭﯼ ) (۵۰rﻓﺮﻳﺸﺘﮕﺎﻧﯽ ﺩﻳﺪﻡ ﺧﺎﻣُﻮﺵ ﮐﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﻧﻪ ﺳﺮ ﺑﻮﺩ ﻭ ﻧﻪ ﺟﻨﺒﺶ ﺍﺳﺮﺍﻓﻴﻞ ﺭﺍﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﮔﻔﺘﻢ ﺍﻳﻦ ﭼﻪ ﺩﺭﻳَﺎﺳﺖ ﻭ ﺍﻳﻦ ﭼﻪ ﻓﺮﻳﺸﺘﮕﺎﻧﺴﺖ ﮔﻔﺖ ﺍﻳﻦ ﺭﻭﺣﺎﻧﻴﺎﻧﻨﺪ ﭘﺮﺩﻩ ﺩﺍﺭﺍﻥ ﺏ ﺍﻟ َﻌٕﺎﻟﻤﻴﻦ ﭘﺲ ﮎ ﺍﷲ ﺭ ّ ﻋَﺮﺵ ﻭ ﺍﻳﺸﺎﻥ ﺑﻴﺸﺘﺮﻧﺪ ﺍﺯ ﺍَﻫﻞ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﺗَﺒﺎﺭ َ ﺍﺯ ﺁﻥ ﻫﻔﺖ ﺩﺭﻳﺎ ﺑﮕﺬﺷﺘﻢ ﭘﻬﻨﺎﯼ ﻫَﺮ ﺩﺭﻳﺎ ﺍﺯ ﻣﺸﺮﻕ ﺗﺎ ﻣﻐﺮﺏ ﭘﺲ ﺍﺯ ﮔﺬﺷﺘﻦ ﺩﺭﻳﺎﻫﺎ ﮔﻤﺎﻧﻲ ﺑُﺮﺩﻡ ﮐﻪ ﺧﻠﻖ ﺍﻳﻦ ﺟَﻬﺎﻥ ﻭ ﺁﻥ ﺑﻤﺮﺩَﺳﺖ ﺭﻓﺘﻢ ﺗﺎ ﺭﺳﻴﺪﻡ ﺗﺎ ﺑﻪ ﻞ ﺭﺍ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﭘﺮﺩﻩ ﺍَﺳﺖ ﭘﺮﺩﻩ ﻫَﺎﯼ ﻋﺮﺵ ﻭ ﻣﺮ ﻋﺮﺵ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﺍﺳﻄﺒﺮﯼ ﻫﺮ ﭘَﺮﺩﻩ ﺍﯼ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺳَﺎﻟﻪ ﺭَﺍﻩ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺣﺠﺎﺏ ﺍﺯ ﻧﻘﺮﻩ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺣﺠﺎﺏ ﺍﺯ ﻣﺮﻭﺍﺭﻳﺪ ﻭ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭﺣﺠﺎﺏ ﺍﺯ ﻳﺎﻗﻮﺕ ﻭ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺣﺠﺎﺏ ﺍﺯ ﻧﻮﺭ ﻭ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺣﺠﺎﺏ ﺍﺯ ﺑﺎﺩ ﻭ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺣﺠﺎﺏ ﺍﺯ ﺗﺎﺭﻳﮑﯽ ﻭ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺣﺠﺎﺏ ﺍﺯ ﺑﺮﻕ ﻭﻫﺮ ﭘﺮﺩﻩ ﺍﯼ ﺭﺍ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﻓﺮﻳﺸﺘﻪ ﻧﮕﺎﻩ ﺑَﺎﻥ ﻭ ﺑﻬﺮ ﭘﺮﺩﻩ ﺍﯼ ﮐﻪ ﺭﺳﻴﺪﻡ ﺁﻭﺍﺯ ﺁﻣﺪ ﮐﻪ ﮐﻴﺴﺖ ﺍﺳﺮﺍﻓﻴﻞ ﻋَﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺖ ﺁﻣﺪﻥ ﻭَﯼ ﺁﻣﺪ ﭘﺲ ﻳﮑﯽ ﺩَﺳﺖ ﺍﺯ ﭘﺮﺩﻩ ﮔﻔﺖ ﻣﺤﻤﺪ ﺳﺖ ) (۵۰vﮔﻔﺖ ﻭﻗ ِ
111
P ERSIAN T EXT
ﺣﺠﺎﺑﻲ ﭘﺎﻧﺼﺪ ﺳَﺎﻟﻪ َﺭﺍﻩ ﻫﻤَﻪ ﭘُﺮ ﺍﺯ ) (٤۸vﻓﺮﻳﺸﺘﮕﺎﻥ ﮔﺮﻭﻫﯽ ﺧﺎﻣُﻮﺵ ﺳﺮ ﺍﻓﮑﻨﺪﻩ ﻭ ﮔﺮﻭُﻫﻲ ﺑﺎﻧﮓ ﺑﻪ ﺗﺴﺒﻴﺢ ﺑﺮ ﺁﻭﺭﺩﻩ ﻫﺮ ﻳَﮏ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﻧﻴﮑﻮﺗﺮ ﺧﺒﺮ ﻞ ﺟَﻼﻟﻪ ﭘﺲ ﺭﻓﺮﻑ ﺑﮕﺬﺷﺖ ﺗﺎ ﻣَﺮﺍ ﺑﮕﺬﺭﺍﻧﺪ ﺍﺯ ﻫﻔﺘﺎﺩ ﻧﻪ ﺍﺯ ﻫﻴﺒﺖ ﺧﺪﺍﻭﻧﺪ ﺟ ّ ﻫﺰﺍﺭ ﺣﺠﺎﺏ ﺍﺯ ﻧﻮﺭ ﺳﻔﻴﺪ 28ﻭ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺣﺠﺎﺏ ﺍﺯ ﻧﻮﺭ َﻟﻌٕﻞ ﻭ ﻫﻔﺘﺎﺩ ﻋٕﻈﻤﺖ ﻫﺰﺍﺭ ﺣﺠﺎﺏ ﺍﺯ ﻧﻮﺭ ﺳﺮﺥ ﺗﺎ ﺑﺮﺳﻴﺪﻡ ﺑﻪ ﺣﺠﺎﺏ ﻞ{ }ﻋﺮﺵ ﺧﺪﺍﻭﻧﺪ ﻋﺰّﻭﺟ ّ ﭘَﺲ ﺑﺮ ﺟَﺎﯼ ﺑﺎﻳﺴﺘﺎﺩ ﭘﺲ ﺑﺮ ﻧﮕﺮﺳﺘﻢ ﻋﺮﺵ ﺑﺎﺭﯼ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﺷﻌﺎﻋٕﺶ ﺑﺮﺁﻥ ﺳَﺎﻥ ﻫﻤﯽ ﺗﺎﻓﺖ ﮐﻪ ﺩﻳﺪﻥ ﺁﻥ ﻫﺮ ﮐﺲ ﻧﺘﻮﺍﻧﺴﺖ ﺩﻳﺪﻥ ﻭ ﭘﺎﻳﻬﺎﯼ ﻋﺮﺵ ﭼﻨَﺎﻥ ﺑﻠﻨﺪ ﺁﻓﺮﻳﺪﻩ ﮐﻪ ﻭﻫﻢ ﺧﺎﻃﺮ ﺑﺪﺍﻥ ﻧﺮﺳﺪ ﻭ ﺭﻧﮓ ﻋﺮﺵ ﺑﺴَﺎﻥ ﺭﻧﮓ ﺯﺑَﺮﺟَﺪ ﺑﻮﺩ ﻞ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﻭ ﭘﺮﺩﻩ ﻫَﺎ ﺩﺭﻭﮐﺸﻴﺪﻩ ﺭﻧﮕﺎﺭﻧﮓ ﻭ ﺑﻪ ﻓﺮﻣﺎﻥ ﺧﺪﺍﯼ ﻋﺰﻭﺟ ّ ﺩﺭ ﻋﺮﺵ ﺑﻪ ﻧﺎﻡ ﻫَﺮ ﻣﻮٴﻣﻨﻲ ﻣﺤﺮﺍﺑﻲ ﻭ ﻧﺸﺎﻥ ﺁﻥ ﻣﻮٴﻣﻦ ﺍﻧﺪﺭ ﻣﺤﺮﺍﺏ ﭘﻴﺪﺍ ﮔﺸﺘﻪ ﭼﻮﻥ ﺑﻨﺪﻩ ﺍﯼ ﻃﺎﻋٕﺖ ﮐﻨﺪ ﺗﻤﺜﺎﻝ ﺍﻭ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺩﺭﺁﻥ ﻣﺤﺮﺍﺏ ﺑﻴﻨﻨﺪ ﻭ ﭼﻮﻥ ﺍﺯ ﻃﺎﻋﺖ ﺑﺮ ﮔﺮﺩﺩ ﻭ ﺍﺯ ﻗﻨﺪﻳﻠﻬَﺎ ﻧﻮﺭ ﺩﻳﺪﻡ ﺁﻭﻳﺨﺘﻪ ) (٤۹rﻣُﺮﺻّﻊ ﺑﻪ ﺟﻮﺍﻫﺮﻫَﺎ ﻭ ﺟﺎﻥ ﺷﻬﻴﺪﺍﻥ ﭼﻮﻥ ﻣﺮﻏﺎﻥ ﺳَﺒﺰ َﭘﺮْﻭﺍَﺯ ﺍﻧﺪﺭ ﺑﻬﺸﺖ ﺑﺮ ﺷﺎﺧﻬﺎﯼ ﺩﺭﺧﺘﺎﻥ ﻭ ﮐﻮﺷﮑﻬﺎء ﻣﯽ ﺑَﺎﺷﻨﺪ ﺷﺒﺎﻧﮕﺎﻩ ﺑﻪ ﻗﻨﺪﻳﻠﻬﺎﯼ ﻋﺮﺵ ﺑَﺎﺯﺁﻳﻨﺪ ﻭ ﻋﻈﻤﺖ ﻋﺮﺵ ﭼﻨﺎﻧﺴﺖ ﮐﻪ ﺍﮔﺮ ﺟﺒﺮﺋﻴﻞ ﮐﻪ ﻳﮏ ﭘﺮ ﺑﺮ ﻳﮏ ﭘﺮ ﻭﯼ ﭼﻨﺪ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻨﺴﺖ ﻭ ﺍﺯ ﺳﺪﺭﻩ ﺑﻪ ﻳﮏ ﺯﺧﻢ ﭘﺮ ﺍﻧﺪﺭ ﻳﮏ َﺯﻣَﺎﻥ ﺑﻪ ﺗﺤﺖ ﺍﻟﺜﺮﯼ ﺑﺮ ﺁﺳﻤﺎﻥ ﻫﻔﺘﻢ ﺑﺮﺁﻳﺪ ﺍﮔَﺮ ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ ﺳَﺎﻝ ﺑﻪ ﻫﻤﻪ ﭘ ّﺮ ﺧﻮﻳﺶ ﺑﭙ ّﺮﺩ ﺍﺯ ﻳﮏ ﭘﺎﻳﻪٴ ﻋﺮﺵ ﺑﺮ ﻧﮕﺬﺭﺩ ﻭ ﻋﺮﺵ ﻗﺒﻠﻪٴ َﮐ ّﺮﻭُﺑﻴﺎﻥ ﻭ ﺭﻭﺣﺎﻧﻴﺎﻧﺴﺖ ﺑﻪ ﻫﺮ ﻗﺒﻠﻪ ﺍﯼ ﭘﺎﻳﻪ ﻞ ﻭ ﻫﺰﺍﺭ ﺍﯼ ﺳَﺎﺧﺘﻪ ﻭ ﻫﺰﺍﺭﺍﻧﯽ ﻫﺰﺍﺭ ﮔﺮﻳَﺎﻥ ﮔﺸﺘﻪ ﺍﺯ ﺑﻴﻢ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﻋٕﺮﺵ ﻭ ﺑﻪ ﺭﻭﺍﻳﺘﯽ ﺁﻭﺭﺩﻩ ﺍﻧﺪ ﮐﻪ ﻋﺮﺵ ﺭﺍ ﻃﻮﺍﻑ ﮐﻨﻨﺪﻩ ﺑﻪ ﮔﺮﺩ ﭘَﺎﻳﻪٴ َ ﺷﺸﺼﺪ ﻫﺰَﺍﺭ ﭘَﺎﻳﻪ ﺍﺳﺖ ﺑﺮ ﻫﺮ ﭘﺎﻳﻪ ﺍﯼ ﺷﺸﺼﺪ ﻫﺰﺍﺭ ﺷﺎﺭﺳﺘﺎﻥ ﻫﺮ ﺷﺎﺭﺳﺘﺎﻧﻲ ﺷﺸﺼﺪ ﻫﺰﺍﺭ ﺑﺎﺭ ﻭ ﭼَﻨﺪ ﺩﻧﻴﺎ ﻭ ﺩﺭ ﻫﺮ ﺷﻬﺮﺳﺘﺎﻧِﯽ ﺷﺸﺼﺪ ﻫﺰﺍﺭ ﺩﺭﻳَﺎ ﺩﺭﻳَﺎﯼ ﺷﺸﺼﺪ ﻫﺰﺍﺭ ﺟَﺰﻳﺮﻩ ﺩﺭ ﻫﺮ ﺟﺰﻳﺮﻩ ﺍﯼ ﺷﺸﺼﺪ ﻫﺰﺍﺭ ﺩﺭﺧﺖ
A SCENSION
OF
T HE I LKHANID B OOK
112
}ﻣﻘﺎﻡ ﻣﻴﮑﺎﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ{ ﻭ ﺍﺯ ﺁﻧﺠﺎ ﺑﮕﺬﺭﺍﻧﻴﺪ ﻣﺮﺍ ﺗﺎ ﺑﺮَﺳﻴﺪﻡ ﺑﻪ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺩﺭﻳﺎ ﺍﺯ ﻧﻮﺭ ﻭ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺩﺭﻳﺎ ﺍﺯ ﺭﻋﺪ ﻭ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺩﺭﻳﺎ ﺍﺯ ﺑﺮﻕ ﻭَﻳﺮﺍ ﮔﻔﺘﻢ ﻳﺎ ﻣِﻴﮑﺎﻳﻴﻞ ﺗﺮﺍ ﭼﺮﺍ ﻣﻴﮑَﺎﺋﻴﻞ ﺧﻮﺍﻧﻨﺪ ﮔﻔﺖ ﺍﺯ ﺁﻧﮑﻪ ﻣﺮﺍ ﻣﻮﮐّﻞ ﮐﺮﺩﻩ ﺍﻧﺪ ﺑﺮ ﺑﺎﺭﺍﻥ ﻭ ﻫﻴﭻ ﻗﻄﺮﻩٴ ﺑﺎﺭﺍﻥ ﺑﺮ ﺯﻣﻴﻦ ﻧﻴﺎﻳﺪ ﺍﻟّﺎ ﺑﻪ ﮐﻴﻞ ﻣَﻦ ﭘﻴﻤﻮﺩﻩ ﺑﺎﺷﻨﺪ ﻭ ﺟﺒﺮﺋﻴﻞ ﺭﺍ ﺍﺯ ﺑﻬﺮ ﺁﻥ ﻋﺰّﻭﺟﻞّ ﺟﺒﺮﺋﻴﻞ ﺧﻮﺍﻧﻨﺪ ﮐﻪ ﻣُﻮﮐّﻞ ﺍﺳﺖ ﺑﺮ ﺧﺴﻒ ﻭ ﻣﺴﺦ ﺑﺮ ﺩﺷﻤﻨﺎﻥ ﺧﺪﺍﯼ ٕ ﻭ ﺍﺳﺮﺍﻓﻴﻞ ﺭﺍ ﺍﺯ ﺑﻬﺮ ﺁﻥ ﺍﺳﺮﺍﻓﻴﻞ ﺧﻮﺍﻧﻨﺪ ﮐﻪ ﻣﻮﮐﻞ ﺍﺳﺖ ﺑﺎ ﺟﺎﻧﻬﺎﯼ ﻣﻮﻣﻨﺎﻥ ﻭ ﻋﺰﺭﺍﺋﻴﻞ ﺭﺍ ﺍﺯ ﺑﻬﺮ ﺁﻥ ﻋﺰﺭﺍﺋﻴﻞ ﺧﻮﺍﻧﻨﺪ ﮐﻪ 24ﻣﻮﮐﻞ ﺍﺳﺖ ﺑﺮ ﺟَﺎﻥ ﺳﺘﺪﻥ ﺧﻠﻖ ﻭ ﻣﺮﺍ ﻫﻤﯽ ﺑﺮﺩ ﺗﺎ ﺑﻪ ﻣﻘﺎﻡ ﺧﻮﻳﺶ ﻭ ﻣﺮﺍ ﺑﻨﻬﺎﺩ ﻭ ﺧﻮﺩ ﺑﻪ ﺗﻀﺮﻉ ﻭ ﻋﺒَﺎﺩﺕ ﻣﺸﻐﻮﻝ ﮔﺸﺖ ﻭ ﺯﺍﺭﯼ ﻫﻤﯽ ﮐﺮﺩ ﮔﻔﺘﻢ ﻳﺎ ﻣﻴﮑﺎﺋﻴﻞ ﻣﺮﺍ ﺗﻨﻬﺎ ﻣﯽ ﺑُﮕﺬﺍﺭﻱ ﮔﻔﺖ ﻳﺎ ﻣُﺤﻤّﺪ ﻣﻘﺎﻡ ﻣﻦ ﺍﻳﻨﺴﺖ ﻭ ﻣَﺮﺍ ﺯﻫﺮﻩٴ ﺁﻥ ﻧﻴﺴﺖ ﮐﻪ ﺍﺯ ﺍﻳﻨﺠﺎ ﭘﻴﺸﺘﺮ ﺭﻭﻡ ﻳﺎ ﻣﺤﻤّﺪ ﻳﺎ ﻣﺤ ﱠﻤﺪ ﺗﻘﺼﻴﺮ ﻫﺎﯼ ﻣﻦ ﺍﻣﺸﺐ ﺑﺨﻮﺍﻩ ﺍﺯ ﺧﺪﺍﯼ ﺗﻌٕﺎﻟﯽ }ﺭﻓﺮﻑ ﻭ ﺣﺠﺎﺑﻬﺎ{ ﺁﻧﮕﺎﻩ ﻧﺪﺍء ﺷﻨﻴﺪﻡ ﮐﻪ ﻳﺎ ﻣﺤﻤّﺪ ﻗﺪﻡ ) 25 (٤۸rﺑﺮﻳﻦ ﺭﻓﺮﻑ ﻧﻪ ﺑﺴﺎﻃﯽ ﺩﻳﺪﻡ ﭼﻨﺪﺍﻧﯽ ﮐﻪ ﭼﺸﻢ ﻣﻦ ﮐَﺎﺭ ﮐﺮﺩ ﻧﻪ ﺁﻥ ﺗﺎﺭ ﺑﻮﺩ ﻭ ﻧﻪ ﭘﻮﺩ ﮐﻦ ﮔﻔﺘﻪ ﻓﮑﺎﻥ ﺑﻮﺩﻩ ﮔﺮﻭﻫﯽ ﭼﻨﻴﻦ ﮔﻮﻳﻨﺪ ﮐﻪ ﻋٕﻘﻞ ﺍﻧﺪﺭ ﺭﻓﺮﻑ ﻣﺮﮐﺐ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻧﺪﺍ ﮐﺮﺩ ﮐﻪ ﻳﺎ ﻣﺤﻤّﺪ ﺑﺮ ﻣَﻦ ﻧﺸﻴﻦ ﺑﺮ ﻭَﯼ ﻧﺸﺴﺘﻢ ﻣﺮﺍ ﺑﺮﻳَﺎﺯﻳﺪ ﻫﺮ ﻳَﺎﺯﻳﺪﻧﯽ ﮐﻪ ﻣﯽ ﺑﺮﻳﺎﺯﻳﺪ ﺑﻪ ﭼﻨﺪﺍﻧﯽ ﻣﻲ ﺑﺮﺁﻭﺭﺩ ﮐﻪ ﺍﺯ ﺯﻣﻴﻦ ﺗﺎ ﺁﻧﺠﺎ ﺑﻮﺩ ﻣﺮﺍ ﺑﺮﺳَﺎﻧﻴﺪ ﺑﻪ ﮐﻨﺎﺭﻫَﺎﯼ 26 ﺣِﺠﺎﺑﻬَﺎ ﺍﺳﺮﺍﻓﻴﻞ ﺭﺍ ﺩﻳﺪﻡ ﺑﺮ ﻣﻦ ﺳَﻼﻡ ﮐَﺮﺩ ﻣﺮﺍ ﺑﺸﺎﺭﺕ ﺩﺍﺩ ﻭَﻳﺮﺍ ﺩﻳﺪﻡ ﺻﻮﺭ ﺑﺮ ﺩﻫَﺎﻥ ﻧﻬﺎﺩﻩ ﻭ ﭼﺸﻢ ﺑﺮ ﻋﺮﺵ ﻧﻬﺎﺩﻩ ﺑﻮﺩ ﮐﻪ ﺗﺎ ﻓﺮﻣَﺎﻥ ﺭﺳﺪ ﮐﻪ ﺑﺪَﻡ ﻭ ﺻﻮﺭ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﺳﻪ ﭘﻬﻠﻮ ﺩَﺍﺷﺖ ﺩﺭﺍﺯﺍﻱ ﺻﻮﺭ ﭼﻬﻞ ﻫﺰﺍﺭ ﺳَﺎﻟﻪ ﺭَﺍﻩ ﻭ ﭘﻬﻨﺎ ﺑﻴﺴﺖ ﻫﺰﺍﺭ ﺳَﺎﻟﻪ ﺭﺍﻩ ﻭ ﺻﻮﺭ ﻣَﺎﻧﻨﺪ ﺳﺮﻭ ﮔَﺎﻭﺑﻮﺩ ﻭ ﺳﺮ ﺍﺳﺮﺍﻓﻴﻞ ﺑﻪ ﺯﻳﺮ ﻋﺮﺵ ﺭﺳﻴﺪﻩ ﻭ ﭘﺎﯼ ﺑﻪ ﺗﺨﺖ ﺍﻟﺜﺮﯼ ﺁﻧﮕﺎﻩ ﺭﻓﺮﻑ ﻣﺮَﺍ ﺑﮕﺬﺭﺍﻧﻴﺪ ﺍﺯ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺣﺠﺎﺏ ﺍﺯ ﺯﺭ ﺳﺮﺥ }ﻭ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺣﺠﺎﺏ ﺍﺯ ﺳﻴﻢ{ 27ﻭ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺣﺠﺎﺏ ﺍﺯ ﺯﺑﺮﺟَﺪ ﺳﺒﺰ ﻭ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺣﺠﺎﺏ ﺍﺯ ﻣﺮﻭﺍﺭﻳﺪ ﺳﻔﻴﺪ ﺍﺯ ﺣﺠﺎﺑﯽ ﺗﺎ
113
P ERSIAN T EXT
ﺭَﺍﻩ ﺑﺮ ﺷﺎﺧﻬﺎﯼ ﻭَﯼ ﮐﻮﺷﮑﻬﺎﯼ ﺯﺭﻳﻦ ﻭ ﺳﻴﻤﻴﻦ ﻭ ﻳَﺎﻗﻮﺗﻴﻦ ﻭ ﻣﺮﻭﺍﺭﻳﺪﻳﻦ ﮐﻮﺷﮑﻬﺎ ﺑﻪ ﻣﻘﺪﺍﺭ ﺧﺎﻧﻬﺎ ﻭ ﺟﺎﻥ ﻧﻴﮏ ﺑﺨﺘﺎﻥ ﺭﺍ ﺗﺎ ﺭﻭﺯ ﻗﻴﺎﻣَﺖ ﺟﺎﯼ ﺁﻧﺠﺎﺳﺖ ﻫﺮ ﻳﮑﯽ ﺭﺍ ﻣﮑَﺎﻧِﯽ ﺑﺮ ﻗﺪﺭ ﻭﯼ ﺑﺮﮒ ﺁﻥ ﺩﺭﺧﺖ ﻧﻮﺭﺍﻧﯽ ﭼﻮﻥ ﭼﺸﻤﻪٴ ﺁﻓﺘﺎﺏ ﺍﻧﺪﺭ ﭼﺸﻢ ﻣُﺘﻠﻮّﻥ ﺭﺳﻮﻝ ﻋَﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﮔﻔﺖ ﮐﻪ ﺑﻪ ﭼﺸﻢ ﻣَﻦ ﭼﻨﺎﻥ ﺁﻣﺪﯼ ﺁﻥ ﺭﻭﺷﻨﺎﻱ ﻭَﯼ ﮔﻔﺘﯽ ﭘﺮﻭﻳﻦ ﺯﻳﺮﻳﻦ ﺍﺳﺖ ﻭ ﺍﺯ ﺯﻳﺮ ﺍﻳﻦ ﺩﺭﺧﺖ ﭼَﻬﺎﺭ ﺟﻮﻱ ﺭﻭﺍﻥ ﮔﺸﺘﻪ ﻳﮑﯽ ﺷﻴ ْﺮ ﻭ ﻳﮑﯽ ﺁﺏ ﻭ ﻳﮑﯽ ﺍﻧﮕﺒﻴﻦ ﻭ ﻳﮑﯽ ﻣﻲ ﻳﮑﯽ ﭼﻮﻥ ﺟﻴﺤُﻮﻥ ﻭ ﻳﮑﯽ ﭼﻮﻥ ﺩﺟﻠﻪ ﻭ ﻳﮑﯽ ﭼﻮﻥ ﺭﻭﺩ ﻧﻴﻞ ﻭ ﻳﮑﯽ ﭼﻮﻥ ﻓﺮﺍﺕ ﺑﻪ ﻞ ﺗﺮﺍ ﺑﺰﺭﮔﯽ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﭼﻪ ﺟﻮﻳﻬَﺎ ﺍﻧﺪ ﮔﻔﺖ ﺁﻧﺴﺖ ﮐﻪ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﮑﻮْﺛﺮ ﻭ ﺍﻳﻦ ﭼَﻬﺎﺭ ﺟﻮﯼ ﺑﻪ ﺣﻮﺽ ﺗﻮ ﻣﯽ ﻄﻴْﻨﺎﮎ ﺍﻟ َ ﻋَ ﻭَﻋﺪﻩ ﮐﺮﺩﻩ ﺍَﺳﺖ ﺍﻧّﺎ َﺍ ْ ﺭﻭﻧﺪ ﭼﻮﻥ ﺑﻪ ﻗﻴﺎﻣﺖ ﺗﻮ ﺁﻧﺠﺎ ﺑﺮﺳﯽ ﺣﻮﺽ ﭘﺮ ﺷﺪﻩ ﺑﺎﺷﺪ }ﻣﻘﺎﻡ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ{ ﭘَﺲ ﺟﺒﺮﺋﻴﻞ ﻋَﻠﻴْﻪ ﺍﻟﺴﱠﻼﻡ ﺍﺯ ﭘﺎﻳﺎﻥ ﺁﻥ ﺩﺭﺧﺖ ﺑﺮ ﭘﺮﻳﺪ ﺗﺎ ﺑﻪ ﺟﺎﻳﮕَﺎﻫﯽ ﺑﺮَﺳﻴﺪ ﮐﻪ ﻣﻘﺎﻡ ﺟﺒﺮَﺋﻴﻞ ﺑﻮﺩ ﻭ ﺟﺎﻳﮕﺎﻩ ﻋﺒﺎﺩﺕ ﻭﯼ ﺑﻮﺩ ﻣﺮَﺍ ) (٤۷rﺑﻪ ﺟﺎﻳﮕﺎﻩ ﮔﺬﺍﺷﺖ ﻭ ﺑﻪ ﻣَﻘﺎﻡ ﺧﻮﻳﺶ ﺑﺎﻳﺴﺘﺎﺩ ﻭ ﻟﺮﺯﻩ ﺑﺮﻭﻱ ﺍﻓﺘﺎﺩ ﻭ ﻣَﺎﻧَﻨﺪﻩ ﮐﺒُﻮﺗﺮﺑﭽﻪٴ ﻋﺰّﻭﺟﻞّ ﺑﺮ ﺧُﺮﺩ ﮔﺸﺖ ﺍﻭ ﺭﺍ ﺩﻳﺪﻡ ﺑﻪ ﻣﻘﺎﻡ ﺧﻮﻳﺶ ﺍﻳﺴﺘَﺎﺩﻩ ﻭ ﻫﻴﺒﺖ ﺧﺪﺍﯼ ٕ ﻭَﻱ ﮐَﺎﺭ ﮐﺮﺩﻩ ﮔﻔﺖ ﻳَﺎ ﻣُﺤﻤّﺪ ﻣﻘﺎﻡ ﻣﻦ ﺍﻳﻨﺴﺖ ﻭ ﻣﺮﺍ ﺍﺯ ﺍﻳﻨﺠَﺎ ﺑﺎﻟَﺎﺗﺮ ﻓﺮﻣَﺎﻥ ﻧﻴﺴﺖ ﮔﻔﺘﻢ ﺍِﯼ ﺑﺮﺍﺩﺭ ﻣﻦ ﻣَﺮﺍ ﺗﻨﻬﺎ ﺑﮕﺬﺍﺷﺘﯽ ﮔﻔﺖ ﺍﺯ ﺍﻳﻨﺠﺎ ﮐﻪ ﺑﺎﻳﺴﺘﺎﺩﻡ ﺍﮔﺮ ﻦ ﺑﮕﺰﺍﺭ ﻭ ﺗﻘﺼﻴﺮ ﻣﻘﺪَﺍﺭ ﻳﮏ ﺑﻪ ﺩﺳﺖ ﺑﮕﺬﺭَﻡ ﺑﺴﻮﺯﻡ ﻳَﺎ ﻣﺤﻤّﺪﺍﻣﺸﺐ ﺣﻖ َﻣ ْ ﻞ ﺑﺨﻮﺍﻩ ﺁﻧﮕﺎﻩ ﻣﻴﮑﺎﺋﻴﻞ ﭘﺪﻳﺪ ﺁﻣﺪ ﻭ ﻣﺮَﺍ ﮔﻔﺖ ﻗﺪﻡ ﺑﺮ ﻣَﻦ ﻣﺮﺍ ﺍﺯ ﺧﺪﺍﯼ ﻋﺰﻭﺟ ّ ﻧﻪ ﻗﺪﻡ ﺑﺮ ﭘ ّﺮ ﻭَﯼ ﻧﻬﺎﺩﻡ ﻣﺮﺍ ﺍﺯ ﭘﻴﺶ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺮ ﺑﺮﺩ ﻭ ﭘﺮ ﻫﻤﻲ ﺯﺩ ﺗﺎ ﮔﻤﺎﻧﻢ ﺁﻣﺪ ﺗﺎ ﺑﻪ ﻫﺮ ﭘﺮّﯼ ﮐﻪ ﻣﯽ ﺯﻧﺪ ﻫَﻢ ﭼﻨﺪَﺍﻥ ﮐﻪ ﺍﺯ ﺯﻣﻴﻦ ﺗﺎ ﺁﻧﺠﺎ ﻣﯽ ﺑﺮﺁﺭﺩ ﺗﺎ ﺑﺮَﺳﻴﺪﻡ ﺑﻪ ﮐُﺮﺳﯽ ﻫﻢ ﭼﻨﺪﺍﻥ ﮐﻪ ﺍﺯ ﺯﻣﻴﻦ ﺗﺎ ﺁﻧﺠﺎ 23ﻭ ﮐﺮﺳﯽ ﺭﺍ ﺩﻳﺪﻡ ﺑﺪﺍﻥ ﺑﺰﺭﮔﯽ ﻫﻔﺖ ﺁﺳﻤﺎﻥ ﺩﺭ ﺟﻨﺐ ﺍﻭ ﭼﻨﺎﻥ ﻧﻤﻮﺩ ﮐﻪ ﺳﭙﺮﯼ ﺍﻧﺪﺭ ﺑﻴﺎﺑﺎﻧﻲ ﻭ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺑﯽ ﻋﺪَﺩ ﻃﻮﺍﻑ ﮐﺮﺳﯽ ﻫﻤﯽ ﮐﺮﺩﻧﺪ ﻭ ﺯﺑﺎﻥ ﮔﻮﻧﺎﮔﻮﻥ ﮐﺮﺩﻩ ﺑﻪ ﺗﺴﺒﻴﺤﻬَﺎ ) (٤۷vﻭﺗﻬﻠﻴﻠﻬَﺎ ﮐﺮﺩﻩ ﺑﻪ ﺗﺴﺒﻴﺤﻬَﺎ ) (٤۷vﻭﺗﻬﻠﻴﻠﻬَﺎ
A SCENSION
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T HE I LKHANID B OOK
114
ﻥ ﺑَﺮ ﮔﺬﺭَﺍﻧﻴﺪ ﺗﺎ ﺑﺮَﺳ ْﻴﺪﻡ ﺍﺯ ﺁﻥ ﭘَﺲ ﺑﻪ ﮐﻮﻫﻬَﺎﯼ ﺍﺯ ﺑَﺮﻑ ﺍَﺳﺖ ﺁﻧﮕﺎﻩ ﻣﺮﺍ ﺍﺯ ﺁ ْ ﺍﺯ ﻳﮑﯽ ﺗﺎ ﺁﻥ ﺩﻳﮕﺮ ﭘﺎﻧﺼﺪ ﺳَﺎﻟﻪ ﺭَﺍﻩ ﻭ ﺳﻄﺒﺮَﺍﯼ ﻫﺮ ﮐﻮﻫﯽ ﭘَﺎﻧﺼﺪ ﺳَﺎﻟﻪ ﺭَﺍﻩ ﻭ ﺷﻌﺎﻉ ﺁﻥ ﺑﺮﻑ ﭼﻮﻥ ﺁﻓﺘﺎﺏ ﻫﻤﯽ ﺗﺎﻓﺖ ﺍﺯ ﻭﯼ ﮔﺬﺷﺘﻢ ﺩﺭﻳَﺎﯼ ﭘﻴﺶ ﺁﻣﺪ ﺍﻧﺪﺭ ﻭَﯼ ﺁﺗﺶ ﺳﻮﺯﺍﻥ ﻭ ﮐﻮﻫﻬﺎﯼ ﺑَﺮﻑ ﺍﻧﺪﺭ ﻭﯼ ﻧﻪ ﺑﺮﻑ ﺑﮕﺬﺍﺧﺘﯽ ﻧﻪ ﺁﺗﺶ ﺑﻤﺮﺩﯼ ﻭ ﺑﻪ ﻋﺪﺩ ﺑﺮﮒ ﺩﺭﺧﺘﺎﻥ ﻭﺳﺘﺎﺭﻩٴ ﺁﺳﻤﺎﻥ ﺍﻧﺪَﺭ ﺁﻥ ﺩﺭﻳﺎ ﻭ ﮐﻮﻫﻬَﺎ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺑﻮﺩﻧﺪ ﻫﺮ ﮐﺲ ﺑﻪ ﺗﺴﺒﻴﺤﯽ ﻣﺸﻐﻮﻝ ﺑﻮﺩﻧﺪ ﻭ ﺟﺒﺮﺋﻴﻞ ﭘﺮ ﻣﻲ ﺯﺩ ﺗﺎ ﭼﻨﺎﻥ ُﮔﻤَﺎﻥ ﺁﻣﺪ ﻣﺮﺍ ﮐﻪ ﻣﮕﺮ ﺍﻳﻦ ﺧﻠﻖ ﺧﺪﺍﯼ ﺩﺭﻳﻦ ﺁﺗﺶ ﻏﺮﻕ ﺷﺪﻧﺪ ﭘَﺲ ﺑﺮ ﮔﺬﺷﺘﻢ ﺩﺭﻳَﺎﯼ ﺩﻳﺪﻡ ﮐﻪ ﺍَﻧﺪﺭ ﭘﻴﺶ ﺁﻣﺪ ﺻﻔﺖ ﻫﻮﻟﻲ ﺁﻥ ﺩﺭﻳَﺎ ﻭ ﺑﺴﻴَﺎﺭﯼ ﻣﻮﺝ ﺁﻥ ﻧﺘﻮﺍﻧﻢ ﮐَﺮﺩﻥ ﮐﻤﺘﺮﻳﻦ ﻣَﻮﺟﯽ ﭼﻨﺪ ﻫﻔﺖ ﻃَﺒﻖ ﺯﻣﻴﻦ ﺑﻮﺩ ﺧﻮﺍﺳﺖ ﮐﻪ ﻫُﻮﺵ ﺍﺯ ﻣﻦ ﺑﺮ َﻭﺩ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﻫﻮﺵ ﺑﺠﺎﯼ ﺁﺭ ﮐﻪ ﺍﻣﺸﺐ ﺗﻮ ﻗﺪﺭﺕ ﺧﺪﺍﯼ ﺏ ﺩﻟﺶ ﺭﺍ ﻗﻮّﺕ ﺩﻩ ﮔﻔﺘﻢ ﻳﺎ ﻋﺰّﻭﺟﻞ ﺧﻮﺍﻫﯽ ﺩﻳﺪﻥ ﻭ ﺩﻋﺎ ﮐﺮﺩ ﮐﻪ ﻳَﺎ َﺭ ْ َ ﻞ ﺑﻪ ﻭﯼ ﺟّ ﺟﺒﺮَﺋﻴﻞ ) (٤۶rﺍﻳﻦ ﭼﻪ ﺩﺭﻳَﺎﺳﺖ ﮔﻔﺖ ﺍﻳﻦ ﺁﻧﺴﺖ ﮐﻪ ﺧﺪﺍﯼ ﻋﺰّﻭ َ ﺳﻮﮔﻨﺪ ﻳﺎﺩ ﮐﺮﺩﻩ ﺍﺳﺖ ﻭَﺍﻟﺒﺤ ُﺮ ﺍﻟﻤﺴﺠُﻮﺭ ﭘﺲ ﻣﺮﺍ ﺑﺮ ﮔﺬﺭﺍﻧﻴﺪ ﺍﺯ ﺁﻥ ﺩﺭﻳﺎ ﭘﺲ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺭَﺍ ﺩﻳﺪﻡ ﺩﺭﻳﻦ ﺩﺭﻳﺎ ﺍﻳﺴﺘﺎﺩﻩ ﺑﺰﺭﮔﯽ ﺍﻳﺸﺎﻥ ﭼﻨﺪﺍﻧﯽ ﮐﻪ ﺁﻥ ﺩﺭﻳﺎ ﺑﺪﺍﻥ ﺑﺰﺭﮔﯽ ﺗﺎ ﺯﺍﻧﻮﯼ ﺍﻳﺸﺎﻥ ﺑﻴﺶ ﻧﺒﻮﺩ ﻭ ﻭﺻﻒ ﺍﻳﺸﺎﻥ ﻧﺘﻮﺍﻥ ﮔﻔﺘﻦ ﻭ ﯽ ﺍﻟ َﻘﻴّﻮﻡ ﺗﺴﺒﻴﺢ ﻣﯽ ﮐﺮﺩﻧﺪ ﺑﺪﻳﻦ ﮐﻠﻤﺎﺕ ﺳُﺒﺤَﺎﻥ ﺍﷲ َﻭ ﺑﺤَﻤﺪﻩ ﺳُﺒﺤﺎﻥ ﺍﷲ ﺍﻟﺤ ّ ﺳﺒﺤَﺎﻥ ﺍﷲ ﻭ ﺑﺤﻤﺪﻩ ﺳُﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌٕﻈﻴﻢ ﺳُﺒﺤﺎﻥ ﺍﷲ ﻭ ﺑﺤَﻤﺪِﻩِ ﺳُﺒﺤﺎﻥ ﺍﷲ ﺍﻟ ُﻘ ّﺪﻭُﺱ ﭘﺲ ﻣﺮﺍ ﺑﺮ ﮔﺬﺭﺍﻧﻴﺪ ﺩﺭﻳَﺎﯼ ﺍﺯ ﻧﻮﺭ ﭘﻴﺶ ﺁﻣﺪ ﺟﺒﺮﺋﻴﻞ ﻣﺮَﺍ ﺍﺯ ﻭﯼ ﺑﮕﺬﺭﺍﻧﻴﺪ ﺑﻪ ﻫﺮ ﭘﺮّﯼ ﮐﻪ ﺑﺰﺩﯼ ﭼﻨﺎﻧﻢ ﮔﻤﺎﻥ ﺁﻣﺪﯼ ﮐﻪ ﻫﻢ ﭼﻨﺪﺍﻥ ﮐﻪ ﺍﺯ ﺯﻣﻴﻦ ﺗﺎ ﺁﻧﺠﺎ ﻫﻤﺎﻧﺎ ﺑﻪ ﻳﮏ ﭘﺮ ﻣﻲ ﺑَﺮﺁﻭﺭﺩ ﺗﺎ ﻣﺮﺍ ﺑﮕﺬﺭﺍﻧﻴﺪ ﺍﺯﻳﻦ ﺩﺭﻳﺎ ﻭ ﺭُﻭﯼ ﺑﻪ ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﯽ ﻧﻬﺎﺩ ﺍﺯ ﺁﻧﺠﺎ ﮐﻪ ﺁﻥ ﺩﺭﻳﺎ ﺑﻮﺩ ﺗﺎ ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﯽ ﭘﻨﺠﻬﺰﺍﺭ ﺳَﺎﻟﻪ ﺭﺍﻩ ﺑﻮﺩ ﺭﺍﻩ ﺑﻮﺩ }ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﯽ{ ﻭﺳﺪﺭﺓ ﺍﻟﻤُﻨﺘﻬﯽ ﺍﺯ ﺑﻬﺮ ﺁﻥ ﺧﻮﺍﻧﻨﺪ ﮐﻪ ﻣﻨﺘﻬﯽ ﺭﻭﺡ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﻭ ﺷﻬﻴﺪﺍﻥ ﺁﻧﺠﺎﺳﺖ ﻭ ﺍﻳﻦ ) (٤۶vﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﯽ ﺩﺭﺧﺘﻴﺴﺖ ﺑﺎﻻﯼ َﻭﯼ ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ ﺳَﺎﻟﻪ
115
P ERSIAN T EXT
ﭼﻬﺎﺭﺩﻩ ﻧﻮﺭ ﺍﺯ ﺭﻭﻱ ) (٤٤vﺍﻳﺸﺎﻥ ﻫﻤﯽ ﺗﺎﻓﺖ ﺑﺮ ﻣﻦ ﺳَﻼﻡ ﮐﺮﺩﻧﺪ ﻭ ﻣﺮﺍ ﺑﺸﺎﺭَﺕ ﺩﺍﺩﻧﺪ ﭘﺲ ﻣﺮﺍ ﺑﺮﮔﺮﺩﺍﻧﻴﺪﻧﺪ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺭﺍ ﺩﻳﺪﻡ ﻧﺎﻡ ﺍﻭ ﺍﻓﻨﺎﺋﻴﻞ ﺑﺮ ﺭﺍﺳﺖ ﻫﺰﺍﺭﺍﻥ ﻫﺰﺍﺭ ﻓﺮﻳﺸﺘﻪ ﺗﺎﺟﻬَﺎﯼ ﻧﻮﺭ ﺑﺮ ﺳﺮ ﻧﻬﺎﺩﻩ ﻫﻤَﻪ ﺁﻳﺔ ﺍﻟﮑُﺮﺳﯽ ﻞ ﺍﺯ ﻣﯽ ﺧﻮﺍﻧﺪﻧﺪ ﺟﺒﺮﺋﻴﻞ ﻋَﻠﻴْﻪ ﺍﻟﺴﱠﻼﻡ ﮔﻔﺖ ﺍﻳﻦ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺭﺍ ﺧﺪﺍﯼ ﻋﺰﻭﺟ ّ ﻧﻮﺭﻋﺮﺵ ﺁﻓﺮﻳﺪﻩ َﺍﺳْﺖ ﻫﻤﻪ ﺑﺮ ﻣَﻦ ﺳَﻼﻡ ﮐﺮﺩﻧﺪ ﺑﺸﺎﺭَﺕ ﺩﺍﺩﻧﺪ ﭘﺲ ﺟﺒﺮﺋﻴﻞ ﺳﺪْﺭ ُﺓ ﺍﻟﻤُﻨﺘَﻬﯽ ﺑﻴَﺎﻭﺭﺩ ﻭ ﻓﺮﻳﺸﺘﮕﺎﻥ ﻣﺮﺍ ﺑﮕﺬﺭﺍﻧﻴﺪ ﺑﺎﺩ ﺭَﺣﻤﺖ ﭘﻴﺶ ﺁﻣﺪ ﻭ ﺑُﻮﯼ ِ ﭘﻴﺶ ﺁﻣﺪﻧﺪ ﺑﻲ ﻋٕﺪﺩ ﺑﺮ ﺳﺮﻫَﺎﯼ ﺍﻳﺸﺎﻥ ﺗﺎﺟﻬَﺎﯼ ﺑﻪ ﻟﻮﻥ ﻋﺮﺵ ﭘَﺲ ﺧﺎﺯﻧﺎﻥ ﺑﻬﺸﺖ ﺍﺯ ﭘﺲ ﻳﮑﺪﻳﮕﺮ ﺁﻏﺎﺯﻳﺪﻧﺪ ﺁﻣﺪﻥ ﻳﮑﯽ ﺭﺍ ﺻَﺎﻋﺪﻳﺎﺋﻴﻞ ﻭ ﺍﺯ ﭘﺲ ﺍﻭ ﺭﻗﻴﺎﺋﻴﻞ ﺑﺎ ﻫﺮﻳﮑﯽ ﻫﺰﺍﺭ ﻓﺮﻳﺸﺘﻪ ﻫﻤﻪ ﭘﺮ ﺑﺎﺯ ﮐﺮﺩﻩ ﻭ ﺭﻭﻳﻬَﺎ ﺑﻪ ﻣﻦ ﻧﻬﺎﺩﻩ ﻭ ﺴﺖ ﺑﻪ ﺍﻧﮕﺸﺘﺎﻥ ﺑﻪ ﻣﻦ ﺍَﺷﺎﺭَﺕ ﻣﯽ ﮐﺮﺩﻧﺪ ﻭ ﻣﻲ ﮔﻔﺘﻨﺪ ﺍﻳﻦ ﻋﺰﻳﺰﺗﺮﻳﻦ ﺁﺩﻣﻴَﺎ َﻧ ْ ﮏ َﻭ ﺑﻤﻦ َﻣﻌَﮏ ﭘﺲ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺩﻳﮕﺮ ﭘﻴﺶ ﺁﻣﺪ ﺳﺮ ﺍﻳﻦ ﻭ ﻣﯽ ﮔﻔﺘﻨﺪ َﻣﺮْﺣﺒَﺎ ﺑ َ ﺼﺼْﻴﺎﺋﻴﻞ ﻭ ﺳﯽ ﻭ ﺩﻭ ﻫﺰَﺍﺭ ) (٤۵rﻓﺮﻳﺸﺘﻪ ﺑﺎ ﻭﯼ ﻋ َ ﻓﺮﻳﺸﺘﮕﺎﻥ ﻧﺎﻡ ﺍﻭ ٕ ﺑﻮﺩﻧﺪ ﻭ ﺑﺮ ﺳﺮ ﻫﺮ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺗﺎﺟﯽ ﭼَﻬﺎﺭ ﺻﺪ ﻫﺰﺍﺭ ﻣﺮﻭﺍﺭِﻳﺪ ﺑﻮﺩ ﻳﮏ ﺩﺍﻧﻪ ﻣﺮﻭﺍﺭﻳﺪ ﺍﺯ ﺁﻧﻬﺎ ﺍﻧﺪﺭ ﺩﻧﻴﺎ ﺍﺯ ﺁﺳﻤﺎﻥ ﺑﻪ ﺯﻣﻴﻦ ﻧﮕﻨﺠﻴﺪﯼ ﺍﺯ ﺑﺰﺭﮔﯽ }ﺩﺭﻳﺎﻫﺎﯼ ﺁﺳﻤﺎﻥ ﻫﻔﺘﻢ{ ﭘَﺲ ﺟﺒﺮﺋﻴﻞ ﻋَﻠ ْﻴ ِﻪ ﺍﻟﺴﱠﻼﻡ ﭘﺮﺑﺰﺩ ﺍﻧﺪﺭ ﺩﺭﻳﺎﯼ ﺍﺯ ﻧﻮﺭ ﻣﺮﺁﻥ ﺭﺍ ﮐﺮﺍﻧﻪ ﻭ ﻣﻨﺘﻬﺎ ﭘﻴﺪﺍ ﻧﻪ ﭘﺮ ﺑﺰﺩ ﺍﻧﺪﺭﻭَﯼ ﺗﺎ ﻣﻦ ﭼﻨﺎﻥ ﮔﻤﺎﻥ ﺑُﺮﺩﻡ ﮐﻪ ﻫﻤﻪ ﺧﻠﻖ ﺟﻤﻠﻪ ﺩﺭﻳﻦ ﺩﺭﻳَﺎﯼ ﻧﻮﺭ ﻏﺮﻗﻪ ﮔﺸﺘﻨﺪﻱ ﺧﻮﺍﺳﺖ ﮐﻪ ﻫﻮﺵ ﺍﺯ ﻣﻦ ﺑﺮﻭﺩ ﺟﺒﺮﺋﻴﻞ ﻋَﻠﻴْﻪ ﺻﻨْﻊ ﺧﺪﺍﻱ ﺍﻟﺴﱠﻼﻡ ﮔﻔﺖ ﺩﻝ ﺑﻪ ﺟﺎﯼ ﺩﺍﺭ ﻭ ﻣﺘﺮﺱ ﮐﻪ ﺗﻮ ﺍﻣﺸﺐ ﻋﺠﺎﻳﺐ ﻭ ُ ﺗﻌٕﺎﻟﯽ ﺭﺍ ﺧﻮﺍﻫﻲ ﺩﻳﺪﻥ ﭘﺲ ﺍﺯ ﺁﻧﺠﺎ ﺑﺮ ﮔﺬﺭﺍﻧﻴﺪ ﺗﺎ ﺑﺮَﺳﻴﺪﻡ ﺑﻪ ﺩﺭﻳﺎﯼ ﺍﺯ ﺗﺎﺭﻳﮑﯽ ﺍﻧﺪﺭ ﻭَﯼ ﻫﻤﯽ ﭘﺮّﻳﺪ ﻭ ﭘﺮ ﻫﻤﻲ ﺯﺩ ﺑﻪ ﻫﺮ ﭘﺮﯼ ﮐﻪ ﺑﺰﺩ ﭼﻨﺪﺍﻧﯽ ﺑﺮﺁﻭﺭﺩ ﮐﻪ ﺍﺯ ﺯﻣﻴﻦ ﺗﺎ ﺁﻧﺠﺎ ﭘﺲ ﭼﻮﻥ ﺍﺯ ﺁﻧﺠﺎ ﺑﮕﺬﺷﺘﻢ ﺑﻪ ﺩﺭﻳَﺎﯼ ﺭﺳﻴﺪﻡ ﺍﺯ ﺁﺗﺶ ﻭ ﺁﻥ ﺁﺗﺶ ﺍﻧﺪﺭ ﻳﮑﺪﻳﮕﺮ ﻣﻮﺝ ﻫﻤﻲ ﺯﺩ ﻭ ﻳﮏ ﺩﻳﮕﺮﺭﺍ ﻣﯽ ﺧﻮﺭﺩ ﺍﺯ ﻫﻮﻝ ﺁﻥ ﺁﺗﺶ ﺟﺒﺮﺋﻴﻞ ﺍﺯﻭﯼ ﺑﻴﺮﻭﻥ ﻫﻤﻲ ﭘﺮّﻳﺪ ﺧﻮﺍﺳﺖ ﮐﻪ ﺟﺎﻥ ﺍﺯ ﻣَﻦ ﺟﺪﺍ ﻞ ) (٤۵vﺗﺮﺍ ﺍﺯ ﺁﻥ ﺍﻳﻤﻦ ﮐﺮﺩَﻩ ﺟّ ﺷﻮﺩ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﻣﺘﺮﺱ ﮐﻪ ﺧﺪﺍﯼ ﻋﺰّﻭ َ
A SCENSION
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T HE I LKHANID B OOK
116
ﻞ ﺟﻼﻟﻪ ﻣﺮﺍ ﻗﻮّﺕ ﺩﺍﺩ ﺗﺎ ﻋﺰّﻭﺟﻞّ ﭘﺲ ﺧﺪﺍﻭﻧﺪ ﺟ ّ ﻧﺸﻨﺎﺧﺖ ﺍﺯ َﻫﻴﺒﺖ ﺧﺪﺍﯼ ٕ ﺑﺪﻳﺸﺎﻥ ﻧﮕﺮﺳﺘﻢ ﻭ ﺑﺮ ﻣَﻦ ﺳﻼﻡ ﮐَﺮﺩﻧﺪ ﻭ ﺑﺸﺎﺭﺕ ﺩﺍﺩﻧﺪ ﻭ ﮔﻔﺘﻨﺪ ﻳﺎ ﻣﺤﻤّﺪ ﻣﺮﺍ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﭘﻴﺶ ﺍﺯ ﺁﻧﮑﻪ ﺁﺩﻡ ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪﻧﺪ ﺑﻪ ﺻﺪ ﻫﺰﺍﺭ ﺳَﺎﻝ ﺗﺎ ﺑﺮ ﺗﻮ ﺻﻠﻮﺍﺕ ﺩﻫﻴﻢ ﻭ ﺍﻣّﺖ ﺗﺮﺍ ﺍﺯ ﺧﺪﺍﯼ ﺗﻌٕﺎﻟﻲ ﺑﺨﻮﺍﻫﻴﻢ ﻭ ﺁﻧﮕﺎﻩ ﺷﻤﻴﺎﺋﻴﻞ ﺭﺍ ﺩﻳﺪﻡ ﺑﺎ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺑﺰﺭﮒ ﺑﺮ ﺳﺮ ﻭَﯼ ﺗﺎﺟﯽ ﺍﺯ ﻟﻮﻟﻮٴ ﻭ ﻳﺎﻗﻮﺕ ﮐﻪ ﺍﻧﺪﺭ ﻫﻤﻪ ﺩﻧﻴﺎ ﻧﮕﻨﺠﻴﺪﻱ ﺍﻧﺪﺭﻭ ﻧﮕﺮﺳﺘﻢ ﻟﺮﺯﻩ ﺑﺮ ﺍﻧﺪﺍﻡ ﻣَﻦ ﺍﻓﺘﺎﺩ }ﺩﻭﺍﻡ ﺑﺮ ﻻ ﻣﮑﺎﻥ{ ﭘﺲ ﺍﮔﺮ ﮐﺴﯽ ﺳﻮﺍﻝ ﮐﻨﺪ ﮐﻪ ﺷﺨﺼﯽ ﺟﺎﻥ ﻭ ﺟﻮﻫَﺮ ﺍﻧﺪﺭ ﻻ ﻣﮑﺎﻥ ﭼﮕﻮﻧﻪ ﺑﻮﺩ ﺟﻮﺍﺏ ﺩﻫﻴﻢ ﮐﻪ ﺯﻳﺮ ﻫﻔﺘﻢ ﺯﻣﻴﻦ ﮔﺎﻭَﺳﺖ ﺯﻳﺮ ﺁﻥ ﭼﻴﺴﺖ ﮔﻮﻳﺪ }ﻣﺎﻫﯽ ﮔﻮﻳﻢ ﺯﻳﺮ ﺁﻥ ﭼﻴﺴﺖ ﮔﻮﻳﺪ { 22ﺁﺏ ﺩﻳﮕﺮ ﭼﻪ ﮔﻮﻳﺪ ﺻﺨﺮﻩ ﮔﻮﻳﻴﻢ ﺯﻳﺮ ﺻﺨﺮﻩ ﭼﻴﺴﺖ ﮔﻮﻳﺪ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ) (٤٤rﮐﻪ ﺻﺨﺮﻩ ﺑﺮ ﮔﺮﺩﻥ ﺩﺍﺭﺩ ﮔﻮﻳﻴﻢ ﺯﻳﺮ ﺁﻥ ﻓﺮﻳﺸﺘﻪ ﭼﻴﺴﺖ ﮔﻮ َﻳﺪ ﺭﻳﺢ ﺍﻟﻌٕﻘﻴﻢ ﭼﻴﺴﺖ ﮔﻮﻳﺪ ﺑﺮﭘﺸﺖ ﺯﻣﻴﻦ ﻧﻤﻨَﺎﮎ ﭼَﻬﺎﺭ ﻫﺰﺍﺭ ﺳﺎﻟﻪ ﺭﺍﻩ ﻧﻬﻨﺒﻦ ﺩﻭﺯﺥ ﮔﻮﻳﻴﻢ ﺯﻳﺮ ﺛﺮﯼ ﭼﻴﺴﺖ ﮔﻮﻳﺪ ﻻ ﻣﮑﺎﻥ ﻭ ﻫﻴﭻ ﺩﻳﮕﺮ ﻧﻴﺴﺖ ﮔﻮﻳﻴﻢ ﻫﻤﻪ ﻋﺎﻟﻢ ﺑﺮ ﺩﻭﺍﻡ ﺑﺮ ﻻ ﻣﮑﺎﻥ ﺍﺳﺖ ﻧﻔﺲ ﺭﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﺍﮔﺮ ﺩﺭ ﺷﺐ ﺷﺮﻑ ﺍﺯ ﻫﻤﻪ ﻣﮑﺎﻥ ﺩﺭ ﮔﺬﺭﺩ ﻭ ﺑﻼ ﻣﮑﺎﻥ ﺑﺮﺳَﺎﻧﺪ ﭼﻪ ﻋﺠﺐ ﺑﺎﺷﺪ ﭼﻪ ﻋﺠﺐ ﺑﺎﺷﺪ }ﻓﺮﻳﺸﺘﮕﺎﻥ ﺁﺳﻤﺎﻥ ﻫﻔﺘﻢ{ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺮﺍ ﺍﻧﺪﺭ ﺑﺮ ﮔﺮﻓﺖ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﻣﺘﺮﺱ ﮐﻪ ﺗﻮ ﺍﻣﺸﺐ ﻋﺠﺎﻳﺐ ﻭ ﻗﺪﺭﺕ ﺧﺪﺍﯼ ﺗﻌٕﺎﻟﯽ ﺧﻮﺍﻫﯽ ﺩﻳﺪﻥ ﻣﺮﺍ ﺑﮕﺬﺭﺍﻧﻴﺪ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﭘﻴﺶ ﺁﻣﺪ ﻧﺎﻡ ﺍﻭ ﻫﺸﻤﻴﺎﺋﻴﻞ ﺳﺮﻭﯼ ﺯﻳﺮ ﻋَٕﺮﺵ ﻭ ﻗﺪﻡ ﻭَﯼ ﺑﺮ ﺗﺤﺖ ﺍﻟﺜﺮﯼ ﻭ ﺯﻧﺠﻴﺮﯼ ﺯﺭّﻳﻦ ﺍﻧﺪﺭ ﮔﺮﺩﻥ ﺁﻥ ﻣَﺎﻫﻲ ﮐﻪ ﺯﻣﻴﻨﻬﺎ ﺑﺮ ﭘﺸﺖ ﻭﻳﺴﺖ ﻭ ﺁﻧﺮﺍ ﻧﮕﺎﻩ ﻣﯽ ﺩﺍﺭﺩ ﻭ ﺑﺎ ﺍﻳﻦ ﻓﺮﻳﺸﺘﻪ ﺑﻴﺴﺖ ﻫﺰﺍﺭ ﻓﺮﻳﺸﺘﻪ ﻫﻤَﻪ ﻣَﺎﻧﻨﺪ ﺍﻭ ﺗﺎﺟﻬَﺎﯼ ﻣﺮﻭﺍﺭﻳﺪ ﺑﺮ ﺳﺮ ﻫﻤَﻪ ﺑﻪ ﺗﺴﺒﻴﺢ ﻣﺸﻐﻮﻝ ﺑﺮ ﻣَﻦ ﺳَﻼﻡ ﮐﺮﺩﻧﺪ ﻭ ﻣﺮﺍ ﺑﺸﺎﺭﺕ ﺩﺍﺩﻧﺪ ﭘَﺲ ﺑﮕﺬﺷﺘﻢ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺑﺎﺭﺍﻥ ﻣﺮﺍ ﭘﻴﺶ ﺁﻣﺪﻧﺪ ﺭﻭﻳﻬﺎﺷﺎﻥ ﭼﻮﻥ ﻣَﺎﻩ ﺷﺐ
117
P ERSIAN T EXT
ﮏ ﺍ ْﻟﺒَﺎﻗﻲ ﻲ ﺍ ْﻟﻔَﺎﻧِﯽ ِﺑ َﻮﺟْﻬ َ ﺟ ِﻬ َ ﺴﺘَﺠﻴ ًﺮﺍ ) (٤۲vﺑﻌﺰّﺗﮏ َﻭ َﺍﺻْﺒﺢ َﻭ ْ ﺩﻳﻨﯽ ُﻣ ْ ﮑﺮِﻳ ِﻢ ﻳﺎﺩ ﮔﺮﻓﺘﻢ ﻭ ﺩﻭ ﺭﮐﻌﺖ ﻧﻤﺎﺯ ﮐﺮﺩﻡ ﻭ ﺟَﺒﺮﺋﻴﻞ ﻋَﻠﻴْﻪ ﺍﻟﺴّﻼﻡ ﻣﺮﺍ ﺍﻟ َ ﺑﺮﺩﺍﺷﺖ ﺑﻪ ﭘﺮ ﺧﻮﻳﺶ ﺗﺎ ﺭَﺳﻴﺪﻡ ﺑﻪ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺑﺴﻴَﺎﺭ ﻣﻬﺘﺮ ﺍﻳﺸﺎﻥ ﺭﺿﻮﺍﻧﻴﺎﺋﻴﻞ ﺧﻠﻴﻔﺖ ﺭﺿﻮﺍﻥ ﺑﺎ ﻭَﯼ ﺣﻮﺭَﺍ ﻭ ﺣﻮﺭﻋﻴﻨﺎﻥ ﺑﯽ ﺍﻧﺪﺍﺯﻩ ﻭ ﻫﻤَﻪ ﺑﻪ ﺭﻭﯼ ﻣﻦ ﺍﻧﺪﺭ ﺧﻨﺪﺍﻥ ﺑﺮ ﻣﻦ ﺳَﻼﻡ ﮐﻨﺎﻥ ﻭ ﺍﻳﻦ ﺭﺿﻮﺍﻧﻴﺎﺋﻴﻞ ﭼﻨﻴﻦ ﮔﻔﺖ ﮐﻪ ﺤ َﻤّﺪ ﺭَﺍ ﻋَﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﺑﻬﺸﺖ ﺑﺨﻮﺍﻫﻴﻢ ﺍﻣﺸﺐ ﺍﻧﺪﺭ ﺑﻬﺸﺖ ﻣﻨﺎﺩﯼ ﺁﻣﺪ ﮐﻪ ﻣﺎ ﻣ َ ﻞ ﺑﻪ ﻧﻤﻮﺩﻥ ﻭﺍﻳﻨﻬﺎ ﺣﺎﺟﺖ ﺧﻮﺍﺳﺘﻨﺪ ﮐﻪ ﻣﺎ ﻭﻳﺮﺍ ﺯﻭﺩﺗﺮ ﺑﻴﻨﻴﻢ ﺧﺪﺍﻱ ﻋﺰّﻭﺟ ّ ﺩﻳﺪﺍﺭ ﺗﻮ ﺑﺮ ﺍﻳﺸﺎﻥ ﻣﻨّﺖ ﻧﻬﺎﺩ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﻣﯽ ﮔﻔﺘﻨﺪ ﻧﺤﻦ ﺍﻟﻨّﺎﻋﻤﺎﺕ ﻓﻼ ﺿﻴَﺎﺕ ﻓﻼ ﻧﺴﺨْﻂ }ﺍﺑﺪًﺍ{ 21ﻭﻧﺤﻦ ﺍﻟﺨﺎﻟﺪَﺍﺕ ﻓﻼ ﻣﻮﺕ ﺑﻨﻮﺱ ﺍﺑﺪًﺍ ﻭ ﻧﺤﻦ ﺍﻟﺮّﺍ ِ ﺍﺑﺪًﺍ ﻭ ﻧﺤﻦ ﺍﻟﮑﺎﺳﻴَﺎﺕ ﻓﻼ ﻧﻌﺮﯼ ﺍَﺑﺪًﺍ ﻃﻮﺑﻲ ﻟﻤﻦ ﮐَﺎﻥ ﻟﻨَﺎ ﻭ ﮐﻨَﺎ ﻟ ُﻪ ﺑﻠﻎ ُﺍ ّﻣﺘِﮏ ﺤﻤّﺪﻋﻨﺎ ﺍﻟﺴﱠﻠﻢ ﺛﻢ ﺍﻟﺒﻠﻊ ﺍﻟﺴﱠﻠﻢ ﺛﻢ ﺑﻠﻊ ﺍﻟﺴﱠﻠﻢ ﺍﺯﺍﻳﺸﺎﻥ ﺑﺮ ﮔﺬﺷﺘﻢ ﺧﺎﺯﻥ ﻳﺎ ﻣ َ ﺑﻬﺸﺖ ﺭﺍ ﺩﻳﺪﻡ ) (٤۳rﺑﺎ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺣﺠﺎﺑﻬَﺎ ﻫﺰﺍﺭﻫﺰﺍﺭ ﺭﻭ ﺭﻭﻳﻬَﺎﯼ ﺍﻳﺸﺎﻥ ﭼﻮﻥ ﻣَﺎﻩ ﻭ ﺟﺎﻣﻪ ﻫَﺎﯼ ﺍﻳﺸﺎﻥ ﺳﺒﺰ ﺧﻮﺵ ﺑُﻮﯼ ﺗﺮ ﺍﺯ ﻣﺸﮏ ﺑﺮ ﺳﺮﻫﺎﻱ ﺍﻳﺸﺎﻥ ﺗﺎﺟﻬَﺎ ﺍﺯ ﻧﻮﺭ َﮐ َﻤﺮْﻫﺎ ﺍﺯ ﺯﻣﺮﺩ ﺑﺮ ﻣﻴَﺎﻥ ﺑﺴﺘﻪ ﻭ ﺑﺮ ﺳﺮ ﻫﺮ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺗﺎﺟﯽ ﭼﻨﺪ ﺷﺼﺖ ﺑﺮﺵ ﺑﺮﺵ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍﻭ ﺭﺍ ﻭﻣُﺮﻭﺍﺭﻳﺪ ﺍﻧﺪﺭ ﻧﺸﺎﻧﺪﻩ ﺳﻄﺒﺮﯼ ﻭ ﺑﺎﻟَﺎﯼ ﻳﮏ ﻣﺮﻭﺍﺭﻳﺪ ﭘﺎﻧﺼﺪ ﺳَﺎﻟﻪ ﺭَﺍﻩ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﺯﻳﺸﺎﻥ ﻧﻴﮑﻮﺗﺮ ﺑﺎﺷﻨﺪ ﮔﻔﺖ ﻧﻴﮑﻮﺗﺮ ﺍﺯﻳﺸﺎﻥ ﺑﺎﺷﻨﺪ ﭼﻮﻥ ﺑﻬﺸﺖ ﺍﻧﺪﺭﺁ َﻳﻨْﺪ ﺟﻤﻠﻪ ﺑﺮ ﻣﻦ ﺕ ﺩﺍﺩﻧﺪ ﭘﺲ ﺟﺒﺮﺋﻴﻞ ﻋَﻠﻴﻪ ﺍﻟﺴﱠﻠﻢ ﻣﺮَﺍ ﺑﮕﺬﺭﺍﻧﻴﺪ ﺳَﻼﻡ َﮐﺮْﺩﻧﺪ ﻭ ﻫﻤﻪ ﻣَﺮﺍ ﺑﺸﺎﺭ ْ ﻭ ﺑﻪ ﻫﺮ ﭘﺮﻳﺪﻧﻲ ﮐﻪ ﺑﭙﺮﻳﺪ ﭼﻨﺎﻥ ﮔﻤﺎﻥ ﺁﻣﺪ ﻣﺮﺍ ﮐﻪ ﭼﻨﺪﺍﻥ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﺭﻭﯼ ﺯﻣﻴﻦ ﺗﺎ ﺁﻧﺠﺎ ﮐﻪ ﺭﺳﻴﺪﻩ ﺑﻮﺩﻡ ﺁﻧﮕﺎﻩ ﭘﻴﺶ ﻣﻦ ﺁﻣﺪ ﻧﺎﻡ ﻭَﻱ ﺷﻤﻴَﺎﺋﻴﻞ ﺻﺪ ﻫﺰﺍﺭ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺑﺎ ﻭَﯼ ﺳﺮﻫَﺎ ﺑﺮﺩﺍﺷﺘﻪ ﺍﺯﺁﻥ ﺭﻭﺯ ﺑﺎﺯ ﮐﻪ ﺧﺪﺍﻱ ﺗﻌٕﺎﻟﯽ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪﺳﺖ ﻫﻤَﻪ ﻣﯽ ﮔﻔﺘﻨﺪ ﻣﺮﺣَﺒﺎ َﻣ ْﺮﺣَﺒﺎ ﺑﺎﻟ َٕﻌﺒْﺪ ﺍﻟﺼﱠﺎﻟﺢ ﻭ ﺍﻟﻨﺒﯽ ﺍﻟﺼﱠﺎﻟﺢ ﮑﺮِﻳﻢ ) (٤۳vﻋﻠﯽ ﺍﷲ ﺳﻴّﺪ ﺍﻟﺴﱠﺎﺩَﺍﺕ ﺍﻟﱠﺬﯼ َﺍﺿَﺎﺕ ﺑ ِﻪ ﺍﻻﺭﺽ ﻭ ﺍﻟﺴﱠﻤﺎء َﻭ ﺍ ْﻟ َ ﺍﻟﻴَﻮﻡ ﺗﮑﺮﻡ ﻭ ُﺗ ْﻌٕﻄﯽ ﺍﻟﻴﻮﻡ ﺗﺒﺸﺮ ﻭ ﺗُﺤﻴَﺎ ﺷﺎﺩﻣَﺎﻧﻪ ﺷﺪﻡ ﭘﺲ ﺟَﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﻋَﺪﺩ ﻗﻄﺮﻩٴ ﺑﺎﺭﺍﻥ ﻭ ﺍﻟﺴﱠﻼﻡ ﻣﺮﺍ ﺑﮕﺬﺭﺍﻧﻴﺪ ﻭ ﺻﻔﻬﺎﯼ ﻓﺮﻳﺸﺘﻪ ﻣﺮﺍ ﭘﻴﺶ ﺁﻣﺪ ﺑﻪ ٕ ﺑﻪ ﻋﺪﺩ ﺭﻳﮓ ﺑﻴَﺎﺑﺎﻥ ﻭ ﺑﻪ ﻋَﺪﺩ ﺭﻭﺯ ﻭﺷﺐ ﻭ ﮐﺴﻲ ﺍﺯﻳﺸﺎﻥ ﻳﮏ ﺩﻳﮕﺮ ﺭﺍ
A SCENSION
OF
T HE I LKHANID B OOK
118
ﻧﺒﻮﺩ ﻭ ﻣﻨﺖ ﻫﻤﮕﯽ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑﻮﺩ ﻭ ﺣﮑﻤﺖ ﺷﺸﻢ ﺗﺎ ﻫﺮﭼﻪ ﺁﺭﺯﻭ ﺑﻮﺩ ﺩﺭ ﺳﺪ ﻭ ﺁﻥ ﮐَﺮﺍﻣﺖ ﺑﺰﺭﮒ ﺑﻴﻨﺪ ﺁﺳﻤﺎﻧﻬﺎ ﻫﻤَﻪ ﺩﻳﺪﻩ ﺷﻮﺩ ) (٤۱vﺗﺎ ﺑﻪ ﻗﺮﺏ ﺑﺮ َ ﺍﺯﺁﻥ ﭘﺲ ﺑﻪ ﺷﮑﺮ ﻣﺸﻐﻮﻝ ﺷﻮﺩ ﮐﻪ ﻋﺎﺩَﺕ ﺁﺩﻣﻴَﺎﻥ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﻫﺮﭼﻪ ﻧﻴﺎﺑﺪ ﺁﺭﺯﻭ ﮐُﻨﺪ ﺗﺎ ﺑﺒﻴﻨﺪ ﭼﻮﻥ ﺑﻴﻨﺪ ﺑﻴﺎﺭﺍﻣﺪ ﻭ ﺣﮑﻤﺖ ﻫﻔﺘﻢ ﺁﻧﮑﻪ ﺍﻳﺰﺩ ﺗﻌﺎﻟﯽ ﮐﻪ َﺭﺳُﻮﻝ ﻋَﻠ ْﻴ ِﻪ ﺍﻟﺴﱠﻼﻡ ﻣﻘﺎﻡ ﺟﺎﻥ ﻫﺮ ﭘﻴﻐﺎﻣﺒﺮﯼ ﺑﺒﻴﻨﺪ ﭼﻮﻥ ﻧﻔﺲ ﻭَﻳﺮﺍ ﺣﺎﺿﺮ ﮐﻨﺪ ﺁﻧﺠﺎ ﮐﻪ ﮐﻨﺪ ﻣﻨﺖ ﺯﻳﺎﺩﺕ ﺧﺪﺍﻭﻧﺪ ﺗﻌٕﺎﻟﯽ ﺑﺮﺧﻮﺩ ﺑﻴﻨﺪ ﻭ ﺷﮑﺮ ﺍﻓﺰﺍﻳﺪ ﺣﮑﻤﺖ ﻫﺸﺘﻢ ﺍﻧﺪﺭ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩ ﻟَﺎ َﺗ ْﺪﺧُﻠﻮُﺍ ﻏﻴﺮ ﺑﻴﻮُﺗﮑﻢ ﺍﻻﻳﻪ ﺧﻮﺍﺳﺖ ﮐﻪ ﻫﻢ ﺍﺯ ﺍﺩﺏ ﮐﻪ ﺍﻧﺪﺭ ﺯﻣﻴﻦ ﮐَﺎﺭ ﺑَﻨﺪَﺩ ﺑﻪ ﻣﻌﻨﯽ ﺳَﻼﻡ ﺑﻪ ﻭﻗﺖ ﺍﻧﺪﺭ ﺁﻣﺪﻥ ﺍﻧﺪﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺣﮑﻤﺖ ﻧﻬﻢ ﺩﻳﺪﺍﺭ ﻣﻠﮏ ﺍﻟﻤَﻮﺕ ﻭ ﻣَﺎﻟﮏ ﺍﻧﺪﺭ ﻭَﻗﺖ ﺑﺮ ﺷﺪﻥ ﻧﻤﻮﺩ ﻧﻪ ﺩﺭ ﻭﻗﺖ ﻓﺮﻭﺩ ﺁﻣﺪﻥ ﺧﻮﺍﺳﺖ ﮐﻪ ﺭﺳُﻮﻝ ﻋُﻠﻴْﻪ ﺍﻟﺴﱠﻼﻡ ﺍﻧﺪﺭ ﺭﺍﻩ ﮔُﺬﺭﺩ ﺑﻴﻨﺪ ﻭ ﺍﺯ ﺍﺣﻮﺍﻝ ﺍﻣّﺖ ﺧﺒﺮ ﻳﺎﺑﺪ ﺗﺎ ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ ﮔﺮﺩﺩ ﻭ ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨﺪ ﻭ ﺍﺯ ﺧﺪﺍﯼ ﺗﻌٕﺎﻟﯽ ﺑﺨﻮﺍﻫﺪ ﺗﺎ ﺑﺮ ﺍﻣﺘﺶ ﺁﺳﺎﻥ ﺑﻮﺩ ﻭ ﺩﻳﮕﺮ ﭼﻮﻥ ﺷﻔﻴﻊ ﻧﺪﺍﻧﺪ ﮐﻪ ﺍﻧﺪﺭ ﺯﻧﺪﺍﻥ ) (٤۲rﮐﻴﺴﺖ ﭼﻪ ﺩﺍﻧﺪ ﺧﻮﺍﺳﺘﻦ ﻧﺨﺴﺖ ﺯﻧﺪﺍﻥ ﺭﺍ ﺑﺮ ﻭَﯼ ﻋﺮﺿﻪ ﮐﺮﺩﻧﺪ ﻭ ﻣﺤﺒﻮﺳَﺎﻥ ﺭﺍ ﺑﻪ ﻭﯼ ﻧﻤﻮﺩﻧﺪ ﺗﺎ ﺑﺪﺍﻧﺴﺖ ﺧﻮﺍﺳﺘﻦ ﮐﻪ َﺭ ﱠﺑﻨَﺎ ﻟَﺎ ﺗُﻮﺍﺧِﺬﻧَﺎ ﺗﺎ ﺑﻪ ﺁﺧﺮ ﻭ ﺳﻪ ﺩﻳﮕﺮ ﭼﻨﻴﻦ ﮔﻔﺘﻨﺪ ﮐﻪ ﺍﮔﺮﭘﺲ ﺍﺯﺁﻥ ﺑَﺎﺯﮔﺸﺘﯽ ﺍﺯ ﺁﻥ ﻧﻮﺭ ﮐﻪ ﺑﺮ ﻭَﯼ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ ﺍﮔﺮ ﺁﻥ ﻧﻮﺭ ﺑﺮ ﺁﺗﺶ ﺍﻓﺘﺎﺩﯼ ﻫﻤَﻪ ﺁﺗﺶ ﺭﺍ ﻧﺎﭼﻴﺰ ﮐﺮﺩﻱ ﻭ ﺍﮔﺮ ﺑَﺎﺯ ﮔﺸﺘﻪ ﺭﺍ ﻭ ﺧﻠﻌٕﺖ ﻣﻠﮏ ﻳﺎﻓﺘَﻪ ﻏﻤﻨﺎﮎ ﮐﺮﺩﻧﺪﻱ ﻭ ﺍﺯ ﻣﺎﻟﮏ ﺑﺘﺮﺳَﺎﻧﻴﺪﯼ ﻧﻌﻤﺖ ﺗﻤﺎﻡ ﻧﺒﻮﺩﯼ ﺧﻮﺍﺳﺖ ﺗﺎ ﭘﺲ ﺍﺯ ﺁﻧﮑﻪ ﺍﻳﻤﻦ ﮐﺮﺩﻩ ﺑﻮﺩ ﺟﺰ ﺍﺯ ﻭﯼ ﻫﻴﭻ ﮐﺲ ﻧﺘﺮﺳﺪ ﻭ ﻧﻪ ﻧﻴﺰ ﺑﻪ ﺟﺰ ﻭﯼ ﺍُﻣﻴﺪ ﺩﺍﺭﺩ }ﺩﺭ ﺭﺍﻩ ﺑﻬﺸﺖ{ ﺁﻧﮕﻪ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﮔﻮﺵ ﺩﺍﺭ ﺩﻋﺎﯼ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺭﺍ ﻭﺍﻣّﺖ ﺭﺍ ﺑﻴﺎﻣﻮﺯ ﮐﻪ ﻫﻴﭻ ﮐﺲ ﻧﻴﺴﺖ ﺍﺯﺍُﻣﺘﺎﻥ ﺗﻮ ﮐﻪ ﺍﻳﻦ ﺩﻋﺎ ﺭﺍ ﺑﮕﻮﻳﺪ ﺍﻻ ﮐﻪ ﺧﺪﺍﯼ ﺗﻌﺎﻟﯽ ﺑﺮ ﻭﯼ ﺭﺣﻤﺖ ﮐﻨﺪ ﮔﻮﺵ ﺩﺍﺷﺘﻢ ﻓﺮﻳﺸﺘﮕﺎﻧﯽ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﺍﻧﺪﺭ ﻃﻮَﺍﻑ ﺏ ﺑﻴﺖ ﺍﻟﻤﻌﻤﻮﺭﻫﻤﻲ ﮔﺸﺘﻨﺪ ﻭ ﻣﯽ ﮔﻔﺘﻨﺪ ﺑﻪ ﺁﻭﺍﺯ ﺧﻮﺵ ﺍﻳﻦ ﺩﻋَٕﺎ ﺭَﺍ ﺍﻟﻠﱠ ُﻬﻢّ ﻳﺎ َﺭ ْ ﺻﺒِﺢ ﮏ َﻭ ﺍ ْ ﺴﺘَﺠﻴﺮًﺍ ﺑ َﺎﻣَﺎ َﻧ ِﺘ َ ﺻﺒِﺢ ﻗَﻠﺒﯽ ُﻣ ْ ﮏ َﻭ َﺍ ْ ﺻﺒِﺢ ﺩِﻳﻨﯽ ُﻣﺴْﺘﺠﻴﺮًﺍ ﺑ َﻤﻐْﻔ َﺮ ِﺗ َ َﺍ ْ
119
P ERSIAN T EXT
ﻧﻮﺍﺧﺖ ﻭ ﺍﺯﺁﻥ ﺩﺭﺧﺖ ﺷﺎﺧﮑﯽ ﻓﺮﻭ ﻣﯽ ﮐﺸﻴﺪ ﻭﺍﺯﺁﻥ ﺑﺮﻫﺎﯼ ﺩﺭﺧﺖ ﻣَﺎﻧﻨﺪ ﭘﺴﺘﺎﻥ ﻳﮑﯽ ﺩﺭ ﺩﻫَﺎﻥ ﻭﯼ ﻣﯽ ﻧﻬﺎﺩ ﮐﻮﺩﮎ ﻫﻤﻲ ﻣَﮑﻴﺪﯼ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﭘﻴﺮ ﮐﻴﺴﺖ ﺑﺪﻳﻦ ﻧﻮﺭﺍﻧﻲ ) (٤۰vﮔﻔﺖ ﺍﻳﻦ ﺟ ّﺪ ﺗﻮﺍﺳﺖ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻠّﻢ ﻫﺮ ﮐﺴﻲ ﺍﺯ ﺍﻣّﺘﺎﻥ ﺗﻮ ﮐﻪ ﻭﻳﺮﺍ ﻓﺮﺯﻧﺪ ﮐﯽ ﻧﺎﺭَﺳﻴﺪﻩ ﺑﻤﻴﺮﺩ ﺟﺎﻥ ﻭَﯼ ﺭَﺍ ﺍﻳﻨﺠﺎ ﺁﺭﻧﺪ ﻭ ﺑﻪ ﻭﯼ ﺳﭙﺎﺭﻧﺪ ﺗﺎ ﺍﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﻫﻤﯽ ﻧﻮﺍﺯﺩ ﻭ ﺍﮔﺮ ﺷﻴﺮ ﺧﻮﺍﺭﻩ ﺍﯼ ﺑﺎﺷﺪ ﺍﺯ ﺟﺪﺍ ﮔَﺮﺩﺩ ﺍﺯ ﻧﻮﺍﺧﺖ ﺟﺪﺍ ﻧﮕﺮﺩﺩ ﮑﺪ ﺗﺎ ﺍﮔَﺮ ﺍﺯ ﻣﺎﺩﺭ ُ ﺁﻥ ﺩِﺭﺧﺖ ﺷﻴﺮ ﻣﯽ ﻣ َ ﺍﮔﺮ ﺍﻣﺘﺎﻥ ﺗﻮ ﺑﺪﺍﻧﺴﺘﻨﺪﯼ ﮐﻪ ﺑﻪ ﻓﺮﺯﻧﺪﺍﻥ ﻧﺎﺭَﺳﻴﺪﻩ ﺍﻳﺸﺎﻥ ﺍﺯ ﮐﺮﺍﻣﺖ ﭼﻪ ﮐﻨﻨﺪ ﻣﺎﺩﺭﺍﻥ ﻭ ﭘﺪﺭﺍﻥ ﺑﺮ ﺍﻳﺸﺎﻥ ﻧﮕﺮﺳﺘﻨﺪﯼ ﻓﺮﺍﺯ ﺷﺪﻡ ﻭ ﺳَﻼﻡ ﮐﺮﺩﻡ ﺑﺮﺧﺎﺳﺖ ﻭ ﻣﺮَﺍ ﺑﻨﻮﺍﺧﺖ ﮔﻔﺖ ﺷﺎﺩ ﺑﺎﺷﺪﺍ ﺑﻪ ﺗﻮ ﻓﺮﺯﻧﺪ ﻧﻴﮏ ﺗﻘﺼﻴﺮ ﭘﺪﺭ ﺍﻣﺸﺐ ﺍﺯ ﺧﺪﺍﯼ ﻞ ﺑﺨﻮﺍﻩ ﻋﺰّﻭﺟ ّ ﻞ ﺑﺨﻮﺍﻩ ﻋﺰّﻭﺟ ّ }ﻧُﻪ ﺣﮑﻤﺖ{ ﺍﻣﺎ ﺣﮑﻤﺖ ﺩﺭﺯﺩﻥ ﻫﺮ ﺁﺳﻤﺎﻥ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺍﮔَﺮ ﺟﺒﺮﺋﻴﻞ ﺧﻮﺍﺳﺘﯽ ﺭﺳﻮﻝ ﺭﺍ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻢ ﺑﻪ ﻳﮏ ﭘﺮﻳﺪﻥ ﺍﺯ ﻫﻔﺖ ﺁﺳﻤﺎﻥ ﺑﮕﺬﺭﺍﻧﻴﺪﻱ ﺣﮑﻤﺖ ﺍﻧﺪﺭﺍﻥ ﺁﻥ ﺑﻮﺩ ﺗﺎ ﺑﻪ ﺩﺭ ﻫﺮ ﺁﺳﻤﺎﻧﯽ ﮐﻪ ﺑﮕﺬﺭﺩ ﻣﯽ ﮔﻮﻳﻨﺪ ﺑﺮﺩﺭ ﮐﻴﺴﺖ ﻭ ﺟﻮﺍﺏ ﻫﻤﯽ ﺩﻫَﻨﺪ ﻭ ﻣﯽ ﮔﻮﻳﻨﺪ ﻣُﺤﻤّﺪ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻧﺪ ﺑﻪ ﺁﻣﺪﻥ ﻭَﯼ ﺷﺎﺩﯼ ﻣﯽ ﻧﻤﺎﻳَﻨﺪ ) (٤۱rﺗﺎ ﺭﺳﻮﻝ ﺑﺪﺍﻧﺪ ﮐﻪ ﻭﻳﺮﺍ ﭘﻴﺶ ﺍﺯ ﺁﻧﮑﻪ ﺁﻓﺮﻳﺪ ﺧﻮﺩ ﺍﻧﺪﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻣﻌﺮﻭﻑ ﺑﻮﺩ ﻭ ﺣﮑﻤﺖ ﺩﻭﻡ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺍﮔَﺮ ﺭَﺳﻮﻝ ﺭﺍ ﺑﺮﺁﻭﺭﺩﯼ ﺑﻪ ﻳﮏ ﻟﺤﻈﻪ ﻋﺠﺎﻳﺐ ﻭ ﺻُﻨﻊ ﺧﺪﺍﯼ ﺗﻌﺎﻟﯽ ﻭ ﻗﺪﺭﺕ ﻭﯼ ﺍﻧﺪﺭ ﺁﺳﻤﺎﻥ ﻧﺪﻳﺪﯼ ﻭ ﻓﻀﻞ ﺍﻣّﺖ ﺧﻮﻳﺶ ﺑﻨﺪﺍﻧﺴﺘﯽ ﻭ ﺣﮑﻤﺖ ﺳﻪ ﺩﻳﮕﺮ ﺁﻧﺴﺖ ﮐﻪ ﺍﺯﺁﻥ ﻭﻗﺖ ﺑﺎﺯ ﮐﻪ ﺍﻳﺰﺩ ﺗﻌﺎﻟﯽ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺭﺍ ﺧﺒﺮ ﺩﺍﺩﻩ ﺑﻮﺩ ﺍﻳﺸﺎﻥ ﺁﺭﺯﻭﻣﻨﺪ ﻭَﯼ ﺑﻮﺩﻧﺪ ﻭ ﺍﺯ ﺧﺪﺍﯼ ﺗﻌٕﺎﻟﯽ ﻣﯽ ﺧﻮﺍﺳﺘﻨﺪ ﺍﺟَﺎﺑﺖ ﮐﺮﺩ ﺑﻪ ﺩﻳﺪﺍﺭ ﻭ ﺣﮑﻤﺖ ﭼَﻬﺎﺭﻡ ﺧﻮﺍﺳﺖ ﮐﻪ َﺭﺳُﻮﻝ ﻋﻠَﻴﻪ ﺍﻟﺴﱠﻼﻡ ﺟﺎﻧﻬﺎﯼ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﻭ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺭﺍ ﺑﺒﻴﻨﺪ ﺍﻳﺴﺘﺎﺩﻩ ﺍﻧﺪﺭ ﮐَﺎﺭ ﺍﻣّﺖ ﻭَﯼ ﺗﺎ ﺩﻝ ﺍﻭ ﺁﺭﺍﻡ ﮔﻴ َﺮﺩ ﻭ ﺣﮑﻤﺖ ﭘﻨﺠﻢ ﺧﻮﺍﺳﺖ ﺗﺎ ﺍﻳﻦ ﻓﺮﻳﺸﺘﮕﺎﻥ ﻭ ﺍﻳﻦ ﺍﻧﺒﻴﺎ ﺭﺳﻮﻝ ﻞ ﺑﺨﻮﺍﻫﺪ ﺭﺍ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻠﻢ ﻭَﺻﻴّﺖ ﮐﻨﻨﺪ ﺗﺎ ﺗﻘﺼﻴﺮﻫَﺎﯼ ﺍﻳﺸﺎﻥ ﺍﺯ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﺗﺎ ﻣﮑﺎﻓﺎﺕ ﺍﻳﺸﺎﻥ ﺍﺯ ﺑﻬﺮ ﺍﻣّﺖ ﺧﻮﻳﺶ ﮐَﺮﺩﻩ ﺑﻮﺩ ﺗﺎ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺪﻳﻦ ﺍﻣّﺖ ﻣﻨّﺖ
A SCENSION
OF
T HE I LKHANID B OOK
120
ﻋﺒْﺪﯼ ﻣُﺤﻤّﺪﺭﺳﻮﻟﯽ ﻭ ﻋﺒﺪﯼ ﻭ ﺣَﺒﻴﺒﯽ ﺻﺪَﻕ َ ﺍﷲ ﺍﺯ ﺯﻳﺮ ﻋﺮﺵ ﻧﺪﺍ ﺁﻣﺪ َ ﻦ ﺍﺟَﺎﺑﺔ ﻧﺠَﺎ ﻣﻦ ﻋَﺬﺍﺑﻲ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﮔﻔﺖ ) (۳۹vﻳﺎ َﺍﺭْﺳﻠﺘُﻪ ﺍﻟَﻲ ﺧﻠﻘﯽ ﻓ َﻤ ْ ﻣﺤﻤّﺪ ﺷﺮﻓﺖ ﺗﻤﺎﻡ ﮔﺸﺖ ﭘﺲ ﻓﺮﻳﺸﺘﻪ ﺁﻭﺍﺯ ﺩﺍﺩ ﺣﯽ ﻋَﻠﯽ ﺍﻟﺼﱠﻠﻮﺓ ﺩﻭﺑﺎﺭ ﺣﯽ ﻋَﻠﯽ ﺍﻟﻔَﻼﺡ ﺩﻭﺑﺎﺭ ﺁﻧﮕَﺎﻩ ﺍﺯ ﺯﻳﺮ ﻋﺮﺵ ﻧﺪﺍ ﺁﻣﺪ ﺻﺪﻕ ﻋﺒﺪﯼ ﻭ ﺍﻓﻠﺢ ﺍﺟَﺎﺑﺔ ﺻﺪَﻕ ﻋَﺒﺪﯼ ﺍﻧﺎ ﭘﺲ ﻓﺮﻳﺸﺘﻪ ﺁﻭﺍﺯ ﺩﺍﺩ ﺍﷲ َﺍﮐْﺒﺮ ﺍﷲ ﺍَﮐﺒﺮ ﺍﺯ ﻋﺮﺵ ﻧﺪﺍ ﺁﻣﺪ َ ﻏﻴْﺮﯼ ﺁﻧﮕﺎﻩ َﺍ ْﮐﺒَﺮ ﺍﻧﺎ ﺍﮐﺒﺮ ﮔﻔﺖ ﻻ ﺍﻟﻪ ﺍﻟّﺎﺍﷲ ﺍﺯ ﻋﺮﺵ ﻧﺪﺍ ﺁﻣﺪ ﺍﷲ ﺍﮐﺒﺮ ﻟَﺎ ﺍِﻟ َﻪ َ ﺁﻥ ﻓﺮﻳﺸﺘﻪ ﺍﻗﺎﻣﺖ ﮐَﺮﺩ ﺁﻥ ﻓﺮﻳﺸﺘﻪ ﺍﻗﺎﻣﺖ ﮐَﺮﺩ }ﺍﻟﺒﻴﺖ ﺍﻟﻤﻌﻤﻮﺭ{ ﺴﻠَﺎﻡ ﻣﺮﺍ ﭘﻴﺶ ﻓﺮﺳﺘﺎﺩ ﻭ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﻓﺮﻳﺸﺘﻪ ﺍﺯ ﭘﺲ ﻣَﻦ ﻧﻤﺎﺯ ﺟﺒﺮﺋﻴﻞ ﻋﻠَﻴﻪ ﺍﻟ َ ﮐﺮﺩﻧﺪ ﺍﻳﻦ ﺗﻤﺎﻣﯽ ﺷﺮَﻑ ﮐﻪ ﺑﻪ ﺯﻣﻴﻦ ﺍﻣﺎﻣﯽ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﺭﺍ ﺷﺎﻳﺪ ﻭ ﺑﻪ ﺁﺳﻤﺎﻥ ﻫﻔﺘﻢ ﺍﻣﺎﻣﯽ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺭﺍ ﺷﺎﻳﺪ ﺁﻧﮕﺎﻩ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﮔﻔﺖ ﺍﻳﻦ ﺑﻴﺖ ﺍﻟﻤﻌﻤﻮﺭ ﺍﺳﺖ ﻫﺮﺭﻭﺯﯼ ﺍﻳﻨﺠﺎ ﻫﻔﺘﺎﺩ ﻫﺰَﺍﺭ ﻓﺮﻳﺸﺘﻪ ﻃﻮﺍﻑ ﮐﻨﻨﺪ ﺗﺎ ﻗﻴﺎﻣﺖ ﻧﻴﺰ ﺍﻳﺸﺎﻥ ﺭﺍ ﻧﻮﺑﺖ ﻧﻴﺎﻳﺪ ﻭ ﺑﻪ ﺭﻭﺍﻳﺘﯽ ﺩﻳﮕﺮ ﭼﻨﻴﻦ ﺁﻣﺪ ﮐﻪ ﻫﺮ ﺭﻭﺯ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﭘﺮﯼ ﺍﻧﺪﺭ ﮐَﻮﺛﺮ ﺯﻧﺪ ﻭ ﺑﺮ ﮐﺸﺪ ﻭﺟﻮﺷﺶ ﺑﺮ ﮐَﺸﺪ ) (٤۰rﻭﺑﻔﺸﺎﻧﺪ ﻫﺰﺍﺭﺍﻥ ﻫﺰﺍﺭ ﻗﻄﺮﻩ ﺑﭽﮑﺪ ﺍﺯﻫﺮ ﻗﻄﺮَﻩ ﺍﯼ ﺧﺪﺍﯼ ﺗﻌﺎﻟﯽ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺑﻴﺎﻓﺮﻳﻨﺪ ﺍﻳﺸﺎﻥ ﺁﻥ ﻓﺮﻳﺸﺘﮕﺎﻧﻨﺪ ﮐﻪ ﺁﻧﺠﺎ ﻃﻮَﺍﻑ ﮐﻨﻨﺪ ﻓﺮﻳﺸﺘﮕﺎﻧﻨﺪ ﮐﻪ ﺁﻧﺠﺎ ﻃﻮَﺍﻑ ﮐﻨﻨﺪ }ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ{ ﭘﺲ ﺗﺨﺘﯽ ﺩﻳﺪﻡ ﭘﻴﺶ ﺑﻴﺖ ﺍﻟﻤَﻌٕﻤُﻮﺭ ﻧﻬﺎﺩﻩ ﭘﻴﺮﯼ ﻧﻴﮑﻮ ﺭﻭﯼ ﺑﺮ ﻭﯼ ﻧﺸﺴﺘﻪ ﺳﻔﻴﺪ ﺭﻳﺶ ﺑﺮﻭَﯼ ﺟَﺎﻣ ﻪ ﻫَﺎﯼ ﮔﻮﻧﺎﮔﻮﻥ ﻭ ﺑﻪ ﻋﺪﺩ ﺁﻧﮑﻪ ﭼﺸﻢ ﮐَﺎﺭ ﮐﺮﺩﻱ ﺑﺮﺁﻥ ﺗﺨﺖ ﻃﺒﻘﻬﺎﯼ ﻣﻴﻮﻩ ﻧﻬﺎ َﺩﻩ ﮐﻪ ﺁﻥ ﻣﻴﻮﻩ ﺑﻪ ﻣﻴﻮﻩ ﻫَﺎﻱ ﺩﻧﻴﺎ ﻧﻤﺎﻧﺪﺳﺘﯽ ﻭ ﺑﻪ ﻧﺰﺩﻳﮏ ﺁﻥ ﻃﺒﻘﻬﺎ ﮐﻮﺩﮐَﺎﻥ ﻧﺎﺭﺳﻴﺪﻩ ﻧﺸﺴﺘﻪ ﻭﺍﺯ ﺁﻥ ﻣﻴﻮﻩ ﻫﻤﻲ ﺧﻮﺭﻧﺪ ﻭ ﮐﻮﺩﮐَﺎﻥ ﺩﻳﮕﺮﻫﻤﻲ ﺁﻭﺭﻧﺪ ﻭ ﻫﺮ ﻳﮑﯽ ﺭﺍ ﻣﻲ ﻧﻮﺍﺧﺖ ﻭ ﺑﺮ ﺭﺍﺳﺖ ﻭَﯼ ﺩﺭﺧﺘﯽ ﺩﻳﺪﻡ ﻣﻴ َﻮﻩ ﻫﺎﯼ ﺁﻥ ﺩﺭﺧﺖ ﻣﺎﻧﻨﺪ ﭘﺴﺘﺎﻥ ﺯﻧﺎﻥ ﺑﺮﺁﻭﺭﺩﻩ ﻭ ﮐﻮﺩﮐَﺎﻥ ﺷﻴﺮ ﺧﻮﺍﺭﻩ ﻫﻤﻲ ﺁﻭﺭﺩﻧﺪ ﻭ ﺑﺮ ﮐﻨﺎﺭ ﻭﯼ ﻫﻤﻲ ﻧﻬﺎﺩﻧﺪ ﻭَﯼ ﺍﻳﺸﺎﻥ ﺭﺍ ﻫﻤﯽ
121
P ERSIAN T EXT
ﺳﺒْﺤﺎﻥ ﺳﺒْﺤﺎﻥ ﺍﻟﺠَﻠﻴﻞ ﺍﻟﮑَﺮﻳﻢ ُ ﻋٕﻠﯽ ُ ﺳ ْﺒﺤَﺎﻥ ﺍﻟﻌﻠﯽ ﺍ َﻻ ْ ﻖ ﺍﻟ ّﻨﻮُﺭ ُ ﺳﺒﺤﺎﻥ ﺧَﺎﻟ ِ ﺣﺪَﺍ ﻫﺮ ﮐﻪ ﺍﻳﻦ ﺑﮕﻮﻳﺪ ﺍﺯ ﺍﻣﺘﺎﻥ ﺗﻮ ﺛﻮﺍﺏ ﻏﻴْﺒ ِﻪ َﺍ َ ﻋٕﻠﯽ َ ﻋﺎﻟﻢ ﺍﻟ َﻐﻴْﺐ ﻓﻼ ﻳﻈ ِﻬ ُﺮ َ ﺟﺒْﺮﺋﻴﻞ ﻋَﻠﻴﻪ ﺍﻟﺴﻠّﻢ ﺩﺭ ﺑﺰﺩ ﺁﻭﺍﺯ ﺁﻣﺪ ﺑﺮ ﺩﺭ ﮐﻴﺴﺖ ﺍﻳﺸﺎﻥ ﺑﻴﺎﺑﺪ ) (۳۸vﭘﺲ َ ﺟﻮﺍﺏ ﺩﺍﺩ ﮐﻪ ﻣﺤّﻤﺪ ﺳﺖ ﺁﻭﺍﺯ ﺁﻣﺪ ﮐﻪ ﻣُﺤﻤﱠﺪ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻧﻴﮏ ﺑﺮﺍﺩﺭﺍ ﮐﻪ ﺍﻣﺸﺐ ﻣَﺎ ﺭﺍ ﺁﻣﺪ ﻭ ﻧﻴﮏ ﺁﻳﻨﺪﻩ ﺍﯼ ﺩَﺭ ﺑﮕﺸﺎﺩﻧﺪ ﻭ ﻣَﺎ ﺭَﺍ ﺍﻧﺪﺭ ﺁﻭﺭﺩﻧﺪ ﻓﺮﻳﺸﺘﮕﺎﻧﯽ ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﻧﻮﺭ ﺍﮔﺮ ﻓﺮﻣَﺎﻳﻨﺪ ﮐﻪ ﻭﺻﻒ ﺑﻪ ﻫﻤَﻪ ﻋُﻤﺮ ﺧﻮﻳﺶ ﺻﻔﺖ ﺍﻳﺸﺎﻥ ﺭﺍ ﻧﺘﻮﺍﻧﻢ ﮐﺮﺩﻥ ﺍﺯ ﺑﺰﺭﮔﯽ ﻭ ﻧﻴﮑﻮﯼ ﺍﻳﺸﺎﻥ ﻭ ﺍﺯ ﺧﻮﺷﯽ ﺁﻭﺍﺯﻫَﺎ ﻭ ﻫﺮ ﻳﮑﯽ ﺑﻪ ﺗﺴﺒﻴﺢ ﻣَﺸﻐﻮﻝ ﺑﻮﺩﻧﺪ ﮐﻪ ﺍﻳﻦ ﻧﺪﺍﻧﺴﺖ ﮐﻪ ﺁﻥ ﭼﻪ ﻣﯽ ﮔﻮﻳﺪ ﻭ ﺁﻥ ﻧﺪﺍﻧﺴﺖ ﮐﻪ ﺍﻳﻦ ﭼﻪ ﻣﯽ ﮔ ُﻮ َﻳﺪ ﺑﺮﻳﺸﺎﻥ ﺳَﻼﻡ ﮐﺮﺩﻡ ﺟﻮﺍﺏ ﺩﺍﺩﻧﺪ ﻭ ﺑﻪ ﺩﻳﺪﺍﺭ ﻣﻦ ﺷﺎﺩﯼ ﮐﺮﺩﻧﺪ ﺁﻧﮕﺎﻩ ﮔﻔﺘﻨﺪ ﻳﺎ ﻣﺤﻤّﺪ ﺑﺸﺎﺭﺕ ﺗﺮﺍ ﻭ ﺍﻣّﺖ ﺗﺮﺍ ﮐﻪ ﻣﻠﮏ ﺗﻌﺎﻟﯽ ﻣﺎ ﺭﺍ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﺗﺎ ﺍﺯ ﭘﺲ َﻫ ْﺮ ﺗﺴﺒﻴﺤﯽ ﺗﺮﺍ ﺻﻠﻮﺍﺕ ﺩﻫﻴﻢ ﻭ ُﺍﻣﱠﺖ ﺗﺮﺍ ﺍﺯ ﺧﺪﺍﯼ ﺗﻌٕﺎﻟﻲ ﺑﺨﻮﺍﻫﻴﻢ ﺍﻣﺸﺐ ﺗﻘﺼﻴﺮﻫَﺎﯼ ﻣﺎ ﺭﺍ ﺍﺯ ﺧﺪﺍﯼ ﻞ ﺑﺨﻮﺍﻩ ﭘﻴﺸﺘﺮ ﺁﻣﺪﻡ ﻓﺮﻳﺸﺘﮕﺎﻧﯽ ﺭﺍ ﺩﻳﺪﻡ ﻧﻮﺭ ﺍﺯ ﺩﻫﺎﻥ ﻫﺎﯼ ﺍﻳﺸﺎﻥ ﻋﺰّﻭﺟ ّ ﺑﻴﺮﻭﻥ ﻫﻤﯽ ﺁﻣﺪ ﻭ ﺍﺯ ﻋﺠﺎﻳﺐ ﺧﻠﻘﺖ ﺍﻳﺸﺎﻥ ﻭ ﺍﺯ ﺧﻮﺷﯽ ﺗﺴﺒﻴﺢ ﺍﻳﺸﺎﻥ ﺧﻮﺍﺳﺖ ﮐﻪ ﺟَﺎﻥ ﺍﺯ ﻣﻦ ﺟﺪﺍ ﺷﻮﺩ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﮔﻔﺖ ) (۳۹rﻣﺘﺮﺱ ﮐﻪ ﺧﺪﺍﯼ ﺗﻌٕﺎﻟﯽ ﺗﺮﺍ ﺍﻣْﺸﺐ ﺑﻪ ﺟَﺎﯼ ﺧﻮﺍﻫﺪ ﺭﺳﺎﻧﻴﺪﻥ ﮐﻪ ﻫﻴﭻ ﮐﺲ ﻧﺮﺳﻴﺪﻩ ﺍﺳﺖ ﻗﻮّﺕ ﻞ ﻓﺮﺍﺯ ﺭﻓﺘﻢ ﻭ ﺑﺮﺍﻳﺸﺎﻥ ﺳﻼﻡ ﮐﺮﺩﻡ ﻣﺮﺍ ﺟﻮﺍﺏ ﺩﺍﺩﻧﺪ ﻭ ﻳَﺎﻓﺘﻢ ﺍﺯ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﻣﮋﺩﻩ ﺩﺍﺩﻧﺪ ﺁﻧﮕﻪ ﺟﺒﺮﺋﻴﻞ ﻣَﺮﺍ ﭘﻴﺶ ﺁﻭﺭﺩ ﺧﺎﻧﻪ ﺍﯼ ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﻳَﺎﻗﻮﺕ ﺳﺮﺥ ﺑﻪ ﺍﻧﺪﺍﺯﻩٴ ﮐﻌﺒﻪ ﻭ ﻗﻨﺪﻳﻠﻬَﺎ ﺍﺯ ﻧﻮﺭ ﺩﺭ ﻭَﯼ ﺁﻭﻳﺨﺘﻪ ﻭ ﺑﻪ ﻳﮏ ﺭﻭَﺍﻳﺖ ﭼﻨﻴﻦ ﺁﻳﺪ ﮐﻪ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺁﻧﺠﺎ ﺑﺎﻳﺴﺘَﺎﺩ ﻭ ﺑﺎﻧﮓ ﻧﻤﺎﺯ ﮐَﺮﺩ ﻭ ﺑﻪ ﺭﻭﺍﻳﺘﯽ ﺩﻳﮕﺮ ﭼﻨﻴﻦ ﺁﻳﺪ ﮐﻪ ﺍﻳﻦ ﻓﺮﻳﺸﺘﻪ ﺑﻪ ﮐﻨﺎﺭﻫﺎﯼ ﺣﺠﺎﺏ ﺑﻮﺩ ﺍﻳﻦ ﻓﺮﻳﺸﺘﻪ ﺑﺎﻳﺴﺘﺎﺩ ﻭ ﺑﺎﻧﮓ ﻧﻤﺎﺯ ﮐَﺮْﺩ }ﺗﺼﺪﻳﻖ ﺍﺯ ﻋﺮﺵ{ ﷲ َﺍ ْﮐ َﺒ ْﺮ ﺍﺯ ﺯﻳﺮ ﻋﺮﺵ ﻧﺪﺍ ﺁﻣﺪ ﻭ ﮔﻔﺖ ﺻﺪﻕ ﺍَﻧﺎ ﷲ ﺍﮐ َﺒ ْﺮ ﺍ ُ ﻭ ﮔﻔﺖ َﺍ ُ ﻥ ﻟٰﺎ ِﺍ َﻟ َﻪ ﺍﻟّﺎ ﺍﷲ ﺍﺯ ﺯﻳﺮ ﻋﺮﺵ ﻧﺪﺍ ﺁﻣﺪ ﮐﻪ ﺷ َﻬ ُﺪ َﺍ ْ َﺍ ْﮐﺒَﺮﻓﺮﻳﺸﺘﻪ ﺁﻭﺍﺯ ﺩﺍﺩ ﮐﻪ َﺍ ْ ﻥ ﻣﺤﻤّﺪ َﺭﺳُﻮﻝ ﺷ َﻬ ُﺪ ﺍ ّ ﻏﻴْﺮﯼ ﺩﻳﮕﺮ ﺑَﺎﺭﻩ ﻓﺮﻳﺸﺘﻪ ﺁﻭﺍﺯ ﺩﺍﺩ َﺍ ْ ﻋﺒْﺪﻱ ﻻ ﺍﻟﻪ َ ﺻﺪﻕ َ
A SCENSION
OF
T HE I LKHANID B OOK
122
ﻋﺒّﺎﺱ ﺍﺯ ﺭﺳﻮُﻝ ﻋَﻠﻴْﻪ ﺍﻟﺴﱠﻼﻡ ﮔﻔﺖ ﺍﻧﺪﺭ ﺁﺳﻤﺎﻥ ﺷﺸﻢ ﺧﻠﻘﯽ ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﻓﺮﻳﺸﺘﮕﺎﻥ ﻓﺰﻭﻥ ﺍﺯ ﺁﻧﮑﻪ ﺻﻔﺖ ﺗﻮﺍﻥ ) (۳۷vﮐﺮﺩﻥ ﻭﻫﺮﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺑﻪ ﺑﺰﺭﮔﯽ ﭼَﻨﺪﺍﻧﯽ ﮐﻪ ﺧﺪﺍﯼ ﺗﻌٕﺎﻟﯽ ﺩﺍﻧﺪ ﻭ ﺍﺯ ﺳﺮ ﺗﺎ ﭘﺎﯼ ﺍﻳﺸﺎﻥ ﻫﻤﻪ ﺭﻭﯼ ﺩﻳﺪﻡ ﻞ ﺗﺴﺒﻴﺢ ﻭ ﺗﻤﺠﻴﺪ ﻫﻤﯽ ﮐَﺮﺩﻧﺪ ﺑﻪ ﻧﻪ ﺩﺳﺖ ﻭ ﻧﻪ ﭘﺎﻱ ﻭ ﺧﺪﺍﯼ ﺭﺍ ﻋﺰّﻭﺟ ّ ﻧﻌﻤﺘﯽ ﺧﻮﺵ ﻭ ﺁﻭﺍﺯﻫﺎ ﺑﺮ ﺁﻭﺭﺩﻩ ﮐﻪ ﺍﻳﻦ ﻧﻌﻤﺖ ﺑﺪﺍﻥ ﻧﻌﻤﺖ ﻧﻤﺎﻧﺪ ﻭ ﺁﻥ ﺑﺪﻳﻦ ﻞ ﻭ ﻫﻤَﻪ ﺳﺮﻫَﺎ ﺍﻧﺪﺭ ﭘﻴﺶ ﺍﻓﮑﻨﺪﻩ ﻧﻤﺎﻧﺪ ﻫﻤﻪ ﮔﺮﻳﺎﻥ ﺍﺯ ﻫَﻴﺒﺖ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﺍﻳﻦ ﻧﺪﺍﻧﺪ ﮐﻪ ﺁﻥ ﭼﻪ ﮔﻮﻳﺪ ﻭ ﺁﻥ ﻧﺪﺍﻧﺪ ﮐﻪ ﺍﻳﻦ ﭼﻪ ﻣﯽ ﮔﻮُﻳﺪ ﺍﺯ ﻫﻴﺒﺖ ﺧﺪﺍﻭﻧﺪ ﻞ ﺟَﻼﻟﻪ ﮐﻪ ﺍﮔﺮ ﺁﻭﺍﺯ ﻳﮏ ﻓﺮﺷﺘﻪ ﺑﺸﻨﻴﺪﻧﺪﯼ ﺍﻫﻞ ﺩﻧﻴﺎ ﺍﺯ ﺧﻮﺷﯽ ﺁﻥ ﺟﺎﻥ ﺟّ َ ﺑﺪﺍﺩﻧﺪﻱ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻨﺎﻥ ﮐﻪ ﺍﻧﺪ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤﱠﺪ ﺍﻭّﻝ ﺻﻔﺖ ﮐﺮﻭﺑﻴﺎﻧﻨﺪ ﻭ ﺗﺎ ﺍﻳﺸﺎﻥ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﺍﻧﺪ ﺍﺯ ﻋﺒَﺎﺩﺕ ﻭ ﺗﺴﺒﻴﺢ ﻧﻴﺎﺳﻮﺩﻩ ﺍﻧﺪ ﻭ ﮐﺲ ﺑﺎ ﮐﺲ ﺳﺨﻦ ﻧﮕﻔﺘﻪ ﺍﺳﺖ ﻭ ﺭﻭﯼ ﻳﮑﺪﻳﮕﺮ ﻧﺪﻳﺪﻩ ﺍﻧﺪ ﻭ ﺳﺮ ﺳﻮﯼ ﻫﻔﺘﻢ ﺑﺮ ﻧﺪﺍﺷﺘﻪ ﺍﻧﺪ ﻣﺮﺍ ﺳ ْﺮ ﺍﺷﺎﺭﺕ ﮐﺮﺩﻧﺪ ﻭ ﮔﻔﺖ ﺑﺮ ﺍﻳﺸﺎﻥ ﺳَﻼﻡ ﮐﻦ ﺳﻼﻡ ﮐﺮﺩﻡ ﺑﺮﻳﺸﺎﻥ ﻭ ﻣﺮﺍ ﺑﻪ َ ﺳﺨﻦ ﻧﮕﻔﺘﻨﺪ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﺍﻳﺸﺎﻥ ﺭﺍ ﮔﻔﺖ ﺍﻳﻦ ﭘﻴﻐﺎﻣﺒﺮ ﺭﺣﻤﺖ ﺍَﺳﺖ ﻞ ﺍﺯ ﻋٕﺮﺏ ﻓﺮﺳﺘﺎﺩﻩ ﺍﺳﺖ ) (۳۸rﻭﻣﻬﺮﭘﻴﻐﺎﻣﺒﺮﺍﻧﺴﺖ ﻭ ﺳﻴّﺪ ﮐﻪ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺑﺎ ﻭﯼ ﺳﺨﻦ ﮔﻮﻳﻴﺪ ﮐﻪ ﺷﻤﺎ ﺭﺍ ﻓﺮﻣَﺎ َﻧﺴْﺖ ﺑﺎ ﻭﯼ ﺳﺨﻦ ﮔﻔﺘﻦ ﻭ ﻫﻤَﻪ ﺳﺮﻫَﺎ ﺑﺮﺩﺍﺷﺘﻨﺪ ﻭ ﺑﻪ ﻣﻦ ﻧﮕﺮﺳﺘﻨﺪ ﻭ ﺗﺤﻴّﺖ ﺩﺍﺩﻧﺪ ﻭ ﺳﻼﻡ ﮐﺮﺩﻧﺪ ﻭ ﻞ ﺑﺸﺎﺭﺕ ﺩﺍﺩﻧﺪ ﻣﺮﺍ ﻭ ﮔﻔﺘﻨﺪ ﻳﺎ ﻣُﺤﻤّﺪ ﺑﺸﺎﺭﺕ ﺗﺮﺍ ﮐﻪ ﻣﺎ ﺭﺍ ﺧﺪﺍﯼ ﻋﺰﻭﺟ ّ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﺗﺎ ﺍﺯ ﭘﺲ ﻫﺮ ﺗﺴﺒﻴﺤﯽ ﺑﺮ ﺗﻮ ﺩﺭﻭﺩ ﻣﯽ ﺩﻫﻴﻢ ﻭﺍﻣﺖ ﺗﺮﺍ ﺍﺯﺧﺪﺍﯼ ﺗﻌٕﺎﻟﯽ ﻫﻤﯽ ﺧﻮﺍﻫﻴﻢ ﻳَﺎ ﻣﺤﻤّﺪ ﺍﻣﺸﺐ ﺗﻘﺼﻴﺮﻫﺎﯼ ﻣَﺎ ﺭﺍ ﺍﺯ ﺧﺪﺍﯼ ﻋﺰﻭﺟﻞ ﺑﺨﻮﺍﻩ ﻭ ﺑﻪ ﻋﺒﺎﺩﺕ ﻣﺸﻐﻮﻝ ﺷﺪﻧﺪ ﭘﺲ ﻳﮏ ﺯﻣَﺎﻥ ﺍﻧﺪﺭ ﺍﻳﺸﺎﻥ ﻣﻲ ﻧﮕﺮﺳﺘﻢ ﺁﻧﮕﺎﻩ ﺩﻭ ﺭﮐﻌﺖ ﻧﻤﺎﺯﮐﺮﺩﻡ ﻧﮕﺮﺳﺘﻢ ﺁﻧﮕﺎﻩ ﺩﻭ ﺭﮐﻌﺖ ﻧﻤﺎﺯﮐﺮﺩﻡ }ﺁﺳﻤﺎﻥ ﻫﻔﺘﻢ{ ﭘﺲ ﺟﺒﺮﺋﻴﻞ ﺻَﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻣﺮﺍ ﺑﺮ ﺩﺍﺷﺖ ﻭ ﭘﺎﻧﺼﺪ ﺳﺎﻟﻪ ﺭﺍﻩ ﺑﻪ ﺁﺳﻤﺎﻥ ﻫﻔﺘﻢ ﺑﺮ ﺁﻭﺭﺩ ﺻﻔﺖ ﺁﺳﻤﺎﻥ ﻫَﻔْﺘﻢ ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﻧﻮﺭ ﺁﻓﺮﻳﺪﻩ ﭘﺎﻧﺼﺪ ﺳَﺎﻟﻪ ﺭﺍﻩ ﺳﻄﺒﺮَﺍﯼ ﻭَﯼ ﻧﺎﻡ ﻭﯼ ﻋﺮﻧﻴﺎ ﻭ ﻧﺎﻡ ﺧﺎﺯﻥ ﺍﻭ ﻧﻮﺭﻳَﺎﺑﻴﻞ ﻭ ﺗﺴﺒﻴﺢ ﻭَﯼ ﺍﻳﻦ ﺑﻮﺩ
123
P ERSIAN T EXT
ﺧﻮﺷﻪ ﺍﯼ ﺭﺍ ﻭ ﻫَﺮ ﻣﻴﻮَﻩ ﺍﯼ ﻣﺰَﻩ ﺍﯼ ﺩﻳﮕﺮ ﻭ ﭘﻮﺳﺘﯽ ﺩﻳﮕﺮ ﻭ ﺭﻧﮕﯽ ﺩﻳﮕﺮ ﺩﺭ ﺩُﻧﻴﺎ ﺑﻪ ﻗﺪﺭﺕ ﺧﻮﻳﺶ ) (۳۶vﺍﺯ ﻳﮏ ﭼﻮﺏ ﺧﺸﮏ ﭼﻨﻴﻦ ﺗﻮﺍﻧﺪ ﺁﻓﺮﻳﺪ ﯽ ﺍﷲ ﺑﻌﺰّﻳﺰ ﺩﻳﮕﺮ ِﮐﺮْﻣﻲ ﻗﺎﺩﺭﺳﺖ ﮐﻪ ﭼﻨﻴﻦ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺗﻮﺍﻧﺪ َﻭﻣَﺎ ﺫَﻟﮏ ﻋٕﻠ َ ﻫَﺴﺖ ﮐﻪ ﺍﻭ ﺭﺍ ﻫﺰﺍﺭﭘَﺎﯼ ﮔﻮﻳﻨﺪ ﺑﻪ ﻭﺯﻥ ﮐﻢ ﺍﺯ ﺩﺭﻣﺴﻨﮕﯽ ﺑﻪ ﺩﺭﺍﺯﯼ ﻧﻴﻢ ﺑﻪ ﻞ ﻫﺰﺍﺭﭘَﺎﯼ ﻭَﻳﺮَﺍ ﺑﻴﺎﻓﺮﻳﺪﻩ ﺍﺳﺖ ﻫَﺮﭘﺎﯼ ﺣﺮﮐﺘﯽ ﺩﻳﮕﺮ ﻭ ﺩﺳْﺖ ﺧﺪﺍﻭﻧﺪ ﻋﺰّﻭﺟ ّ ﺑﺮﺩﺍﺷﺖ ﻭﻧﻬﺎﺩﯼ ﺩﻳﮕﺮ ﮐﻪ ﺍﮔﺮ ﻳﮑﯽ ﺭﺍ ﻧﻘﺼﺎﻥ ﺑﻮﺩ ﻧﻘﺼﺎﻥ ﺍﻧﺪﺭ ﺭﻭﺵ ﭘﺪﻳﺪ ﺁ َﻳﺪ ﻭ ﺍﺯ ﺟﻨﺒﺎﻧﻴﺪﻥ ﺁﻥ ﻫﻤَﻪ ﭘﺎﻳﻬﺎ ﻋﺎﺟﺰ ﻧﻴﺎﻳﺪ ﻭ ﺑﺮﻭﺩ ﻫَﻤﺎﻥ ﺧﺪﺍﻱ ﻗﺎﺩ َﺭﺳْﺖ ﮐﻪ ﺍﻧﺪﺭ ﺟﺎﻧﻮﺭ ﺑﺪﻳﻦ ﺧﺮﺩﮐﯽ ﮐﻪ ﺍﻳﻦ ﻋﺠﺎﻳﺐ ﻭ ﺻُﻨﻊ ﺧﻮﻳﺶ ﭘﺪﻳﺪ ﺁﺭﺩ ﻗﺎﺩﺭَﺳﺖ ﻋٕﻠﯽ ُﮐ ّﻞ ﺷﻲ ﷲ َ ﮐﻪ ﺍﻧﺪﺭ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺑﺪﺍﻥ ﺑﺰﺭﮔﯽ ﻗﺪﺭﺕ ﺧﻮﻳﺶ ﭘﻴﺪﺍ ﺁﻭﺭﺩ ﻭَﺍ ُ ﻗَﺪﻳﺮ ﻗَﺪﻳﺮ }ﺣﻀﺮﺕ ﻣﻮﺳﯽ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ{ ﭘﺲ ﺟﺒﺮﺋﻴﻞ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻣﺮﺍ ﭘﻴﺸﺘﺮ ﺑﺮﺩ ﻣﺮﺩﯼ ﺭﺍ ﺩﻳﺪﻡ ﺑﺮ ﺗﺨﺘﯽ ﻧﺸﺴﺘﻪ ﮔﻨﺪﻡ ﮔﻮﻥ ﻭﻣ ُﻮ ْﻳﻨَﺎﮎ ﭼﻨﺎﻧﮑﻪ ﻣُﻮﯼ ﻭﯼ ﺍﺯ ﺟﺎﻣﻪ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻩ ﺑ ُﻮﺩﯼ ﺩﻭ ﭘﻴ َﺮﺍﻫﻦ ﭘُﻮﺷﻴﺪﻩ ﻣَﺎﻧﻨﺪ ﻣﺮﺩﻣﺎﻥ ﺍﺯ ﺷﻨﻮﻩ ﻧﺸﺴﺘﻪ ﺑﺎ ﻗﻮﻣﻲ ﮔِﺮﺩ ﺑ ْﺮ ﮔِﺮﺩ ﻭَﯼ ﺍﻧﺪﺭ ﻣﯽ ﻧﮕﺮﻳﺴﺖ ﻭ ﺑﺎ ﺍﻳﺸﺎﻥ ) (۳۷rﺳﺨﻦ ﻣﻲ ﮔﻔﺖ ﭼﻨﺎﻥ ﭼﻮﻥ ﮐﺴﯽ ﮐﻪ ﺳﺨﻦ ﭘﻨﻬﺎﻥ ﮔﻮﻳﺪ ﮔﻔﺘﻢ ﻳَﺎ ﺟﺒﺮﺋﻴﻞ ﮐﻴﺴﺖ ﺍﻳﻦ ﮔﻔﺖ ﺑﺮﺍﺩﺭ ﺗﻮﺳﺖ ﻣُﻮﺳﯽ ﻋَﻠﻴْﻪ ﺍﻟﺴﱠﻼﻡ ﮔﻔﺘﻢ ﺍﻳﺸﺎﻥ ﮐﻪ ﺍﻧﺪ ﮐﻪ ﮔﺮﺩﺍﮔﺮﺩ ﻭَﯼ ﺍﻳﺴﺘﺎﺩﻩ ﺍﻧﺪ ﮔﻔﺖ ﺁﻥ ﺧﻴﺎﺭ ﻗﻮﻡ ﻭَﯼ ﺍﻧﺪ ﺍﺯ ﺑﻨﯽ ﺍﺳﺮﺍﺋﻴﻞ ﮔﻔﺘﻢ ﭼﻪ ﻣﯽ ﮔﻮﻳﺪ ﮔﻔﺖ ﻗﻮﻡ ﺧﻮﻳﺶ ﺭﺍ ﻣﻲ ﮔﻮﻳﺪ ﮐﻪ ﺑﻨﯽ ﺍﺳﺮﺍﺋﻴﻞ ﭼﻨﻴﻦ ﻣﻲ ﮔﻮﻳﻨﺪ ﮐﻪ ﻣُﻮﺳﯽ ﻋَﻠﻴْﻪ ﺍﻟﺴﱠﻼﻡ ﻫﺮ ﮐﻪ ﺧﻮﺍ َﻫﺪ ﮐﻪ ﺑِﻬﺘﺮﻳﻦ ﺧﻠﻖ ﺭﺍ ﺑﻴﻨﺪ ﻭﻳﺮﺍ ﺑﺒﻴﻨﻨﺪ ﮐﻪ ﺑﻬﺘﺮﻳﻦ ﺧﻠﻖ ﻣُﺤﻤﱠﺪﺳﺖ ﻭ ﮐﺎﺭ ُﺍﻣّﺖ ﻭﻳﺮﺍ ﺍﺳﺖ ﻫﺮُﺍﻣّﺘﯽ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﺎ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﺧﻮﻳﺶ ﺑﺎﺷﻨﺪ ﻓﺮﺍﺯ ﺭﻓﺘﻢ ﻭ ﺳﻼﻡ ﮐﺮﺩﻡ ﺟﻮﺍﺏ ﺩﺍﺩ ﻭ ﺑﺮ ﭘَﺎﯼ ﺧﺎﺳﺖ ﻭ ﮔﻔﺖ ﻳﺎ ﻣُﺤﻤّﺪ ﺑﺸﺎﺭﺕ ﺗﺮﺍ ﻭ ﺍﻣّﺖ ﺗﺮﺍ ﮐﻪ ﻫﻴﭻ ﮐﺲ ﻧﻴﺴﺖ ﺍﺯ ﻧﻴﮏ ﺑﺨﺘﺎﻥ ﺍﺯ ﺍﻣّﺖ ﺗﻮ ﮐﻪ ﺑﺮ ﻣﻦ ﻧﮕﺬﺭﺩ ﺍﻻ ﻣﻦ ﻭﻳﺮﺍ ﺑﺸﺎﺭَﺕ ﺩﻫَﻢ ﮔﻮﻳﻢ ﻣﺘﺮﺱ ﻧﻪ ﺟﻬﻮﺩ ﺁﻣﺪﯼ ﻣﻮٴﻣﻦ ﭘﺎﮎ ﺁﻣﺪﯼ ﺧﺪﺍﯼ ﺑﺮ ﺗﻮ ﺭَﺣﻤﺖ ﮐﻨﺎﺩ ﻭ ﺍﺯ ﻣﻦ ﺑﮕﺬﺭﺩ ﺷﺎﺩﻣَﺎﻧﻪ ﻭ ﺑﻪ ﺭﻭﺍﻳﺘﯽ ﺩﻳﮕﺮ ﺁﻣﺪﻩ ﺍﺳﺖ ﺍﺯ ﺍﺑﻦ
A SCENSION
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T HE I LKHANID B OOK
124
ﺑﺪﻳﺪﻡ ﺑﺰﺭﮔﯽ ﺁﻥ ﻓﺮﻳﺸﺘﮕﺎﻥ ﻓﺮﺍﻣُﻮﺵ ﮐﺮﺩَﻡ ﻭﺑﯽ ﺍﻧﺪﺍﺯﻩ ﻭ ﺑﯽ ﻋﺪﺩ ﻓﺮﻳﺸﺘﮕﺎﻥ ﭘﻴﺶ ﻭَﯼ ﺍﻳﺴﺘَﺎﺩﻩ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﻣﺮﺍ ﮔﻔﺖ ﻓﺮﺍﺯ ﺷﻮ ﻭ ﺍﻭ ﺭﺍ ﺳَﻼﻡ ﮐﻦ ﻓﺮﺍﺯ ﺷﺪﻡ ﻭ ﺳَﻼﻡ ﮐﺮﺩَﻡ ﻣﺮﺍ ﺟﻮَﺍﺏ ﺩﺍﺩﻧﺪ ﻭ ﺍﻧﺪﺭ ﺭﻭُﯼ ﻣﻦ ﺗﺒﺴّﻢ ﮐَﺮﺩﻧﺪ ﻭ ﻣﺮﺍ ﮔﻔﺘﻨﺪ ﻳﺎ ﻣُﺤﻤﱠﺪ ) (۳۵vﺑﺸﺎﺭﺕ ﺗﺮﺍ ﻭ ﺍﻣّﺖ ﺗﺮﺍ ﮐﻪ ﺧﺪﺍﯼ ﺗﻌٕﺎﻟﯽ ﻣﺎ ﺭﺍ ﻓﺮﻣﻮﺩﻩ ﺍَﺳﺖ ﭘﻴﺶ ﺍﺯ ﺁﻧﮑﻪ ﺁﺩﻡ ﺭَﺍ ﺑﻴَﺎﻓﺮﻳﺪ ﺑﻪ ﺳﯽ ﻫﺰﺍﺭ ﺳَﺎﻝ ﺗﺎ ﺑﺮﺗﻮ ﺻﻠﻮﺍﺕ ﻣﯽ ﺩﻫﻴﻢ ﻭ ﺍﻣﱠﺖ ﺗﺮﺍ ﺍﺯ ﺧﺪﺍﻱ ﺗﻌٕﺎﻟﯽ ﻣﯽ ﺧﻮﺍﻫِﻴﻢ ﺍﻣﺸﺐ ﺗﻘﺼﻴﺮﻫﺎﯼ ﻣﺎ ﺍﺯ ﻋﺒَﺎﺩﺕ ﺍَﻫﻞ ﺍﻳﻦ ﺁﺳﻤﺎﻥ ﺻَﻠﻮَﺍﺕ ﺑﻮﺩ ﻭ ﺍﺳﺘﻐﻔﺎﺭ ﻭ ﺳﻼﻡ ﺧﺪﺍﯼ ﺗﻌٕﺎﻟﯽ ﺑﺨﻮﺍﻩ َﻭ ٕ ﻣﺮﻣﻮٴﻣﻨﺎﻥ ﺭﺍ ﻫﺮ ﮐﻪ ﺍﺯ ﺍﻣﺘﺎﻥ ﺗﻮ ﺍﻧﺪﺭ ﺻﻠﻮﺍﺕ ﺗﻮ ﺑﺮ ﺗﻮ ﺗﻘﺼﻴﺮ ﮐُﻨﻨﺪ ﺧﺪﺍﯼ ﻋﺰّﻭﺟﻞّ ﺁﻥ ﺗﻘﺼﻴﺮﻫَﺎﯼ ﺍﻳﺸﺎﻥ ﺍﺯ ﻋﺒَﺎﺩَﺕ ﺍﻳﺸﺎﻥ ﺗﻤﺎﻡ ﮐﻨﺪ ﺁﻧﮕﺎﻩ ﺟﺒﺮﺋﻴﻞ ﻋَﻠ ْﻴ ِﻪ ٕ ﻞ ﺍﻟﺴﱠﻼﻡ ﻣَﺮﺍ ﭘﻴﺸﺘﺮ ﺁﻭﺭﺩ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺭﺍ ﺩﻳﺪﻡ ﺑﺮ ﮐﺮﺳﯽ ﻧﺸﺴﺘﻪ ﻭ ﺧﺪﺍﻭﻧﺪ ﺟ ّ ﺟَﻼﻟﻪ ﻭ ﻋﻈﻤﺖ ﻗﺪﺭﺗَ ُﻪ ﺍﻭ ﺭﺍ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺳﺮ ﺁﻓﺮﻳﺪﻩ ﺑﻮﺩ ﺑﺮ ﻫَﺮ ﺳﺮﯼ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭﺭﻭﯼ ﺑﺮ ﻫﺮ ﺭُﻭﯼ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺩﻫﺎﻥ ﺩﺭ ﻫﺮ ﺩﻫﺎﻧﯽ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺯﺑﺎﻥ ﻞ ﺑﻪ ﻟﻐﺘﯽ ﺩﻳﮕﺮ ﺗﺴﺒﻴﺢ ﻭ ﺗﻬﻠﻴﻞ ﻫﻤﻲ ﺑﻪ ﻫﺮ ﺯﺑﺎﻧﯽ ﺧﺪﺍﯼ ﺗﻌﺎﻟﯽ ﺭﺍ ﻋﺰّﻭﺟ ّ ﮐﺮﺩﻧﺪ ﻭ ﺑﻪ ﺭﻭﺍﻳﺘﻲ ﺩﻳﮕﺮ ﺑﻪ ﻫﺮ ﺯﺑﺎﻥ ﺑﻪ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﻟﻐﺎﺕ ﺧﺪﺍﯼ ﺭﺍ ﻞ ﺗﺴﺒﻴﺢ ﻫﻤﻲ ﮐَﺮﺩ ﺍﮔﺮ ﺍﻳﺰﺩ ﺗﻌٕﺎﻟﯽ ﻭﻳﺮَﺍ ﺑﻔَﺮﻣﺎﻳﺪ ﺗﺎ ﻳﮏ ) (۳۶rﭘ ّﺮ ﻋﺰّﻭﺟ ّ ﺑﺎﺯ ﮐﻨﺪ ﺍﻳﻦ ﻫﻔﺖ ﺁﺳﻤﺎﻥ ﻭ ﻫﻔﺖ ﺯﻣﻴﻦ ﺩﺭ ﺯﻳﺮ ﭘ ّﺮ ﻭَﯼ ﺑﺎﺷﺪ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﮐﻴﺴﺖ ﮔﻔﺖ ﺍﻳﻦ ﻓﺮﻳﺸﺘﻪ ﺍﻳﺴﺖ ﻧﺎﻡ ﻭَﯼ ﺭﻭﺡ ﻭ ﺍﻳﻦ ﺁﻧﺴﺖ ﮐﻪ ﺧﺪﺍﯼ ﺻﻔًﺎ ﺑﺮ ﺗﻮ ﺡ َﻭ ﺍﻟﻤﻼﻳﮑ ُﺔ َ ﻞ ﺍﻧﺪﺭ ﻗﺮﺁﻥ ﻫﻤﯽ ﮔﻮﻳﺪ َﻳ ْﻮ َﻡ ﻳَﻘ ُﻮ ُﻡ ﺍﻟﺮّ ُﻭ ُ ﻋﺰّﻭﺟ ّ ﻣﻬﺮﺑَﺎﻧﺴﺖ ﻭ ﻣﺮ ﺍﻣّﺖ ﺗﺮﺍ ﺩﻭﺳﺖ ﻣﯽ ﺩﺍﺭﺩ ﻓﺮﺍﺯ ﺷﻮ ﻭ ﺑﺮ ﻭَﯼ ﺳﻼﻡ ﮐﻦ ﻓﺮﺍﺯ ﺭﻓﺘﻢ ﻭ ﺑﺮ ﻭَﯼ ﺳﻼﻡ ﮐﺮﺩﻡ ﺟﻮﺍﺏ ﺩﺍﺩ ﻭ ﮔﻔﺖ ﻳَﺎ ﻣﺤﻤّﺪ ﺑﺸﺎﺭﺕ ﺗﺮﺍﻭ ﻞ ﻓَﺮﻣﻮﺩﻩ ﺍﺳﺖ ﭘﻴﺶ ﺍﺯ ﺁﻧﮑﻪ ﺁﺩﻡ ﺭﺍ ﺁﻓﺮﻳﺪﺳﺖ ﺑﻪ ﺍﻣﺖ ﺗﺮﺍ ﻣﺮﺍ ﺧﺪﺍﻱ ﻋﺰّﻭﺟ ّ ﭼﻬﻞ ﻫﺰﺍﺭﺳَﺎﻝ ﺗﺎ ﺑﺮ ﺗﻮ ﺻﻠﻮﺍﺕ ﻣﻴﻔﺮﺳﺘﻢ ﺍﻣﺸﺐ ﺗﻘﺼﻴﺮﻫﺎﯼ ﻣَﺎ ﺍﺯ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﻞ ﺑﺨﻮﺍﻩ ﺍﮔَﺮ ﻫﻮﺍﺩﺍﺭﯼ }ﮔﻮﻳﺪ{ 20ﺍﻳﻦ ﭼﮕﻮﻧﻪ ﺑﺎﺷﺪ ﺟﻮﺍﺏ ﺩﻩ ﺁﻧﮑﻪ ﻗﺎﺩﺭﺳﺖ ﮐﻪ ﺩﺭ ﺩﻧﻴﺎ ﺩﺭﺧﺘﯽ ﺑﻴﺎﻓﺮﻳﺪ ﺗﻨﺶ ﻳﮑﯽ ﭼﻨﺪﺍﻥ ﺷﺎﺥ ﺑﻴﺎﻓﺮﻳﺪ ﻭ ﺑﺮ ﻫﺮ ﺷﺎﺧﯽ ﭼﻨﺪ ﺷﺎﺥ ﺑﻴﺎﻓﺮﻳﺪ ﻭ ﺑﺮ ﺷﺎﺧﯽ ﭼﻨﺪﻳﻦ ﺑﺮﮒ ﻭ ﺷﮑُﻮﻓﻪ ﺑﻴﺎﻓﺮﻳﺪ ﺍﺯ ﻫﺮ ﺷﮑﻮﻓﻪ ﺍﻧﺎﺭﯼ ﻳﺎ ﺳﻴﺒﯽ ﻳَﺎ ﺧﻮﺷﻪٴ ﭼﻨﺪﺍﻧﯽ ﺑﺮ ﻫﺮ ﺧﻮﺷﻪ ﺍﯼ ﺩﺍﻧﻪ ﺍﯼ ﻭ ﻫﺮ
125
P ERSIAN T EXT
ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﺯﻧﺎﻥ ﭘﺴﺘﺎﻧﻬﺎﯼ ﺍﻳﺸﺎﻥ ﺗﺎ ﭘﺎﯼ ﺁﻭﻳﺨﺘﻪ ﮔﻔﺘﻢ ﺍﻳﻨﺎﻥ ﮐﻪ ﺍﻧﺪ ﮔﻔﺖ ﺁﻥ ﺯﻧﺎﻥ ﺍﻧﺪ ﮐﻪ ﺭﻭﯼ ﺧﻮﻳﺶ ﺑﻴَﺎﺭﺍﻳَﻨﺪ ﻭ ﺍﺯ ﻧﺎﻣﺤﺮﻡ ﻧﭙﻮﺷﻨﺪ ﻭ ﮔﺮﻭﻫﯽ ﺩﻳﮕﺮ ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﺯﻧﺎﻥ }ﭼﺎﺩﺭﻫﺎ ﺁﺗﺸﻴﻦ ﭘﻮﺷﻴﺪﻩ ﻭ ﺁﺗﺶ ﻣﻮﯼ ﺍﻳﺸﺎﻥ ﺭﺍ ﻫﻤﯽ ﺳﻮﺧﺖ ﮔﻔﺘﻢ ﺍﻳﺸﺎﻥ ﮐﻴﺎﻧﻨﺪ ﺁﻥ ﺯﻧﺎﻥ ﺍﻧﺪ ﮐﻪ ﺩﺭ ﺧﺎﻧﻪ ﺷﻮﯼ ﺑﯽ ﻓﺮﻣﺎﻥ ﺷﻮﯼ ﺑﻴﺮﻭﻥ ﺁﻳﻨﺪ ﻭ ﺁﺭﺍﻳﺶ ﺧﻮﻳﺶ ﺑﯽ ﭼﺎﺩﺭﺑﻪ ﻧﺎﻣﺤﺮﻣﺎﻥ ﺭﺍ ﻧﻤﺎﻳﻨﺪ ﮔﺮﻭﻫﯽ ﺩﻳﮕﺮ{ 19ﺑﻪ ﺴﺘَﺎﻧﻬَﺎ ﺍﺯ ﺩﺭﺧﺖ ﺁﺗﺸﻴﻦ ﺩﺭ ﺁﻭﻳﺨﺘﻪ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻨﻬﺎ ﮐﻪ ﺍﻧﺪ )(۳٤v ﭘِ ْ ﮔﻔﺖ ﺁﻥ ﺯﻧﺎﻥ ﺍﻧﺪ ﮐﻪ ﻓﺮﺯﻧﺪ ﮐﺴﺎﻥ ﺭﺍ ﺑﯽ ﺩﺳﺘﻮﺭﯼ ﺷﻮﯼ ﺷﻴﺮ ﺩﻫﻨﺪ ﻭ ﻗﻮﻣﻲ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﺣﻤﻴﻢ ﻭ ﺻَﺪﻳﺪ ﻭ ﺭﻭُﯼ ﮔﺪﺍﺧﺘﻪ ﺩﺭ ﺩﻫَﺎﻧﻬﺎﯼ ﺍﻳﺸﺎﻥ ﻫﻤﯽ ﺭﻳﺨﺘﻨﺪ ﻭ ﮑ ْﻤﻬَﺎﯼ ﺍﻳﺸﺎﻥ ﺍﺯ ﺯﻳﺮ ﻓﺮﻭﺩ ﻫﻤﯽ ﺁﻣﺪﻧﺪ ﮔﻔﺘﻢ ﺍﻳﻨﻬﺎ ﮐﻪ ﺍﻧﺪ ﮔﻔﺖ ﺍﻳﺸﺎﻥ ﺁﻻﺕ ﺷ َ ﻣﻲ ﺧﻮﺍﺭﮔﺎﻥ ﺍﻧﺪ ﻗﻮﻣﻲ ﺩﻳﮕﺮ ﺭﺍ ﺩﻳﺪﻡ ﺑﻪ ﻋﺬﺍﺑﻬَﺎﯼ ﺳﺨﺖ ﮔﺮﻓﺘﺎﺭ ﺷﺪﻩ ﻭ ﮔﻨﺪ ﺍﺯﻳﺸﺎﻥ ﺑﺮﺧﺎﺳﺘﻪ ﮔﻔﺘﻢ ﺍﻳﺸﺎﻥ ﮐﻪ ﺍﻧﺪ ﮔﻔﺖ ﺯﻧﺎ ﮐﻨﻨﺪﮔَﺎﻥ ﺍﻧﺪ ﮔﻔﺖ ﻳﺎ ﻣﺎﻟﮏ ﺑﺮ ﺍﻣّﺖ ﻣﻦ ﺭﺣﻢ ﮐﻦ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﺍﻣّﺖ ﺧﻮﻳﺶ ﺭﺍ ﺑﮕﻮﯼ ﺗﺎ ﺑﺮ ﺧﻮﻳﺸﺘﻦ ﻞ ﻣﺮﺍ ﺍﺯ ﺑﻬﺮ ﺭَﺣﻤﺖ ﻧﻴﺎﻓﺮﻳﺪﻩ ﺍﺳﺖ ﻭ ﺍﻧﺪﺭﻣﻦ ﺭَﺣﻤﺖ ﮐﻨﻨﺪ ﮐﻪ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﺭﺣﻤﺖ ﻧﻨﻬﺎﺩﻩ ﺍﺳﺖ ﻫﺮ ﮐﻪ ﺭﺍ ﺑﻪ ﻣﻦ ﺳﭙﺮﺩﻧﺪ ﻣﻦ ﮐﻴﻨﻪ ﺍﺯ ﻭﯼ ِﺑﮑَﺸ ْﻢ ﻣﺮﺍ ﺑﻴﺸﺘﺮ ﻃﺎﻗﺖ ﺩﻳﺪﺍﺭ ﻧﻤﺎﻧﺪ ﺑﮕﺮﻳﺴﺘﻢ ﻭ ﺩﻭ ﺭﮐﻌﺖ ﻧﻤﺎﺯ ﮐَﺮﺩﻡ }ﺁﺳﻤﺎﻥ ﺷﺸﻢ{ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﺑﺮﺩﺍﺷﺖ ﻭ ﭘﺎﻧﺼﺪ ﺳَﺎﻟﻪ ﺭﺍﻩ ﺑﻪ ﺁﺳﻤﺎﻥ ﺷﺸﻢ ﺁﻭﺭﺩ ﺁﺳﻤﺎﻥ ﺷﺸﻢ ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﻣُﺮﻭﺍﺭِﻳﺪ ﺳﻔﻴﺪ ﺳﻄﺒﺮَﺍﯼ ﻭﯼ ﭘَﺎﻧﺼﺪ ) (۳۵rﺳﺎﻟﻪ ﺭﺍﻩ ﺩﺭ ﺑﺰﺩ ﺁﻭﺍﺯ ﺁﻣﺪ ﺑﺮ ﺩﺭ ﮐﻴﺴﺖ ﺟﻮﺍﺏ ﺩﺍﺩ ﮐﻪ ﻣﺤﻤّﺪ ﺍﺳﺖ ﺁﻭﺍﺯ ﺁﻣﺪ ﮐﻪ ﻣُﺤﻤﱠﺪ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻧﺪ ﮔﻔﺖ ﻧﻴﮏ ﺑﺮﺍﺩﺭﺍ ﮐﻪ ﻣﺎ ﺭﺍ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ﺑﮕﺸﺎﺩﻧﺪ ﻭ ﻣﺮﺍ ﺍﻧﺪﺭ ﺁﻭﺭﺩﻧﺪ ﻭ ﻧﺎﻡ ﺁﺳﻤﺎﻥ ﺷﺸﻢ ﻋﺮﺯﻳﻮﻧَﺴﺖ ﭘﻬﻨﺎﯼ ﻭَﯼ ﭼﻨﺪﺍﻧﮑﻪ ﺍﮔﺮ ﺍﻳﻦ ﭘﻨﺞ ﺁﺳﻤﺎﻥ ﺭﺍ ﺑﺎ ﻫﻤﻪ ﺯﻣﻴﻨﻬَﺎﯼ ﺍﻧﺪﺭ ﻭَﯼ ﺍﻓﮑﻨﻨﺪ ﻧﺎﭘﺪﻳﺪ ﺁﻳﺪ ﻫﻤﭽﻮﻥ ﺳﭙﺮﯼ ﺍﻧﺪﺭ ﺳ ْﺒﺤَﺎﻥ ﺑﻴﺎﺑﺎﻧﻲ ﻧﺎﻡ ﺧﺎﺯﻥ ﻭَﯼ ﺭﻭﻋﻴَﺎﺋﻴﻞ ﺗﺴﺒﻴﺢ ﺍﻫﻞ ﺁﻥ ﺁﺳﻤﺎﻥ ﺍﻳﻦ ﺑﻮﺩ ُ ﺧﻠّﺎ ِ ﺏ ُﮐ ﱢﻞ ﺷﻲ ٍء ﻭ َ ﮏ ﺍﻟ ُﻘ ّﺪﻭُﺱ َﺭ ﱢ ﺍﻟﻤﻠ ِ ﻕ ُﮐ ﱢﻞ ﺷﻲ ٍء ﻫﺮ ﮐﻪ ﺍﻳﻦ ﺑﮕﻮﻳﺪ ﺛﻮﺍﺏ ﺍﻳﺸﺎﻥ ﺍﻧﺪﺭ ﻧﺎﻣﻪٴ ﻭﯼ ﻧﻮﻳﺴﻨﺪ ﺑﺰﺭﮔﯽ ﺍﻳﻦ ﺧﺎﺯﻥ ﭼﻨﺪﺍﻥ ﺑﻮﺩ ﮐﻪ ﭼﻮﻥ ﻭﻳﺮﺍ
A SCENSION
OF
T HE I LKHANID B OOK
126
ﮐﺮﺍ ﺍﺳﺖ ﮔﻔﺖ ﺍﻳﻦ ﺟﺎﻳﮕﺎﻩ ﺗﺮﺳَﺎﻳﺎﻧﺴﺖ ﺷﺸﻢ ﺩﺭﮎ ﺑﺮﺩﺍﺷﺖ ﻧﺎﻡ ﻭﯼ ﻟﻈﯽ ﮔﻔﺘﻢ ﺍﻳﻦ ﮐﺮﺍ ﺍﺳﺖ ﮔﻔﺖ ﺻَﺎﺑﻴَﺎﻥ ﺭﺍﺳﺖ ﻫﻔﺘﻢ ﺩﺭ ﺑﺮ ﺩﺍﺷﺖ ﻧﺎﻡ ﻭَﯼ ﺟﺤﻴﻢ ﮔﻔﺘﻢ ﮐﺮﺍ ﺍﺳﺖ ﮔﻔﺖ ﮐَﺎﻓﺮﺍﻥ ﺭﺍ ﻭ ﺍﻧﺒﺎﺯ ﮔﻴﺮﺍﻥ ﺭﺍ ﻭ ﻣﻨﺎﻓﻘﺎﻥ ﺭﺍ ﻭ ﺍﮔَﺮ ﺧﻠﻖ ﻫﻤﻪ ﺟﻬﺎﻥ ﺻﻔﺖ ﮐﻨﻨﺪ ﻋﺬﺍﺏ ﺧﺪﺍﻭﻧﺪ ﺗﻌٕﺎﻟﯽ ﻭ ﺍﺣﻮﺍﻝ ﻳﮑﯽ ﻭﺍﺩﯼ ﺍﺯ ﻭﺍﺩﻳﻬَﺎﯼ ﺩﻭﺯﺥ ﻭ ﺁﺗﺶ ﻭ ﻣَﺎﺭﺍﻥ ﻭ ﮐﮋﺩﻣَﺎﻥ ﻭﭼَﺎﻫﻬَﺎ ﻭ ﺍﻧﮑَﺎﻝ ﻭ ﺍﻏﻼﻝ ﻭَﯼ ﺻﻔﺖ ﻧﺘﻮﺍﻧﻨﺪ ﮐﺮﺩﻥ ﮔﻔﺘﻢ ﻳﺎ ﻣَﺎﻟﮏ ﺍﻳﻦ ﺩﺭﮎ ﺑﺎﻻ ﺑﺮﺩَﺍﺭ ﺳﺮ ﻓﺮﻭﺍﻓﮑﻨﺪ ﭼﻮﻥ ﮐﺴﯽ ﮐﻪ ﺍﺯ ﺷﺮﻡ ﺩﺍﺭﺩ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﮔﻔﺘﻢ ﺍﻳﻦ ﺩﺭ َﺑﺮْﺩﺍﺭ ) (۳۳vﺭﻭﯼ ﺳﻮﯼ ﺟﺒﺮﺋﻴﻞ ﮐﺮﺩ ﻭ ﺍﻧﺪﺭ ﮔﻮﺵ ﻭَﯼ ﺳﺨﻦ ﺑﮕﻔﺖ ﺟﺒﺮﺋﻴﻞ ﻋَﻠﻴْﻪ ﺍﻟﺴّﻼﻡ ﺑﻪ ﻣﻦ ﻧﮕﺮﻳﺴﺖ ﻭ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﻣﻲ ﮔﻮﻳﺪ ﺷﺮﻡ ﺩﺍﺭَﻡ ﮐﻪ ﺍﻳﻦ ﺩﺭﮎ ﺑﺎﻻ ﺟﺎﯼ ﻋَﺎﺻﻴَﺎﻧﺴﺖ ﺍﺯ ﻋﺎﺻﻴَﺎﻥ ﺑﺒﻴﻨﻢ ﺩﺭﮎ ﺍﻣّﺖ ﺗﻮ ﺑﮕﺮﻳﺴﺘﻢ ﻭ ﮔﻔﺘﻢ ﻳﺎ ﻣﺎﻟﮏ ﺑﻨﻤﺎﯼ ﺗﺎ ﺟﺎﻳﮕَﺎﻩ َ ﺑﺮﺩﺍﺷﺖ ﻓﺮﻭ ﻧﮕﺮﺳﺘﻢ ﻗﻮﻣﻲ ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﺍﻣّﺘﺎﻥ ﺧﻮﻳﺶ ﻧﮕﻮﻧﺴَﺎﺭ ﺍﻧﺪﺭ ﺁﺗﺶ ﻓﺮﻭ ﻣﻲ ﺍﻧﺪﺍﺧﺘﻨﺪ ﻭ ﺑﺎﺯ ﺑﺮ ﻣﯽ ﮐﺸﻴﺪﻧﺪ ﻭ ﺷﮑﻤﻬﺎﯼ ﺍﻳﺸﺎﻥ ﭼﻨﺪ ﮐﻮﻫﻬَﺎ ﮔﺸﺘﻪ ﻭ ﺁﺗﺶ ﺍﻧﺪﺭ ﺍﻳﺸﺎﻥ ﺍﻓﺘﺎﺩﻩ ﻭ ﻫﻤﯽ ﺳﻮﺧﺘﻨﺪ ﮔﻔﺘﻢ ﮐﻪ ﺍﻳﻨﻬﺎ ﮐﻴﻨﺪ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﺍﻳﺸﺎﻥ ﺭﺑﺎ ﺧﻮﺍﺭﮔَﺎﻧﻨﺪ ﻭ ﻗﻮﻣﯽ ﺩﻳﮕﺮ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﺁﺗﺶ ﻫﻤﯽ ﺧﻮﺭﺩﻧﺪ ﻭ ﺍﺯ ﺑﻴﻨﻴﻬﺎﯼ ﺍﻳﺸﺎﻥ ﺁﺗﺶ ﺑﻴﺮﻭﻥ ﻫﻤﯽ ﺩﻣﻴﺪ ﮔﻔﺘﻢ ﺍﻳﻨﺎﻥ ﮐﻴﻨﺪ ﮔﻔﺖ ﺍﻳﺸﺎﻥ ﺁﻥ ﮐﺴﺎﻥ ﺍﻧﺪ ﮐﻪ ﺧﻮﺍﺳﺘﻬﺎﯼ ﻳﺘﻴﻤﺎﻥ ﺧﻮﺭﻧﺪ ﻗﻮﻣﯽ ﺩﻳﮕﺮ ﺩﻳﺪﻡ ﺍﻧﺪﺭ ﺁﺳﻴﺎﻫَﺎﻱ ﺁﺗﺸﻴﻦ ﻫﻤﯽ ﮐَﺮﺩﻧﺪ ﮔﻔﺘﻢ ﺍﻳﻨﻬﺎ ﮐﻪ ﺍﻧﺪ ﮔﻔﺖ ﺍﻳﻨﺎﻥ ﺣﺎﮐﻤﺎﻥ ﻭ ﻗﺎﺿﻴﺎﻥ ﺭﺷﻮﺕ ﺳﺘﺎﻧﻨﺪﻩ ﺍﻧﺪ ﮐﻪ ﺑﻪ ﺭﺷﻮﺕ ﻣَﺎﻝ ﮐﺴﺎﻥ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﺩﻫﻨﺪ ﻭ ﺍﻧﺪﺭ ﺣﮑﻢ ﻣﻴﻞ ﮐﻨﻨﺪ ﻭ ﻗﻮﻣﻲ )(۳٤r ﺩﻳﮕﺮ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﭘﺎﻳﻬَﺎﯼ ﺍﻳﺸﺎﻥ ﺑﻴﺮﻭﻥ ﻫﻤﻲ ﮐﺸﻴﺪﻧﺪ ﻭ ﺻﺪﻳﺪ ﺍﺯ ﺯﺑﺎﻧﻬﺎﯼ ﺍﻳﺸَﺎﻥ ﻣﯽ ﺭﻓﺖ ﻭ ﺁﺗﺶ ﺯﺑﺎﻧﻬﺎﺷﺎﻥ ﻫﻤﯽ ﺳﻮُﺧﺖ ﮔﻔﺘﻢ ﺍﻳﻨﺎﻥ ﮐﻪ ﺍﻧﺪ ﮔﻔﺖ ﺍﻳﺸﺎﻥ ﺧﻄﻴﺒﺎﻥ ﺍﻧﺪ ﮐﻪ ﻣﺨﻠﻮﻗﺎﻥ ﻭ ﺳﻠﻄﺎﻧﺎﻥ ﺭﺍ ﺑﻪ ﺩﺭﻭﻍ ﺑﺴﺘﺎﻳﻨﺪ ﻭ ﺧﻮﻳﺸﺘﻦ ﺭﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﺁﺏ ﺭﻭُﯼ ﮐﻨﻨﺪ ﻭ ﻗﻮﻣﯽ ﺩﻳﮕﺮﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﻟُﻘﻤَﻪٴ ﻣﺮﺩﺍﺭ ﺁﺗﺸﻴﻦ ﺍﻧﺪﺭ ﺩﻫَﺎﻥ ﺍﻳﺸﺎﻥ ﻫﻤﯽ ﮐﺮﺩﻧﺪ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻨﺎﻥ ﮐﻪ ﺍﻧﺪ ﮔﻔﺖ ﻏﻴﺒﺖ ﮐﻨﻨﺪﮔَﺎﻥ ﻗﻮﻣﯽ ﺩﻳﮕﺮ ﺭﺍ ﺩﻳﺪﻡ ﭘﻴﺶ ﺍﻳﺸﺎﻥ ﮔﻮﺷﺘﻬﺎﯼ ﺧﻮﺵ ﻭ ﮔﻮﺷﺘﻬﺎﯼ ﮔَﻨﺪﻩ ﻧﻬﺎﺩﻩ ﺍﺯ ﺁﻥ ﮔﻮﺷﺖ ﮔﻨﺪﻩ ﺍﻧﺪﺭ ﺩﻫَﺎﻥ ﺍﻳﺸﺎﻥ ﻣﯽ ﮐﺮﺩﻧﺪ ﻭ ﻣﯽ ﮔﻔﺘﻢ ﺍﻳﻨﺎﻥ ﮐﻪ ﺍﻧﺪ ﮔﻔﺖ ﺁﻧﺎﻥ ﺍﻧﺪ ﮐﻪ ﺯﻥ ﺣَﻼﻝ ﺩَﺍﺭﻧﺪ ﻭ ﺑﻪ ﺣَﺮﺍﻡ ﻣﺸﻐﻮﻝ ﺷﻮﻧﺪ ﻭ ﮔﺮﻭﻫﯽ ﺩﻳﮕﺮ
127
P ERSIAN T EXT
ﺩﻳﮕﺮ ﺩﻳﺪﻡ ﻧﺎﻡ ﻭﯼ ﺟﺤﻴﻢ ﺩﺭﺑﺎﻥ ﻭﯼ ﻃﺮﻓﺎﻃﻴﻞ ﻭﺍﺩﯼ ﺩﻳﮕﺮ ﺩﻳﺪﻡ ﻧﺎﻡ ﻭﯼ ﻫﺎﻭﻳَﻪ ﺩﺭﺑﺎﻥ ﻭﯼ ﺍﺻﻄﺎﻓﺎﻃﺎﺑﻴﻞ ﺍﻳﻦ ﻫﻤَﻪ ﺩﺭﺑﺎﻧﺎﻧَﻨﺪ ﻣﺮ ﺩﻭﺯﺥ ﺭﺍ ﻫﻤَﻪ ﺳﻴﺎﻩ ﺭﻭﯼ ﻭ ﮔُﺮﺑﻪ ﭼﺸﻢ ﺩﺭﺍﺯﯼ ﻫﺮ ﻳﮑﯽ ﺍﺯ ﺍﻳﺸﺎﻥ ﭼﻨﺪﺍﻥ ﮐﻪ ﺍﺯ ﺯﻣﻴﻦ ﺗﺎ ﺑﻪ ﺁﺳﻤﺎﻥ ﺍﺯﻳﻦ ﮔﻔﺖ ﺗﺎ ﺑﺪﺍﻥ ﻫﻔﺘﺎﺩ ﺳَﺎﻟﻪ ﺭَﺍﻩ ﻭ ﺁﺗﺶ ﺍﺯ ﺩﻫَﺎﻥ ﻭ ﺍﺯ ﮔﻮﺵ ﻭ ﺍﺯ ﯼ ﻭ ﭼﻮﻥ ﺳﺨﻦ ﮔﻔﺘﻨﺪﯼ ﺁﺗﺶ ﺍﺯ ﺩﻫﺎﻥ ﺍﻳﺸﺎﻥ ﺑﻴﺮﻭﻥ ﺟَﺴﺘﯽ ﺑﻴﻨﯽ ﺍﻳﺸﺎﻥ ﺟﻬ ْﻴﺪ ْ ﻭ ﻫﺮ ﺩﺭﯼ ﺍﺯ ﺩﻭﺯﺥ ﺗﺎ ﺩﻳﮕﺮﯼ ﺩَﺭ ﭘﺎﻧﺼﺪ ﺳﺎﻟﻪ ﺭَﺍﻩ ﻫَﺮ ﺩﺭﯼ ﺍﺯﺍﻳﻦ ﺩﺭﻫَﺎ ﮐﻪ ﮔﻔﺘﻪ ﺷﺪ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﻣُﻮﮐّﻞ ﮔﻤﺎﺷﺘﻪ ﮐﻪ ﻫﻴﭻ ﺑﻪ ﻳﮑﺪﻳﮕﺮ ﻧﻤﺎﻧﻨﺪ ﻭ ﺍﻳﻦ ﻫَﻤﻪ ﻞ ﺟﻼﻟﻪ ﭼﺸﻢ ﻣﺮﺍ ﺷﻨْﺪ ﭘﺲ ﮔﻔﺖ ﺍﻳﻦ ﻣﺎﻟﮏ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺟ ّ ﺯﻳﺮ ﺩﺳﺖ ﻣﺎﻟﮏ ﺑﺎ َ ﭼﻨﺪﺍﻥ ﻗﻮّﺕ ﺩﺍﺩ ﮐﻪ ﺗﺎ ﺁﻧﺠﺎ ﺑﺪﻳﺪﻡ ﮐﻪ ﺩﻭﺯﺥ ﺑﻮﺩ ﻭﻣﺎﻟﮏ ﺑﻮﺩ ﺁﺭﺯﻭ ﮐﺮﺩﻡ ﮐﻪ ﺑﺎ ﻞ ﺑﻪ ﻗﺪﺭﺕ ﺧﻮﻳﺶ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﻣﻦ ﻧﺰﺩﻳﮏ ﺍﻳﺸﺎﻥ ﺳﺨﻦ ﮔُﻮﻳﻢ ﺧﺪﺍﻭﻧﺪ ﻋﺰّﻭﺟ ّ ﮔَﺮﺩﺍﻧﻴﺪ ﺗﺎ ﺑﺎ ﻣﺎﻟﮏ ) (۳۲vﺳﺨﻦ ﮔﻔﺘﻢ ﺩﻭﺯﺥ ﺭﺍ ﺩﻳﺪﻡ ﺗﺎﺭﻳﮏ ﻭ ﺁﺗﺸﻬﺎﯼ ﻭَﯼ ﺗﺎﺭﻳﮏ ﺩﻭﺩﯼ ﺗﺎﺭﻳﮏ ﻭ ﻫﻴﺒﺖ ﻭَﯼ ﺑﺪﺍﻥ ﺟﺎﻳﮕﺎﻩ ﺑﻮﺩ ﮐﻪ ﺍﮔَﺮ ﺧﻮﺍﻫﻢ ﺻﻔﺖ ﺷﺪَﺍ ٌﺩ ﭘﻴﺶ ﮐﻨﻢ ﻧﺘﻮﺍﻧﻢ ﻣَﺎﻟﮏ ﺭﺍ ﺩﻳﺪﻡ َﺑﺮ ﺩﺭ ﻧﺸﺴﺘﻪ ﻭ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺯﺑﺎﻧﻴﻪ ﻏﻠَﺎﻅٌ ِ ِ ﻭَﯼ ﺍﻳﺴﺘَﺎﺩﻩ ﺑﻪ ﻓﺮﻣَﺎﻥ ﻭَﯼ ﻫﺮ ﺳَﺎﻋﺘﯽ ﺧﺸﻢ ﻣﻲ ﺍﻓﺰﻭﺩ ﺑﻪ ﻣﻴﺎﻥ ﭘﻴﺸﺎﻧﻲ ﻭَﯼ ِﮔﺮِﻫﯽ ﺩِﻳﺪﻡ ﮐﻪ ﺍﮔﺮ ﺍَﻫﻞ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻧﮕﺮﺳﺘﻨﺪﯼ ﻫَﻤﻪ ﺭﺍ ﺍﺯ ﻫﻴﺒﺖ ﺍﻭ ﺟﺎﻥ ﺟﺪﺍ ﺷﺪﯼ ﻭ ﺍﮔﺮ ﻭَﯼ ﺑﻪ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻧﮕﺮﺳﺘﯽ ﺑﮕﺪﺍﺧﺘﯽ ﻣﻦ ﻃﺎﻗﺖ ﻧﺪﺍﺷﺘﻢ ﺑﻪ ﺩﻳﺪﺍﺭ ﻭﻱ ﺟﺒﺮﺋﻴﻞ ﺩﻋَﺎ ﮐﺮﺩ ﮔﻔﺖ ﺍﻟﻠّ ُﻬﻢﱠ ﺛﺒﺖ ﻗﻠﺒﻪ ﻣﺮﺍ ﮔﻔﺖ ﻣﺘﺮﺱ ﻋﺰّﻭﺟﻞّ ﺗﺮﺍ ﺍﻳﻤﻦ ﮐَﺮﺩﺳْﺖ ﺍﻳﻦ ﻣﺎﻟﮏ ﺍﺳﺖ ﺧﺎﺯﻥ ﺩﻭﺯﺥ ﻭَﯼ ﺭﺍ ﮐﻪ ﺧ َﺪﺍﯼ ٕ ﻓﺮﻣﻮﺩ ﻩ ﺍﺳﺖ ﺗﺎ ﺗﺮﺍ ﺍﻣﺸﺐ ﻓﺮﻣﺎﻥ ﺑﺮ ﺩ ﻫﺮﭼﻪ ﻓﺮﻣﺎﯼ ﻭ ﺧﻮﺍﻫﯽ ﺑﮕﻮﯼ ﮔﻔﺖ ﻓﺮﺍﺯ ﺷﺪﻡ ﻭ ﺳﻼﻡ ﮐَﺮﺩﻡ ﺑﻪ ﻣﻦ ﻧﮕﺮﺳﺖ ﺧﻮﺍﺳﺖ ﮐﻪ ﺟﺎﻥ ﺍﺯ ﻣﻦ ﺟﺪﺍ ﺷﻮﺩ ﺍﺯ ﻫﻴﺒﺖ ﺍﻭ ﮔﻔﺘﻢ ﻳﺎ ﻣﺎﻟﮏ ﺩﺭ ﺩﻭﺯﺥ ﺑﮕﺸﺎﯼ ﺗﺎ ﺍﻧﺪﺭ ﻧﮕﺮﻡ ﺩﺭﺑُﮕﺸﺎﺩ ﻧﺨﺴﺘﻴﻦ َﺩ ْﺭ ﮐﻪ ﺑﺪﻳﺪﻡ ﮔﻔﺘﻢ ﺍﻳﻦ ﺟَﺎﯼ ﮐﻴﺴﺖ ) (۳۳rﮔﻔﺖ ﺟﺎﻳﮕﺎﻩ ﻣﻨﺎﻓﻘﺎﻥ ﺍﺯ ﺍﻣﺘﺎﻥ ﺗﻮ ﺩﻳﮕﺮ ﺩﺭ ﺑﮕﺸﺎﺩ ﻧﺎﻡ ﻭَﯼ ﻫَﺎﻭﻳﻪ ﮔﻔﺘﻢ ﺍﻳﻦ ﺟﺎﯼ ﮐﻴﺴﺖ ﮔﻔﺖ ﺟَﺎﻳﮕﺎﻩ ﻓﺮﻋﻮﻧﺎﻧَﺴﺖ ﺳﻪ ﺩﻳﮕﺮ ﺩﺭ ﺑﺮﺩَﺍﺷﺖ ﻧﺎﻡ ﻭَﯼ ﺳﻘﺮ ﮔﻔﺘﻢ ﺍﻳﻦ ﺟﺎﻳﮕﺎﻩ ﮐﻴﺴﺖ ﮔﻔﺖ ﺍﻳﻦ ﺟﺎﻳﮕﺎﻩ ﻣﺸﺮﮐَﺎ َﻧﺴْﺖ ﭼﻬﺎﺭﻡ ﺩﺭ ﺑﮕﺸﺎﺩ ﻧﺎﻡ ﻭَﯼ ﺣُﻄﻤﻪ ﮔﻔﺘﻢ ﺍﻳﻦ ِﮐﺮَﺍ ﺳﻌٕﻴﺮ ﮔﻔﺘﻢ ﺍﻳﻦ ﺍﺳﺖ ﮔﻔﺖ ﺍﻳﻦ ﺟﺎﻳﮕﺎﻩ ﺗﺮﺳﺎﻳﺎﻧﺴﺖ ﭘﻨﺠﻢ ﺩﺭ ﺑﮕﺸﺎﺩ ﻧﺎﻡ ﻭﯼ َ
A SCENSION
OF
T HE I LKHANID B OOK
128
ﻭ ﮊﺭﻓﻲ ﺁﻥ ﭼﻨﺪﺍﻥ ﺑﻮﺩ ﮐﻪ ﻫﻔﺖ ﺁﺳﻤﺎﻥ ﺑﺎ ﻫﻔﺖ ﺯﻣﻴﻦ ﻭ ﺍﻧﺪﺭﺍﻥ ﺁﻥ ﮐﻪ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺩﻳﺪﻡ ﻭ ﺧﻠﻘﺎﻧﯽ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﻋﺬﺍﺑﺸﺎﻥ ﻫﻤﻲ ) (۳۱rﮐَﺮﺩﻧﺪ ﻭ ﺳﻨﮕﻬﺎﯼ ﺁﺗﺸﻴﻦ ﺑﺮ ﮔﺮﺩﻧﻬﺎﺷﺎﻥ ﻧﻬﺎﺩﻩ ﺑﻮﺩﻧﺪ ﭘﺲ ﺟﺒﺮﺋﻴﻞ ﺭﺍﭘﺮﺳﻴﺪﻡ ﺍﻳﻦ ﭼﻪ ﻭﺍﺩﯼ ﺍﺳﺖ ﻞ ﺍﻧﺪﺭ ﻗﺮﺁﻥ ﻳَﺎﺩ ﮔﻔﺖ ﺍﻳﻦ ﻭﺍﺩﯼ ﻭَﻳﻞ ﺍﺳﺖ ﻭ ﺩﻳﮕﺮ ﻓﻠﻖ ﺁﻧﮑﻪ ﺧﺪﺍﯼ ﻋ ّﺰﻭﺟ ّ ﺏ ﺍﻟﻔَﻠﻖ ﻭ ﺍﻳﻦ ﻫﺮ ﺩﻭ ﻭﺍﺩﯼ ﭘﻮﺷﻴﺪﻩ ﺍﺳﺖ ﺗﺎ ﺭﻭﺯ ﮐﺮﺩﻩ ﺍﺳﺖ ﻗﻞ ﺍﻋٕﻮﺫ ﺑﺮَ ّ ﻗﻴﺎﻣﺖ ﺍﻳﻦ ﻭﺍﺩﻱ ﺑﺨﺮﻭﺷﻴﺪ ﻭ ﮔﻔﺖ ﻳَﺎ ﺭﺏ ﺍﻳﻦ ﺟﺎﻳﮕﺎﻩ ﺑﺮ ﻣَﺎ ﺧﺸﮏ ﻭ ﺗﻨﮓ ﮔﺸﺖ ﻭ ﮊﺭﻓﯽ ﻣﺎ ﺩﻭﺭ ﮔﺸﺖ ﻭ ﻣَﺎﺭﺍﻥ ﻭ ﮐﮋﺩﻣَﺎﻥ ﻣَﺎ ﺑﺴﻴَﺎﺭ ﮔﺸﺖ ﻭ ﮔﺮﻣﯽ ﻭ ﺏ ﮔﺮﻣﻲ ﺑﺮ ﮔﺮﻣﯽ ﺑﻔﺰﺍﻱ ﻭ ﺗﻨﮕﯽ ﺑﺮ ﺗﻨﮕﯽ ﺑﻔﺰﺍﯼ ﻭ ﺗﻴﺰﯼ ﺳﺨﺖ ﺷﺪ ﻳﺎ ﺭ ّ ﮊﺭﻓﯽ ﺑﺮ ﮊﺭﻓﯽ ﺑﻔﺰﺍﯼ ﭘﺲ ﮔﻔﺖ ﺑﻪ ﻋﺰّﺕ ﻭ ﺟﻼﻟﺖ ﺗﻮ ﮐﻪ ﻣﻦ ﮐﻴﻨﻪ ﺑﮑﺸﻢ ﺍَﺯ ﺁﻥ ﮐﺴﺎﻧﯽ ﮐﻪ ﻋِﺼﻴَﺎﻥ ﮐﻨﻨﺪ ﻭ ﺑﻲ ﻓﺮﻣَﺎﻧِﯽ ﭘﺲ ﻧﺪﺍ ﺁﻣﺪ ﮐﻪ ﻳﺎ ﻣُﺤﻤّﺪ ﺑﺪﺍﻥ ﺧﺪﺍﯼ ﮐﻪ ﺗﺮﺍ ﺑﻪ ﺣﻖ ﺑﻪ ﺧﻠﻖ ﻓﺮﺳﺘﺎﺩ ﮐﻪ ﺍﮔﺮ ﺑﻪ ﻣﻘﺪﺍﺭ ﻳﮏ ﺳﻮﻻﺥ ﺳﻮﺯﻥ ﺍﺯﻳﻦ ﻭﺍﺩﻳﻬَﺎ ﺑﮕﺸﺎﻳﻨﺪ ﻫﻤﻪٴ ﺟﻬَﺎﻥ ﺍﺯ ﻣﺸﺮﻕ ﺗﺎ ﻣﻐﺮﺏ ﺑﺴﻮﺯﺩ ﻭ ﺍﮔﺮ ﻳﮏ ﺩﻭﺯﺧﯽ ﺭﺍ ﺑﻴﺮﻭﻥ ﺁﺭﻧﺪ ﻭ ﺍﻧﺪﺭ ﺁﺗﺶ ﺩﻧﻴﺎ ﺍﻓﮑﻨﻨﺪ ﺍﺯ ﺧﻮﺷﯽ ﻭ ﺭﺍﺣﺖ ﺑﺨﺴﺒﺪ ﻭ ﻫﻔﺘﺎﺩ ﺳَﺎﻝ ﺑﻴﺪﺍﺭ ﻧﮕﺮﺩﺩ ﻭ ﻧﻴﺰ ﺩﻳﺪﻡ ) (۳۱vﺑﻪ ﺩﻭﺯﺥ ﺍﻧﺪﺭ ﻣﺮﻏﺰﺍﺭﯼ ﭘُﺮ ﺍﺯ ﻣَﺎ ْﺭ ﻭ ﮐَﮋﺩُﻡ ﻭ ﺗﺎﺑﻮﺗﻬﺎﯼ ﺁﺗﺸﻴﻦ ﺩﻳﺪﻡ ﻗﻔﻠﻬﺎﯼ ﺁﺗﺸﻴﻦ ﺑﺮ ﻧﻬﺎﺩﻩ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﭼﻪ ﺗﺎﺑﻮﺗﻬﺎﺳﺖ ﮔﻔﺖ ﺟﺎﻳﮕﺎﻩ ﺯﻧﺎ ﮐﻨﻨﺪﮔﺎﻥ ﻭ ﺟﺒّﺎﺭﺍﻧﺴﺖ ﻭ ﻣﺎﺭ ﻭ ﮐﺮﻣﺎﻥ ﺑﺮﺍﻳﺸﺎﻥ ُﮔﻤَﺎﺭﻧﺪ ﻭ ﺑﻪ ﺩﻭﺯﺥ ﺍﻧﺪﺭ ﺁﺭﻧﺪ ﻭ ﺍﻧﺪﺭ ﺁﻧﺠﺎ ﺳﻠﺴﻠﻬَﺎء ﺩﻳﺪﻡ ﺍﮔﺮ ﺁﻫﻨﻬﺎﯼ ﺩﻧﻴﺎ ﺁﺭﻧﺪ ﭼﻨﺎﻥ ﻳﮏ ﺳﻠﺴﻠﻪ ﺭﺍ ﺗﻤﺎﻡ ﻧﺒﻮﺩ ﭼﻮﻥ ﺁﻥ ﺑﺪﻳﺪﻡ ﺣﺎﻝ ﺑﺮ ﻣَﻦ ﺑﮕﺸﺖ ﻭﺑﻪ ﺳﺠﺪﻩ ﺍﻧﺪﺭ ﺍﻓﺘﺎﺩﻡ ﻭ ﺯﺍﺭﯼ ﻭ ﺗﻀﺮﻉ ﻧﻤﻮﺩﻡ ﭘﻴﺶ ﺧﺪﺍﯼ ﻋﺰّﻭﺟﻞ ﭘﺲ ﺍﺯ ﺁﻥ ﻭﺍﺩﯼ ﺩﻳﮕﺮ ﺩﻳﺪﻡ ﺁﻥ ﻭﺍﺩﯼ ﻫَﺎ ِﻭ َﻳ ْﻪ ﻭ ﻫﺎ ِﻭ َﻳ ْﻪ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﺩﻭﺯﺥ ﺍﺯ ﻭﯼ ﻓﺮﻳﺎﺩ ﻫﻤﻲ ﺧﻮﺍﺳﺖ ﻭ ﺧﻠﻘﺎﻧﯽ ﺭﺍ ﺩﻳﺪﻡ ﺍﻧﺪﺭ ﺁﻧﺠﺎ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﮐﻪ ﺯﺑﺎﻧﻬﺎﺷﺎﻥ ﺑﻴﺮﻭﻥ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ ﺗﺎ ﻧﺎﻓﻬﺎﺷﺎﻥ ﮔﻔﺘﻢ ﮐﻪ ﺍﻳﻦ ﭼﻪ ﺧﻠﻘﺎﻧﻨﺪ ﮔﻔﺖ ﺩﺭﻭﻍ ﺤﻤّﺪ ﻭ ﺍﻧﺪﺭ ﻋﺬﺍﺏ ﻣَﺎﻧﺪﻩ ﺑﻮﺩﻧﺪ ﭘﺲ ﺍﺯ ﺯﻧﺎﻥ ﻭ ﻏﻴﺒﺖ ﮐﻨﻨﺪﮔﺎﻥ ﺍﺯ ﺍﻣّﺖ ﺗﻮ ﻳﺎ ُﻣ َ ﺁﻥ ﻭﺍﺩﯼ ﺭﺍ ﺩﻳﺪﻡ ﻧﺎﻡ ﻭَﯼ ﺟﻬﻨّﻢ ﻧﺎﻡ ﺩﺭﺑﺎﻥ ﻭَﯼ ﺻﻮﺧﺎﺋﻴﻞ ﻭﺍﺩﯼ ﺩﻳﮕﺮ ﺭﺍ ﺩﻳﺪﻡ ﺳﻌٕﻴﺮ ﺩﺭﺑﺎﻥ ﻧﺎﻡ ﻭَﯼ ﻟﻈﯽ ﺩَﺭﺑﺎﻥ ﻭﯼ ﻃﻮﻓﺎﺋﻴﻞ ﻭﺍﺩﯼ ﺩﻳﮕﺮ ﺩﻳﺪﻡ ﻧﺎﻡ ﻭَﯼ َ ) (۳۲rﻃﻔﻄﺎﺋﻴﻞ ﻭﺍﺩﯼ ﺩﻳﮕﺮ ﺩﻳﺪﻡ ﻧﺎﻡ ﻭﯼ ﺳﻘﺮ ﺩَﺭﺑﺎﻥ ﻭﻱ ﺻﻮﺻَﺎﺑﻴﻞ ﻭﺍﺩﯼ
129
P ERSIAN T EXT
ﺭﺍ ﻫﻔﺘﺎﺩ ﺩﻡ ﻭ ﻫﺮ ﺩﻣﯽ ﻫﻔﺘﺎﺩ ﮔﺮﻩ ﻭ ﺑﻪ ﻫَﺮ ﮔﺮﻫﻲ ﻳﮏ ﺧﻴﮏ َﺯﻫْﺮ ﻭ ﻏﺪﻳﺮﻫَﺎﯼ ﺗﺎﺭ ﻳﮏ ﺟﻮﯼ ﺣﻤﻴﻢ ﻭ ﺩﻳﮕﺮ ﺟﻮﯼ ﺻﺪﻳﺪ ﻭ ﺳﻪ ﺩﻳﮕﺮ ﺟﻮﯼ ﻏﺴﻠﻴﻦ َﺩ ِﺭ ﻭﺍﺩﯼ ﺑﮕﺸﺎﺩ ﺁﺗﺸﯽ ﺑﻴﺮﻭﻥ ﺁﻣﺪ ﮐﻪ ﺍﺯ ﺗﻴﺰﯼ ﺁﻥ ﺩﻭﺯﺥ ﺑﻪ ﻓﺮﻳﺎﺩ ﻞ ﺍﻟﺴَﺎﻓﻠﻴﻦ ) (۳۰rﻭ ﺁﻣﺪ ﻧﺎﻡ ﺁﻥ ﻭﺍﺩﯼ ﻭَﻳﻞ ﮔﻮﻳﻨﺪ ﻭ ﺁﻥ ﺩﻳﮕﺮ ﺳﺠﻴﻦ ﻭ ﺍﺳﻔ ُ ﺍﻧﺪﺭ ﺁﻧﺠﺎ ﺩﺭﺧﺘﯽ ﺭﺍ ﺩﻳﺪﻡ ﺑﺰﺭﮒ ﺷﺎﺧﻪ ﻫﺎﯼ ﻭَﯼ ﺍﺯ ﺁﺗﺶ ﻭ ﺳﺮﻫَﺎﯼ ﻭَﯼ ﭼﻮﻥ ﺳﺮ ﺧﻮﮐَﺎﻥ ﻭ ﭼﻮﻥ ﺳﺮﻫﺎﯼ ﺩﻳﻮﺍﻥ ﻭ ﺧﺎﺭﻫَﺎﺵ ﭼﻮﻥ ﻧﻴﺰﻩ ﻭ ﺍﺳﻄﺒﺮﯼ ﻫَﻢ ﭼﻨﺪ ﮐﻮﻫﯽ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﭼﻪ ﺩﺭﺧﺘﺴﺖ ﮔﻔﺖ ﺍﻳﻦ ﺩﺭﺧﺖ ﺯﻗﻮﻡ ﺁﻧﮑﻪ ﺧﺪﺍﯼ ﺗﻌﺎﻟﯽ ﺩﺭ ﻗﺮﺁﻥ ﻳﺎﺩ ﮐﺮﺩﻩ ﺍﺳﺖ ﺍﻥ ﺷﺠﺮﺓَ ﺍﻟﺰﱠﻗﻮﻡ ﻃﻌَٕﺎﻡ ﺍﻻﺛﻴﻢ ﻭ ﺍﻧﺪﺭ ﺁﻧﺠﺎ ﻭﺍﺩﯼ ﺩﻳﺪﻡ ﺍﺯ ﺯﺭﺩﺍﺏ ﻭ ﺧﻮﻥ ﻭ ﮐﺮﻣَﺎﻥ ﻭ ﺁﺗﺶ ﻭ ﺑﺮ ﻳﮑﺪﻳﮕﺮ ﻫﻤﯽ ﺟﻮﺷﻴﺪ ﮔﻨﺪﻳﺪﻩ ﻭ ﺯﺷﺖ ﭼﻨﺎﻧﮑﻪ ﻫﺮﮔﺰ ﮐﺲ ﻧﺪﻳﺪﺳﺖ ﻭ ﻧﺸﻨﻴﺪﺳﺖ ﺍﺯ ﺁﻥ ﮔﻨﺪﻩ ﺗﺮ ﻭ ﺯﺷﺖ ﺗﺮ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﭼﻪ ﺭﻭﺩﺳﺖ ﮔﻔﺖ ﺁﻧﭽﻪ ﺍﺯ ﻓﺮﺟﻬﺎﯼ ﺯﺍﻧﻴﺎﻥ ﻭ ﭘﻠﻴﺪ ﮐﺎﺭﺍﻥ ﻭ ﺍﺯ ﺷﮑﻢ ﻣﻲ ﺧﻮﺍﺭﮔَﺎﻥ ﻭ ﺑﻴﻨﯽ ﻏﻼﻡ ﺑﺎﺭﮔﺎﻥ ﻓﺮﻭﺩ ﺁﻳﺪ ﺍﻳﻨﺠﺎ ﮔِﺮﺩ ﺁﻳﺪ ﭘﺲ ﺑﻪ ﺩﻫَﺎﻥ ﺍﻳﺸﺎﻥ ﻓﺮﻭﺭﻳﺰﺩ ﺗﺎ ﺑﺨﻮﺭﻧﺪ ﻭ ﺑﺪﺍﻥ ﺧﺪﺍﯼ ﮐﻪ ﺗﺮﺍ ﭘﻴﻐﺎﻣﺒﺮﯼ ﺩﺍﺩ ﻳﺎ ﻣﺤﻤﱠﺪ ﺍﮔﺮ ﻳﮑﯽ ﻗﻄﺮﻩ ﺍﺯ ﺁﻥ ﺍﻧﺪﺭ ﺩﻧﻴﺎ ﭼﮑﺎﻧﻨﺪ ﺍﻫﻞ ﻣﺸﺮﻕ ﺍﺯ ﮔَﻨﺪ ﺁﻥ ﺑﻤﻴﺮﻧﺪ ﻭ ﺭﻭﺩﻱ ﺩﻳﮕﺮ ﺩﻳﺪﻡ ﺳﻴَﺎﻩ ﻭ ﺍﺯﺁﺗﺶ ﻣﻮﺝ ﻫﻤﯽ ﺯﺩ ﻓﺮﺍﺧﯽ ﻏﺮّﻳﺪ ﺑﻪ ﺑﺎﻧﮓ ﻭﻫَﻮﻝ ﺩﺭﺍﺯﯼ ﻭﻱ ﻭَﯼ ﭘﺎﻧﺼﺪ ﺳﺎﻟﻪ ﺭَﺍﻩ ﻭ ﺑﺮ ﺧﻮﻳﺸﺘﻦ ﻫﻤﻲ ُ ) (۳۰vﭼﻨﺎﻧﮑﻪ ﮐﻪ ﮔﻔﺖ ﺁﺳﻤﺎﻥ ﺑﺎ ﻫﻔﺖ ﺯﻣﻴﻦ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﭼﻪ ﺭﻭﺩﺳﺖ ﮔﻔﺖ ﺭﻭﺩ ﻏﺴﻠﻴﻦ ﭼﻨﺎﻧﮑﻪ ﺧﺪﺍﯼ ﻋﺰّﻭﺟﻞ ﺍﻧﺪﺭ ﻗﺮﺁﻥ ﮔﻔﺖ َﻭ ﻻ ﻃ َﻌٕﺎ ٌﻡ ﻏﺴْﻠﻴﻦ ﻻ ﻳﺎٴﮐﻠﻪ ﺍﻻ ﺍﻟﺨَﺎﻃﻴَﻮﻥ ﭘﺲ ﮔﻔﺖ ﺑﺪﺍﻥ ﺧﺪﺍﯼ ﮐﻪ ﺗﺮﺍ ﺑﻪ ﺍﻻ ﻣﻦ ُ ﺭﺍﺳﺘﯽ ﺑﻪ ﺧﻠﻖ ﻓﺮﺳﺘَﺎﺩ ﮐﻪ ﺍﮔﺮ ﻳَﮏ ﻗﻄﺮﻩٴ ﺍﺯ ﺍﻳﻦ ﺭﻭﺩ ﺑﻪ ﺩﺭﻳﺎﻫَﺎﯼ ﺍﻳﻦ ﺟَﻬﺎﻥ ﺍﻧﺪﺭ ﺍﻓﮑﻨﻨﺪ ﻫَﻤﻪ ﺁﺗﺶ ﮔَﺮﺩﺩ ﻭ ﺧﻠﻖ ﻋَﺎﻟﻢ َﻫﻤَﻪ ﺗﺒﺎﻩ ﺷﻮﻧﺪ ﻭ ﻭﺍﺩَﯼ ﺩﻳﮕﺮ ﺭﺍ ﺩﻳﺪﻡ ﺳﺮ ﭘﻮﺷﻴﺪﻩ ﻣَﺎﻟﮏ ﺭَﺍﮔﻔﺖ ﺳﺮ ﺍﻳﻦ ﻭﺍﺩﯼ ﺑﺮﺩَﺍﺭ ﺑﺮﺩﺍﺷﺖ ﭼﻮﻥ ﺑﻨﮕﺮﺳﺘﻢ ﺁﻥ ﻋﺬﺍﺑﻬﺎ ﮐﻪ ﺩﻳﺪﻡ ﭘﻨﺎﻩ ﺧﻮﺍﺳﺘﻢ ﻭ ﺁﺗﺶ ﺑﺮ ﺧﻮﻳﺸﺘﻦ ﺑﺨﺮﻭُﺷﻴﺪ ﻭ ﺍﺯ ﻫﻮَﺍﯼ ﻭَﯼ ﺟﺒﺮﺋﻴﻞ ﺑﯽ ﻫﻮﺵ ﮔﺸﺖ ﻭ ﻣﻦ ﻧﻴﺰ ﺑﯽ ﻫﻮﺵ ﮔﺸﺘﻢ ﻣَﺎﻟﮏ ﮔﻔﺖ ﻳﺎ ﻣُﺤﻤّﺪ ﺳﺮ ﺑﺮﺩﺍﺭ ﮐﻪ ﺍﻳﻦ ﺁﺗﺶ ﺑﺮ ﺗﻮ ﺣﺮﺍﻣﺴﺖ ﻭ ﻋﻈﻤﺖ ﺧﺪﺍﯼ ﺑﻨﮕﺮ ﭘﺲ ﺑﻨﮕﺮﺳﺘﻢ ﻭ ﻭﺍﺩﯼ ﺭﺍ ﺩﻳﺪﻡ ﺳﻴﺎﻩ ﻭ ﺗﺎﺭﻳﮏ ﻭ ﻃﺒﻖ ﺍﺯ ﻃﺒﻖ ﻓﺮﻭﺗﺮ ﻭ ﺑﺰﺭﮔﯽ
A SCENSION
OF
T HE I LKHANID B OOK
130
ﺁﺳﻤﺎﻥ ﻭ ﭘَﺎﻳﺶ ﺑﻪ ﻫﻔﺘﻢ ﺯﻣﻴﻦ ﻣﻠﮏ ﺍﻭ ﺭﺍ ﮔﻔﺖ ﻣﺤﻤّﺪ ﺭﺍ ﺑﻨﻤﺎﯼ ﺁﻧﭽﻪ ﺑﻪ ﺩَﺳﺖ ﺗﻮ ﺍﻧﺪﺭﺳﺖ ﭼﻮﻥ ﺑﻨﮕﺮﺳﺘﻢ ﺟَﺎﯼ ﺩﻳﺪﻡ ﺳﻴﺎﻩ ﻭ ﺗﺎﺭﻳﮏ ﻧﺎﻡ ﻭَﯼ ﺭﻣﮑﺎ ﻭ ﺧَﻠﻘَﺎﻧِﯽ ﻏﻠّﻬﺎ ﺑﺴﺘﻪ ﺑﻪ ﻋﺬﺍﺏ ﺍﻧﺪﺭ ﻭ ﺭَﺍ ﺩِﻳ َﺪﻡ ﺑﺴﻴَﺎ ْﺭ ﺍﺯ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺑﻪ ﺯﻧﺠﻴﺮﻫَﺎ ﻭ ُ ﮔَﺮﺩﻧﻬﺎﺷﺎﻥ ﺑﻪ ﮔﺮﺩﻧﻬﺎﺷﺎﻥ ﺑﺴﺘﻪ ﻭ ﺩﺳﺘﻬﺎﺷﺎﻥ ﺑﺎﺯ ﭘﺲ ﺑﺴﺘَﻪ ﻭ ﭘﺎﻳﻬَﺎﺷﺎﻥ ﺑﻪ ﻣﺴﻤَﺎﺭ ﺁﺗﺸﻴﻦ ﺳﺨﺖ ﮐَﺮﺩَﻩ ﻭ ﻣﻠﮏ ﺍﻳﺴﺘﺎﺩﻩ ﻧﻮﺑﺖ ﺑﻪ ﻧﻮﺑﺖ ﺁﺗﺶ ﺑﺮ ﺳﺮ ﺍﻳﺸﺎﻥ ﻫﻤﻲ ﺭﻳﺨﺘﻨﺪ ﻭ ﻳﮏ ﺳَﺎﻋٕﺖ ﺍﺯ ﻋﺬﺍﺏ ﺩﺍﺩﻥ ﺍﻳﺸﺎﻥ ﻧﻴﺎﺳﻮﺩﻧﺪ ﻭ ﺍﻳﻦ ﻧﺨﺴﺘﻴﻦ ﺩﺭﮔَﺎﻩ ﺍﺯ ﺩﻭﺯﺥ ﺑﻮﺩ ﮐﻪ ﻋﺮﺿﻪ ﮐﺮﺩَﻧﺪ ﺳﺨﺖ ﺳَﻬﻤﻨﺎﮎ ﭘﺲ ﺩﻭﻡ ﺯﻣﻴﻦ ﮔﺸﺎﺩﻩ ﺷﺪ ﻧﺎﻡ ﺁﻥ ﺩﻭﺯﺥ ﺧﻮﻓﺎ ﺑﻮﺩ ﺍﻧﺪﺭﺁﻧﺠﺎ ﻣﺮﺩﻣﺎﻧﯽ ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﻣﺮﺩﺍﻥ ) (۲۹rﻭ ﺍﺯ ﺯﻧﺎﻥ ﺍﻧﺪﺭ ﻋﺬﺍﺑﻬﺎﯼ ﮔﻮﻧﺎﮔﻮﻥ ﭘﺲ ﺳﻴﻢ ﺩﻳﮕﺮ ﺯﻣﻴﻦ ﮔﺸﺎﺩﻩ ﺷﺪ ﻧﺎﻡ ﻭﯼ ﻋﺮﻓﻪ ﺑﻮﺩ ﺧَﻠﻘﺎﻧِﯽ ﺭﺍ ﺩِﻳﺪﻡ ﺍﻧﺪﺭﺁﻧﺠﺎ ﺟﺎﻣﻪ ﻫَﺎﯼ ﻗﻄﺮﺍﻥ ﭘﻮُﺷﻴﺪﻩ ﻭ ﺣﻤﻴﻢ ﻭ ﻏﺴﻠﻴﻦ ﻫﻤﻲ ﭼﺸﺎﻧﻴﺪﻧﺪﺷﺎﻥ ﻭ ﺑﻪ ﺩﻫَﺎﻥ ﻣﯽ ﺧﻮﺭﺩﻧﺪ ﻭ ﺍﺯ ﺯﻳﺮﺷﺎﻥ ﺑﻴﺮﻭﻥ ﻫﻤﯽ ﺁﻣﺪ ﻭ ﻳﮏ ﻟﺤﻈﻪ ﻧﻴﺎﺳﻮﺩﻧﺪ ﭘﺲ ﭼﻬﺎﺭﻡ ﺯﻣﻴﻦ ﮔﺸﺎﺩﻩ ﺷﺪ ﻧﺎﻡ ﻭَﯼ ﺣﺪﻧﻪ ﻭ ﺧﻠﻘﯽ ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻣﺮﺩﺍﻥ ﺭﺍ ﺳﺮﻧﮕﻮﻥ ﺁﻭﻳﺨﺘﻪ ﻭ ﺯﻧﺎﻥ ﺭَﺍ ﺍﺯﭘﺴﺘﺎﻥ ﺁﻭﻳﺨﺘﻪ ﻭ ﻣَﺎﺭﺍﻥ ﻭ ﮐﮋﺩﻣَﺎﻥ ﺩﻳﺪﻡ ﺑﯽ ﻗﻴﺎﺱ ﻭ ﻋﺬﺍﺏ ﺍﻳﺸﺎﻥ ﺍﺯﺁﻥ ﻣﺎﺭﺍﻥ ﻭ ﮐﮋﺩﻣَﺎﻥ ﺑﻮﺩ ﻫﻤﻲ ﮔﺰﻳﺪﻧﺪﺷﺎﻥ ﭘﺲ ﭘﻨﺠﻢ ﮔﺸﺎﺩﻩ ﺷﺪ ﻧﺎﻡ ﻭَﯼ ﺩﻣَﺎ ﺑﻮﺩ ﻭ ﺍﻧﺪﺭ ﻭَﯼ ﺳﻨﮕﻬﺎﯼ ﺁﺗﺸﻴﻦ ﻭ ﺍﻧﺪﺭ ﺁﻧﺠﺎ ﺧﻠﻘﯽ ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻭ ﻋَﺬﺍﺑﺸﺎﻥ ﻫﻤﻲ ﮐﺮﺩﻧﺪ ﻭ ﺑﺮﺳﺮ ﺍﺯ ﺳﻨﮕﻬﺎﺷﺎﻥ ﺑﺪﺍﺷﺘﻪ ﻭ ﻓﺮﻳﺎﺩ ﻫﻤﯽ ﮐﺮﺩﻧﺪ ﻭ ﻳﮏ ﺳَﺎﻋٕﺖ ﻧﻴﺎﺳﻮﺩﻧﺪ ﭘﺲ ﺷﺸﻢ ﺯﻣﻴﻦ ﮔﺸﺎﺩﻩ ﺷﺪ ﻧﺎﻡ ﻭﯼ ﺗﻨﻴﻨﺎ ﻭ ﺍﻧﺪﺭ ﻭَﯼ ﮐﻮﻩ ﭘَﺎﺭﻫﺎﯼ ﺁﺗﺸﻴﻦ ) (۲۹vﻭ ﺍﻧﺪﺭ ﮔﺮﺩﻧﻬﺎﯼ ﺍَﻫﻞ ﺩُﻭﺯﺥ ﺁﻭﻳﺨﺘﻪ ﺑﻮﺩ ﻭ ﻋﺬﺍﺑﺸﺎﻥ ﻫﻤﻲ ﮐَﺮﺩﻧﺪ ﻭ ﺯﻗﻮﻡ ﺍﻧﺪﺭ ﺧﻮﺭﺩﺷﺎﻥ ﻫﻤﻲ ﺩﺍﺩﻧﺪ ﻭ ﻣﯽ ﺧﻮﺭﺩﻧﺪ ﭘﺲ ﻫﻔﺘﻢ ﺯﻣﻴﻦ ﮔﺸﺎﺩﻩ ﺷﺪ ﻧﺎﻡ ﻭَﯼ ﺣﻨﻴﻨﺎ ﻭ ﺍﻧﺪﺭ ﺁﻧﺠﺎ ﺧﻠﻘﺎﻧﯽ ﺩﻳﺪﻡ ﺑﺴﻴَﺎﺭ ﻭ ﮔَﺮﺩﻭﻧﻬﺎﯼ ﺁﺗﺸﻴﻦ ﺍﻧﺪﺭ ﮔﺮﺩﻥ ﺍﻳﺸﺎﻥ ﮐﺮﺩﻩ ﻭ ﻫﻤﯽ ﮐﺸﻴﺪﻧﺪ ﻭ ﺍﻳﻦ ﺯﻣﻴﻦ ﻫﻔﺘﻢ ﺑﺎﻳﻦ ﺯﻣﻴﻨﻬﺎ ﮐﻪ ﻳَﺎﺩ ﮐﺮﺩﻳﻢ ﺑﺮ ﮐﻒ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﻧﻬﺎﺩﻩ ﺑﺎ ﻫﺰﺍﺭ ﮔﻮﻧﻪ ﻋﺬﺍﺏ ﺍﺯ ﺁﺗﺶ ﻭ ﺑﺮ ﻫﺮ ﮐﻮﻫﻲ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﻭﺍﺩﯼ ﻭ ﺍﻧﺪﺭ ﻫﺮ ﻭﺍﺩﯼ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭﺳﺮﺍﯼ ﺁﺗﺸﻴﻦ ﻭ ﺍﻧﺪﺭ ﻫﺮ ﺳﺮﺍﯼ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﮔﻮﻧﻪ ﻋﺬﺍﺏ ﮐﻪ ﺁﻥ ﺑﺪﻳﻦ ﻧﻤﺎﻧﺪ ﻭ ﺍﻳﻦ ﺑﺪﺍﻥ ﻭ ﺍﻧﺪﺭ ﺁﻧﺠﺎ ﻣَﺎﺭﻫَﺎﯼ ﻫﺮ ﻣَﺎﺭﯼ ﭼﻨﺪ ﮐﻮﻫﻲ ﻭ ﻫﺮ ﮐﮋﺩﻣﯽ ﭼﻨﺪ ﺷﺘﺮﯼ ﻭ ﻫﺮ ﮐﮋﺩﻣﻲ
131
P ERSIAN T EXT
ﻋﻠﻴﻬﻤَﺎ ﺍﻟﺴّﻼﻡ ﺑﺮ ﻭﯼ ﺳﻼﻡ ﮐﺮﺩﻡ ﺑﺮ ﺧﺎﺳﺖ ﻭ ﻣﺮﺍ ﺑﭙﺮﺳﻴﺪ ﻭ ﺩﺭ ﺭﻭﯼ ﻣَﻦ ﺑﺨﻨﺪﻳﺪ ﮔﻔﺖ ﺑﺸﺎﺭﺕ ﺗﺮﺍ ﻭ ﺍﻣّﺖ ﺗﺮﺍ ﮐﻪ ﺍﻳﻨﺠﺎ ﻫﻤﻪ ﻗﺪﺭ ﺗﺮﺍﺳﺖ ﻭ ﺍﻣﺖ ﺗﺮﺍ ﻭ ﺟﺎﻥ ﻫﻴﭻ ﻧﻴﮏ ﺑﺨﺘﯽ ﺑﺮ ﻣَﻦ ﻧﮕﺬﺭﺩ ﺍﻻ ﻣﻦ ﺧﺒﺮ ﺩﻫﻢ ﺍﺯ ﺧﻮﻳﺸﺎﻥ ﺍﻭ ﺍﻧﺪﺭ ﺑﻬﺸﺖ ﺗﺎ ﺷﺎﺩﻣﺎﻧﻪ ﺍﺯ ﻣَﻦ ﺑﮕﺬﺭﺩ ﺑﻬﺸﺖ ﺗﺎ ﺷﺎﺩﻣﺎﻧﻪ ﺍﺯ ﻣَﻦ ﺑﮕﺬﺭﺩ }ﻓﺮﻳﺸﺘﮕﺎﻥ ﺁﺳﻤﺎﻥ ﭘﻨﺠﻢ{ ﭘﻴﺸﺘﺮ ﺭﻓﺘﻢ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺭﺍ ﺩﻳﺪﻡ ﺑﺮ ﮐﺮﺳﯽ ﺯﺭّﻳﻦ ﺑﺮ ﻧﺸﺴﺘﻪ ﻭ ﺑﺰﺭﮔﯽ ﻭَﻳﺮﺍ ﻋَﻈﻴﻢ ﺗﺮ ﺻﻔﺖ ﻧﺘﻮﺍﻧﻢ ) (۲۸rﮐﺮﺩﻥ ﺍﺯﺁﻥ ﻫﻤﻪ ﮐﻪ ﻣﻦ ﺩﻳﺪﻩ ﺑﻮﺩﻡ ﺑﺰﺭﮔﺘﺮ ﻭ ٕ ﻧﺎﻡ ﺍﻭ ﺳﻘﻄﻴﺎﻳﻞ ﻭ ﺍﻭ ﺧﺎﺯﻥ ﺁﺳﻤﺎﻥ ﭘﻨﺠﻢ ﺑﻮﺩ ﻭ ﭘﻴﺶ ﺍﻭ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﻓﺮﻳﺸﺘﻪ ﻒ ﺳﺒْﺤﺎﻥ ﺍﻟﻤﻮ ِﻟ ِ ﺳﺒْﺤﺎﻥ ﺍﻟ َﻌٕﻠﯽ ﺍﻟﻌٕﻈﻴﻢ ُ ﺻﻒ ﺯﺩﻩ ﺗﺴﺒﻴﺢ ﺍﻳﺸﺎﻥ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ُ ﺟﺒْﺮﺋﻴﻞ ﻣﺮَﺍ ﮔﻔﺖ ﻓﺮﺍﺯ ﺤﻤّﺪﻋﻠ ْﻴ ِﻪ ﺍﻟﺴﱠﻼﻡ َ ﺑﻴﻦ ﺍﻟﺜﻠﺞ ﻭ ﺍﻟﻤﺎء ﺍﻟﻒ ﺑﻴﻦ ﺍﻣﺔ ﻣ َ ﺷﻮ ﺑﺮ ﻭَﯼ ﺳﻼﻡ ﮐﻦ ﺑﺮ ﻭﯼ ﺳَﻼﻡ ﮐﺮﺩﻡ ﺩﺭ ﺭﻭﯼ ﻣَﻦ ﺑﺨﻨﺪﻳﺪ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﺑﺸﺎﺭﺕ ﺗﺮﺍ ﻭ ﺍﻣﺖ ﺗﺮﺍ ﻳﺎ ﻣﺤﻤّﺪ ﭘﻴﺶ ﺍﺯ ﺁﻧﮑﻪ ﺧﺪﺍﯼ ﻋﺰﻭﺟﻞ ﺁﺩﻡ ﺭﺍ ﺑﻴَﺎﻓﺮﻳﺪ ﺑﻪ ﺑﻴﺴﺖ ﻭ ﭘﻨﺞ ﻫﺰﺍﺭ ﺳﺎﻝ ﻣﺎ ﺭﺍ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﺗﺎ ﺑﺮ ﺗﻮ ﺻَﻠﻮﺍﺕ ﻫﻤﯽ ﻞ ﺟَﻼﻟﻪ ﻫﻤﯽ ﺧﻮﺍﻫﻴﻢ ﺍﻣﺸﺐ ﺟّ ﻓﺮﺳﺘﻴﻢ ﻭ ﺍﻣﺖ ﺗﺮﺍ ﺍﺯ ﺁﻓﺮﻳﺪﮔَﺎﺭﻋﺎﻟﻢ َ ﻞ ﺑﺨﻮﺍﻩ ﻭ ﺍﻫﻞ ﺍﻳﻦ ﺁﺳﻤﺎﻥ ﺑﻪ ﺗﺸﻬﺪ ﻣﺸﻐﻮﻝ ﺗﻘﺼﻴﺮﻫﺎﯼ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻋﺰّﻭﺟ ّ ﺩﻳﺪﻡ ﮔﻔﺘﻨﺪ ﻳﺎ ﻣﺤﻤّﺪ ﻫﺮ ﮐﻪ ﺍﺯﺍﻣّﺘﺎﻥ ﺗﻮ ﺍﻧﺪﺭ ﺗﺸﻬﺪ ﺍﻳﺸﺎﻥ }ﺗﻘﺼﻴﺮﯼ ﺁﻳﺪ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﻞ ﺍﺯ ﺗﺸﻬﺪ{ 18ﺍﻳﺸﺎﻥ ﺗﻤﺎﻡ ﮐﻨﺪ ﻋﺰّﻭﺟ ّ ﻞ ﺍﺯ ﺗﺸﻬﺪ{ 18ﺍﻳﺸﺎﻥ ﺗﻤﺎﻡ ﮐﻨﺪ }ﺗﻮﺻﻴﻒ ﺟﻬﻨﻢ{ ﭘﺲ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﻣَﺮﺍ ﭘﻴﺸﺘﺮ ﺁﻭﺭﺩ ﺩﺭﯼ ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﮐَﺎﻓﻮﺭ ﻗﻔﻠﯽ ﺑﺮ ﻭﯼ ﺯﺩﻩ ﺍﺯ ﺯﺭ ﻣﺮﺍ ﺍﺯ ﺁﻥ ﻫﻴﺒﺖ ﺁﻣﺪ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﭼﻪ ﺩﺭ ﺍﺳﺖ ﮔﻔﺖ ﺧﻮﺍﻫﯽ ﮐﻪ ﺍﻳﻦ ﺩَﺭ ) (۲۸vﮔﺸﺎﺩﻩ ﺷﻮﺩ ﮔﻔﺘﻢ ﺑﻠﯽ ﺧﻮﺍﻫﻢ ﮔﻔﺖ ﺑﮕﻮ ﻟَﺎ ﺍِﻟﻪَ ﺍﻟّﺎ ﺍﷲ ﺩﺭ ﮔﺸﺎﺩﻩ ﮔﺸﺖ ﺍﻧﺪﺭﻭ ﻧﮕﺮِﺳﺘﻢ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﺑﻨﮕﺮ ﭼﻮﻥ ﺑﻨﮕﺮﺳﺘﻢ ﺁﺳﻤﺎﻧﻬﺎ ﺑﺮﻓﺖ ﻭ ﺯﻣﻴﻦ ﭘﺪﻳﺪﺍﺭ ﺁﻣﺪ ﻧﮕَﺎﻩ ﮐﺮﺩﻡ ﻭ ﻳﮑﯽ ﻣﺮﺩﯼ ﺭﺍ ﺩﻳﺪﻡ ﺑﺮ ﭘَﺎﯼ ﺍﻳﺴﺘﺎﺩﻩ ﺳﻴَﺎﻩ ﺭﻭُﯼ ﻭ ُﮔ ْﺮﺑَﻪَ ﭼَﺸﻢ ﻭﺁﺗﺶ ﺍﺯ ﺩﻫَﺎﻥ ﻭَﯼ ﻫﻤﯽ ﺩﻣﻴﺪ ﺳﺮﺵ ﺑﻪ
A SCENSION
OF
T HE I LKHANID B OOK
132
ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﺗﻮ ﻃﺎﻗﺖ ﺩﻳﺪﻥ ﺭﻭﯼ ﺍﻭ ﻧﺪﺍﺭﯼ ﮔﻔﺘﻢ ﺧﻮﺍﻫﻢ ﮐﻪ ﺑﺒﻴﻨﻢ ﺟﺒﺮﺋﻴﻞ ﻣﻠﮏ ﺍﻟ َﻤﻮْﺕ ﺭﺍ ﮔﻔﺖ ﻣﻄﻴﻊ ﺑﺎﺵ ﻣﺮ ﻣُﺤﻤﱠﺪ ﺭﺍ ﺑﻪ َﻫﺮْﭼﻪ ﺗﺮﺍ ﻓﺮﻣﺎﻳﺪ ) (۲۷rﻣﻠﮏ ﺍﻟﻤَﻮﺕ ﺭﻭﯼ ﺑﮕﺮﺩﺍﻧﻴﺪ ﭘﺲ ﺭﻭﯼ ﺑﻪ ﻣﻦ ﮐَﺮﺩ 15ﺭﻭﻱ ﺩﻳﺪﻡ ﮐﻪ ﻞ ﻣَﺮﺍ ﻧﮕﺎﻩ ﻧﺪﺍﺷﺘﯽ ﺍﮔﺮ ﻫﺰﺍﺭ ﺟﺎﻥ ﺩﺍﺷﺘﻤﯽ ﺍﺯ ﻫَﻴﺒﺖ ﺁﻥ ﺍﮔﺮ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﻳﮑﯽ ﺑﺎ ﻣﻦ ﻧﻤﺎﻧﺪﯼ ﭘَﺲ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﺩﺭ ﺑﺮﮔﺮﻓﺖ ﻭ ﭘ ّﺮ ﺧﻮﻳﺶ ﻣَﻴﺎﻥ ﻣﻦ ﻭ ﻣَﻴﺎﻥ ﻭَﯼ ﺳﭙﺮ َﮐﺮْﺩ ﭘﺲ ﻣﻠﮏ ﺍﻟﻤَﻮﺕ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﺭﻭﯼ ﺑﮕﺮﺩﺍﻧﻴﺪ ﻭ ﻫﻤﺎﻥ ﺭﻭﯼ ﺑﻪ ﻣﻦ ﻧﻤﻮﺩ ﻣﻦ ﮔﺮﻳَﺎﻥ ﮔﺮﻳَﺎﻥ ﺑﺎﻧﮓ ﮐﺮﺩﻡ ﮔﻔﺘﻢ ﮐَﻔﯽ ﺑﺎﻟ َﻤﻮْﺕ ﻃﺎﻣَﻪ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﻭَﻣَﺎ ﺑَ ْﻌٕﺪ ﺍﻟﻤَ ُﻮّﺕ ﺍﻃ ْﻢ ﮔﻔﺖ ﺁﻥ ﭼﻴﺴﺖ ﻳَﺎ ﺟﺒﺮﺋﻴﻞ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﮔﻔﺖ ﺩﻳﺪﺍﺭ ﻣﻨﮑﺮ ﻭ ﻧَﮑﻴﺮ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﺁﺭﺯﻭﺳﺖ ﮐﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺒﻴﻨﻢ ﮔﻔﺖ ﻳﺎ ﻣُﺤﻤّﺪﺍﻳﺸﺎﻥ ﺭﺍ ﻧﺒﻴﻨﯽ ﭘﻴﺶ ﺍﺯ ﻣﺮﮒ ﮐﻪ ﻫﻴﭻ ﮐﺲ ﻧﺘﻮﺍﻧﺪ ﺩﻳﺪﻥ ﮔﻔﺘﻢ ﭘﺲ ﻣﺮﺍ ﺻﻔﺖ ﮐﻦ ﺁﻧﮕﺎﻩ ﻣﺮﺍﺻﻔﺖ ﮐﺮﺩ ﭼﻨﺎﻧﮑﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ﺑﻪ ﺧﺒﺮﻫَﺎ ﺑﻪ ﺗﻤﺎﻣﯽ ﺗﻤﺎﻣﯽ }ﺁﺳﻤﺎﻥ ﭘﻨﺠﻢ{ ﺁﻧﮕﺎﻩ ﺩﻭ ﺭﮐﻌﺖ ﻧﻤﺎﺯ ﮐﺮﺩﻡ ﭘﺲ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﺑﺮﺩﺍﺷﺖ ﻭ ﭘﺎﻧﺼﺪ ﺳَﺎﻝ ﺭَﺍﻩ ﺑﺮﺁﻭﺭﺩ ﺑﻪ ﺁﺳﻤﺎﻥ ﭘﻨﺠﻢ ﺁﺳﻤﺎﻥ ﭘﻨﺠﻢ ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﻳﺎﻗﻮﺕ ﺳﺒﺰ ﺧﺪﺍﻭﻧﺪ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌٕﺎﻟﯽ ﮔﻔﺖ ﺑﺒﺎﺵ ) (۲۷vﻳَﺎﻗﻮﺕ ﺳﺒﺰ16ﺑﺒﻮﺩ ﻧﺎﻡ ﺍﻭ ﻋﻴﺪﻭﻥ ﺳﻄﺒﺮﺍﯼ ﺁﻥ ﭘَﺎﻧﺼﺪ ﺳﺎﻟﻪ ﺭﺍﻩ ﭘﻬﻨﺎﯼ ﺍﻭ ﭼﻨﺪﺍﻧﮑﻪ ﺍﻳﻦ ﭼﻬَﺎﺭ ﺁﺳﻤﺎﻥ ﺭﺍ ﺑﺎ ﺯﻣﻴﻨﻬﺎ ﺍﻧﺪﺭ ﻭﯼ ﺍﻓﮑﻨﯽ ﭼﻨﺎﻥ ﻧﻤﺎﻳﺪ ﭼﻮﻥ ﺳﭙﺮﯼ ﺍﻧﺪﺭ ﺑﻴَﺎﺑﺎﻥ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﺩﺭ ﺑﺰﺩ ﺁﻭﺍﺯ ﺁﻣﺪ ﮐﻪ ﺑﺮ ﺩﺭ ﮐﻴﺴﺖ ﮔﻔﺖ 17ﻣﺤﻤّﺪ ﺁﻭﺍﺯ ﺁﻣﺪ ﮐﻪ ﻣﺤ ّﻤﺪ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻧﻴﮑﺎ ﺁﻳﻨﺪﻩ ﮐﻪ ﻣَﺎ ﺭﺍ ﺁﻣﺪ ﺍﻣﺸﺐ ﻧﻴﮑﺎ ﺑﺮﺍﺩﺭﺍ ﮐﻪ ﻣَﺎ ﺭﺍ ﺁﻣﺪ ﺍﻣﺸﺐ ﻧﻴﮑﺎ ﺑﺮﺍﺩﺭﺍ }ﺣﻀﺮﺕ ﻫﺎﺭﻭﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ{ ﺩﺭ ﺑﮕﺸﺎﺩﻧﺪ ﻭ ﻣﺮﺍ ﺍﻧﺪﺭﺁﻭﺭﺩﻧﺪ ﺗﺨﺘﯽ ﺭﺍ ﺩﻳﺪﻡ ﻧﻬﺎﺩﻩ ﻭ ﻣﺮﺩﯼ ﮐﻬﻞ ﻧﻴﮑﻮ ﺭﻭﯼ ﺑَﺮ ﺁﻥ ﺗﺨﺖ ﺑﺮ ﻧﺸﺴﺘﻪ ﻭ ﻟﺒﺎﺳﻬَﺎ ﺍﺯ ﻧﻮﺭ ﻭ ﻗﻮﻣﻲ ﮔﺮﺩ ﺍﻭ ﻧﺸﺴﺘﻪ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﺑَﺮ ﺍﻭ ﺳﻼﻡ ﮐﻦ ﮐﻪ ﺍﻳﻦ ﺑﺮﺍﺩﺭ ﺗﻮ ﺍﺳﺖ ﻫﺎﺭﻭﻥ ﺑﺮﺍﺩﺭ ﻣﻮﺳﻲ
133
P ERSIAN T EXT
ﺑﻌﻀﻲ ﺍﺯﺁﻥ ﺑﺮﮔﻬﺎ ﺯﺭﺩ ﻣﻲ ﮔﺸﺖ ﻭ ﺑﻌﻀﯽ ﻫﻤﯽ ﺭﻳﺨﺖ ﻭ ﻫﺮ ﺑﺮﮔﯽ ﮐﻪ ﺑﺮﻳﺨﺘﯽ ﺑﺮ ﻟﻮﺡ ﺍﻓﺘﺎﺩﯼ ﺑﺮ ﻧﺎﻡ ﮐﺴﯽ ﻭ ﻣَﺎﻧﻨﺪ ﻃﺸﺘﯽ ﭘﻴﺶ ﻭَﯼ ﻧﻬﺎﺩﻩ ﺑﻪ ﺑﺰﺭﮔﯽ ﺍﺯ ﺣﺪ ﺑﻴﺮﻭﻥ ﺁﻥ ﺑﺮﮒ ﺑﺮﺁﻥ ﻧﺎﻡ ﺍﻓﺘﺎﺩﯼ ﮐﻪ ﺑﺮﺁﻥ ﻟَﻮﺡ ﻧﻮﺷﺘﻪ ﺑﻮﺩﯼ ﭗ ) (۲۶rﺍﺯﻃﺸﺖ ﭼﻴﺰﯼ ﭼ ْ ﻭﯼ ﺩﺳﺖ ﺩﺭﺍﺯ ﮐﺮﺩﯼ ﻭ ﺍﺯ ﺭﺍﺳﺖ ﻭ ﺍﺯ َ ﺑﺮﺩﺍﺷﺘﯽ ﭘﻴﻮﺳﺘﻪ ﮔﻔﺖ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﭼﻪ ﻟﻮﺣَﺴﺖ ﻭ ﺍﻳﻦ ﭼﻪ ﺩﺭﺧﺘﺴﺖ ﻭ ﺍﻳﻦ ﭼﻪ ﻃﺸﺖ ﺍﺳﺖ ﮔﻔﺖ ﻳَﺎ ﻣﺤﻤّﺪ ﺍﻧﺪﺭ ﺍﻳﻦ ﻟﻮﺡ ﻧﺴﺨﺖ ﺟﺎﻧﻮﺭﺍﻧﺴﺖ ﮐﻪ ﺍﻧﺪﺭﻳﻦ ﺳَﺎﻝ ﺧﻮﺍﻫﻨﺪ ﻣﺮﺩﻥ ﺍﺯ ﻟﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ﺑﻪ ﺷﺐ ﺑﺮﺍﺕ ﺑﻪ ﻭﯼ ﺳﭙَﺎﺭﻧﺪ ﻭ ﻫﺮ ﮐﻪ ﺍﺯ ﻣﺎﺩﺭ ﺑﺰﺍﻳﺪ ﺑﺮﺍﺑﺮ ﻭَﯼ ﺑﺮﮔﯽ ﺍﺯ ﺩِﺭﺧﺖ ﺑﻴﺮﻭﻥ ﺁﻳﺪ ﻧﺎﻡ ﻭَﯼ ﺑﺮﺁﻥ ﻧﻮﺷﺘﻪ ﺗﺎ ﺍﻭ ﺭﺍ ﺯﻧﺪﮔَﺎﻧﯽ ﺑﺎﺷﺪ ﻭ ﺁﻥ ﺑﺮﮒ ﺳﺒﺰ ﺑﻮﺩ ﭼﻮﻥ ﺑﻴﻤَﺎﺭ ﺑﻮﺩ ﺑﺮﮒ ﺯﺭﺩ ﮔَﺮﺩﺩ ﻭ ﭼﻮﻥ ﻭﻗﺖ ﻣﺮﮒ ﺁﻳﺪ ﺑﺮﮒ ﺑﮕﺴﻠﺪ ﻭ ﺑﺮ ﻧﺎﻡ ﺍﻓﺘﺪ ﺍﻧﺪﺭ ﻟﻮﺡ ﻣَﻠﮏ ﺍﻟﻤَﻮﺕ ﻋﻠﻴﻪ ﺍﻟﺴّﻠﻢ ﺩﺍﻧﺪ ﮐﻪ ﺟﺎﻥ ﺍﻭ ﺑﺮ ﺑﺎﻳﺪ ﺩﺍﺷﺘﻦ ﺍﻳﻦ ﻃﺸﺖ ﻣَﺎﻧﻨﺪ ﺩﻧﻴﺎ ﺍﺳﺖ ﺍﻧﺪﺭ ﭘﻴﺶ ﺍﻭ ﻭ ﺁﻧﮑﺲ ﺍﮔﺮ ﻧﻴﮑﺒﺨﺖ ﺑﻮﺩ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺭَﺣﻤﺖ ﻓﺮﺳﺘﺪ ﺗﺎ ﺟﺎﻥ ﺍﻭ ﺑﮑﺸﺪ ﻭ ﺍﮔﺮ ﺑﺪﺑﺨﺖ ﺑﻮﺩ ﻓﺮﻳﺸﺘﮕﺎﻥ ﻋﺬﺍﺏ ﻓﺮﺳﺘﺪ ﺗﺎ ﺟﺎﻥ ﺍﻭ ﺑﮑﺸﺪ ﭼﻮﻥ ﺑﻪ ﻏﺮﻏﺮﻩ ﺭﺳﺪ ﻣﻠﮏ ﺍﻟﻤﻮﺕ ﺩَﺳﺖ ﺩﺭﺍﺯ ﮐﻨﺪ ﻭ ﺟﺎﻥ ﺍﻭ ﺑﺮﺩﺍﺭﺩ ﺧﻮﺍﻫﺪ ﺍﺯ ﻣﺸﺮﻕ ﺑﺮ ﺩﺍﺭﺩ ﺍﺯ 14ﺧﻮﺍﻫﺪ ﺍﺯ ﻣﻐﺮﺏ ﺑﺮ ﺩﺍﺭﺩ ﺁﻥ ﺑﺮ ﻭَﯼ ﺁﺳﺎﻧﺴﺖ ﺍﮔﺮ ﮐﺴﯽ ﺳُﻮﺍﻝ ﮐُﻨﺪ ﮐﻪ ﺳﺘﺎﻧﻨﺪﻩٴ ﺟﺎﻥ ﻣﺎ ﻣﻠﮏ ﺍﻟﻤﻮﺕ ﺭَﺍ ) (۲۶vﺩﺍﻧﻴﻢ ﺍﻳﻨﺠﺎ ﻣﻲ ﮔﻮﻳﺪ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺩﻳﮕﺮ ﮐﺸﺪ ﺟﻮﺍﺏ ﺁﻧﺴﺖ ﮐﻪ ﻣﻠﮏ ﺳُﺒﺤﺎ َﻧ ُﻪ ﻭ ﺗﻌٕﺎﻟﯽ ﺍﻧﺪﺭ ﮑ ْﻢ ﻭﺍﻧﺪﺭ ﻗﺼّﻪ ﻧﻴﮏ ﺑَﺨﺘﺎﻥ ﻣﻲ ﮔﻮﻳﺪ ُﻗ ْﻞ َﻳﺘَﻮﻓﱠﻴﮑُﻢ ﻣﻠﮏ ﺍﻟ َﻤﻮْﺕ ﺍﻟّﺬﯼ ُﻭ ﮐﱢﻞ ﺑ ُ ﮑ ُﺔ ﺩﻟﻴﻠﺴﺖ ﮐﻪ ﺑﺪ ﺑﺨﺘﺎﻥ ﻣﯽ ﮔﻮ َﻳﺪ ﻭ ﻟﻮ ﺗَﺮﯼ ﺍﺫﻳﺘﻮﻓﯽ ﺍﻟﺬﻳﻦ َﮐ َﻔﺮُﻭﺍَﺍﻟْﻤﻠَﺎﻳ َ ﺳﺪ ﺁﻧﮕﻪ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺟَﺎﻥ ﺁﺩﻣﻴﺎﻥ ﺍﺯ ﻫﻤَﻪ ﺍﻧﺪﺍﻣﻬَﺎ ﺑﮑﺸﺪ ﺗﺎ ﺟﺎﻥ ﺑﻪ ﻏﺮﻏﺮﻩ ﺭ َ ﻣﻠﮏ ﺍﻟﻤﻮﺕ ﺑﺮﺩﺍﺭﺩ ﺗﺎ َﻣﻌٕﻨﯽ ﺍﻳﻦ ﺁﻳﺘﻬﺎ ﺟﻤﻊ ﮔﺸﺘﻪ ﺑﺎﺷﺪ ﮔﻔﺖ ﭘﺲ ﻣﻦ ﭼﻨﻴﻦ ﮏ ﺍﻟﻤﻮﺕ ﺑﺮ ﻣﻦ ﺭﺣﻤﺖ ﮐﻨﯽ ﻣﺮﺍ ﮔﻔﺖ ﻣﮋﺩﻩ ﺑﺎﺩ ﺗﺮﺍ ﻳﺎ ﻣُﺤﻤّﺪ ﻣﺮﺍ ﮔﻔﺘﻢ ﻳﺎ ﻣﻠ ْ ﺧﺪﺍﯼ ﺗﻌﺎﻟﯽ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﮐﻪ ﺑﺮ ﻫﻤﻪ ﻣﻮﻣﻨﺎﻥ ﺭَﺣﻴﻢ ﺑﺎﺷﻢ ﻭﻳﺮﺍ ﮔﻔﺘﻢ ﺑﺪﺍﻥ ﻭﻗﺖ ﺟَﺎﻥ ﺑﺮ ﺩﺍﺷﺘﻦ ﺍﻳﻦ ﺭَﻭﯼ ﻧﻤﺎﯼ ﻣﺮ ﺍﻣّﺖ ﻣﺮﺍ ﻫﻴﻬﺎﺕ ﻳﺎ ﻣُﺤﻤّﺪ ﻣﻦ ﺍﻳﻦ ﺭﻭﯼ ﻧﻴﮑﺒﺨﺘﺎﻥ ﺭﺍ ﻧﻤﺎﻳﻢ ﻭ ﺑﺪﺑﺨﺘﺎﻥ ﺭﺍ ﺭﻭﯼ ﺩﻳﮕﺮ ﻧﻤﺎﻳﻢ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﻭﻳﺮﺍ ﺑﮕﻮﯼ ﺗﺎ ﺁﻥ ﺭَﻭﯼ ﻧﻤﺎ َﻳﺪ ﮐﻪ ﺑﺪ ﺑﺨﺘﺎﻥ ﺭﺍ ﻧﻤﺎﻳﺪ ﻭ ﻋَﺎﺻﻴﺎﻥ ﺭﺍ ﻣﺮﺍ ﺑﻨﻤﺎﻳﺪ
A SCENSION
OF
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ﭘﻴﺶ ﺍﺯ ﺁﻧﮑﻪ ﺁﺩﻡ ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ ﺑﻴﺴﺖ ﻫﺰَﺍﺭ ﺳَﺎﻝ ﺗﺎ ﺑﺮ ﺗﻮ ﺻَﻠﻮﺍﺕ ﻣﯽ ﺩﻫﻴﻢ ﻭ ﺍﻣﺖ ﺗﺮﺍ ﺍﺯ ﺧﺪﺍﯼ ﺗﻌﺎﻟﯽ ﻣﻲ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺘﻢ ﭘﺬﻳﺮﻓﺘﻢ }ﺣﻀﺮﺕ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ{ ﭘﻴﺸﺘﺮ ﺷﺪﻡ ﺗﺨﺘﯽ ﺩﻳﺪﻡ ﻧﻬﺎﺩﻩ ﻭ ﺟﻮﺍﻧﯽ ﺩﻳﺪﻡ ﻧﻴﮑﻮ ﺭﻭﯼ ﺑﺮﺁﻥ ﺗﺨﺖ ﺑﺮ ﻧﺸﺴﺘﻪ ﺟﺒﺮﺋﻴﻞ ﻣَﺮﺍ ﮔﻔﺖ ﺑﺮ ﻭﯼ ﺳﻼﻡ ﮐﻦ ﮐﻪ ﺳﻠﻴﻤﺎﻥ ﺑﺮﺍﺩﺭ ﺗﻮ ﺍﺳﺖ َﺑ ْﺮ ﻭﻱ ﺳﻼﻡ ﮐﺮﺩﻡ ﺟﻮﺍﺏ ﺩﺍﺩ ﻭ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﺑﺸﺎﺭﺕ ﺗﺮﺍ ﻭﺍﻣﺖ ﺗﺮﺍ ﮐﻪ ﺟَﺎﻥ ﻫﺮ ﻧﻴﮑﺒﺨﺘﯽ ﺭﺍ ﺍﺯ ُﺍﻣّﺖ ﺗﻮ ﺑﻪ ﻣﻦ ﺭﺳَﺎﻧﻨﺪ ﻣَﻦ ﻭﻳﺮَﺍ ﺑﺸﺎﺭﺕ ﺩﻫﻢ ﺑﻪ ﺑﻬﺸﺖ ﺗﺎ ﺷﺎﺩﻣَﺎﻧﻪ ﮔﺮﺩﺩ ﺍﺯ ﻣﻦ ﺷﺎﺩﻣَﺎﻧﻪ ﮔﺮﺩﺩ ﺍﺯ ﻣﻦ }ﻣﻠﮏ ﺍﻟﻤﻮﺕ{ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﭘﻴﺸﺘﺮ ﺑﺮﺩ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﻧﻮﺭ ﺑﺮ ﮐﺮْﺳﯽ ﻧﺸﺴﺘﻪ ﻭ ﺑﺰﺭﮔﯽ ﺍﻭ ﭼﻨﺪﺍﻥ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺟﻨﺐ ﻭَﯼ ﺁﻥ ﻫﻤَﻪ ﺭﺍ ﮐﻪ ﺩﻳﺪﻩ ﺑﻮﺩﻡ ﻓﺮﺍﻣﻮﺵ ﭗ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺭَﺣﻤﺖ ﻭﻋﺬﺍﺏ ﺑﯽ ﭼ ْ ﮐَﺮﺩﻡ ﻭ ﺍﻧﺪﺭ ﭘﻴﺶ ﻭَﯼ ﺍﺯ ﺭﺍﺳﺖ ﻭ َ ﺍَﻧﺪﺍﺯﻩ ﻭ ﺑﯽ ﻋﺪﺩ ﻭ ﻫﻤَﻪ ﺍﻭ ﺭﺍ ﻓﺮﻣﺎﻥ ﺑﺮﺩﺍﺭ ﺑﻪ ﻫﺮﭼﻪ ﻣﯽ ﻓﺮﻣﻮﺩ ﭼﻮﻥ ﺑﻪ ﻭﯼ ﺍﻧﺪﺭ ﻧﮕﺮﺳﺘﻢ ﺑﻴﻢ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺟﺎﻥ ﺍﺯ ﻫﻴﺒَﺖ ﺍﻭ ﺍﺯ ﻣَﻦ ﺟﺪﺍ ﮔﺮﺩﯼ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﮐﻴﺴﺖ ﺑﺪﻳﻦ ﻫَﻴﺒﺖ ﮐﻪ ﻣَﻦ ﺍﺯ ﻫﻴﭻ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ) (۲۵vﻧﺘﺮﺳﻴﺪﻡ ﻋَﻠﻴْﻪ ﭼﻨﺎﻧﮑﻪ ﺍﺯﻭﯼ ﺗﺮﺳﻴﺪﻡ ﮔﻔﺖ ﻳَﺎ ﻣﺤﻤّﺪ ﺍﻳﻦ ﻣﻠﮏ ﺍﻟﻤﻮ َﺗﺴْﺖ ﻋٕﺰﺭﺍﺋﻴﻞ َ ﺍﻟﺴﱠﻼﻡ ﻧﺰﺩ ﻭَﯼ ﺷﻮ ﻭ ﺑﺮ ﻭَﯼ ﺳﻼﻡ ﮐﻦ ﮐﻪ ﺗﺮﺍ ﻭ ﺍﻣّﺖ ﺗﺮﺍ ﺍﺯ ﻭﯼ ﭼﺎﺭﻩ ﻧﻴﺴﺖ ﻓﺮﺍﺯ ﺷﺪﻡ ﻭ ﺳﻼﻡ ﮐﺮﺩﻡ ﺳﺮ ﺑﺮﺁﻭﺭﺩ ﻭ ﻣﺮَﺍ ﺟﻮَﺍﺏ ﺩَﺍﺩ ﻭ ﮔﻔﺖ ﺍﻳﻨﺠَﺎ ﻗﺪﺭ ﺗﺮﺍ ﺍﺳﺖ ﻭ ﺍﻣﺖ ﺗﺮﺍ ﻭ ﻫﻴﭻ ﻧﺨﻨﺪﻳﺪ ﺍﻧﺪﺭ ﺭﻭﯼ ﻣَﻦ ﭼﻮﻥ ﺩﻳﮕﺮﺍﻥ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﭼﮕﻮﻧﻪ ﺍﺳﺖ ﮐﻪ ﻫﻴﭻ ﻧِﻤﯽ ﺧﻨﺪﺩ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﮐﻪ ﻳﺎ ﻣﺤﻤّﺪ ﻭَﯼ ﻫَﺮﮔﺰ ﻧﺨﻨﺪﻳﺪﻩ ﺍﺳﺖ ﻭ ﻧﺨﻨﺪﺩ ﺗﺎ ﻗﻴﺎﻣﺖ ﮐ ْﻪ ﺍﻳﺰﺩ ﺗﻌﺎﻟﯽ ﻭَﻳﺮﺍ ﺍﺯ ﺳﻴَﺎﺳﺖ ﺁﻓﺮﻳﺪﻩ ﺍَﺳﺖ ﻭ ﻟﻮﺣﯽ ﺩﻳﺪﻡ ﺍﺯ ﺭﺍﺳﺖ ﻭﯼ ﭼﻨﺪﺍﻧﮑﻪ ﭼﺸﻢ ﻣَﻦ ﮐَﺎﺭ ﮐﺮﺩ ﺑﻪ ﺧﺸﻢ ﺍﻧﺪﺭﻭﯼ ﻫﻤﻲ ﻧﮕﺮﻳﺴﺖ ﻭ ﺑﺮ ﭼﭗ ﻭﯼ ﺩﺭﺧﺘﯽ ﺩﻳﺪﻡ ﺑﻪ ﺑﺰﺭﮔﯽ ﺑﯽ ﺍﻧﺪﺍﺯﻩ ﺑﺮﮔﻬﺎﯼ ﺳﺒﺰ ﺍﺯﺁﻥ ﺩﺭﺧﺖ ﺑﻴﺮﻭﻥ ﻫﻤﯽ ﺁﻣﺪ } َﻭﻧَﺎﻣﻬﺎ{ 13ﺑﺮﺁﻥ ﺑﺮﮒ ﻧﻮﺷﺘﻪ ﻭ
135
P ERSIAN T EXT
}ﻓﺮﻳﺸﺘﮕﺎﻥ ﺍﻣﺪﺍﺩ{ ﺍﺯﻳﺸﺎﻥ ﺑﮕﺬﺷﺘﻢ ﻭﻓﺮﻳﺸﺘﮕﺎ}ﻧﻲ { 12ﺩﻳﺪﻡ ﭘﺮﺯﻳﻨﺖ ﻭ ﺳﻼﺡ ﻏﺎﺯﻳﺎﻥ ﺍﺯ ﻧﻮﺭ ﺟﻤﻠﻪ ﺗﮑﺒﻴﺮ ﮐﻨﺎﻥ ﻫﻤﯽ ﺭﻓﺘﻨﺪ ﻳﮏ ﺳَﺎﻟﻪ ﺭَﺍﻩ ﭘﻬﻨﺎﯼ ﺍﻳﺸﺎﻥ ﺩﻳﺪﻡ ﮔﻔﺘﻢ ﻳﺎ ﻞ ﺟﻼﻟﻪ ﻫﺮ ﺟﺒﺮﺋﻴﻞ ﺍﻳﺸﺎﻥ ﮐﯽ ﺍﻧﺪ ﮔﻔﺖ ﺍﻳﺸﺎﻥ ﻣﺪَﺩ ﻏﺎﺯﻳﺎﻥ ﺍﻧﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﺟ ّ ﻭﻗﺖ ﮐﻪ ﻏﺎﺯﻳﺎﻥ ﺭﺍ ﻣﺪﺩ ﺧﻮﺍﻫﺪ ﻓﺮﺳﺘﺎﺩﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﻓﺮﺳﺘﺪ ﮔﻔﺘﻢ ﺍﺯ ﮐﺠﺎ ﻫﻤﻲ ﺁﻳﻨﺪ ﻭ ﮐﺠﺎ ﻣﯽ ﺭﻭﻧﺪ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﺑﺪﺍﻥ ﺧﺪﺍﯼ ﮐﻪ ﺟﺰ ﻭﯼ ﺧﺪﺍﯼ ﻧﻴﺴﺖ ﮐﻪ ﻞ ﺟﻼﻟﻪ ﻣﺮﺍ ﺍﺯ ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﯽ ﺑﻪ ﺯﻣﻴﻦ ﻓﺮﺳﺘﺎﺩ ﺍﺯ ﺁﻥ ﺭﻭﺯ ﺑَﺎﺯ ﮐَ ْﻪ ﺍﻳﺰﺩ ﺟ ّ ﺍﻳﺸﺎﻧﺮﺍ ﻫﻤﯽ ﺑﻴﻨﻢ ﺍﺯ ﺁﻧﺠﺎ ﻫﻤﯽ ﺁﻳﻨﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﺳﻮﻱ ﻫﻤﯽ ﺭﻭﻧﺪ ﻧﺪﺍﻧﻢ ﺍﺯ ﮐﺠﺎ ﺁﻳﻨﺪ ﻭ ﻧﺪﺍﻧﻢ ﮐﻪ ﮐﺠﺎ ﺭﻭﻧﺪ ﻭ ﺍﻫﻞ ﺍﻳﻦ ﺁﺳﻤﺎﻥ ﺭﺍ ﺑﻪ ﭘﺎﯼ ﮐﺮﺩﻩ ﺍﻧﺪ ﺗﺎ ﺗﻘﺼﻴﺮﻫﺎﯼ ﺍﻣّﺖ ﺗﻮ ﺍﺯﻳﺸﺎﻥ ﺭﺍﺳﺖ ﮐﻨﻨﺪ ﻭ ﻋﺒﺎﺩﺕ ﺍﻫﻞ ﺍﻳﻦ ﺁﺳﻤﺎﻥ ﺭﮐﻮﻉ ﺑﻮﺩ ﺗﺎ ﻗﻴﺎﻣﺖ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﮔﻔﺖ ﻫﺮﮐﻪ ﺍﺯ ﺍﻣّﺘﺎﻥ ﺗﻮ ﺩَﺭ ﺭﮐﻮُﻉ ﻞ ﻭﻳﺮَﺍ ) (۲٤vﺁﻥ ﺭﮐﻮﻉ ﺗﻘﺼﻴﺮ ﺁﻭﺭﺩﻩ ﺑﺎﺷﻨﺪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺧﺪﺍﻭﻧﺪ ﻋﺰّﻭﺟ ّ ﺍﻳﺸﺎﻥ ﺗﻤﺎﻡ ﮐﻨﺪ ﺍﻳﺸﺎﻥ ﺗﻤﺎﻡ ﮐﻨﺪ }ﺁﺳﻤﺎﻥ ﭼﻬﺎﺭﻡ{ ﭘَﺲ ﺩﻭ ﺭﮐﻌﺖ ﻧﻤﺎﺯ ﮐﺮﺩﻡ ﭘﺲ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﺑﺮﺩﺍﺷﺖ ﻭ ﺑﺮ ﺁﺳﻤﺎﻥ ﭼَﻬﺎﺭﻡ ﺑﺮﺩ ﻭ ﺁﺳﻤﺎﻥ ﭼﻬﺎﺭﻡ ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﻳﺎﻗﻮﺕ ﺳﺮﺥ ﻣﻠﮏ ﺗﻌٕﺎﻟﯽ ﮔﻔﺖ ﺑﺒﺎﺵ ﻳﺎﻗﻮﺕ ﺳﺮﺥ ﮔﺸﺖ ﻧﺎﻡ ﺍﻭ ﻣَﺎﻋﻮﻥ ﭘﺎﻧﺼﺪ ﺳَﺎﻟﻪ ﺭﺍﻩ ﺳﻄﺒﺮﺍﯼ ﺍﻭ ﻭ ﭘﻬﻨﺎﻱ ﺍﻭ ﭼﻨﺪﺍﻥ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﺳﻪ ﺁﺳﻤﺎﻥ ﻭ ﻫﻤَﻪ ﺯﻣﻴﻨﻬَﺎ ﺟﻤﻠﻪ ﮐﻨﯽ ﻭ ﺍﻧﺪﺭﻭَﯼ ﺍﻓﮑﻨﯽ ﭼﻨﺎﻥ ﭘﻴﺪﺍ ﺁﻳﺪ ﭼﻮﻥ ﺳﭙﺮﯼ ﺑﻮﺩ ﻭ ﺗﺴﺒﻴﺢ ﺍﻫﻞ ﺍﻳﻦ ﺁﺳﻤﺎﻥ ﺍﻳﻦ ﺑﻮﺩ ﺳُﺒﺤَﺎﻥ ﺍﻟﻤﻠﮏ ﮑ ُﺔ ﻭﺍﻟﺮّﻭﺡ ﻫﺮﮐﻪ ﺍﻳﻦ ﺗﺴﺒﻴﺢ ﺑﮕﻮﻳﺪ ﺍﺯ ﺍﻣّﺖ ﺗﻮ ﺛﻮﺍﺏ ﺏ ﺍﻟﻤﻼ ِﻳ َ ﺱ َﺭ ﱡ ﺍﻟ ُﻘﺪّ ُﻭ ْ ﺍﻳﺸﺎﻥ ﺍﻧﺪﺭ ﻧﺎﻣﻪٴ ﺍﻭ ﻧﻮﻳﺴﻨﺪ ﻧﺎﻡ ﺧﺎﺯﻥ ﺍﻭ ﻣﻮﻣﻴَﺎﺋﻴﻞ ﺑﻮﺩ ﻭ ﺑﺰﺭﮔﯽ ﺍﻭ ﭼﻨﺪﺍﻥ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﺳﻪ ﺁﺳﻤﺎﻥ ﻭ ﻫﻤَﻪ ﺯﻣﻴﻨﻬﺎ ﺍﻧﺪﺭ ﺯﻳﺮ ﭘﺮ ﮔﻴﺮﺩ ﻧﺎﭘﻴﺪﺍ ﮔَﺮﺩﺩ ﻭ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﻓِﺮﻳﺸﺘﻪ ﺍﻧﺪﺭ ﭘﻴﺶ ﻭﻱ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﮔﻔﺖ ﻳﺎ ﻣُﺤﻤّﺪ ﻓﺮﺍﺯ ﺷﻮ ﻭ ﺳﻼﻡ ﮐﻦ ﻓﺮﺍﺯ ﺷﺪﻡ ﻭ ﺳﻼﻡ ﮐﺮﺩﻡ ﻣﺮﺍ ﺟﻮﺍﺏ ﺩﺍﺩ ﻭ ﮔﻔﺖ ﻳَﺎ ﻣﺤﻤّﺪ ﺑﺸﺎﺭﺕ ﻭ ﺍﻣّﺖ ﺗﺮﺍ ﺍﻳﻨﺠﺎ ﻫﻤﻪ ﻗﺪﺭ ﺗﺮﺍ ﺍَﺳﺖ ﻭ ﺍﻣّﺖ ﺗﺮﺍ ﺧﺪﺍ َﻭﻧْﺪ ) (۲۵rﺗﻌﺎﻟﯽ ﻣﺮﺍ ﻓﺮﻣﻮﺩﻩ
A SCENSION
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T HE I LKHANID B OOK
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ﻞ ﺍﻣّﺖ ﺗﺮﺍ ﻣﻲ ﺧﻮﺍﻫﻴﻢ ﺍﻣﺸﺐ ﺣﺎﺟﺖ ﻣَﺎ ﻣﯽ ﻓﺮﺳﺘﻴﻢ ﺗﺮﺍ ﻭ ﺍﺯ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﺑﻪ ﺗﻮ ﺁﻧﺴﺖ ﮐﻪ ﺗﻘﺼﻴﺮﻫﺎﯼ ﻣﺮﺍ ﺍﺯ ﺧﺪﺍﯼ ﺗﻌﺎﻟﯽ ﺑﺨﻮﺍﻫﯽ ﮔﻔﺖ ﭘﺬﻳﺮﻓﺘﻢ }ﺁﺳﻤﺎﻥ ﺳﻮﻡ{ ﭘﺲ ﺩﻭ ﺭﮐﻌﺖ ﻧﻤﺎﺯ ﮐﺮﺩَﻡ ﻭ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺮﺍ ﺑﺮﺁﻭﺭﺩ ﺑﻪ ﺁﺳﻤﺎﻥ ﺳﻴﻢ ﻞ ﮔﻔﺖ ﺑﺒﺎﺵ ﺑﺒُﻮﺩ ﺳﻄﺒﺮﺍﯼ ﺍﻭ ﺁﺳﻤﺎﻥ ﺳﻴﻢ ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﺯ ّﺭ ﺳﺮﺥ ﺍﻳﺰﺩ ﻋﺰّﻭﺟ ّ ﭘﺎﻧﺼﺪ ﺳﺎﻟﻪ ﺭﺍﻩ ﻧﺎﻡ ﺍﻭ ﻗﻴﺪﻭﻥ ﻭ ﻧﺎﻡِ ) (۲۳vﺧﺎﺯﻥ ﺍﻭ ﮐﻮﮐﻴَﺎﺋﻴﻞ ﻭ ﺗﺴﺒﻴﺢ ﺍﻭ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﻫﻤﯽ ﮔﻔﺖ ﺳُﺒﺤﺎﻥ ﺍﻟﺤﯽ ﺍﻟّﺬﯼ ﻟَﺎ ﻳﻤُﻮﺕ ﻫﺮﮐﻪ ﺍﻳﻦ ﺑﮕﻮ َﻳﺪ ﻣﺰﺩ ﺍﻳﺸﺎﻥ ﺑﻴﺎﺑﺪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻭ ﭘﻬﻨﺎﯼ ﺍﻳﻦ ﺁﺳﻤﺎﻥ ﭼﻨﺪﺍﻥ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﺍﻳﻦ ﺩﻭ ﺁﺳﻤﺎﻥ ﻭ ﻫﻔﺖ ﻃﺒﻖ ﺯﻣﻴﻦ ﺍﻧﺪﺭ ﻭَﯼ ﻓﮑﻨﻨﺪ ﭼﻨﺪﺍﻧﯽ ﭘﺪﻳﺪ ﺁﻳﺪ ﮐﻪ ﺳﭙﺮﯼ ﺍﻧﺪﺭ ﺑﻴَﺎﺑﺎﻧﯽ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﺩﺭ ﺑﺰﺩ ﺁﻭﺍﺯ ﺁﻣﺪ ﮐﻪ ﺑﺮ ﺩﺭ ﮐﻴﺴﺖ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﮐﻪ ﻣﺤﻤّﺪ ﺍﺳﺖ ﻧﺪﺍ ﺁﻣﺪ ﮐﻪ ﻣﺤﻤّﺪ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻧﺪ ﮔﻔﺖ ﻓﺮﺳﺘﺎﺩ ﺁﻭﺍﺯ ﺁﻣﺪ ﮐﻪ ﻧﻴﮏ ﺑﺮﺍﺩﺭﺍ ﮐﻪ ﺍﻣﺸﺐ ﺁﻣﺪ ﻭ ﻧﻴﮏ ﺁﻳﻨﺪﻩ ﺍﯼ ﺩﺭ ﺑﮕﺸﺎﺩﻧﺪ ﻭ ﻣﺮﺍ ﺍﻧﺪﺭ ﺁﻭﺭﺩَﻧﺪ }ﺣﻀﺮﺕ ﻋﻴﺴﯽ ﻭ ﻳﺤﻴﯽ ﺗﻌﻤﻴﺪ ﺩﻫﻨﺪﻩ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ{ ﺗﺨﺘﯽ ﺭﺍ ﺩﻳﺪﻡ ﺑﺰﺭﮒ ﺍﻓﮑﻨﺪﻩ ﻭ ﺩﻭ ﺟﻮﺍﻧﻤﺮﺩ ﻧﻴﮑﻮ ﺭﻭﯼ ﺑﺮﺁﻥ ﺗﺨﺖ ﺑﻨﺸﺴﺘﻪ ﻭ ﺧﻠﻘﯽ ﺍﺯ ﺧﻮﻳﺸﺎﻥ ﻭ ﻧﺰﺩﻳﮑﺎﻥ ﺍﻳﺸﺎﻥ ﺑﺎ ﺍﻳﺸﺎﻥ ﻧﺸﺴﺘﻪ ﺟﺒﺮﺋﻴﻞ ﻋَﻠﻴْﻪ ﺍﻟﺴﱠﻼﻡ ﻣﺮﺍ ﮔﻔﺖ ﻓﺮﺍﺯ ﺷﻮ ﻭ ﺑﺮﺍﻳﺸﺎﻥ ﺳﻼﻡ ﮐﻦ ﮐﻪ ﺍﻳﺸﺎﻥ ﭘﺴﺮَﺍﻥ ﺧﺎﻟﻪٴ ﻳﮑﺪﻳﮕﺮﻧﺪ ﻋﻴﺴﯽ ﻭ ﻳﺤﻴﯽ ﻋَﻠﻴْﻬﻤَﺎ ﺍﻟﺴّﻼﻡ ﻭ ﻋﻴﺴﯽ ﺭﺍ ﻣَﺎﻧﻨﺪﻩٴ ﻋﺮﻭﺓ ﺍﻟﺜﻘﻔﯽ ﺩﻳﺪﻡ ﻭ ﻋﻴﺴﯽ ﺭﺍ ﺗﻦ ﻭ ﻳﺤﻴﯽ ﺭَﺍ ﺟﺎﻥ ﺳﻼﻡ ﮐﺮﺩﻡ ﺟﻮﺍﺏ ﺩﺍﺩﻧﺪ ﻭ ﮔﻔﺘﻨﺪ ﻳَﺎ ﻣﺤﻤّﺪ ﺑﺸﺎﺭﺕ ﺗﺮﺍ ﻭﺍﻣّﺖ ﺗﺮﺍ ﻫﻴﭻ ﮐﺲ ﺍﺯ ﺍﻣّﺖ ﺗﻮ ﺑﺮ ﻣَﺎ ﻧﮕﺬﺭﺍﻧﻨﺪ ﺍﻟّﺎ ﮐﻪ ) (۲٤rﻣَﺎ ﺍﻭ ﺭﺍ ﺑﺸﺎﺭﺕ ﺩﻫﻴﻢ ﻭ ﮔﻮﻳﻴﻢ ﮐﻪ ﻣﺘﺮﺱ ﮐﻪ ﻧﻪ ﺻﺎﺑﯽ 11ﻭ ﻧﻪ ﺗﺮﺳَﺎ ﺁﺭﺍﻣﻴﺪﻩ ﺍﺯ ﻣﺎ ﺑﮕﺬﺭﺩ
137
P ERSIAN T EXT
ﻭ ﺍﻭﺭﺍ ﻗﻴﺎﻳﻴﻞ ﺭﺍ ﺩﻳﺪﻡ ﺑﺮ ﮐﺮﺳﯽٴ ﺍﺯ ﻧﻮﺭ ﻧﺸﺴﺘﻪ ﺑﻪ ﺑﺰﺭﮔﯽ ﭼﻨﺪﺍﻧﻲ ﮐﻪ ﺍﮔﺮ ﺁﺳﻤﺎﻥ ﺩﻧﻴﺎ ﺭﺍ ﺑﺎ ﻫﻤﻪ ﺭﻭﯼ ﺯﻣﻴﻦ ﺩﺭ ﺑﺮ ﮔﻴﺮﺩ ﻧﺎ ﭘﻴﺪﺍ ﺷﻮﺩ ﺟﺒﺮﺋﻴﻞ ﻋَﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﮔﻔﺖ ﺑﺮ ﻭﯼ ﺳَﻼﻡ ﮐﻦ ﻓﺮﺍﺯ ﺷﺪﻡ ﻭ ﺳَﻼﻡ ﮐَﺮﺩﻡ ﻣَﺮﺍ ﻋﻠﻴﮏ ﮔﻔﺖ ﻭ ﺑﺸﺎﺭﺕ ﺩﺍﺩ ﻭ ﮔﻔﺖ ﻳَﺎ ﻣﺤﻤّﺪ ﺑﺸﺎﺭﺕ ﺗﺮﺍ ﻭﺍﻣّﺖ ﺗﺮﺍ ﭘﺲ ﻣﺮﺍ ﮔﻔﺖ ﺩﺍﻧﯽ ﺍﺯ ﮐَﯽ ﺑَﺎﺯ ﻣﺎ ﺭﺍ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﺗﺎ ﺑﺮ ﺗﻮ ﺩﺭﻭﺩ ﻣﻲ ﺩﻫﻴﻢ ﻭ ﺍﻣّﺖ ) (۲۲vﺗﺮﺍ ﺍﺯ ﻞ ﻫﻤﯽ ﺧﻮﺍﻫﻴﻢ ﭘﺲ ﮔﻔﺖ ﺣَﺎﺟﺖ ﻣَﺎ ﺑﻪ ﺗﻮ ﺁﻧﺴْﺖ ﮐﻪ ﺗﻘﺼﻴﺮﻫﺎﯼ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﻣَﺎ ﺍﻣﺸﺐ ﺍﺯ ﺧﺪﺍﯼ ﺗﻌٕﺎﻟﯽ ﺑﺨﻮﺍﻫﯽ ﮔﻔﺘﻢ ﭘﺬﻳﺮﻓﺘﻢ }ﺣﻀﺮﺕ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ{ ﺟﺒﺮﺋﻴﻞ ﻋَﻠﻴْﻪ ﺍﻟﺴﱠﻼﻡ ﻣَﺮﺍ ﭘﻴﺸﺘﺮ ﺁﻭﺭﺩ ﺗﺨﺘﯽ ﺩﻳﺪﻡ ﻧﻬﺎﺩﻩ ﺍﺯ ﻧﻮﺭ ﺟﻮﺍﻧﻤﺮﺩﯼ ﺑﺮ ﯼ ﻧﺪﻳﺪﻡ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﻭﯼ ﻧﺸﺴﺘﻪ ﮐﻪ ﻫﺮﮔﺰ ﻧﻴﮑﻮﺭﻭﯼ ﺗَ ْﺮ ﺍَﺯ ﻭَ ْ ﮐﻴﺴﺖ ﮔﻔﺖ ﺑﺮﺍﺩﺭ ﺗﻮ ﺍﺳﺖ ﻳﻮﺳﻒ ﻋَﻠﻴْﻪ ﺍﻟﺴﱠﻼﻡ ﻓﺮﺍﺯ ﺷﺪﻡ ﻭ ﺳﻼﻡ ﮐﺮﺩَﻡ ﺑﺮ ﺧﺎﺳﺖ ﻭ ﻣﺮﺍ ﺑﭙﺮﺳﻴﺪ ﮔﻔﺖ ﻳَﺎ ﻣﺤﻤّﺪ ﺑﺸﺎﺭﺕ ﻣﺮﺍ ﻭ ُﺗﺮَﺍ ﻭ ﺍﻣّﺖ ﺗﺮﺍ ﮐﻪ ﻣﺮﺍ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﺟَﺎﻥ ﻫﺮ ﮐﺴﯽ ﺭَﺍ ﺍﺯ ﺍﻣّﺖ ﺗﻮ ﭼﻮﻥ ﺑﻪ ﻣﻦ ﺩﺭ ﮔﺬﺭﺍﻧﻨﺪ ﻣﻦ ﺍﻭ ﺭﺍ ﺑﺸﺎﺭﺕ ﺩﻫﻢ ﻭ ﮔﻮ َﻳ ْﻢ ﻣﺘﺮﺱ ﮐﻪ ﻣﺮﺍ ﻧﻴﮑﻮﯼ ﺁﻥ ﻭﻗﺖ ﭘﺪﻳﺪ ﺁﻣﺪ ﮐﻪ ﺍﺯ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻭ ﻋﺸﻴﺮﺕ ﺟﺪﺍ ﺷﺪﻡ ﻣﺘﺮﺱ ﮐﻪ ﺧﺪﺍﯼ ﺗﻌﺎﻟﯽ ﺑﺎ ﺗﻮ ﻫﻤﭽﻨﺎﻥ ﮐﻨﺪ ﮐﻪ ﺑﺎ ﻣﻦ ﮐَﺮﺩ ﺗﺎ ﺑﺎ ﺳﮑﻮﻥ ﺍﺯ ﻣﻦ ﺍﻧﺪﺭ ﮔﺬﺭﺩ ﻭ ﺑﻪ ﺭﻭﺍﻳﺘﯽ ﺩﻳﮕﺮ ﭼﻨﻴﻦ ﺁﻣﺪﻩ ﺍﺳﺖ ﮐﻪ ﺍﻧﺪﺭ ﺁﺳﻤﺎﻥ ﺩﻭﻡ ﻓﺮﻳﺸﺘﻪ ﺍﯼ ﺩﻳ َﺪﻡ ﻧﺎﻡ ﻭﯼ ﻗﺎﺑﻴﻞ ﻋﺠﺐ ﺗﺮ ﻭ ﺑﺰﺭﮔﺘﺮ ﺍﺯ ﺁﻥ ﻫﻤﻪ ﻓﺮﻳﺸﺘﮕﺎﻥ ﮐﻪ ﺩﻳﺪﻡ ﻭ ﺩﺭ ﭘﻴﺶ ﺍﻭ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺑﯽ ﺍﻧﺪﺍﺯﻩ ﺩﻳﺪﻡ ﻫﻤﻪ ﻣَﺎﻧﻨﺪ ﻭﻱ ) (۲۳rﻭ ﻧﻴﻤﻪٴ ﺍﻳﺸﺎﻥ ﺍﺯ ﺁﺗﺶ ﺑﻮﺩ ﻭ ﻧﻴﻤﻪ ﺍﯼ ﺍﺯ ﺑﺮﻑ ﻧﻪ ﺑﺮﻑ ﺁﺗﺶ ﺭَﺍ ﺯﻳﺎﻥ ﺩﺍﺷﺘﯽ ﻭ ﻧﻪ ﺁﺗﺶ ﺑﺮﻑ ﺭﺍﺑﮕﺪﺍﺧﺘﯽ ﻭ ﺗﺴﺒﻴﺢ ﺍﻳﺸﺎﻥ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﻫﻤﻲ ﮔﻔﺘﻨﺪ ﻳَﺎ ﻣﻦ ﺍﻟﻒ ﺑﻴﻦ ﺍﻟﺜﻠﺞ ﻭ ﺍﻟﻨﱠﺎﺭ ﺍﻟﻒ ﺑﻴﻦ ﻗﻠﻮُﺏ ﺍﻣﻪ ﻣﺤﻤّﺪﻋﻠﻴْﻪ ﺍﻟﺴﱠﻼﻡ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺮﺍ ﮔﻔﺖ ﻓﺮﺍﺯ ﺷﻮ ﻭ ﺳﻼﻡ ﮐﻦ ﮐﻪ ﺍﻳﻦ ﻣﻬﺮﺑَﺎﻥ ﺗﺮﻳﻦ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺍﻳﻦ ﺁﺳﻤﺎﻥ ﺍﺳﺖ ﺑﺮﺗﻮ ﻓﺮﺍﺯ ﺷﺪﻡ ﻭ ﺳﻼﻡ ﮐَﺮﺩﻡ ﻣﺮﺍ ﺟﻮﺍﺏ ﻞ ﻣﺮﺍ ﺩﺍﺩ ﻭ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﺑﺸﺎﺭﺕ ﻣﺮ ﺗﺮَﺍ ﻭ ﺍﻣّﺖ ﺗﺮﺍ ﺑﺪﺍﻧﮑﻪ ﺧﺪﺍﻭﻧﺪ ﻋﺰﻭﺟ ّ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﭘﻴﺶ ﺍﺯ ﺁﻧﮑﻪ ﺁﺩﻡ ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ ﺑﻪ ﭘﺎﻧﺰﺩﻩ ﻫﺰﺍﺭ ﺳَﺎﻝ ﺗﺎ ﺻﻠﻮﺍﺕ
A SCENSION
OF
T HE I LKHANID B OOK
138
}ﺣﻀﺮﺕ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ{ ﭘﻴﺸﺘﺮ ﺁﻣﺪﻡ ﺗﺨﺘﯽ ﺭﺍ ﺩﻳﺪﻡ ﺍﻓﮑﻨﺪﻩ ﺁﺩﻡ ﺻَﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﺑﺮ ﻭَﯼ ﻧﺸﺴﺘﻪ ﺑﻮﺩ ﺩﻭ ﭗ ﺑﺪﺍﻥ ﺩﺭ ﭼ ْ ﺩﺭﻭﺍﺯﻩ ﭘﻴﺶ ﺍﻭ ﮔﺸﺎﺩﻩ ﻳﮑﯽ ﺍﺯ ﺩﺳﺖ ﺭَﺍﺳﺖ ﻭ ﻳﮑﯽ ﺍﺯ ﺩﺳﺖ َ ﮐﻪ ﺍﺯ ﺳﻮﯼ ﺭَﺍﺳﺖ ﺑﻮﺩ ﺑﻨﮕﺮﻳﺴﺘﯽ ﺑﺨﻨﺪﻳﺪﯼ ﻭ ﭼﻮﻥ ﺑﺪﺍﻥ ﭼﭗ ﺑﻨﮕﺮﻳﺴﺘﯽ ﺑﮕﺮﻳﺴﺘﯽ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﮔﻔﺖ ﺑﺮ ﻭﯼ ﺳﻼﻡ ﮐﻦ ﺳَﻼﻡ ﮐَﺮﺩﻡ ﺟﻮﺍﺏ ﺳﻼﻡ ﺑﺎﺯ ﺩﺍﺩ ﻭ ﺑﺮ ﺧﺎﺳﺖ ﻭ ﻣَﺮﺍ ﺑﭙﺮﺳﻴﺪ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﺑﺸﺎﺭﺕ ﺗﺮﺍ ﻭ ﺍﻣّﺖ ) (۲۱vﺗﺮﺍ ﻫﺮ ﮐﻪ ﺍﺯ ﺍﻣّﺖ ﺗﻮ ﺑﺮ ﻣُﺴﻠﻤﺎﻧﯽ ﺑﻤﻴﺮﺩ ﺟﺎﻥ ﺍﻭ ﺑﺮ ﻣﻦ ﻋﺮﺿﻪ ﻞ ﺗﺎ ﺑﻪ ﺟﻮﺍﺭ ﻣﻦ ﺑﮕﺬﺭﺩ ﮐﻨﻨﺪ ﻭﻳﺮﺍ ﺑﺸﺎﺭﺕ ﺩﻫﻢ ﺑﻪ ﻓﻀﻞ ﺧﺪﺍﻭﻧﺪ ﻋﺰّﻭﺟ ّ ﺳﮑﻮﻥ ﻭ ﺁﺭﺍﻡ ﮔﻴﺮﺩ ﭘﺲ ﮔﻔﺘﻢ ﻳَﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﺧﻨﺪﻩ ﻭ ﮔﺮﻳﺴﺘﻦ ﺍﻭ ﺍﺯ ﭼﻴﺴﺖ ﮔﻔﺖ ﺩﺭﯼ ﺍﺯ ﺩﺭﻫَﺎﯼ ﺑﻬﺸﺖ ﺑﺮ ﺭﺍﺳﺖ ﻭَﯼ ﮔﺸﺎﺩﻩ ﺍﺳﺖ ﻫﺮ ﮔَﺎﻩ ﮐﻪ ﺑﺪﺍﻥ ﻧﮕﺮﺩ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﻳﺶ ﺭﺍ ﺑﻴﻨﺪ ﺷﺎﺩﻣَﺎﻧﻪ ﮔﺮﺩﺩ ﺑﺨﻨﺪﺩ ﻭ ﭼﻮﻥ ﺳُﻮﯼ ﭼَﭗ ﻧﮕﺮﺩ ﺍﺯ ﺩﺭﻫﺎﯼ ﺩﻭﺯﺥ ﺩﺭﯼ ﺍﻧﺪﺭ ﭼﭗ ﺍُﻭ ﮔﺸﺎﺩﻩ ﺍﺳﺖ ﺍﻧﺪﺭﻭ ﻧﮕﺮﺩ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﻳﺶ ﺭﺍ ﺑﻴﻨﺪ ﺍﻧﺪﺭﻭ ﻏﻤﻨﺎﮎ ﮔﺮﺩﺩ ﻭ ﺑﮕﺮﻳﺪ }ﺁﺳﻤﺎﻥ ﺩﻭﻡ{ ﭘﺲ ﺩﻭ ﺭﮐﻌﺖ ﻧﻤﺎﺯ ﮐﺮﺩﻡ ﻣﺮﺍ ﺑﺮﺩﺍﺷﺖ ﻭ ﺑﻪ ﺁﺳﻤﺎﻥ ﺩﻭﻡ ﺁﻭﺭﺩ ﺁﺳﻤﺎﻥ ﺩﻭﻡ ﺭﺍ ﺩﻳﺪﻡ ﺍﺯ ﺳﻴﻢ ﺳﻔﻴﺪ ﻣﻠﮏ ﺗﻌﺎﻟﯽ ﮔﻔﺖ ﺑﺒﺎﺵ ﺳﻴﻢ ﺳﻔﻴﺪ ﺑﺒﻮﺩ ﻧﺎﻡ ﺍﻭ ﺍﻓﻠﻮﻥ ﻭ ﻧﺎﻡ ﺧﺎﺯﻥ ﺍﻭ ﺭﺍ ﻗﻴﺎﻳﻴﻞ ﻭ ﺗﺴﺒﻴﺢ ﺍﻭ ﺍﻳﻦ ﺑﻮﺩ ﺳُﺒﺤﺎﻥ ﺫﯼ ﺍﻟ ِﻌ ّﺰ َﻭ ﺍﻟﺠَﺒﺮﻭﺕ ﻭ ﻋﺒﺎﺩﺕ ﺍﻳﺸﺎﻥ ﻗﻴﺎﻡ ﺑﻮﺩ ﻫﺮ ﮐﻪ ﺍﻳﻦ ﺗﺴﺒﻴﺢ ﺑﮕﻮُﻳﺪ ﺛﻮﺍﺏ ﺍﻳﺸﺎﻥ ﺑﻴﺎﺑﺪ ﻭ ﺗﺎ ﻗﻴﺎﻡ ﺍﻟﺴﱠﺎﻋﻪ ﻫﻤﭽﻨﺎﻥ ﺑﻪ ﭘَﺎﯼ ) (۲۲rﺍﻳﺴﺘﺎﺩﻩ ﺑﺎﺷﻨﺪ ﻭ ﻧﻨﺸﻴﻨﻨﺪ ﻭ ﻧﻴﺎﺳَﺎﻳﻨﺪ ﻭ ﺍﻳﻦ ﺗﺴﺒﻴﺢ ﻫﻤﻲ ﮔﻮﻳﻨﺪ ﺑﺎ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﻓﺮﻳﺸﺘﻪ ﺟﺒﺮﺋﻴﻞ ﺩﺭ ﺑﺰﺩ ﺁﻭﺍﺯ ﺁﻣﺪ ﮐﻪ ﺑﺮ ﺩﺭ ﮐﻴﺴﺖ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﻣﺤّﻤﺪ ﺳﺖ ﺁﻭﺍﺯ ﺩﺍﺩﻧﺪ ﮐﻲ ﻣﺤﻤّﺪ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻧﺪ ﮔﻔﺘﻨﺪ ﻓﺮﺳﺘﺎﺩ ﮔﻔﺖ ﻧﻴﮏ ﺑﺮَﺍﺩﺭ ﮐﻪ ﻣﺎ ﺭﺍﺳﺖ ﻭ ﻧﻴﮏ ﺁﻳﻨﺪﻩ ﺍﯼ ﮐﻪ ﺍﻣﺸﺐ ﻣَﺎ ﺭﺍ ﺁﻣﺪ ﭘَﺲ َﺩ ِﺭ ﺁﺳﻤﺎﻥ ﺑﮕﺸﺎﺩﻧﺪ ﺟﺒﺮﺋﻴﻞ ﻣَﺮﺍ ﺍﻧﺪﺭ ﺁﻭﺭﺩ ﻭ ﭘﺎﻧﺼﺪ ﺳﺎﻟﻪ ﺳﻄﺒﺮَﺍﯼ ﺁﻥ ﺁﺳﻤﺎﻥ ﺑﻮﺩ ﻭ ﺑﻪ ﺑﺰﺭﮔﯽ ﭼﻨﺪﺍﻧﯽ ﮐﻪ ﺍﮔﺮ ﺁﺳﻤﺎﻥ ﺩﻧﻴﺎ ﺭﺍ ﺑﺎ ﻫﻤﻪ ﺭﻭﯼ ﺯﻣﻴﻦ ﺍﻧﺪﺭ ﻭَﯼ ﺍﻓﮑﻨﻨﺪ ﭼﻨﺪﺍﻧﯽ ﭘﺪﻳﺪ ﺁﻳﺪ ﭼﻮﻥ ﺳﭙﺮﯼ ﺑﺮ ﺭﻭﯼ ﺯﻣﻴﻦ ﭘﺲ ﺍﻧﺪﺭ ﺁﻣﺪﻡ
139
P ERSIAN T EXT
ﺳﺒْﺤﺎﻥ ﺍﻟﻌٕﻠﯽ ﻋْﻈﻢ ُ ﺍﻫﻞ ﺁﺳﻤﺎﻥ ﺩﻧﻴﺎ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﻫﻤﯽ ﮔﻔﺘﻨﺪ ﺳُﺒﺤﺎﻥ ﺍﻟﻤﻠﮏ ﺍﻻٴ ٕ ﺍﻻﻋٕﻠﯽ ﻣﻦ َﻟﻴْﺲ َﮐ ِﻤﺜْﻠﻪ ﺷﻲء ﻭ ﺧﺎﺯﻥ ﺁﺳﻤﺎﻥ ﺑﻪ ﺑﺰﺭﮔﯽ ﭼﻨﺪﺍﻧﯽ ﮐﻪ ﺍﮔﺮ ﻳﮏ ﭘﺮ ﺑَﺎﺯ ﮐﺮﺩﻱ ﺳﺮﺑﻪ ﺳﺮ ﺩﻧﻴﺎ ﻧﺎﭘﻴﺪﺍ ﺷﺪﯼ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﮔﻔﺖ ﺑﺮ ﻭَﯼ ﺳﻠَﺎﻡ ﮐﻦ ﺳﻼﻡ ﮐﺮﺩﻡ ﺑﺮﺧﺎﺳﺖ ﻭ ﺳﻼﻡ ﻣﺮﺍ ﺟﻮﺍﺏ ﺩﺍﺩ ﻭ ﻣﺮﺍ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﻞ ﻓﺮﻣﻮﺩﻩ َﺍﺳْﺖ ﭘﻴﺶ ﺍﺯﺁﻧﮑﻪ ﺁﺩﻡ ﺭﺍ ﺑﺸﺎﺭﺕ ﺑَﺎﺩ ﺗﺮﺍ ﮐﻪ ﻣﺎ ﺭﺍ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﺑﻴﺎﻓﺮﻳﺪ ﺗﺎ ﺑﺮ ﺗﻮ ﺻﻠﻮﺍﺕ ﻣﯽ ﺩﻫﻴﻢ ﻭ ﺍﻣّﺖ ﺗﺮﺍ ﺍﺯﺧﺪﺍﯼ ﺗﻌٕﺎﻟﯽ ﻫﻤﻲ ﺧﻮﺍﻫﻴﻢ ﭘﺲ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﻫﺮﮐﻪ ﺍﺯ ﺍﻣّﺖ ﺗﻮ ﺍﻳﻦ ﺗﺴﺒﻴﺢ ﺑﮕﻮﻳﺪ ﺑﻪ ﻋﺪﺩ ﺍﻳﺸﺎﻥ ﻫﻤَﻪ ﺍﻧﺪﺭ ﻧﺎﻣﻪٴ ﻭَﯼ ﺛﻮﺍﺑﯽ ﻧﻮﻳﺴﻨﺪ ﻭ ﺛﻮﺍﺏ ﺍﻳﺸﺎﻥ ﻭﻳﺮﺍ ﺩﻫَﻨﺪ ﻭ ﺍﻫﻞ ﺁﺳﻤﺎﻥ ﺩُﻧﻴﺎ ﺭَﺍ ) (۲۰vﺩﻳﺪﻡ ﺑﻪ ﭘﺎﯼ ﺍﻳﺴﺘﺎﺩﻩ ﻭ ﺻﻔﻬﺎ ﺯﺩﻩ ﻫﻤﻮَﺍﺭ ﭼﻨﺎﻧﮑﻪ ﺍﻧﺪﺭ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺗﺎﯼ ﻣﻮﯼ ﺭَﺍﻩ ﻧﺒﻮﺩﯼ ﺑﻪ ﺗﮑﺒﻴﺮ ﻭﻋﺒﺎﺩَﺕ ﻣﺸﻐﻮﻝ ﮔﺸﺘﻪ ﻭ ﺩﺳﺘﻬﺎ ﺑﺮﺩﺍﺷﺘﻪ ﻭ ﺏ ﺏ ﺍﻟﻤﻼﻳﮑﻪ َﻭﺍﻟﺮّﻭﺡ ﺳﺒﺤﺎﻥ ﺭ ّ ﺡ ﻗ ّﺪﻭُﺱ َﺭ ّ ﺗﺴﺒﻴﺢ ﺍﻳﺸﺎﻥ ﺍﻳﻦ ﺑﻮﺩ ﺳ ّﺒ ُﻮ ٌ ﺍ َﻻﺭْﺑﺎﺏ ﺳُﺒﺤﺎﻥ ﺍﻟ ٕﻌَﻠﯽ ﺍﻻَﻋﻈﻢ ﻭﺍﺯ ﭘﺲ ﺍﻳﻦ ﺗﺴﺒﻴﺢ ﺻﻠﻮﺍﺕ ﻣﯽ ﺩﺍﺩﻧﺪ ﻭ ﺍﺯ ﺖ ﻭ ﻋﺒﺎﺩﺕ ﺍﻳﺸﺎﻥ ﺍﻳﻦ ﭘﺲ ﺁﻥ ﺍﺳﺘﻐﻔﺎﺭ ﻣﻲ ﮐﺮﺩﻧﺪ ﺍﺯ ﺑﻬﺮﺍﻳﻦ ﺍﻣّﺖ ﺭﺍ ﺗﺎ ﻗﻴﺎ َﻣ ْ ﺑﻮﺩ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﮔﻔﺖ ﻳَﺎ ﻣﺤﻤّﺪﻫﺮ ﮐﺲ ﺍﺯ ﺍﻣﺘﺎﻥ ﺗﻮ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﮐﻪ ﺩﺭ ﺗﮑﺒﻴﺮ ﻭَﯼ ﺗﻘﺼﻴﺮ ﺭﻓﺘﻪ ﺑﺎﺷﺪ ﺣﻖ ﺗﻌﺎﻟﯽ ﭼﻮﻥ ﺑﺮﺁﻥ ﺑﻨﺪﻩ ﻓﻀﻞ ﮐﻨﺪ ﺁﻥ ﺗﮑﺒﻴﺮ ﺍﻳﺸﺎﻥ ﺗﻤﺎﻡ ﮐﻨﺪ ﺁﻧﮕﻪ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺮﺍ ﺑﻴﺎﻭﺭﺩ ﺧﺮﻭﺳﯽ ﺭﺍ ﺩﻳﺪﻡ ﺑﺮﭘَﺎﯼ ﺍﻳﺴﺘﺎﺩﻩ ﺑﺮﻭﯼ ﺳﻔﻴﺪﺗﺮ ﺍﺯﺑﺮﻑ ﻭ ﭘَﺎﯼ ﻭﯼ ﺍﺯ ﺯﻣﻴﻨﻬﺎ ﻓﺮﻭ ﮔﺬﺷﺘﻪ ﻭ ﺳﺮ ﻭَﯼ ﺍﺯ ﺁﺳﻤﺎﻧﻬﺎ ﺑﺮﮔُﺬﺷﺘﻪ ﭼﻮﻥ ﭘ ّﺮ ﺑﺎﺯ ﮐﺮﺩﯼ ﺍﺯ ﺷﺮﻕ ﺗﺎ ﻏﺮﺏ ﺑﺮﺳﻴﺪﯼ ﮐﻪ ﺑﮕﺬﺷﺘﯽ ﺑﺎﻧﮕﯽ ﺑﮑﺮﺩﯼ ﻭ ﭘﺮﻫَﺎ ﺑﺰﺩﯼ ﻭ ﺍﻳﻦ ﺗﺴﺒﻴﺢ ﺭﺍ ﺑﮕﻔﺘﯽ )(۲۱r ﻲ ﺍﻟﻘ ّﻴﻮُﻡ ﭼﻮﻥ ﺑﺎﻧﮓ ﺑﮑﺮﺩﯼ ﺳ ْﺒﺤَﺎﻥ ﺍﷲ ﺍﻟﮑَﺒﻴ ُﺮ ﺍﻟ ُﻤ َﺘ َﻌٕﺎﻝ ﻟَﺎ ِﺍ َﻟ َﻪ َﺍّﻟ َﺎ ﺍﷲ ﺍﻟﺤ ّ ُ ﺧﺮﻭﺳﺎﻥ ﺍﺯ ﻣﺸﺮﻕ ﺗﺎ ﻣﻐﺮﺏ ﺑﺎﻧﮓ ﮐﺮﺩﻧﺪﯼ ﻭ ﺑﺎﻧﮓ ﺁﻥ ﺧﺮﻭﺳَﺎﻥ ﺁﻥ ﺑﻮﺩ ﺍﺫﮐﺮُﻭﺍﷲ ﻳَﺎ ﻏَﺎﻓﻠﻴﻦ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﭼﻪ ﺧﺮﻭﺱ ﺍﺳﺖ ﮔﻔﺖ ﺍﻳﻦ ﺧﺮﻭﺱ ﺍﻧﺪﺭ ﺷﺒﺎﻥ ﺭﻭﺯﻱ ﺑﻴﺴﺖ ﭼَﻬﺎﺭﻫﺰﺍﺭ ﺑﺎﺭ ﺗﺴﺒﻴﺢ ﮐُﻨﺪ ﺑﻬﺮ ﺳَﺎﻋﺘﯽ ﻳﮏ ﺑﺎﺭ ﭼﻮﻥ ﺁﻭﺍﺯ ﺍﻭ ﺑﺸﻨﻮﻧﺪ ﻫﻤﻪ ﺧﺮ ُﻭﺳَﺎﻥ ﺑﺎﻧﮓ ﮐﻨﻨﺪ ﭼﻮﻥ ﺍﻭ ﭘﺮ ﺑﺰﻧﺪ ﻫﻤَﻪ ﭘﺮ ﺑﺰﻧﻨﺪ ﭼﻮﻥ ﺍﻭ ﺑﻴﺎﺭﺍﻣﺪ ﺩﻳﮕﺮﺍﻥ ﺑﻴﺎﺭﺍﻣﻨﺪ
A SCENSION
OF
T HE I LKHANID B OOK
140
ﺁﻧﺴﺖ ﮐﻪ ﺭﺳُﻮﻝ ﻋﻠ ْﻴ ِﻪ ﺍﻟﺴﱠﻼﻡ ﮔﻔﺖ ﮐﻪ ﺑﺮ ﻳﮏ ﭘ ّﺮ ﺧﺎﻳَﻪ ﺑﻨﻬﻨﺪ ﻭ ﺑَﺮ ﻳﮏ ﭘ ّﺮ ﺑﭽﻪ ﺑﻴﺮﻭﻥ ﺁﺭﻧﺪ ﺁﻧﺠﺎ ﻧﻪ ﮐﺸﺖ ﺑﻮﺩ ﻭ ﻧﻪ ﺩﺭﻭﺩ ﺧﺪﺍﻭﻧﺪ ﺗﻌٕﺎﻟﯽ ﺭﻭﺯﯼ ﺑﻪ ﺍﻳﺸﺎﻥ ﺑﺮﺳَﺎﻧﺪ ﺗﺎ ﺧﻠﻖ ﺑﺪﺍﻧﻨﺪ ﮐﻪ ﺁﻧﺠﺎ ﮐﻪ ﮐﺸﺖ ﻭ ﺩﺭﻭﺩ ﻧﻴﺴﺖ ﺍﻳﺰﺩ ﺳُﺒﺤﺎ َﻧ ُﻪ ﻭ ﺗﻌٕﺎﻟﯽ ﺍﺯ ﺭﻭﺯﯼ ﺩﺍﺩﻥ ﺑﻨﺪﮔﺎﻥ ﻋﺎﺟﺰ ﻧﻴﺴﺖ ﻭ ﺍﻳﻦ ﺭﺍ ﺍﻧﺪﺭ ﻗﺮﺁﻥ ﻳﺎﺩ ﮐﺮﺩﻩ ﺕ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺍﻧﺪﺭ ﻫﻮﺍ ﭘﺮ ﺑﺎﺯ ﮐﺮﺩﻩ ﺍﺳﺖ ﺍﺯ ﭘﺲ ﻄﻴْﺮ ﺍﻟﺼَﺎﻓﺎ ٍ ﺍﺳﺖ َﻭ ﺍﻟ ﱠ ﻳﮑﺪﻳﮕﺮ ﻫﻤﻲ ﺭﻭﻧﺪ ﻳﮏ ﭘ ّﺮ ﺍﺯ ﺍﻳﺸﺎﻥ ﻧﺠﻨﺒﺪ ﻭ ﺍﻧﺪﺭ ﻫﻮﺍ ﺭﺍﺳﺖ ﻣﯽ ﭘﺮﺩ ﻭ ﺍﮔﺮ ﺧﻮﺍﻫﺪ ﺍﻧﺪﺭ ﻫﻮﺍ ﺭﺍﺳﺖ ﺑﺎﻳﺴﺘﺪ ﺑﯽ ﻫﻴﭻ ﺟُﻨﺒﺎﻧﻴﺪﻥ ﺍﺯ ﺁﻧﮑﻪ ﻗﺎﺩ َﺭﺳْﺖ ﮐﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺪﺍﻥ ﻳﮏ ﺳَﺎﻋﺖ ﺍﻧﺪﺭﻫﻮﺍ ﺑﺪﺍﺭﺩ ﺑﺪﻳﻦ ﺻﻔﺖ ﻗﺎ ِﺩ َﺭﺳْﺖ ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻋٕﺎﻟﻢ ﺑﺮ ﺩﻭﺍﻡ ﺑَﺮ ﻻ ﺭﺍ ﺑﺮ ﺩﻭﺍﻡ ﺑﺪﺍﺭﺩ ﻭ ﭼﻮﻥ ﺑﻪ ﺍﻧﺪﻳﺸﻪ ﺑﺎﺯ ﮔﺮﺩﯼ ﮐﻪ ﻫﻤﻪ َ ﻞ ﭘﺲ ﻳﮏ ﻋَﺎﻟﻢ ﻳﺎ ﻋﺰّﻭﺟ ّ ﻣﮑﺎﻥ ﺑﺪﺍﺭﺩ ﺗﺎ ﻗﻴﺎﻣﺖ ﺭﻭﺍ ﺑﻮﺩ ﺑﻪ ﻗﺪﺭﺕ ﺧﺪﺍﻱ َ ﺟﺰﻭَﯼ ﺍﺯ ﻭﯼ ﭼﻮﻥ ﺭﻭَﺍ ﻧﺒ َﻮﺩ ﮐﻪ ﺑﺮ ﻻ ﻣﮑَﺎﻥ ﺑﺪَﺍﺭﺩ ﺍﺯ ﭘﺲ ﺁﻧﮑﻪ ﮔﻔﺘﻪ َﺍﺳْﺖ ﷲ ﻋﻠﯽ ﮐُﻞ ﺷﻲٴ ﻗﺪﻳﺮ ) (۱۹vﭘﺲ ﺍﺯ ﺁﻧﺠﺎ ﺩﺭ ﮔُﺬﺷﺘﻢ ﺩﺭﻳﺎﯼ ﺭﺍ ﺩﻳﺪﻡ ﺍﻧﺪﺭ ﻭﺍ ُ ﻫﻮَﺍ ﺍﻳﺴﺘَﺎﺩﻩ ﻧﺎﻡ ﻭَﯼ ﻗﺎﺿﻴﻪ ﺍﮔﺮ ﺁﻥ ﺩﺭﻳﺎ ﻧﻴﺴﺘﯽ ﺗﺎﺑﺶ ﺁﻓﺘﺎﺏ ﺯﻣﻴﻦ ﺭﺍ ﺑﺴُﻮﺧﺘﯽ ﻭ ﺁﻥ ﺩﺭ ﭼﺸﻢ ﭘﻴﺪﺍ ﺍﺳﺖ ﺍﮐﻨﻮﻥ ﭼﻮﻥ ﺑﻪ ﺁﻓﺘﺎﺏ ﭼَﺸﻤﻪ ﺑﻨﮕﺮﻱ ﺁﻓﺘﺎﺏ ﻟﺮﺯﺍﻥ ﻟﺮﺯﺍﻥ ﻧﻤﺎﻳﺪ ﺑﻪ ﭼﺸﻢ ﺁﻥ ﻧﻪ ﺣﺮﮐﺖ ﺁﻓﺘﺎ َﺑﺴْﺖ ﺑﻠﮑﻪ ﺁﻥ ﺣﺮﮐﺖ ﺁﺑﺴﺖ }ﺁﺳﻤﺎﻥ ﺍﻭﻝ{ ﺲ ﺭﺳُﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﮔﻔﺖ ﺍﺯ ﺁﻥ ﺩﺭﻳﺎ ﺑﮕﺬﺷﺘﻢ ﺗﺎ ﺑﻪ ﺁﺳﻤﺎﻥ ﺩﻧﻴﺎ ﺑﺮﺳﻴﺪﻡ ﭘ ْ ﺁﺳﻤﺎﻥ ﺩﻧﻴَﺎ ﺭَﺍ ﺍﺯ ﺯﻣﺮّﺩ ﺳﺒﺰ ﺩﻳﺪﻡ ﭘﺎﻧﺼﺪ ﺳَﺎﻟﻪ ﺭﺍﻩ ﺳﻄﺒﺮﺍ ﻭ ﭘﻬﻨﺎﯼ ﺍﻭ ﻭ ﺑﺰﺭﮔﯽ ﺍﻭ ﭼﻨﺎﻧﮑﻪ ﺍﮔﺮ ﻫﻔﺖ ﻃﺒﻖ ﺯﻣﻴﻦ ﺍﻧﺪﺭ ﻭﯼ ﺍﻓﮑﻨﯽ ﭼﻨﺪﺍﻧﯽ ﭘﺪﻳﺪ ﻧﻴﺎﻳﺪ ﭼﻮﻥ ﺳﭙﺮﯼ ﺑﻪ ﺑﻴﺎﺑﺎﻧﻲ ﭘﺲ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﺑﺰﺩ ﺁﻭﺍﺯ ﺁﻣﺪ ﺑﺮ ﺩﺭ ﮐﻴﺴﺖ ﺟﺒﺮﺋﻴﻞ ﺁﻭﺍﺯ ﺩﺍﺩ ﮐﻪ ﻣﺤّﻤ َﺪ ﺳﺖ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋَﻠﻴْﻪ ﻭ ﺳَﻼﻣ ُﻪ ﮔﻔﺖ ﻣﺤﻤّﺪ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻧﺪ ﺟَﻮﺍﺏ ﺩﺍﺩﻧﺪ ﻧﻴﮑﺎ ﺑﺮﺍﺩﺭﺍ ﮐﻪ ﻣَﺎﺭﺍﺳﺖ ﻭ ﻧﻴﮑﺎ ﺁﻳﻨﺪﻩ ﮐﻪ ﺑﻪ ﻧﺰﺩﻳﮏ ) (۲۰rﻣَﺎ ﺁﻣﺪ ﭘﺲ ﺩﺭﺵ ﺑﮕﺸﺎﺩﻧﺪ ﻭ ﻣﺮﺍ ﺍﻧﺪﺭ ﺁﻭﺭﺩﻧﺪ ﻭ ﻧﺎﻡ ﺁﺳﻤﺎﻥ ﺩﻧﻴﺎ ﺑﺮﻗﻴﻌﺎ ﺍﺳﺖ ﻭ ﺧﺎﺯﻥ ﺁﺳﻤﺎﻥ ﺩﻧﻴﺎ ﻓﺮﻳﺸﺘﻪ ﺍﺳﺖ ﻧﺎﻡ ﻭَﯼ ﺍﺳﻤﻌﻴﻞ ﺑﺮ ﮐُﺮﺳﯽ ﻧﺸﺴﺘﻪ ﻭ ﭘﻴﺶ ﺍﻭ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﻓﺮﻳﺸﺘﻪ ﺍﻳﺴﺘﺎﺩﻩ ﻭ ﺗﺴﺒﻴﺢ ﺍﻳﺸﺎﻥ ﻭ ﺁﻥ
141
P ERSIAN T EXT
ﮐﺮﺩ ﻭ ﺑﻬﺘﺮﻳﻦ ﺍﻣّﺘﻬﺎ ﺍﻣّﺖ ﻣﻦ ﮐﺮﺩ ﻭ ﺁﺳﺎﻥ ﺗﺮﻳﻦ ﺷﺮﻳﻌﺘﻬﺎ ﺷﺮﻳﻌٕﺖ ﻣَﻦ ﮐﺮﺩ ﺑﻴﺸﺘﺮﻳﻦ ﺛﻮﺍﺑﻬَﺎ ﺛﻮﺍﺏ ﺷﺮﻳﻌٕﺖ ﻣﻦ ﮐَﺮﺩ ﺑﻬﺘﺮﻳﻦ ﻗِﺒﻠﻪ ﻫَﺎ ﻗﺒﻠﻪٴ ﻣﻦ ﮐَﺮﺩ ﻭ ﺭَﻭﯼ ﺯﻣﻴﻦ ﺭَﺍ ﻣَﺴﺠﺪ َﻭ ﻃﻬﻮﺭ ﻣَﻦ ﮐﺮﺩ ﻭ ﺷﺮﻳﻌﺖ ﻣﻦ ﻧﺎﺳﺦ ﻫﻤﻪ ﺷﺮﻳﻌَﺘﻬﺎ ﮐﺮﺩ ﻭ ﻧﺒﻮّﺕ ﺑﻪ ﻣﻦ ﻣُﻬﺮ ﮐﺮﺩ ﻭ ﻣﺮﺍ ﺍﻭّﻟﻴﻦ ﮐﺲ ﺑَﺎﺷﻢ ﮐﻪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﺮﺧﻴﺰﻡ ﻭ ﭘﻴﺶ ﺭَﻭ ﺑَﺎﺷﻢ ﭼﻮﻥ ﺑﻪ ﻣﺤﺸﺮ ﺭﻭﻧﺪ ﻣﻦ ﺧﻄﻴﺐ ﺑَﺎﺷﻢ ﭼﻮﻥ ﺧﺎﻣﻮﺵ ﺑﺎﺷﻨﺪ ﻣَﻦ ﺷﻔﻴﻊ ﺑﺎﺷﻢ ﭼﻮﻥ ﺍﻧﺪﺭ ﻣَﺎﻧﻨﺪ ﻭ ﻣﻦ ﺍﻭﻟﻴﻦ ﮐَﺲ ﺑَﺎﺷﻢ ﮐﻪ ﻗﺪﻡ ﺍﻧﺪﺭﺑﻬﺸﺖ ﻧﻬﻢ ﮔﻔﺖ ﺁﺩﻡ ﺑﺮ ﭘﺎﯼ ﺧﺎﺳﺖ ﻭ ﺭﻭﯼ ﺳُﻮﯼ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ َﮐﺮْﺩ ﻭ ﮔﻔﺖ ﻣﺤﻤّﺪ ﻓَﺎﺿِﻠﺘﺮ ﺁﻣﺪ ﺁﻣﺪ }ﺁﺯﻣﻮﻥ ﻗﺪﺡ ﻫﺎ{ ﺁﻧﮕﺎﻩ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﺳﻪ ﻗﺪﺡ ﭘﻴﺶ ﻣَﻦ ﺁﻭﺭﺩ ﺑﻪ ﻳﮏ ﺭﻭَﺍﻳﺖ ﻭ ﺑﻪ ﺩﻳﮕﺮ ﺡ ﻳﮏ ﻗﺪﺡ ﺁﺏ ﺑﻮﺩ ﻭ ﺩﻳﮕﺮ ﻗﺪﺡ ﺷﻴﺮ ﺑﻮﺩ ﻭ ﺳِﻪ ﺩﻳﮕﺮ ﺭﻭﺍﻳﺖ ﭼﻬﺎﺭ َﻗ َﺪ ْ ) (۱۸vﻗﺪﺡ ﻣﻲ ﺑﻮﺩ ﻭ ﭼَﻬﺎﺭﻡ ﺍﻧﮕﺒﻴﻦ ﺑﻮﺩ ﻣﺮﺍ ﮔﻔﺖ ﺍﺯﻳﻦ ﻫَﺮ ﭼﻬﺎﺭ ﮐﺪﺍﻡ ﺧﻮﺍﻫﻲ ﺍﺧﺘﻴﺎﺭ ﮐﻦ ﻭ ﻣَﻦ ﻫﻤﻴﺸﻪ ﺷﻴﺮ ﺩﻭﺳﺘﺮ ﺩﺍﺷﺘﻤﯽ ﺷﻴﺮ ﺍﺧﺘﻴﺎﺭ ﮐﺮﺩﻡ ﻣﺮﺍ ﮔﻔﺖ ﺑﺨﻮﺭ ﺑﺨﻮﺭﺩﻡ ﺍﻧﺪﮐﯽ ﺑﻤﺎﻧﺪ ﺁﻧﮏ ﺍﺯ ﺩﻫﺎﻥ ﺑَﺎﺯ ﮔﺮﻓﺘﻢ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﺑﺸﺎﺭﺕ ﺑَﺎﺩ ﺗﺮﺍ ﮐﻪ ﺍﮔ ْﺮ ﺍﺯ ﺁﻥ ﺁﺏ ﮔﺰﻳﺪﻱ ﺍﻣﺘﺖ ﺑﻪ ﺁﺏ ﻏﺮﻗﻪ ﮔﺸﺘﻨﺪﯼ ﻭ ﺍﮔﺮ ﻣﻲ ﮔﺰﻳﺪﻱ ﺍﻣّﺘﺖ ﺑﻪ ﺁﺧِﺮ ﻣﯽ ﺧﻮﺍﺭﻩ ﮔﺸﺘﻨﺪﯼ ﻭ ﺍﮔﺮ ﺍﻧﮕﺒﻴﻦ ﮔﺰﻳﺪﯼ ﺍﻣﺘﺖ ﺍﺯ ﺑﻬﺮ ﺷﻬﻮﺕ ﺩﻧﻴﺎ ﻫﻤﻪ ﺑﻪ ﺁﺧﺮ َﺩﺳْﺖ ﺍﺯ ﺩﻳﻦ ﺑﺪَﺍﺷﺘﻨﺪﯼ ﻭ ﻟﮑﻦ ﺷﻴﺮ ﮔﺰﻳﺪﯼ ﺍﻣّﺘﺖ ﺭﺳﺘﻨﺪ ﺍﮔﺮ ﻫﻤﻪ ﺷﻴﺮ ﺑﺨﻮﺭﺩﯼ ﺍﻧﺪﺭ ﺍﻣّﺖ ﺗﻮ ﻫﻴﭻ ﮐﺲ ﻫﻮﺍﺩﺍﺭﺍﻥ ﻧﺒﻮﺩﯼ ﺑﺪﺍﻥ ﻣِﻘﺪﺍﺭ ﮐﻪ ﺍﺯ ﺁﻥ ﺷﻴﺮ ﻳَﻠﻪ ﮐﺮْﺩﯼ ﺍﻣّﺘﺖ ﺭﺍ ﻫﻮﺍﺩﺍﺭ ﮐَﺮﺩﻧﺪ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺷﻴﺮ ﻣﺮﺍ ﺑﺎﺯ ﺩِﻩ ﺗﺎ ﺗﻤﺎﻡ ﺑﺨﻮﺭﻡ ﮔﻔﺖ ﻗﻀﯽ ﺍﻻَﻣﺮ ﮔﺬﺷﺖ ﻭ ﻗﻀﺎ ﮐﺮﺩ }ﻣﻌﺮﺍﺝ ﭘﻴﻐﺎﻣﺒﺮ ﺑﻪ ﺁﺳﻤﺎﻧﻬﺎ{ ﭘﺲ ﺭَﺳُﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﮔﻔﺖ ﺁﻧﮕﺎﻩ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﺑﺮ ﺁﻭﺭﺩ ﺑﻪ ﻣﻴﺎﻥ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻣﺮﻏﺎﻧِﯽ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﺍﻧﺪﺭ ﻫﻮﺍ ﺑﺰﻳﺴْﺘﻨﺪﯼ ﻭ ﺍﻧﺪﺭ َﻫﻮَﺍ ﺭﻭﺯﯼ ﺧﻮﺭﺩﻧﺪﯼ ﻭ ﺍﻧﺪﺭ ﻫﻮﺍ ﺑﻤﺮﺩﻧﺪﯼ ﻭ ﺍﮔﺮﮐﺲ ) (۱۹rﭼﮕﻮﻧِﮕﻲ ﺍﻳﻦ ﺳﻮﺍﻝ ﮐﻨﺪ ﺟﻮﺍﺏ
A SCENSION
OF
T HE I LKHANID B OOK
142
}ﻣﻨﺖ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ{ ﭘﺲ ﺟﺒﺮﺋﻴﻞ ﻋَﻠ ْﻴ ِﻪ ﺍﻟﺴﱠﻠﻢ ﺑﺎﻧﮓ ﻧﻤﺎﺯ ﮐَﺮﺩ ﻭ ﻗﺎﻣﺖ ﮐﺮﺩ ﻭ ﻣﺮﺍ ﮔﻔﺖ ﭘﻴﺶ ﺭﻭ ﻭ ﻧﻤﺎﺯ ﮐﻦ ﻣﻦ ﭘﻴﺶ ﺭﻓﺘﻢ ﻭ ﻧﻤﺎﺯ ﮐﺮﺩﻡ ﻭ ﻫﻤﻪ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﺍﺯ ﭘﺲ ﻣﻦ ﻧﻤﺎﺯ ﮐﺮﺩﻧﺪ ﭼﻮﻥ ﺳﻼﻡ ﺩﺍﺩﻡ ﺁﺩﻡ ﺻﻠﻮﺍﺕ ﺍﷲ ﺑﺮ ﭘَﺎﯼ ﺧﺎﺳﺖ ﻭ ﺛﻨﺎ ﮐﺮﺩ ﻭ ﺧﺪﺍﻭﻧﺪ ﻞ ﺟﻼﻟﻪ ﺑﺴﺘﻮﺩ ﻭ ﮔﻔﺖ ﺣَﻤﺪ ﻭ ﺳﭙﺎﺱ ﺁﻥ ﺑﺎﺭ ﺧﺪﺍﯼ ﺭﺍ ﻓﻄﺮﺕ ﮐﺮﺩ ﻭ ﺭﺍ ﺟ ّ ﭼﻮﻥ ﻣﺮﺍ ﺑﻴﺎﻓﺮﻳﺪ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺭﺍ ﺑﻔﺮﻣﻮﺩ ﺗﺎ ﻣﺮﺍ ﺳﺠﺪﻩ ﮐﺮﺩﻧﺪ ﻭ ﻣﺮﺍ ﺑﻪ ﮔﺮﺩﻥ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺑﻬﺸﺖ ﺑﺮﺩ ﻭ ﻃﻌَﺎﻡ ﺑﻬﺸﺖ ﺑﺮ ﻣﻦ ﻣﺒَﺎﺡ ﮐﺮﺩ ﻭ ﻣَﺮﺍ ﭘﺎﻧﺼﺪ ﺳَﺎﻝ ﺍﻧﺪﺭ ﺑﻬﺸﺖ ﻣﻬﻤَﺎﻥ ﺩﺍﺷﺖ ﭼﻮﻥ ﺯﻟّﺘﯽ ﺍﺯ ﻣَﻦ ﺑﻴﺎﻣﺪ ﻣﺮﺍ ﻋٕﻔﻮ ﮐﺮﺩ ﺳﭙﺎﺱ ﺁﻥ ﺧﺪﺍﯼ ﺭﺍ ﮐﻪ ﭼﻨﻴﻦ ﮐﺮﺩ ﻭ ﺑﻨﺸﺴﺖ ﻭ ﻧﻮﺡ ﻋَﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﺑﺮ ﭘَﺎﯼ ﺧﺎﺳﺖ ﻭ ﮔﻔﺖ ﻞ ﺟﻼﻟﻪ ﮐﻪ ﻣﺮﺍ ﺟ ّﺪ ﺍﻧﺒﻴﺎ ﺁﻓﺮﻳﺪ ﻭ ﺁﺏ ﺭَﺍ ﻣُﺴﺨّﺮ ﮐﺸﺘﯽ ﺳﭙَﺎﺱ ﻣﺮ ﺧﺪﺍﻱ ﺭﺍ ﺟ ّ ﻣﻦ ﮐَﺮﺩ ﻭ ﻣﺮﺍ ﺑﻪ ﮐﺸﺘﯽ ﺑَﺮﺩﺍﺷﺖ َﻭ ﻣﻮﻣﻨﺎﻥ ﺭﺍ ﮐﻪ ﺑﻪ ﻣﻦ ﮔﺮﻭﻳﺪﻩ ﺍﻧﺪ ﺍﺯ ﻏَﺮﻕ ﺑﺮﻫَﺎﻧﻴﺪ ﻭ ﺩﺷﻤﻨﺎﻥ ﻣﺮَﺍ ﺑﻪ ﺩﻋَٕﺎﯼ ﻣﻦ ﻫﻼﮎ ﮔَﺮﺩﺍﻧﻴﺪ ﻭ ﺑﻨﺸﺴﺖ ﻭ ﺍﺑﺮﺍﻫﻴﻢ ) (۱۷vﻋَﻠﻴْﻪ ﺍﻟﺴﱠﻼﻡ ﺑﺮﺧﺎﺳﺖ ﻭ ﮔﻔﺖ ﺳ َﭙﺎﺱ ﺁﻥ ﺧﺪﺍﻱ ﺭَﺍ ﮐﻪ ﻣﺮﺍ ﺧﻠﻴﻞ ﻧﺎﻡ ﮐَﺮﺩ ﻭ ﺁﺗﺶ ﺑﺮ ﻣَﻦ ﺳَﺮﺩ ﮐﺮﺩ ﻭ ﻓﺮﺯﻧﺪ ﻣﺮﺍ ﺍﺯ ﺩﻭﺯﺥ ﺑﺮﻫَﺎﻧﻴﺪ ﻭ ﺧﺎﻧﻪٴ ﺧﻮﻳﺶ ﺑﺮ ﺩﺳﺖ ﻣَﻦ ﺑﻨﺎ ﮐﺮﺩ ﻭ ﻣﺮﺍ ﭘﺪﺭ ﺍﻣﺖ ﻣﺤﻤّﺪ ﮐﺮﺩ ﻭ ﺑﻨﺸﺴﺖ ﻭ ﻣُﻮﺳﯽ ﻋَﻠﻴْﻪ ﺍﻟﺴﻠّﻢ ﺑﺮﺧﺎﺳﺖ ﻭ ﮔﻔﺖ ﺣَﻤﺪ ﺁﻥ ﺑﺎﺭ ﺧﺪﺍﯼ ﺭﺍ ﮐﻪ ﻣﺮﺍ ﮐﻠﻴﻢ ﻧﺎﻡ ﮐﺮﺩ ﻭ ﺑﺎ ﻣﻦ ﺑﯽ ﭼﻮﻥ ﻭ ﺑﻲ ﭼﮕﻮﻧﻪ ﺳﺨﻦ ﮔﻔﺖ ﻭ ﺩﺷﻤﻦ ﻣَﺮﺍ ﻫﻼﮎ ﮐﺮﺩ ﻭ ﻦ ﺍﻧﺪﺭ ﭘﻴﻐﺎﻣﺒﺮﯼ ﺍﻧﺒﺎﺯﯼ ﺩﺍﺩ ﻭ ﻣﺮﺍ ﺁﻳﺎﺕ ﻭ ﻣﻌﺠﺰﺍﺕ ﺑﺪﺍﺩ ﻭ ﻫﺎﺭﻭﻥ ﺭﺍ ﺑﺎ َﻣ ْ ﻣﺮﺍ ﺍﻟﻮَﺍﺡ ﻭ ﺗﻮﺭﺍﺕ ﺩﺍﺩ ﻭ ﻣﺮﺍ ﺳﻮﯼ ﻓﺮﻋﻮﻥ ﻓﺮﺳﺘﺎﺩ ﻭ ﺑﻨﯽ ﺍﺳﺮﺍﻳﻴﻞ ﺭﺍ ﺍﻣﺖ ﻞ ﺟﻼَﻟ ُﻪ ﮐﻪ ﺑﺎ ﻣﻦ ﭼﻨﻴﻦ ﮐَﺮﺩ ﻭ ﺑﻨﺸﺴﺖ ﻭ ﻣﻦ ﮐﺮﺩ ﻣﻨّﺖ ﺁﻥ ﺑﺎﺭ ﺧﺪﺍﯼ ﺭﺍ ﺟ ّ ﻫﻤﭽﻨﻴﻦ ﻫﺮ ﭘﻴﻐﺎﻣﺒﺮﯼ ﺑﻨﻴﺎﺑﺖ ﻣﻦ ﺑﺮﺧﺎﺳﺖ ﻭ ﻣﻨّﺖ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑﺮ ﺧﻮﻳﺸﺘﻦ ﻋَﻠﻴْﻬﻢ ﻳَﺎﺩ ﻣﯽ ﮐَﺮﺩَﻧﺪ ﭼﻮﻥ ﺩﺍﻭﺩ ﻭ ﺳﻠﻴﻤَﺎﻥ ﻭ ﺍﻳّﻮﺏ ﻭ ﻳﻮﻧِﺲ ﺻﻠﻮﺍﺕ ﺍﷲ َ ﭼﻮﻥ ﻫﻤَﻪ ﺑﻨﺸﺴﺘﻨﺪ ﺟﺒﺮﺋﻴﻞ ﻋَﻠﻴْﻪ ﺍﻟﺴّﻼﻡ ﻣَﺮﺍ ﭼﻨﻴﻦ ﮔﻔﺖ ﻭﻗﺖ ﺗﻮ ﺁﻣﺪ ﺑﺮ ﭘﺎﯼ ﻞ ﺧﻴﺰ ﻳﺎ ﻣﺤﻤّﺪ ﺑﺮ ﭘَﺎﯼ ﺧﺎﺳﺘﻢ ﻭ ﮔﻔﺘﻢ ﺳﭙَﺎﺱ ) (۱۸rﻣﺮﺁﻥ ﺑﺎﺭ ﺧﺪﺍﯼ ﺭﺍ ﺟ ّ ﺟﻠّﺎﻟَ ُﻪ ﮐﻪ ﻣﺮﺍ ﺣَﺒﻴﺐ ﺧﻮﺍﻧﺪ ﻭ ﻣﺮَﺍ ﺍﻭّﻝ ﻭ ﺁﺧﺮ ﮐﺮﺩ ﻭ ﻣﺮﺍ ﺑﻪ ﺩﻧﻴﺎ ﺑﻪ ﺁﺧﺮﺍﻟﺰّﻣﺎﻥ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩ ﻭ ﺑﻪ ﻗﻴﺎﻣﺖ ﺑﻪ ﺍﻭّﻝ ﺁﺭﺩ ﻋﺰﻳﺰﺗﺮﻳﻦ ﮐﺘَﺎﺏ ﮐﺘَﺎﺏ ﻣَﻦ
143
P ERSIAN T EXT
ﺑﺴﺘﻦ ﻭ ﺍﺯ ﻧﻤﺎﺯ ﺷﺎﻡ ﺁﻥ ﺷﺐ ﻏﻠﻐﻠﻪ ﺍﯼ ﺑﺮﺧﺎﺳﺖ ﺍﻧﺪﺭ ﺑﻴﺖ ﺍﻟﻤﻘﺪّﺱ ﮐﻪ ﺍﺯ َﻫﻴْﺒﺖ ﺁﻥ ﻏﻠﻐﻠﻪ ﻫﻤﻪ ﻣﺠﺎﻭﺭﺍﻥ ﻣﺴﺠِﺪ ﺑﮕﺮﻳﺨﺘﻨﺪ ﻭ ﻣﺴﺠﺪ ﺭﺍ ﺧﺎﻟﯽ ﻣﺎﻧﺪﻧﺪ ﭘﺲ َﺭﺳُﻮﻝ ﺻﻠﯽ ﺍﷲ ﻭ ﺳﻠﻢ ﮔﻔﺖ ﺍﻧﺪﺭ ﻣَﺴﺠﺪ ﺁﻣﺪﻡ ﻭ ﺁﻥ ﺩﺭ ﺭﺍ ﺑﺎﺏ ﺍﻟﻨﺒﯽ ﺧﻮﺍﻧﻨﺪ ﻓﺮﻭﺩ ﺁﻣﺪﻡ ﺍﺯ ﺑﺮﺍﻕ ﻭ ﺩﻭ ﺭﮐﻌﺖ ﻧﻤﺎﺯ ﮐﺮﺩﻡ ﻭ ﺟﺒﺮﺋﻴﻞ ﺑﺮﺍﻕ ﺭﺍ ﺑﺮ ﺳﺘﻮﻧﯽ ﺑﺒﺴﺖ ﻭ ﺍﺛﺮ ﺁﻥ ﺯﻣﺎﻡ ﺗﺎ ﻗﻴﺎﻣﺖ ﺑﺮﺁﻥ ﺳﺘﻮﻥ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ﺟﺒﺮﺋﻴﻞ ﻋَﻠ ْﻴﻪ ﺍﻟﺴﱠﻼﻡ ﺩﺳﺖ ﻣﺮﺍ ﺑﮕﺮﻓﺖ ﻭ ﺭﻭﯼ ﺑﻪ ﺻﺨﺮﻩ ﻧﻬﺎﺩﻡ ﺟﻮﺍﻧﻤﺮﺩﯼ ﺑﻠﻨﺪ ﺑَﺎﻻﯼ ﭘﻴﺶ ﻣﻦ ﺁﻣﺪ ﺑﺎ ﮔﻴﺴﻮﻫَﺎﯼ ﺩﺭﺍﺯ ﻭ ﺭﻳﺶ ﺳﻴﺎﻩ ﻭ ﺟﺎ َﻣﻪ ﻫﺎﯼ ﻧﻴﮑﻮ ﭘﻮﺷﻴﺪﻩ ﻭ ﻫﻴﺎٴﺗﯽ ﻧﻴﮑﻮ ﻭ ﻧﻮﺭﺍﻧﯽ ﺍﻧﺪﺭﺭﻭﯼ ﻣﻦ ﺑﺨﻨﺪﻳﺪ ﻭ ﺑﺮ ﻣﻦ ﺳﻼﻡ ﮐَﺮﺩ ﻭ ﺩﺭﻭﺩ ﺩﺍﺩ ﺴﻠﻢ ﺍﻭ ﺭﺍ ﺍﻧﺪﺭ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﻭﻳﺮﺍ ﻧﻴﮑﻮ ﭘُﺮﺱ ﮐﻪ ﻭَﯼ ﭘﺪﺭ ﺗﻮﺳﺖ ﺁﺩﻡ ﻋَﻠﻴﻪ ﺍﻟ ﱠ ﮐﻨﺎﺭ ﮔﺮﻓﺘﻢ ﻭ ﻭَﯼ ﻣﺮﺍ ﺍﻧﺪﺭ ﮐﻨﺎﺭ ﮔﺮﻓﺖ ﻭ ﮔﻔﺖ ﻣﺮﺣَﺒﺎ ﺑﺎﻟﻮَﻟﺪ ﺻَﺎﻟِﺢ ﻭ ﻣﺮﺍ ﯼ ﻓﺎﺭﻍ ﮔﺸﺘﻢ ﺟﻮﺍﻧﯽ ﺩﻳﮕﺮ ﭘﻴﺶ ﺁﻣﺪ ﺑﺎ ﻭﻗﺎﺭ ﭘﻴﺮﺍﻥ ﺑﺮ ﻭﯼ ﻧﻴﮑﻮ ﺑﭙﺮﺳﻴﺪ ﺍﺯ ﻭ ْ ) (۱۶vﺟﺎﻣﻪ ﻫَﺎﻱ ﻧﻴﮑﻮ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺮﺍ ﮔﻔﺖ ﻭﻳﺮﺍ ﻧﻴﮑﻮ ﺑﭙﺮﺱ ﮐﻪ ﺟ ّﺪ ﺗﻮﺳﺖ ﻧﻮﺡ ﺁﻧﮕﺎﻩ ﻣﺮﺍ ﺑﭙﺮﺳﻴﺪ ﻣﻦ ﺍﻭ ﺭﺍ ﺑﭙُﺮﺳﻴﺪﻡ ﭘﻴﺮﯼ ﺩﻳﮕﺮ ﭘﻴﺶ ﻣﻦ ﺁﻣﺪ ﺑﻠﻨﺪ ﺑﺎﻻ ﻭ ﻧﻴﮑﻮ ﺭﻭﯼ ﻭ ﺑﺮ ﻭﯼ ﺟﺎﻣﻪ ﻫَﺎﯼ ﻧﻴﮑﻮ ﻧﻮﺭﺍﻧﻲ ﺑﺮﻭﯼ ﻣﻦ ﺍﻧﺪﺭ ﻋَﻠﻴْﻪ ﺍﻟﺴﱠﻼﻡ ﺍﺯ ﺑﺨﻨﺪﻳﺪ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﮔﻔﺖ ﻭﻳﺮﺍ ﺑﭙُﺮﺱ ﮐﻪ ﺟ ّﺪ ﺗﻮﺳﺖ ﺍﺑﺮﺍﻫﻴﻢ َ ﭘﺲ ﺍﻭ ﺟﻮﺍﻧﯽ ﺑﻠﻨﺪ ﺑﺎﻻ ﺑﺎ ﻫﻴﺒﺖ ﭘﻴﺶ ﺁﻣﺪ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﮔﻔﺖ ﮐﻪ ﻭﻳﺮﺍ ﻧﻴﮑﻮ ﺑﭙﺮﺱ ﮐﻪ ﺍﻭ ﮐﻠﻴﻢ ﺧﺪﺍ َﻳﺴْﺖ ﻣﻮﺳﯽ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺍﻧﺒﻴﺎ ﻋَﻠﻴْﻬﻢ ﺍﻟﺴّﻼﻡ ﺍﺯ ﭘﺲ ﻳﮑﺪﻳﮕﺮﻫﻤﯽ ﺁﻣﺪﻧﺪ ﻭ ﻣﺮﺍ ﻫﻤﻲ ﭘﺮﺳﻴﺪﻧﺪ ﻭ ﺍﻳﻦ َﻫﻤَﻪ ﺟﺎﻧﻬﺎﻱ ﺍﻧﺒﻴﺎ ﺑﻮﺩﻧﺪ ﻭ َﺑﻌْﻀﯽ}ﮔﻔﺘﻨﺪ{ 10ﮐﻪ ﺟﺎﻥ ﻣﺎﻧﻨﺪﻩٴ ﺗﻦ ﺍﺳﺖ ﻭ ﺗَﻦ ﻣﺎﻧﻨﺪﻩٴ ﺟﺎﻧﺴﺖ ﻧﻪ ﺑﻴﻨﯽ ﮐﻪ ﻥ ﻦ ﺭﺍﻧﯽ ﻓﻲ ﺍﻟﻤَﻨﺎﻡ ﻓﻘﺪ َﺭﺍﻧﻲ ﻓﺎ ّ ﺳﻠّﻢ َﻣ ْ ﻋَﻠﻴْﻪ ﻭ َ َﺭﺳُﻮﻝ ﮔﻔﺖ ﺻﻠَﯽ ﺍﷲ ٕ ﺸﻴْﻄﺎﻥ ﻟَﺎ ﻳﺘﻤﺜﻞ ﺑﯽ ﺍﮔﺮ ﻧﻪ ﺁﻧﺴﺘﯽ ﮐﻪ ﺟَﺎﻥ ﺑﻪ ﺗﻦ ﻣَﺎﻧﻨﺪﻩ ﻭ ﺗﻦ ﺑﻪ ﺟﺎﻥ ﺍﻟ ّ ﻣَﺎﻧﻨﺪﻩ ﺑﻪ ﺻُﻮﺭﺕ ﺁﻧﮑﻪ ﭘﻴﻐﺎﻣﺒﺮ ﺑﻪ ﺧﻮﺍﺏ ﺑﻴﻨﺪﯼ ﭼﮕﻮﻧﻪ ﺻﻮﺭﺕ ﮔﺮﺩﺩﯼ ﺍﻧﺪﺭ ﭼﺸﻢ ﺍﻭ ﻭ ﺭﺳﻮﻝ ﻋَﻠﻴْﻪ ﺍﻟﺴﱠﻼﻡ ﺍﻧﺪﺭ ﮔﻮﺭ ﺧﻔﺘﻪ ) (۱۷rﺍﻭ ﺍﻧﺪﺭ ﺧﻮﺍﺏ ﭼﻨﻴﻦ ﻣﻲ ﺑﻴﻨﺪ
A SCENSION
OF
T HE I LKHANID B OOK
144
ﺍﻳﺸﺎﻥ ﺭﺍ ﻓﺘﻨﻪ ﺍﯼ ﻭ ﺑﻼﯼ ﭘﻴﺶ ﺁﻳﺪ ﻭ ﺍﻳﺸﺎﻥ ﭘﻨﺪ ﻧﮕﻴﺮﻧﺪ ﻭ ﺑﺎﺯ ﻧﮕﺮﺩﻧﺪ )(۱۵r ﺑﮕﻮﯼ ﻳﺎ ﻣﺤﻤّﺪ ﺍﻣّﺘﺖ ﺭﺍ ﺗﺎ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺧﻴﺎﻧﺖ ﻧﮑﻨﻨﺪ ﺍﺯ ﺁﻧﺠﺎ ﺩﺭ ﮔﺬﺷﺘﻢ ﺑﺎﺩﯼ ﺑﻪ ﺭُﻭﯼ ﻣﻦ ﺁﻣﺪ ﺧﻮﺵ ﺑﻮﯼ ﮐﻪ ﻣَﻦ ﻫَﺮﮔِﺰ ﭼﻨﺎﻥ ﺑﻮﯼ ﻧﺪﻳﺪﻩ ﺑﻮﺩﻡ ﺍﮔﺮ ﻧﻪ ﻞ ﻣَﺮﺍ ﻧﮕﺎﻩ ﺩﺍﺷﺘﯽ ﺟَﺎﻥ ﻣَﻦ ﺍﺯ ﺧﻮﺷﯽ ﺁﻥ ﺑﻮﯼ ﺑﺮﻓﺘﯽ ﻭ ﺍﺯ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﺯﻳﺮ ﺁﻭﺍﺯﯼ ﻣﻲ ﺁﻣﺪ ﺍﻟﻬﯽ ﺗﻮ ﺩﺍﻧﯽ ﮐﻪ ﻧﻌﻤﺘﻬﺎﯼ ﻣَﻦ ﺑﺴﻴَﺎﺭَﺳﺖ ﻭ ﺧﻴﻤﻪ ﻫﺎﯼ ﻣﻦ ﺑﺴﻴﺎﺭ ﺷﺪ ﺣﻮﺭﻋَﻴﻨﺎﻥ ﺑﺴﻴَﺎﺭ ﺷﺪ ﻭ ﻗﺼﻮﺭﻭﻟﺪﺍﻥ ﻣﻦ ﺑﺴﻴَﺎﺭ ﺷﺪ ﺍﻧﻬﺎﺭ ﻭ ﺍﺷﺠﺎﺭ ﻣﻦ ﺑﺴﻴَﺎﺭ ﺷﺪ ﺩﻳﺒﺎ ﻭ ﺍﺳﺘﺒﺮﻕ ﻣﻦ ﺑﺴﻴَﺎﺭ ﺷﺪ ﺍﯼ ﺑﺎﺭ ﺧﺪﺍﯼ ﺍﻫﻞ َﻣﻦ ﺑﻪ ﻣﻦ ﺑﺴﭙَﺎﺭ ﻧﺪﺍ ﺁﻣﺪ ﻧﭙﺴﻨﺪﯼ ﮐﻪ ﻫﻤَﻪ ﻣﻮٴﻣﻨﺎﻥ ﻭ ﻣﻮﻣﻨﺎﺕ ﺭَﺍ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﻪ ﺗﻮ ﺳﭙﺎﺭﻡ ﺟﻮﺍﺏ ﺩﺍﺩ ﭘﺴﻨﺪﻳﺪﻡ ﭘﺴﻨﺪﻳﺪﻡ ﭘَﺴﻨْﺪﻳﺪﻡ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﭼﻪ ﺑﺎﻧﮕﺴﺖ ﻭ ﭼﻪ ﺑﻮﻳﺴﺖ ﮔﻔﺖ ﻳَﺎ ﻣﺤﻤّﺪﺍﻳﻦ ﺁﻭﺍﺯ ﺑﻬﺸﺘﺴﺖ ﮐﻪ ﺳﻪ ﻫﺰﺍﺭ ﺑﺎﺭ ﺑﻪ ﺗﻘﺎﺿﺎ ﺁﻳﺪ ﻞ ﺑﺨﻮﺍﻫﺪ ﻭ ﻫﺮ ﺑﺎﺭﯼ ﻭَﻳﺮﺍ ﺑﻪ ﻣﻮﻣﻨﺎﻥ ﺍﺟﺎﺑﺖ ﻭ ﻣﻮﻣﻨﺎﻥ ﺭﺍ ﺍﺯ ﺧﺪﺍﻱ ﻋﺰّﻭﺟ ّ ﺁﻳﺪ ﺍﺯ ﺧﺪﺍﻱ ﺗﻌﺎﻟﯽ ﻭ ﻫﺮ ﺑَﺎﺭﯼ ﮔُﻮ َﻳﺪ ﭘﺴﻨﺪﻳﺪﻡ ) (۱۵vﭘﺴﻨﺪﻳﺪﻡ ﭘﺴﻨﺪﻳﺪﻡ ﺑﺎﺯ ﭘﻴﺸﺘﺮ ﺁﻣﺪﻡ ﺑﺎﺩﯼ ﺑﺮﺭﻭُﯼ ﻣَﻦ ﺁﻣﺪ ﻭ ﮔﻨﺪﯼ ﺍﻧﺪﺭ ﻭَﯼ ﺍﮔﺮ ﺧﺪﺍﯼ ﺗﻌٕﺎﻟﯽ ﻣَﺮﺍ ﻧﮕﺎﻩ ﻧَﺪﺍﺷﺘﯽ ﺍﺯﺁﻥ ﮔﻨﺪ ﻫﻼﮎ ﺷﺪﻣﻲ ﻭ ﺍﻧﺪﺭ ﻣﻴَﺎﻥ ﺁﻥ ﺑَﺎﺩ ﺑﺎﻧﮕﯽ ﻫﻤﯽ ﺁﻣﺪ ﻣﯽ ﮔﻔﺖ ﺍﻟﻬﯽ ﺁﺗﺶ ﻣﻦ ﺑﺴﻴَﺎﺭ ﺷﺪ ﺣﻤﻴﻢ ﻭ ﻗﻄﺮﺍﻥ ﻣﻦ ﺑﺴﻴﺎﺭ ﺷﺪ ﺯﻗﻮﻡ ﻭﺿﺮﻳﻊ ﻣﻦ ﺑﺴﻴَﺎﺭ ﺷﺪ ﻭ ﻭﺍﺩﻳﻬَﺎ ﻭ ﺍﻧﮑﺎﻝ ﻭ ﺍﻏﻼﻝ ﻭ ﻣَﺎﺭﺍﻥ ﻭ ﮐﮋﺩﻣَﺎﻥ ﻣﻦ ﺑﺴﻴَﺎﺭ ﺷﺪ ﺍﻫﻞ ﻣﺮَﺍ ﺑﻪ ﻣﻦ ﺳﭙﺎﺭ ﺟﻮﺍﺏ ﺁﻣﺪ ﮐﻪ ﻫﻤﻪ ﮐَﺎﻓﺮﺍﻥ ﻣَﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻫﻤﻪ ﺭﺍ ﺑﻪ ﺗﻮ ﺩﺍﺩﻡ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﻪ ﺗﻮ ﺳﭙَﺎﺭﻡ ﮔﻔﺖ ﭘﺴﻨﺪﻳﺪﻡ ﭘﺴﻨﺪﻳﺪﻡ ﭘﺴﻨﺪﻳﺪﻡ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﭼﻪ ﺑﺎﻧﮕﺴﺖ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﺑﺎﻧﮓ ﺩﻭﺯﺧﺴﺖ ﻫﺮ ﺷﺒﺎﻥ ﺭﻭﺯﯼ ﻞ ﻞ ﺑﺨﻮﺍﻫﺪ ﺗﺎ ﮐﻴﻨﻪ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﺳﻲ ﻫﺰﺍ ْﺭ ﺑﺎﺭ ﮐَﺎﻓﺮﺍﻥ ﺭﺍ ﺍﺯ ﺧﺪﺍﻱ ﻋﺰّﻭﺟ ّ ﻞ ﻭﻳﺮﺍ ﻭَﻋﺪﻩ ﮐﻨﺪ ﻭ ﻫﺮ ﺑﺎﺭﻱ ﮔﻮﻳﺪ ﺑﺨﻮﺍﻫﺪ ﺍﺯﻳﺸﺎﻥ ﻭ ﻫﺮ ﺑﺎﺭ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﭘﺴﻨﺪﻳﺪﻡ }ﺩﺭ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ{ ﭘﺲ ﺍﺯ ﺁﻧﺠﺎ ﺍﻧﺪﺭ ﮔﺬﺷﺘﻢ ﺗﺎ ﺑﻴﺖ ﺍﻟﻤﻘﺪّﺱ ﺭﺳﻴﺪﻡ ﺁﻥ ﺷﺐ ﻫﺮ ﭼﻨﺪ ﺧﺎﺩﻣَﺎﻥ ﻣﺴﺠﺪ ﺑﻴﺖ ﺍﻟﻤﻘﺪّﺱ ﺧﻮﺍﺳﺘﻨﺪ ﮐﻪ ) (۱۶rﺩﺭﻫَﺎﯼ ﻣﺴﺠﺪ ﺭﺍ ﺑﺒﻨﺪَﻧﺪ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ
145
P ERSIAN T EXT
ﭼﻨﻴﻦ ﮔﻔﺘﻨﺪ َﻣﻌٕﻨﯽ ﺁﻧﺴﺖ ﮐﻪ ﻫﺮﮐﻪ ﺩﻋٕﻮﺕ ﻣﺮَﺍ ﺍﺟﺎﺑﺖ ﮐﺮﺩ ﺑﺎﻳﺪ ﮐﻪ ﺭَﺍﻩ ﻣَﻦ ﺳﭙﺮﺩ ﻭ ﺑﻪ ﻏﻴﺮ ﻣﻦ ﺍﻟﺘﻔﺎﺕ ﻧﮑﻨﺪ }ﺩﺭ ﺭﺍﻩ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ{ ﻋَﻠﻴْﻪ ﻭﺳﻠﱠﻢ ﭼﻮﻥ ﺍﺯ ﺁﻧﺠﺎ ﺑﮕﺬﺷﺘﻢ ﮐﻮﻫﯽ ﺍﻧﺪﺭ )َ (۱٤rﺭﺳُﻮﻝ ﮔﻔﺖ ﺻﻠﯽ ﺍﷲ َ ﭘﻴﺶ ﺁﻣﺪ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴْﻪ ﺍﻟﺴّﻠﻢ ﻣﺮﺍ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﻓﺮﻭﺩ ﺁﯼ ﻭ ﺩﻭ ﺭﮐﻌﺖ ﻧﻤﺎﺯ ﮐﻦ ﮐﻪ ﺍﻳﻦ ﮐُﻮ ِﻩ ﺑﺮﺍﺩﺭ ﺗﻮﺳﺖ ﻣُﻮﺳﯽ ﻋَﻠﻴْﻪ ﺍﻟﺴﱠﻼﻡ ﮐﻪ ﺑﺮ ﻭَﯼ ﻣﻨﺎﺟﺎﺕ ﻭ ﺳﺨﻦ ﮔﻔﺖ ﺑﺎ ﺧﺪﺍﯼ ﭘَﺲ ﻓﺮﻭﺩ ﺁﻣﺪﻡ ﻭ ﺩﻭ ﺭﮐﻌٕﺖ ﻧﻤﺎﺯ ﮐﺮﺩﻡ ﻭ ﺑﺎﺯ ﺑﺮ ﺑُﺮﺍﻕ ﻧﺸﺴﺘﻢ ﻭ ﺑﺮﻓﺘﻢ ﺍﻧﺪﺭ ﺭﺍﻩ ﺑﺎﻧﮕﯽ ﺷﻨﻴﺪﻡ ﮐﻪ ﺍﺯ ﻓﺮﻉ ﻭ ﺗﺮﺱ ﺁﻥ ﺑﺎﻧﮓ ﺑﺮ ﺧﻮﻳﺸﺘﻦ ﺑﻠﺮﺯﻳﺪﻡ ﺍﺛﺮ ﺗﺮﺱ ﺑﺮﺟﺒﺮﺋﻴﻞ ﭘﺪﻳﺪ ﺁﻣﺪ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﭼﻪ ﺑﺎﻧﮕﺴﺖ ﺑﺪﻳﻦ ﻞ ﺩﻭﺯﺥ ﺭﺍ ﺟّ ﻋﺰّﻭ َ ﻫَﻮْﻟﻲ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﺑﺪﺍﻥ ﮐﻪ 8ﺍﺯ ﺁﻥ ﺭﻭﺯ ﺑﺎﺯ ﮐﻪ ﺧﺪﺍﻱ َٕ ﺑﻴﺎﻓﺮﻳﺪ ﺳﻨﮕﯽ ﺍﺯ ﮐَﺮﺍﻧﻪ ﺩﻭﺯﺥ ﺭﻫَﺎ ﺷﺪﻩ ﺍَﺳﺖ ﺗﺎ ﺍِﻣﺸﺐ ﻓﺮﻭﺩ ﻫﻤﯽ ﺁﻣﺪ ﺑﺪﻳﻦ ﻭﻗﺖ ﺑﻪ ﻗ ْﻌٕﺮ ﺩﻭﺯﺥ ﺭَﺳﻴﺪ ﺍﺯ ﺁﻧﺠﺎ ﺑﺮﻓﺘﻢ ﺑﻪ ﻧﺰﺩﻳﮏ ﺯﻣﻴﻦ َﻓَﻠﺴْﻄﻴﻦ ﺭَﺳﻴﺪﻡ ﺟﺒﺮﺋﻴﻞ ﻣﺮﺍ ﮔﻔﺖ ﺑﻨﮕﺮ ﺍﺯ ﺭﺍﺳﺖ ﺑﻨﮕﺮﺳﺘﻢ ﻗﻮﻣﯽ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﮐﺸﺖ ﻫﻤﯽ ﺩﺭﻭﻧﺪ ﻫﺮ ﭼﻨﺪ ﺑﺪﺭﻭﺩﻧﺪﯼ ﺍﺯ ﭘﻴﺶ ﺍﺯ ﭘَﺲ ﺩﻳﮕﺮ ﺑَﺎﺭﻩ ﺗﺎﺯﻩ ﮔﺸﺘﯽ ﻭ ﺑﺮﺳﺘﯽ ﻫﻤﭽﻨﺎﻧﮑﻪ ﺑﻮﺩﯼ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻨﺎﻥ ﮐ َﻴﻨْﺪ ) (۱٤vﮔﻔﺖ ﺍﻳﻨﺎﻥ ﺷﻬﻴﺪﺍﻧﺪ ﮐﻪ ﻫﺮ ﭼﻨﺪ ﺛﻮﺍﺏ ﺧﻮﻳﺶ ﻣﯽ ﺳﺘﺎﻧﻨﺪ ﺳﭙﺮﯼ ﻧﺸﻮﺩ ﺁﻥ ﮔَﺎﻩ ﺳﻨﮕﯽ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﺑﺸﮑﺎﻓﺖ ﮔﺎﻭﯼ ﺍﺯ ﺷﮑﺎﻑ ﺁﻥ ﺳﻨﮓ ﺑﻴﺮﻭﻥ ﺁﻣﺪ ﺑﺎﺯ ﺧﻮﺍﺳﺖ ﮐﻪ ﺑﺸﮑﺎﻑِ ﺳَﻨﮓ ﺑﺎﺯ ﺷﻮﺩ ﻧﺘﻮﺍﻧﺴﺖ ﮔﻔﺘﻢ ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﭼﻴﺴﺖ ﮔﻔﺖ ﺍﻳﻦ ﻣﺜﻞ ﺳﺨﻦ ُﺍﻣّﺖ ﺗﻮ ﺍﺳﺖ ﻫﺮ ﮐﻪ ﺳﺨﻦ ﮔﻔﺘﻪ 9ﺑﻮﺩ ﻭ ﻧﮕﺎ ﻩ ﻧﺘﻮﺍﻧﺪ ﺩَﺍﺷﺘﻦ ﭼﻮﻥ ﺑﮕﻔﺖ ﺍﮔﺮ ﺧﻮﺍ َﻫﺪ ﮐﻪ ﻧﺎ ﮔﻔﺘﻪ ﺷﻮﺩ ﻧﺘﻮﺍﻧﺪ ﻭ ﺳﺨﻦ ﮔﻔﺘﻪ ﺑﻪ ﺩﻫَﺎﻥ ﺑﺎﺯ ﻧﮕﺮﺩﺩ ﭼﻨﺎﻧﮑﻪ ﺍﻳﻦ ﮔﺎﻭ ﺍﻧﺪﺭ ﺍﻳﻦ ﺳﻨﮓ ﻳﺎ ﻣُﺤ ّﻤﺪ ُﺍﻣّﺖ ﺭﺍ ﻭﺻﻴّﺖ ﮐﻦ ﮐﻪ ﻫﺮﭼﻪ ﺑﺨﻮﺍ َﻫﻨْﺪ ﮔﻔﺖ ﺍﺯ ﻧﺨﺴﺖ ﺑﻴﻨﺪﻳﺸﻨﺪ ﻭ ﺁﻧﮕﺎﻩ ﺑﮕﻮﻳﻨﺪ ﭘﺲ ﺍﺯ ﭘﻴﺶ ﻧﮕﺎﻩ ﮐَﺮﺩَﻡ ﻣﻴﺨﯽ ﺭﺍ ﺩﻳﺪﻡ ﺍﻧﺪَﺭ ﺯﻣﻴﻦ ﮐﻮﻓﺘﻪ ﻫﺮ ﮐﻪ ﺑﮕﺬﺷﺘﯽ ﺍﻧﺪﺭ ﻭﯼ ﺁﻭﻳﺨﺘﯽ ﻭ ﺩﺍﻣﻨﺶ ﺑﺪﺭﻳﺪﯼ ﻭ ﺁﺗﺶ ﺍﻧﺪﺭﺁﻥ ﻣﻴﺦ ﺍﻓﺘﺎﺩﯼ ﻭ ﺑﺴُﻮﺧﺘﯽ ﮔﻔﺘﻢ ﻳَﺎ ﺟﺒﺮﺋﻴﻞ ﺍﻳﻦ ﭼﻴﺴﺖ ﮔﻔﺖ ﺍﻳﻦ ﻣﺜﻞ ﺧﺎﻳﻨﺎﻥ ﺍﻣّﺖ ﺗﻮﺳﺖ ﻫﺮ ﮐﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﺑﺮﺳﺪ ﺯﻳَﺎﻧﯽ ﺑﮑﻨﺪ ﻭ ﺑﻪ ﻫﺮ ﻭَﻗﺘﯽ
A SCENSION
OF
T HE I LKHANID B OOK
146
ﺍﺟﺎﺑﺖ ﮐﺮﺩ ﺍﻧﺪﺭ ﺭَﺍﻩ ﮐﺲ ﺩﻳﮕﺮ ﺍﺟﺎﺑﺖ ﮐﺮﺩﻥ ﺑﯽ ﺍﺩﺑﯽ ﺑﻮﺩ ﺑﻪ ﺩُﻧﻴﺎ ﻣﺸﻐﻮﻝ ﺸﺘَﻪ ﻭ ﺩﻋﻮﺕ ﻣﻠﮏ ﺭﺍ ﻓﺮﺍﻣُﻮﺵ ﮐﺮﺩﻩ ﺩﻋﻮﺕ ﺩﻳﻮ ﻭ ﻧﻔﺲ ﻭ ﺩﻧﻴﺎ ﺭﺍ ﺍﺟﺎﺑﺖ َﮔ ْ ﮐﺮﺩﻩ ﻭ ﺁﻧﮑﻪ ﻣﻠﮏ ﺟﻨﻴﺒﺖ ﻓﺮﺳﺘﺎﺩﻩ ﻭ ﺗﻮ ﺑﺮ ﺟَﻨﻴﺒﺖ ﻧﺸﺴﺘﻪ ﻗﺼﺪ ﺑﺴَﺎﻁ ﻣﻠﮏ ﮐَﺮﺩﻩ ) (۱۳rﺩﺭ ﺭَﺍﻩ ﺍﮔَﺮﭘﺎﺳﺒﺎﻧﯽ ﺩﻋﻮﺕ ﮐﻨﺪ ﻓﺮﻭﺩ ﺁﻳﺪ ﺁﻧﮑﺲ ﻭ ﭘﺎﺳﺒَﺎﻥ ﺭَﺍ ﺍﺟﺎﺑﺖ ﮐﻨﺪ ﻭ ﺑﺮ ﺧﻮﺍﻥ ﻣﻠﮏ ﺍﻧﺘﻈﺎﺭ ﻭَﯼ ﻣﯽ ﮐﻨﻨﺪ ﻭ ﻣﯽ ﮔﻮﻳﻨﺪ ﺑﺸﺘﺎﺏ ﭼﻪ ﻣﻠﮏ ﺍﻧﺘﻈﺎﺭ ﺗﻮ ﻣﯽ ﮐﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﻣﻬﻤَﺎﻧﯽ ﭘﺎﺳﺒﺎﻥ ﺭﻭﺯﮔﺎﺭ ﻣﯽ ﺑﺮﺩ ﮔﻮﻳﺪ ﺗﺎ ﺩﻋﻮﺕ ﭘﺎﺳﺒَﺎﻥ ﺳﭙﺮﯼ ﺷﻮﺩ ﺁﻧﮕﺎﻩ ﺑﺮﻭﻡ ﭼﮕﻮﻧﻪ ﺑﯽ ﺍﺩﺑﻲ ﺑﻮﺩ ﺑﻴﻢ ﺑﻮﺩ ﮐﻪ ﻧﺎﮔَﺎﻩ ﮐﺲ ﺭﺳﺪ ﮐﻪ ﺑﺎﺯ ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﺑﻬﺸﺖ ﺑﺮﻳﺪ ﺍﯼ ﺧﻔﺘﻪ ﺩﺭ ﺧﻮﺍﺏ ﻏﻔﻠﺖ ﻞ ﺟﻼﻟﻪ ﻣَﺎ ﺭﺍ ﺑﻪ ﻣﺎﻳﺪﻩٴ ﺧﻠﺪ ﺩﻋﻮﺕ ﮐﺮﺩﻩ ﺑﻴﺪﺍﺭ ﺷﻮ ﺍﻳﻦ ﻣﺜﻞ ﻣَﺎﺳﺖ ﻣﻠﮏ ﺟ ّ ﺍﺳﺖ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﺭﺍ ﻭ ﺩﺍﻋﻴَﺎﻥ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻩ ﻭ ﻣﻨﺸﻮﺭ ﻗﺮﺁﻥ ﺑﻪ ﻣﺎ ﻓﺮﺳﺘﺎﺩﻩ ﻭ ﻣَﺎ ﺭﺍ ﺑﻪ ﺑﻬﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ ﺧﻮﺍﻧﺪﻩ ﺭﺳُﻮﻝ ﭘﻴﺶ ﺭﻓﺘﻪ ﻭ ﺭَﺍﻩ ﻧﻤُﻮﺩﻩ ﻭ ﻧﺪﺍ ﮐﺮﺩﻩ ﻭ ﷲ ﻋﻠﻲ ﺑَﺼﻴ َﺮ ٍﺓ ﺭﺍﻩ ﭘﺪﻳﺪ ﺁﻣﺪ ﻭ ﺍﺑﻠﻴﺲ ﭘﺎﺳﺒَﺎﻥ ﻭ ﻋﻮُﺍ ﺍﻟَﻲ ﺍ ِ ﮔﻔﺘﻪ َﻫﺬِﻩ ﺳَﺒﻴﻠﯽ ﺍﺩ ٕ ﺩﻧﻴﺎ ﺳﺮﺍﯼ ﺩﺷﻤﻨﺎﻥ ﻭﯼ ﻭ ﺍﻧﺪﺭ ﺧﻮﺍﻥ ﺷﻬﻮَﺍﺕ ﻭ ﮐَﺎﻡ ﻃﻌَﺎﻡ ﻧﻬﺎﺩﻩ ﺷﺐ ﻭ ﺭﻭﺯ ﻭ ﺭﺳُﻮﻝ ﻭ ﻗﺮﺁﻥ ﭘﻴﻐﺎﻡ ﻣﯽ ﺩﻫﺪ ﻭ ﻣﯽ ﮔﻮﻳﺪ ﮐﻪ ﺭﺳُﻮﻝ ﺷﻤَﺎ ﺭﺍ ﻣﯽ ﭘَﺎﻳﺪ ﭼﻬﻞ ﺳﺎﻟﺴﺖ ﺗﺎ ﻫﻨﻮﺯ ﺍﺯﻳﻦ ﺧﻮﺍﻥ ﺑﺮ ﻧﺨﺎﺳﺘَﻪ ِﺍﻳﻢ َﻭ ﺍﻟ ٕﻌﻴَﺎﺫ ﺑﺎﷲ ﺍﮔﺮﭘﻴﻐﺎﻡ ﺁﻳﺪ ﮐﻪ ﺣﻖ ﺩﻋﻮﺕ ﺧﺪﺍﻭﻧﺪ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ) (۱۳vﺭﺍ ﻧﺸﻨﺎﺧﺘﯽ ﻭَﻳﺮﺍ ﺍﺟﺎﺑﺖ ﮐﺮﺩﻳﺪ ﮑ ْﻢ ﺍﻟﺪﱡﻧﻴَﺎ ﻭ ﺁﻧﮕَﺎﻩ ﺑﻪ ﺩﻋﻮﺕ ﺧﻮﻳﺶ ﻣﺸﻐﻮﻝ ﮔﺸﺘ ْﻴﺪ ِﺍ ْﺫ َﻫ ْﺒﺘُﻢ ﻃ ّﻴﺒَﺎ ِﺗﮑُﻢ ﻓﻲ ﺣﻴَﺎ ِﺗ ُ ﺳ َﺘﻤْﺘ ْﻌ ُﺘ ْﻢ ِﺑﻬَﺎ ﻗﺪﺭ ﻣﻬﻤَﺎﻧﯽ ﻣَﺎ ﻧﺪﺍﻧﺴﺘﻴﺪ ﺩﻋﻮﺕ ﻣَﺎ ﺭَﺍ ﺍﺟﺎﺑﺖ ﻧﮑﺮﺩﻳﺪ ﻭ ﺑﻪ َﻭ ﺍ ْ ﻥ ﺍﻟّﺬﻳﻦ ﻟَﺎ َﻳﺮْﺟﻮﻥ ﻟﻘَﺎﻧَﺎ ﺩﻋﻮﺕ ﺷﻤﺎ ﺑﻴﺎﺭﺍﻣﻴﺪﻧﺪ ﺑﺎﺯﮔﺮﺩﺍﻧﻴﺪ ﻭ ﺑﻪ ﺩﻭﺯﺥ ﺑﺮﻳﺪ ِﺍ ﱠ ﻦ ﺁﻳﺎﺗﻨﺎ ﻏَﺎ ِﻓﻠُﻮﻥ ﺍُﻭﻟﻴﮏ ﻋْ ﻦ ﻫُﻢ َ ﻃﻤَﺎﻧﻮﺍ ﺑﻬَﺎ ﻭ ﺍّﻟﺬِﻳ َ ﻭ َﺭﺿُﻮﺍ ﺑِﺎﻟﺤﻴﻮﺓ ﺍﻟﺪّﻧﻴﺎ َﻭ ﺍ ْ ﺴﺒُﻮﻥ ﺭﺳﻮﻝ ﻋَﻠﻴﻪ ﺍﻟﺴﻠﻢ ﭘَﺎﺩﺷﺎﻩ ﺭﺍ ﺍﺟﺎﺑﺖ ﮐﺮﺩ ﻭ ﻣَﺎﻭﻳﻬﻢ ﺍﻟﻨّﺎﺭ ﺑﻤَﺎ ﮐﺎﻧﻮﺍ ﻳﮑ ِ ﺍﻧﺪﺭ ﻧﮕﺎﻩ ﺩَﺍﺷﺖ ﺩﻋﻮﺕ ﻫﻴﭻ ﺩﺍﻋﯽ ﺭﺍ ﺍﺟﺎﺑﺖ ﻧﮑﺮﺩ ﻭ ﺍﺯ ﺭﺍﺳﺖ ﻭ ﺍﺯ ﭼﭗ ﻫﻴﭻ ﺍﻟﺘﻔﺎﺕ ﻧﮑﺮﺩ ﺗﺎ ﺧﻠﻖ ﺍﺯ ﻭﯼ ﺍﺩﺏ ﮔﻴﺮﻧﺪ ﻭ ﺍﻣّﺖ ﺑﺪﻭ ﺍﻗﺘﺪﺍ ﮐﻨﻨﺪ ﻟَﻘﺪ ﮐَﺎﻥ ﺣﺴَﻨ ٌﺔ ﭼﻮﻥ ﻣﻠﮏ ﺭﺍ ﺍﺟﺎﺑﺖ ﮐﻨﻨﺪ ﻧﻴﺰ ﮐﺲ ﺭَﺍ ﷲ ﺍﺳْﻮ ٌﺓ َ ﻟﮑﻢ ﻓﯽ ﺭَﺳﻮﻝ ﺍ ِ ﺴﺘَﺠﻴﺒُﻮﺍ ﻟﯽ ﻭ ﻟﻴﻮﻣﻨﻮﺍ ﺑﯽ ﺍَﻫﻞ ﺣﻘﻴﻘﺖ ﺍﺟﺎﺑﺖ ﻧﮑﻨﻨﺪ ﺍﻧﺪﺭ َﻣﻌٕﻨﯽ ﺁﻳﺖ ﻓَﻠ َﻴ ْ
147
P ERSIAN T EXT
ﺗﻮ ﺑﻪ ﺁﺧﺮ ﺟﻬﻮﺩ ﮔﺸﺘﻨﺪﯼ ﻭ ﺁﻧﮑﻪ ﺍﺯ ﺳﻮﯼ ﭼﭗ ﺑﻮﺩ ﺩﺍﻋﯽ ﮔﺒﺮَﺍﻥ ﺑﻮﺩ ﺍﮔﺮ ﺍﺟﺎﺑﺖ ﮐﺮﺩﯼ ﺍﻣّﺘﺖ ﺑﻪ ﺁﺧﺮ ﻫﻤﻪ ﮔﺒﺮ ﮔﺸﺘﻨﺪﯼ ﻭﺁﻧﮑﻪ ﺍﺯ ﭘﻴﺶ ﺑﺎﻧﮓ ﮐﺮﺩ ﺩﺍﻋﯽ ﺗﺮﺳَﺎﻳﺎﻥ ﺑﻮﺩ ﺍﮔﺮ ﺗﻮ ﺍﺟﺎﺑﺖ ﺍﻭ ﮐﺮﺩﯼ ﺍﻣّﺘﺖ ﻫﻤﻪ ﺗﺮﺳَﺎ ﮔﺸﺘﻨﺪﯼ ﻭ ﺁﻧﮑﻪ ﺍﺯ ﭘﺲ ﻧﺪﺍ ﮐﺮﺩ ﺩﺍﻋﯽ ﻣﺸﺮﮐﺎﻥ ) (۱۲rﺑﻮﺩ ﺍﮔﺮ ﺍﺟﺎﺑﺖ ﮐﺮﺩﯼ ﺑﻪ ﺁﺧﺮ ﻫﻤﻪ ﺍﻣّﺘﺖ ﻣُﺸﺮﮎ ﮔﺸﺘَﻨﺪﯼ ﺍﺯ ﺁﻧﺠﺎ ﺑﮕﺬﺷﺘﻢ ﭘﻴﺸﺘﺮ ﺁﻣﺪﻡ ُﮔ ْﻨﺪَﻩ ﭘﻴﺮﯼ ﭘﻴﺶ ﻣﻦ ﺑﺎﻳﺴﺘﺎﺩ ﺯﺷﺖ ﺭﻭﯼ ﺑَﺎ ﺯﻳﻨﺖ ﻭ َﺯ ِﺭّﻳﻨﻪ ﺑﺴﻴَﺎﺭ ﺁﺭﺍﺳﺘﻪ ﺧﻮﻳﺸﺘَﻦ ﺭﺍ ﺑﻪ ﺩﻣﺎء ﻦ ﮔﻮﻧَﺎﮔﻮﻥ ﻣﺮﺍ ﮔﻔﺖ ﻳَﺎ ﻣﺤﻤﱠﺪ ﺑﺎﺵ ﺗﺎ ﺑﺎ ﺗﻮ ﻳﮑﯽ ﺳﺨﻦ ﮔﻮﻳﻢ ﻣﻦ ﻳﮏ ﻧﮕﺮﺳ َﺘ ْ َﺑﻪ ﻭﯼ ﻧﮕﺮﺳﺘﻢ ﺍَﻧﺪﮎ ﻭ ﺑﮕﺬﺷﺘﻢ ﻭ ﺑﺎ ﻭَﯼ ﺳﺨﻦ ﻧﮕﻔﺘﻢ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﻳَﺎ ﻣﺤﻤّﺪ ﺍﻳﻦ ﺩﻧﻴﺎ ﺑﻮﺩ ﮐﻪ ﺧﻮﻳﺸﺘﻦ ﺭﺍ ﺑﻨﻤﻮﺩ ﺁﺭﺍﺳﺘﻪ ﺍﮔﺮ ﺗﻮ ﺑَﺎ ﻭﯼ ﺳﺨﻦ ﮔﻔﺘﯽ ﻳﺎ ﻞ ﺑﮕﺬﺍﺷﺘﻨﺪﯼ ﺍﺟﺎﺑﺖ ﮐﺮﺩﯼٴ ﻫَﻤﻪ ﺍﻣّﺘﺖ ﺭﺍ ﺍﺯ ﺑﻬﺮ ﺩﻧﻴﺎ ﻃﺎﻋﺖ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﻭ ﻟﮑﻦ ﺑﺪﺍﻥ ﻣﻘﺪﺍﺭ ﮐﻪ ﺑﺪﻭ ﻧﮕﺎﻩ ﮐﺮﺩﯼ ﺍﻣّﺖ ﺗﻮ ﺑﻪ ﺩﻧﻴﺎ ﻣﺸﻐﻮﻝ ﮔَﺮﺩﻧﺪ ﻭﺭﻭﺯ ﻋَﻠ ْﻴ ِﻪ ﺍﻟﺴﱠﻼﻡ ﻗﻴﺎﻣﺖ ﺗﺮﺍ ﺑﻪ ﺳﺒﺐ ﺍﻳﺸﺎﻥ ﺩﺭﻋﺮﺻَﺎﺕ ﺑﻪ ﭘَﺎﯼ ﺩﺍﺭﻧﺪ ﺭﺳُﻮﻝ َ ﺑﮕﺮﻳﺴﺖ ﻭ ﺑﮕﺬﺷﺖ ﺍﻫﻞ ﺗﺤﻘﻴﻖ ﮔﻔﺘﻨﺪ ﺍﻧﺪﺭ َﺩﻋٕﻮﺕ ﺩَﺍﻋٕﻴَﺎﻥ ﺍﻧﺪﺭ ﺭَﺍﻩ ﺁﻥ ﺑﻮﺩ ﺴﺘَﻘﻴ َﻢ ﺩﻝ َﺭﺳُﻮﻝ ﻋَﻠ ْﻴ ِﻪ ﮐﻪ ﭼﻮﻥ ﺍﻳﻦ ﺁﻳﺖ ﻓﺮﻭﺩ ﺁﻣﺪ ﻻﻗ ٕﻌﺪّﻥ ﻟ ُﻬ ْﻢ ﺻَﺮﺍﻃﮏ ﺍﻟ ُﻤ ْ ﺍﻟﺴﱠﻼﻡ ﻣﺸﻐﻮﻝ ﻫﻤﻲ ﺑﻮﺩ ﮐﻪ ﺍﻣّﺖ ﻣﻦ ﺑﺎ ﻭﺳﻮﺳﻪٴ ﺍﺑﻠﻴﺲ ﮐﻪ ﺑﺮﺁﻳﻨﺪ ﺍﻳﺰﺩ ﺗﻌﺎﻟﯽ ﻭَﯼ ﺭﺍ ﺑﻨﻤﻮﺩ ﻭ ﻧﮕَﺎﻩ ﺩﺍﺷﺖ ﺗﺎ ﺑﺪﺍﻧﺴﺖ ﮐﻪ ﺣﺎﻝ ﺍﻣّﺖ ﻧﻴﺰ َﻫﻤْﭽﻨﻴﻦ ﺧﻮﺍﻫﺪ ﺑُﻮﺩ ﺳﺒْﺤﺎ َﻧ ُﻪ ﻭ ﺗﻌﺎﻟﯽ ﮔﻔﺖ ﺍﻧّﻪ َﻟﻴْﺲ ﻟﻪ ﺳﻠﻄﺎﻥ ﻋﻠﯽ ﺍﻟّﺬﻳﻦ ﭼﻨﺎﻧﮑﻪ ) (۱۲vﻣﻮﻟﯽ ُ ﺁﻣﻨﻮﺍ ﻭ ﻋﻠﯽ ﺭﺑّﻬﻢ ﻳﺘَﻮﮐﱠﻠﻮُﻥ ﺑﺎﺯ ﺟﻤﺎﻋﺘﯽ ﺍﺯ ﺍﻫﻞ ﻣﻌٕﺮﻓﺖ ﭼﻨﻴﻦ ﮔﻔﺘﻨﺪ ﮐﻪ ﺣﮑﻤﺖ ﺁﻥ ﺑﻮﺩ ﺗﺎ ﺭﺳُﻮﻝ ﺭﺍ ﻋَﻠﻴْﻪ ﺍﻟﺴﱠﻼﻡ ﺑﺮ ﺍَﻫﻞ ﻣﻠﮑﻮﺕ ﻋﺮﺿَﻪ ﮐﻨﺪ ﻭﺁﻥ ﺍﺯ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺭﺳُﻮﻝ ﺧﻮﺍﻧﺪﻩ ﺑﻮﺩ ﻭ ﻣﻠﮏ ﺗﻌٕﺎﻟﯽ ﺧﻮﺍﻧﻨﺪﻩ ﺭﺳُﻮﻝ ﺩﻋﻮﺕ ﭘَﺎﺩﺷﺎﻩ ﺖ ﻧﺸﺴﺘﻪ َﻗﺼْﺪ ﺍُﻓﻖ ﺍﻋﻠﯽ ﮐَﺮﺩﻩ ﭘﺎﯼ ﺍﻧﺪﺭ ﺭﺍ ﺍﺟﺎﺑﺖ ﮐﺮﺩ ﺑﺮ ﻣﺮﮐﺐ ﮐﺮﺍ َﻣ ْ ﺭﮐﺎﺏ ﺳﻌَﺎﺩﺕ ﺁﻭﺭﺩﻩ ﭘﺲ ﺩﺍﻋﻴَﺎﻥ ﺭﺍ ﺑﺮ ﭘَﺎﯼ ﮐَﺮﺩ ﺗﺎ ﺍﻭ ﺭﺍ ﺍﺯ ﻫﺮ ﺟَﺎﻧﺒﯽ ﺑﺨﻮﺍﻧﺪﻧﺪ َﺭﺳُﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﺍﺩَﺏ ﻧﮕﺎﻩ ﺩﺍﺷﺖ ﭼﻮﻥ ﺩﻋﻮَﺕ ﻣﻠﮏ ﺭﺍ ﺍﺟﺎﺑﺖ ﮐﺮﺩ ﺑﻪ ﺩﻋﻮَﺕ ﻫﻴﭻ ﺩﺍﻋﯽ ﺍﺟﺎﺑﺖ ﻧﮑﺮﺩ ﻭ ﺑﻪ ﺩﻋﻮَﺕ ﻫﻴﭻ ﺧﻮﺍﻧﻨﺪﻩ ﺍﻟﺘﻔﺎﺕ ﻧﮑﺮﺩ ﺁﻧﮕﻪ ﺍﺩﺏ ﺭﺳُﻮﻝ ﺑﻪ ﻓﺮﻳﺸﺘﮕﺎ ﻥ ﺑﺎﺯ ﻧﻤﻮﺩ ﺗﺎ ﻗﻴﺎﻣﺖ ﻣﯽ ﮔﻮﻳﻨﺪ ﻣَﺎ ﺯَﺍﻍ ﻃﻐَﯽ ﺗﺎ ﺧﻠﻖ ﺑﺪﺍﻧﻨﺪ ﮐﻪ ﻫﺮ ﮐﻪ ﻣﻠﮏ ﺭﺍ ﺑﻪ ﺩﻋﻮﺕ ﻧﺨﺴﺖ ﺍﻟﺒَﺼ ْﺮ َﻭ ﻣَﺎ َ
A SCENSION
OF
T HE I LKHANID B OOK
148
ﭼﻮﻥ ﺟﻨﻴﺒﺖ ﺑﺒﻴﻨﺪ ﺑﺮ ﺩﺭ ﺍﻳﺴﺘﺎﺩﻩ ﮐﻪ ﮐﺮﺍﻣﺖ ﺭﺍ ﻫﻤﯽ ﺧﻮﺍﻧﻨﺪ ﻧﻪ ﻋﻘﻮﺑﺖ ﺭَﺍ ﻫﻤﭽﻨﻴﻦ ﺑﻮﺩ ﺑﺮ ﺑﺮﺍﻕ ﻣﺮ ﭘﻴﻐﺎﻣﺒﺮ ﺭﺍ ﻋَٕﻠ ْﻴ ِﻪ ﺍﻟﺴﻼﻡ ﺩﻳﮕﺮ ﺣﮑﻤﺖ ﺁﻧﺴﺖ ﮐﻪ ﺁﻥ ﺑُﺮﺍﻕ ﺍﺯ ﺧﺪﺍﯼ ﻋﺰﻭﺟﻞ ﺩﻳﺪﺍﺭ ﺭﺳُﻮﻝ ﺧﻮﺍﺳﺘﻪ ﺑﻮﺩ ﻭ ﻣﺮ ﺭﺳُﻮﻝ ﺭﺍ ﺷﻨﺎﺧﺘﻪ ﺑﻮﺩ ) (۱۱rﺍﻳﺰﺩ ﺳُﺒﺤﺎﻧ ُﻪ ﻭ ﺗﻌﺎﻟﯽ ﺣﺎﺟﺖ ﺑﺮﺍﻕ ﺁﻥ ﺷﺐ ﺭﻭﺍ ﮐَﺮﺩ ﺑﻪ ﺑﺮ ﻧﺸﺴﺘﻦ ﭘﻴﻐﺎﻣﺒﺮ ﺑَﺮ ﻭﯼ ﺳﻴﻢ ﭼﻮﻥ َﻣِﻠﮑَﺎﻥ ﮐﺴﯽ ﺭﺍ ﺑﻪ ﻣﺮﺗﺒﻪ ﺍﯼ ﺧﻮﺍﻫﻨﺪ ﺧﻮﺍﻧﺪﻥ ﺟﻨﻴﺒﺖ ﺑﻪ ﺟﻨﻴﺒﺖ ﮔﺮﺩﺍﻧﻨﺪ ﭘﺲ ﺭﺳُﻮﻝ ﺭﺍ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﺁﻥ ﺷﺐ ﭘﻨﺞ ﺟﻨﻴﺒﺖ ﺑﻮﺩ ﻳﮑﯽ ﺍﺯ َﻣﮑّﻪ ﺗﺎ ﺑﻴﺖ ﺍﻟﻤﻘﺪّﺱ ﺗﺎ ﺁﺳﻤَﺎﻥ ﺩﻧﻴﺎ ﻭ ﺍﺯﺁﺳﻤﺎﻥ ﺩﻧﻴﺎ ﺗﺎ ﺁﺳﻤﺎﻥ ﻫﻔﺘﻢ ﭘﺮﻫﺎﯼ ﻓﺮﻳﺸﺘﮕﺎﻥ ﻭ ﺍﺯ ﺁﺳﻤﺎﻥ ﻫَﻔﺘﻢ ﺗﺎ ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﯽ ﭘ ّﺮ ﺟﺒﺮﺋﻴﻞ ﺑﻮﺩ ﻭ ﺍﺯ ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﯽ ﺑﻪ ﮐﺮﺍﻧﻬﺎﯼ ﺣﺠﺎﺑﻬﺎ ﭘ ّﺮ ﻣﻴﮑﺎﺋﻴﻞ ﺑﻮﺩ ﻭ ﺍﺯ ﮐَﺮﺍﻧﻪٴ ﺣﺠﺎﺑﻬَﺎ ﺗﺎ ﺑﻪ ﻋﺮﺵ ﺭﻓﺮﻑ ﺑﻮﺩ ﭼﻮﻥ ﻣﻮﺳﯽ ﻋَﻠ ْﻴ ِﻪ ﺍﻟﺴّﻼﻡ 7ﺑﻪ ﻃﻮﺭ ﺳَﻴﻨﺎ ﺁﻣﺪ ﯼ ﻗﺪﻡ ﺧﻮﻳﺶ ﺱ ﻃُﻮ ً ﮏ ﺑِﺎ ْﻟﻮَﺍﺩِﺍﻟﻤﻘ ّﺪ ِ ﮏ ِﺍ ﱠﻧ َ ﺧ َﻠ ْﻊ َﻧ ْٕﻌ َﻠ ْﻴ َ ﺍﺯ ﺣﻖ ﺗﻌﺎﻟﯽ ﻓﺮﻣﺎﻥ ﺁﻣﺪ ﻓَﺎ ْ ﺑﺮ ﺯﻣﻴﻦ ﻧِﻪ ﮐﻪ ﺍﻳﻦ ﺯﻣﻴﻦ ﻣُﺒﺎﺭﮐﺴﺖ ﻭ ﻫﻤﻪ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﻗﺪﻡ ﺑﺮﻳﻦ ﺯﻣﻴﻦ ﻧﻬﺎﺩﻩ ﺍﻧﺪ ﺗﺎ ﺑﺮﮐﺖ ﺁﻥ ﻗﺪﻡ ﺍﻳﺸﺎﻥ ﻗﺪﻡ ﺑﻴَﺎﺑﺪ ﭘﺲ ﺁﻥ ﺑﺮﺍﻕ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﺑﺮﺁﻥ ﻧﺸﺴﺘﻪ ﺑﻮﺩﻧﺪ ﻭ ﺑﺮﺍﻕ ﺑﺮﮐﺖ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﻳﺎﻓﺘﻪ ﺑﻮﺩ ﻭﻳﺮﺍ ﮔﻔﺖ ﺑﺮ ﻧِﺸﻴﻦ ﻳﺎ ﻣﺤﻤّﺪ ﺗﺎ ﻫﻤﻪ ﺑﺮﮐﺘﻬﺎ ) (۱۱vﺑﺮ ﺑﺮﺍﻕ ﺗﻤﺎﻡ ﮔَﺮﺩﺩ ﻭ ﺑﺮﮐﺖ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﺗﺮﺍ ﺑﺎﺷﺪ }ﭼﻬﺎﺭ ﻧﺪﺍﯼ ﻭﺳﻮﺳﻪ ﺍﻧﮕﻴﺰ{ ﭼﻮﻥ ﭘﻴﻐﺎﻣﺒﺮ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﺭﻭﯼ ﺑﻴﺖ ﺍﻟﻤﻘﺪّﺱ ﻧﻬﺎﺩ ﻭ ﻫﺮ ﮐﺠﺎ ﺑﻪ ﺭﺍﻩ ﮐﻮﻫﻲ ﻭ ﺑَﺎﻻﯼ ﭘﻴﺶ ﺁﻣﺪﯼ ﺩﻭ ﺩﺳﺖ ﺑﺮﺍﻕ ﮐﻮﺗﺎﻩ ﺷﺪﯼ ﻭ ﭘَﺎﯼ ﺩﺭﺍﺯﺗﺮ ﻭ ﻫﺮ ﮐﺠﺎ ﻧﺸﻴﻨﯽ ﭘﻴﺶ ﺍﻧﺪﺭ ﺁﻣﺪﯼ ﺩﻭ ﺩﺳﺖ ﺩﺭﺍﺯ ﺷﺪﯼ ﻭﭘﺎﯼ ﮐﻮﺗَﺎﻩ ﺭﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻠّﻢ ﺑﺮ ﻧﺸﺴﺖ ﻭَﯼ ﺭَﺍﺳﺖ ﻫﻤﯽ ﺭﻓﺘﯽ ﻭ ﻫﺮ ﻗﺪﻣﯽ ﮐﻪ ﺑَﺮﺩﺍﺷﺘﯽ ﺁﻧﺠﺎ ﻧﻬﺎﺩﯼ ﺍﻧﺪﺭ ﺖ ﻣَﻦ ﺑﺎﻧﮕﯽ ﺁﻣﺪ ﮐﻪ َﻳﺎ ﻣﺤﻤﱠﺪ ﺑﺎﻳﺴﺖ ﺗﺎ ﺑﭙﺮﺳﻢ ﻣَﻦ ﺑﺎﺯ ﻧﻨﮕﺮﻳﺴﺘﻢ ﺭﺍﻩ ﺍﺯ ﺭﺍﺳ ِ ﺍﺯ ﺩﺳﺖ ﭼﭗ ﺑﺎﻧﮕﯽ ﺩﻳﮕﺮ ﺁﻣﺪ ﮐﻪ ﻳﺎ ﻣﺤﻤﺪ ﺑﺎﻳﺴﺖ ﺗﺎ ﺑﺎ ﺗﻮ ﺳﺨﻨﯽ ﮔﻮﻳﻢ ﺑﮕﺬﺷﺘﻢ ﻭ ﻧﺎﻳﺴﺘﺎﺩﻡ ﺍﺯ ﭘﯽ ﺁﻭﺍﺯ ﺁﻣﺪ ﻧﺎﻳﺴﺘﺎﺩﻡ ﻭ ﺑﮕﺬﺷﺘﻢ ﻭ ﻧﻨﮕﺮﻳﺴﺘﻢ ﺟﺒﺮﺋﻴﻞ ﺴﻠّﻢ ﮔﻔﺖ ﻣﺮَﺍ ﺑﺸﺎﺭﺕ ﺗﺮﺍ ﻭﺍﻣّﺖ ﺗﺮﺍ ﮐﻪ ﻧﮕﺎﻩ ﺩﺍﺷﺖ ﺍﺯﻳﺸﺎﻥ ﺍﻣﺎ ﺁﻧﮑﻪ ﻋﻠﻴﻪ ﺍﻟ َ ﺍﺯ ﺩﺳﺖ ﺭَﺍﺳﺖ ُﺗﺮﺍ ِﻧﺪَﺍ ﮐﺮﺩ ﺩﺍﻋﯽ ﺟﻬﻮﺩﺍﻥ ﺑﻮﺩ ﺍﮔﺮ ﺗﻮ ﺍﺟﺎﺑَﺖ ﮐﺮﺩﯼ ﺍﻣّﺖ
149
P ERSIAN T EXT
ﺳﺮَﻱ ﺳ ْﺒﺤَﺎﻥ ﺍﻟﱠﺬﻱ َﺍ ْ ﺗﻌﺎﻟﯽ ﺧﻮﺍﺳﺖ ﮐﻪ ﮐﺮَﺍﻣﺘﯽ ﮐُﻨﺪ ﻧﻴﮑﻮﺗﺮ ﺍﺯ ﺁﻥ ﮔﻔﺖ ُ ِﺑ َٕﻌ ْﺒ ِﺪ ِﻩ ﭼﻨﺎﻧﺴﺘﯽ ﮐﻪ ﻣﯽ ﮔﻮﻳﺪﯼ ﺍﮔﺮ ﺳﻠﻴﻤﺎﻥ ﺭﺍ ﺍﺯ ﺻﺨﺮﻩ ﺑﻪ ﺑﻴﺖ ﺍﻟﻤﻘﺪّﺱ ﺑﺎﻣﺪﺍﺩ ﻭ ﺷﺒﺎﻧﮕﺎﻩ ﺑﺎﺯ ﺁﻭﺭﺩﻡ ﺗﺮﺍ ﻳﺎ ﻣﺤﻤّﺪ ﺑﻪ ﻳﮏ ﺷﺐ ﺑﻪ ﺑﻴﺖ ﺍﻟﻤﻘﺪّﺱ ﺑﺮﺩﻡ ﺗﺎ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﻗﺪَﺭ ﺗﻮ ﺑﺪﻳﺪﻧﺪ ﻭ ﺑﻪ ﻗﺎﺏ ﻗﻮﺳﻴﻦ ﺭﺳَﺎﻧﻴﺪﻡ ﺗﺎ ﻓﻀﻞ ﻣَﻦ )(۱۰r ﺕ ﮔﺮﻡ ﺑﻮﺩ ﺗﺎ ﺑﺪﺍﻧﻲ ﮐﻪ ﻓﻀﻞ ﻣﻦ ﺑﺮ ﺑﺪﻳﺪﯼ ﺑﺎﺯ ﺑﻪ ﻣﮑﻪ ﺁﻭﺭﺩﻡ ﻫﻨﻮﺯ ﺑﺴ َﺘ َﺮ ْ ﺗﻮ ﺑﻴﺶ ﺍﺯ ﺁﻧﺴﺖ ﮐﻪ ﺑﺮ ﺳﻠﻴﻤﺎﻥ ﻭ ﺑﺮ ﺩﻳﮕﺮ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﭼﻨﺎﻧﮑﻪ ﮔﻔﺖ َﻭ َﮐﺎَﻥ ﻋﻈِﻴﻤًﺎ ﮏ َ ﻋ َﻠ ْﻴ َ ﷲ َٕ ﻀ ُﻞ ﺍ ِ َﻓ ْ }ﺑﺮﺍﻕ{ ﭘﺲ ﺭَﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﮔﻔﺖ ﮐﻪ ﻣﺮﺍ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﺑﺮ ﺧﻴﺰ ﻭ ﺑﺮﻳﻦ ﺑُﺮﺍﻕ ﺑﺮﻧِﺸﻴﻦ ﺳﺘﻮﺭﯼ ﺭﺍ ﺩﻳﺪﻡ ﻣَﻴﺎﻥ ﺻﻔﺎ ﻭ ﻣﺮﻭَﻩ ﺑﻪ ﭘﺎﯼ ﮐﺮﺩﻩ ﻣَﺎﻧﻨﺪ ﺍﺳﺒﯽ ﺍﺯ ﺍﺳﺘﺮ ﻓﺮﻭﺗﺮ ﻭ ﺍﺯ ﺧﺮ ﺑﺰُﺭﮔﺘﺮ ﻭ ﺭﻭﻳﺶ ﭼﻮﻥ ﺭﻭﯼ ﺁﺩﻣﯽ ﻭ ﮔﻮﺷﺶ ﭼﻮﻥ ﮔُﻮﺵ ﭘﻴﻞ ﻭﭘﺸﺘﺶ ﭼﻮﻥ ﭘﺸﺖ ﺍﺳﺐ ﻭ ﭘﺎﻳﻬﺎﻳﺶ ﭼﻮﻥ ﭘﺎﻳﻬﺎﯼ ﺍﺳﺘﺮ ﻭ ﺩﻧﺒﺎﻟﺶ ﭼﻮﻥ ﺩﻧﺒﺎﻝ ﮔَﺎﻭ ﻭ ﺳﺮﺵ ﺍﺯ ﻳَﺎﻗﻮﺕ ﺳُﺮﺥ ﭘﺮّﺵ ﺍﺯ ﻣﺮﻭﺍﺭِﻳﺪ ﺳﺒْﺰ ﺷﮑﻤﺶ ﺍﺯ ﻣﺮﺟﺎﻥ ﺳُﺮﺥ ﭘﺸﺘﺶ ﺍﺯ ﻣﺮﺟَﺎﻥ ﮔﻮﺷﻬﺎﺵ ﺍﺯ ﺯﻣﺮّﺩ َ ﭼﺸﻤﻬﺎﺵ ﭼﻮﻥ ﺳﺘﺎﺭﻩٴ ﺗﺎﺑﺎﻥ ﺩُﻧﺒﺎﻟﺶ ﺍﺯ ﻣُﺮﻭﺍﺭﻳﺪ ﺯﻣﺎﻣﺶ ﺍﺯ ﻧﻮﺭ ﻣﺮﺍ ﮔﻔﺖ ﺑﺮ ﻧﺸﻴﻦ ﻳﺎ ﻣﺤﻤّﺪ ﻗﺼﺪ ﮐَﺮﺩَﻡ ﮐﻪ ﺑﺮ ﻧﺸﻴﻨﻢ ﺑﺮﺍﻕ ﭼﺮﻭﻧﯽ ﮐﺮﺩ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﺑﺎﻧﮓ ﺑﺮ ﺑﺮﺍﻕ ﺯﺩ ﻭ ﮔﻔﺖ ﻳﺎ ﺑُﺮﺍﻕ ) (۱۰vﻓﺮﻣﺎﻥ ﺑﺮﺩﺍﺭ ﺑﺎﺵ ﻭﺍﷲ ﻞ ﺍﺯ ﮐﻪ ﺑﺮ ﺗﻮ ﻫﻴﭻ ﭘﻴﻐﺎﻣﺒﺮﯼ ﻧﻨﺸﺴﺖ ﺍﺯﻳﻦ ﮔﺮﺍﻣﯽ ﺗﺮ ﻭ ﺑﺮ ﺧﺪﺍﯼ ﻋﺰّﻭﺟ ّ ﻭﯼ ﻋﺰﻳﺰﺗﺮ ﭘﺲ ﺳﺮ ﺑﺮ ﺁﻭﺭﺩ ﻭ ﺍﻧﺪﺭ ﮔﻮﺵ ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺮﺍ ﮔﻔﺖ ﺑُﺮﺍﻕ ﻣﯽ ﮔﻮﻳﺪ ﮐﻪ ﺑﺮ ﻣﻦ ﻧﻨﺸﻴﻨﺪ ﺗﺎ ﺑﭙﺬﻳﺮﺩ ﮐﻪ ﺍﺯ ﺧﺪﺍﯼ ﻋﺰّﻭﺟﻞ ﺗﻘﺼﻴﺮﻫﺎﯼ ﻣَﺮﺍ ﺑﺨﻮﺍ َﻫﺪ ﻭ ﺍﮔَﺮ ﺩﺭ ﺧﺪﻣﺖ ﻭَﯼ ﺍﻣﺸﺐ ﺗﻘﺼﻴﺮ ﮐُﻨﻢ ﻣَﺮﺍ ﻋﻔﻮ ﮐُﻨﺪ ﮐﻪ ﻣﻦ ﺍﻣﺸﺐ ﻭَﻳﺮﺍ ﺑﺴﺰَﺍ ﺧﺪﻣﺖ ﻧﺘﻮﺍﻧﻢ ﮐَﺮﺩﻥ ﻣﻦ ﺑﭙﺬﻳﺮﻓﺘﻢ ﺍﺯ ﺁﻥ ﺟﺒﺮﺋﻴﻞ ﮔﻔﺖ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﻳﺎ ﻣﺤﻤّﺪ ﺑﺮﻧﺸﻴﻦ ﺑُﺮﺍﻕ ﭘﺸﺖ ﻓﺮﻭﺩ ﺁﻭﺭﺩ ﭼَﻨﺪﺍﻧﯽ ﮐﻪ ﺷﮑﻤﺶ ﺑﻪ ﺯﻣﻴﻦ ﺭﺳﻴﺪ ﺑﺮ ﻧﺸﺴﺘﻢ ﻭ ﺭﻭﯼ ﺑﻪ ﺑﻴﺖ ﺍﻟﻤﻘﺪّﺱ ﻧﻬﺎﺩﻡ َﻭ ﺣﮑﻤﺖ ﺍﻧﺪﺭ ﺑُﺮﺍﻕ ﺁﻧﺴﺖ ﮐﻪ ﭼﻮﻥ ﻣﻠﮑﯽ ﺑﻨﺪﻩ ﺍﯼ ﺭﺍ ﺑﻪ ﺷﺐ ﭘﻴﻐﺎﻡ ﻓِﺮﺳﺘﺪ ﺩﻝ ﻣﺸﻐﻮﻝ َﮔﺮْﺩﺩ
A SCENSION
OF
T HE I LKHANID B OOK
150
ﻭ ﻧﻪ ﺁﻥ ﺍﺯ ﺍﻳﻦ ﺑﺰُﺭﮔﺘﺮ ﺑﻪ ﻳﮑﺪﻳﮕﺮ ﻧﺰﺩﻳﮏ ﺑﻪ ﻣَﺎﺑﻴﻦ ﺳﺮ ﮐﻤﺎﻥ ﻳَﺎ ﺁﻥ َﮐﻤَﺎﻥ ﻞ ﺟﻼَﻟ ُﻪ ﻗﺎﺩﺭ ﺍﺳﺖ ﮐﻪ ﺑﺰُﺭﮒ ﺑﺰِﻩ ﮐﺮﺩﻩ ﺑَﺎ ﻗﺒﻀﻪ ﺗﺎ ﺧَﻠﻖ ﺑﺪﺍ َﻧﻨْﺪ ﮐﻪ ﺧﺪﺍﯼ ﺟ ّ ﺭﺍ ﺩﺭ ﭼﺸﻢ ﺧﺮﺩ ﺟﻤﻊ ﮐﻨﺪ ﻭ ﺑﺰﺭﮒ ﺭﺍ ﭼﻮﻥ ﺑﺨﻮﺍ َﻫﺪ ﺧﺮﺩﯼ ﺑﻨﻤﺎﻳﺪ ﻋﻠﻲٰ ُﮐﻞّ ﺷﯽ ٍءﻗَﺪﻳﺮ َﻭ ُﻫ َﻮ َ }ﭼﻬﺎﺭ ﺣﮑﻤﺖ{ ﻭﻧﻴﺰ ﺍﻧﺪﺭ ﻗﺼّﻪٴ ﻣﻌٕﺮﺍﺝ ﻋﻠﻤﻴﺴﺖ ﻟَﻄﻴﻒ ﺗﺮ ) (۹rﺍﺯ ﻫﺮ ﻗﺼّﻪٴ ﻫﺮ ﻗﺪﻣﻲ ﮐﻪ ﺭﺳُﻮﻝ ﻋﻠَﻴﻪ ﺍﻟﺴﱠﻼﻡ ﺑﻨﻬﺎﺩ ﺑﺪﺍﻥ ﺷﺐ ﺁﻥ ﺭﺍ ﺣﮑﻤﺘﯽ ﺍﺳﺖ ﻟَﻄﻴﻒ ﻳﮏ ﺣﮑﻤﺖ ﺍﻧﺪﺭ ﻣﻌٕﺮﺍﺝ ﺁﻧﺴﺖ ﮐﻪ ﭘﻴﻐﺎﻣﺒﺮﻋَﻠﻴْﻪ ﺍﻟﺴّﻼﻡ ﭼﻨﻴﻦ ﮔﻔﺖ ُﺯﻳّﺖ ﻟﻲ ﺳ َﻴﺒْﻠﻎ ﻣﻠﮏ ﺍﻣّﺘﻲ ﻣﺎﺭﻭﻱ ﻟﻲ ﻣﻨْﻬﺎ ﺍﻻﺭﺽ ﻓﺎﺭﻳﺖ َﻣﺸَﺎﺭﻗﻬﺎ ﻭ َﻣﻐَﺎﺭﺑﻬﺎ ﻭ َ ﺭَﺳُﻮ ﻝ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﺧﺒﺮ ﺩﺍﺷﺘﻪ ﺑﻮﺩ ﻭ ﻟﮑﻦ ﺑﺰﺭﮔﯽ ﻣﻤﻠﮑﺖ ﻧﺪﺍﻧﺴﺘﻪ ﺑﻮﺩ ﮐﻪ ﺏ ﭼَﻨﺪﺳﺖ ﭼﻨﺎﻧﮑﻪ ﺩﻭﺳﺘﯽ ﻣﺮﺩﻭﺳﺘﯽ ﺭﺍ ﺗﺎﯼ ﺟﺎﻣﻪ ﺑﺨﺸﻴﺪ ﺍﺯ ﻣﺸﺮﻕ ﺗﺎ ﻣﻐِﺮ ْ ﺑﺴﺘﻪ ﺩﺍﻧﺪ ﮐﻪ ﻫَﺴﺖ ﻭ ﻟﮑﻦ ﻗﺪﺭ ﺁﻥ ﮐﻪ ﺩﺍﻧﺪ ﮐﻪ ﺑﺎﺯ ﮐﻨﺪ ﺷﺎﺩﯼ ﺑﻪ ﺩُﻭ ﮔﻮﻧﻪ ﺷﻮﺩ ﻳﮑﯽ ﺑﻪ ﺑﺨﺸﻴﺪﻥ ﺩﻳﮕﺮ ﺑﻪ ﺩﺍﻧﺴﺘﻦ ﮐﻪ ﭼﻨﺪﺳﺖ ﻣﻠﮏ ﺗﻌﺎﻟﯽ ﺧﻮﺍﺳﺖ ﮐﻪ ﺷﺎﺩﯼ ﺭﺳﻮﻝ ﻋَﻠﻴْﻪ ﺍﻟﺴّﻼﻡ ﺩﻭ ﮔﻮﻧﻪ ﺑﻮﺩ ﻳﮑﯽ ﺁﻥ ﺭﻭﺯ ﮐﻪ ﮔﻔﺖ} ُﺯﻳّﺖ ﻟﻲ ﺍﻻﺭﺽ{ ﻭﺩﻳﮕﺮ ﺁﻥ ﺭﻭﺯ ﮐﻪ ﺑﻨﻤﻮﺩ ﮐﻪ ﭼﻨﺪﺳْﺖ ﻭ ﺗﺮﺍ ﭼﻪ ﺑﺨﺸﻴﺪﻩ ﺍﻧﺪ ﻭ ﺍﻳﻦ ﻣﻌﻨﯽ ﺭﻭﺍ ﺑﻮﺩ ﮐﻪ ﺁﻥ ﺷﺐ ﻫﻢ ﺑﻪ ﺟَﺎﺑَﻠﻘَﺎ ﻭ ﻫﻢ ﺑﻪ ﺟَﺎﺑﺮﺳَﺎ ﺑﻮﺩ ﻭ ﻫﺮ ﺩﻭ ﺭﺍ ﺍﺯ ﺟﻤﻠﻪٴ ﺍﻣّﺖ ﻭَﯼ ﮔﺮﺩﺍﻧﻴﺪ ﺩﻳﮕﺮﻣﻌﻨﯽ ﺍﻧﺪﺭ ﻣﻌﺮﺍﺝ ﮔﻔﺖ ﺍﺳَﺮﯼ ِﺑ َﻌﺒْﺪﻩ ﻭ ﻧﮕﻔﺖ ﺍﺳﺮﯼ ﺑﺤﺒﻴﺐ ﺍﻭ ﺑﺨﻠﻴﻠ ِﻪ ) (۹vﮔﻔﺖ ﺑﻌَﺒْﺪﻩ ﭼﻨﺎﻧﺴﺘﯽ ﮐﻪ ﮔﻮﻳﺪﯼ ﻫﺮﭼﻨﺪ ﻣَﺎ ﺗﺮﺍ ﺍﻣﺸﺐ ﻗﺪﺭ ﺍﻓﺰﺍﻳﻴﻢ ﺗﻮ ﺧﻮﻳﺸﺘﻦ ﺭﺍ ﺑﺸﻨﺎﺱ ﻣﻦ ﺗﺮﺍ ﺑﻪ ﻓﺮﻳﺸﺘﮕﺎﻥ ﻫﻤﯽ ﻧﻤﺎﻳﻢ ﺗﻮ ﺧﻮﻳﺸﺘﻦ ﺭﺍ ﺑﻪ ﺑﻨﺪﮔﯽ ﺑﻪ ﻣﻦ ﻧﻤﺎﯼ ﻭ ﺳﻪ ﺩﻳﮕﺮ ﺩﻟﺶ ﺗﻨﮓ ﺑﻮﺩ ﺍﺯ ﺑﺲ ﮐﻪ ﻣﺸﺮﮐﺎَﻥ ﻧﺎﺳﺰﺍ ﻣﯽ ﮔﻔﺘﻨﺪ ﺑﺒﺮﺩﺵ ﻭ ﺑﺮ ﻓﺮﻳﺸﺘﮕﺎﻥ ﻭ ﻣﻘﺮّﺑﺎﻥ ﻋﺮﺿﻪ ﮐﺮﺩﻧﺪ ﺗﺎ ﺑﻪ ﻋﺮﺵ ﺻﻒ ﺑﻪ ﺻَﻒ ﻭ ﻫﻤﻪ ﺻﻠﻮﺍﺕ ﻣﯽ ﺩﺍﺩﻧﺪ ﺗﺎ ﺑﺪﺍﻧﺪ ﮐﻪ ﺁﻧﮑﺲ ﮐﻪ ﻭَﻳﺮﺍ ﺩﻭﺳﺘﺎﻥ ﺑﺎ ﻗﺪﺭ ﭼﻨﻴﻦ ﺳﺘﺎﻳﻨﺪ ﭼﻪ ﺯﻳﺎﻥ ﺩﺍﺭﺩ ﺍﺯ ﺩﺷﻤﻨﺎﻥ ﻗﺪﺭ ﻧﺎﺳﺰﺍ ﮔﻮﻳﻨﺪ ﺗﺎ ﺻﺒﺮﺍﻓﺰﻭﺩﺵ ﻭ ﭼﻬﺎﺭﻡ ﺣﮑﻤﺖ ﮐﻪ ﺳﻠﻴﻤﺎﻥ ﺭﺍ ﻋﻠﻴْﻪ ﺍﻟﺴّﻼﻡ ﺷ ْﻬ ٌﺮ ﻣﻮﻟﻲ ﺳﺒﺤﺎﻧﻪ ﻭ ﺣﻬَﺎ َ ﺷ ْﻬ ٌﺮ َﻭ َﺭﻭَﺍ ُ ﻏ ُﺪ ﱡﻭﻫَﺎ َ ﻣﻠﮏ ﺳﺒﺤﺎ َﻧ ُﻪ ﻭ ﺗﻌٕﺎﻟﯽ ﻳَﺎﺩ ﮐﺮﺩ َ
151
P ERSIAN T EXT
ﺳﻴﻨﻪٴ ﺭﺳﻮﻝ ﺭﺍ ﺑﺸﮑﺎﻓﺘﻨﺪ ﺍَﻓﮑﺎﺭ ﻧﺸﺪ ﮔﻮﺵ ﺗﺮﺍ ﺳﻮﺭَﺍﺥ َﮐﺮﺩﻧﺪ ﺍﻓﮑَﺎﺭ ﻧﺸﺪ ﺩﻫﺎﻥ ﻭﺑﻴﻨﯽ ﻭ ﺳﻮﻻﺧﻬﺎ ﮐﻪ ﺍﻧﺪﺭ ﺗﻦ ﺗﺴﺖ َﻫﻤْﭽﻨﻴﻦ ﺁﻥ ﺧﺪﺍﻱ ﮐﻪ ﭼﻨﺪﻳﻦ ﺳﻮﻻﺥ ﮐﻪ ﺑﺮ ﺗﻮﺑﺸﮑﺎﻓﺖ ﻭ ﺗﺮﺍ ﺍﻟﻤﯽ ﻧﺮﺳﻴﺪ ﻭ ﻗﺎﺩﺭ ﺑﻮﺩ ﮐﻪ ﺩﺭﺩﯼ ﺑﻪ ﺗﻮ ﻧﺮﺳَﺎﻧﻴﺪ ﻗﺎﺩ َﺭﺳْﺖ ﺑﻪ ﻫﻤﺎﻥ ﻗﺪﺭﺕ ﮐﻪ ﺳﻴﻨﻪٴ ﺭﺳُﻮﻝ ﺭﺍ ﺑﺸﮑﺎٰﻓﺖ ﻭ ﺍﻟﻢ ﺑﺮﺩﺍﺷﺖ ﺗﺎ ﻭﻳﺮﺍ ﺭﻧﺠﻲ ﻧﺮﺳﻴﺪ ﻭ ﻫﺮﭼﻪ ﻣَﺎﻧﻨﺪ ﺍﻳﻨﺴﺖ ﻣﺎ ﺭﺍ ﺩﺭ ﻗﺮﺁﻥ ﻋﻠَﯽ ُﮐ ّﻞ ﺷﻲء َﻗﺪِﻳﺮ ﻭ ﺟَﺎﯼ ﺩﻳﮕﺮ ﮔﻔﺖ ﷲ َٕ ﺣﺠّﺘﺴﺖ ﮐﻪ ﮔﻔﺖ ﻋ ّﺰ ﺫﮐﺮ ُﻩ ﻭَﺍ ُ ُ ﻥ ) (۸rﻭﮔﻮﻳﻨﺪ ﺷﺐ ﻣﻌﺮَﺍﺝ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺭﺳﻮﻝ ﺭﺍ ﻭَﻓﯽ ﺍَﻧﻔﺴﮑﻢ ﺍﻓﻼ ﺗﺒﺼﺮُﻭ َ ﻋﻠَﻴﻪ ﺍﻟﺴﻼﻡ ﺁﺭﺯﻭ ﺑﻮﺩ ﮐﻪ ﺟﺒﺮﺋﻴﻞ ﺭﺍ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻪ ﺻﻮﺭﺕ ﺍﻭ ﺑﺒﻴﻨﺪ ﭼﻮُﻥ ٕ ﺧﻮﻳﺸﺘﻦ ﺭﺍ ﺑﺮ ﺭﺳﻮُﻝ ﻧﻤﻮﺩ ﻃﺎﻗﺖ ﻧﺪﺍﺷﺖ ﻭ ﺑﻴﻬﻮﺵ ﮔﺸﺖ ﭼﻮﻥ ﺑﻬﺶ ﺑﺎﺯ ﺁﻣﺪ ﺟﺒﺮﺋﻴﻞ ﺭﺍ ﺑﻪ ﺻﻮُﺭﺕ ﺩَﺣﻴﻪ ﺍﻟﮑﻠﺒﯽ ﺩﻳﺪ ﺩﺳﺖ ﺑﺮ ﺳﻴﻨﻪٴ ﻭَﯼ ﻧﻬﺎﺩﻩ ﻭ ﻫﻤﯽ ﮔﻔﺖ ﺍﯼ ﺑﺎﺭ ﺧﺪﺍﻳﺎ ﺩﻟﺶ ﺍﺳﺘﻮﺍﺭ ﺩﺍﺭ ﭘﺲ ﺍﺯ ﺁﻥ ﺭﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻠﻢ ﻫﻤﻴﺸﻪ ﺁﺭﺯﻭ ﮐﺮﺩﯼ ﮐﻪ ﺍﮔﺮ ﺁﻥ ﻭﻗﺘﺶ ﻃﺎﻗﺖ ﺑﻮﺩﯼ ﺟﺒﺮﺋﻴﻞ ﺭﺍ ﺑﻪ ﺗﻤﺎﻣﯽ ﺑﺪﻳﺪﯼ ﭘﺲ ﺷﺐ ﻣﻌﺮﺍﺝ ﭘﺎﺩﺷﺎﻩ ﺳُﺒﺤﺎﻧﻪ َﻭ ﺗﻌٕﺎﻟﯽ ﺟﺒﺮﺋﻴﻞ ﺭﺍ ﻋﻠﻴﻪ ﺍﻟﺴّﻠﻢ ﺑﺪﻭ ﻧﻤﻮﺩ ﺗﺎ ﺭﺳﻮُﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻢ ﺍﻭ ﺭﺍ ﺑﺪﻳﺪ ﺑﺪﺍﻥ ﺻﻮﺭﺕ ﮐﻪ ﻭﻳﺴﺖ ﺁﻓﺮﻳﺪﻩ ﭘﺲ ﺑﺪﻳﺪ ﻭ ﻃَﺎﻗﺖ ﺩﺍﺷﺖ ﻭ ﺍﺯ ﺩﻳﺪﺍﺭ ﻭَﯼ ﺑﻴﻬﻮﺵ ﻧﺸﺪ ﻭ ﺣﮑﺎﻳﺖ ﺍﻧﺪﺭﺍﻥ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺑﺎﺭ ﻧﺨﺴﺘﻴﻦ ﺑﻪ ﺍﺧﺘﻴﺎﺭ ﺧﻮﻳﺶ ﺧﻮﺍﺳﺘﻪ ﺑﻮﺩ ﻭ ﺍﺧﺘﻴﺎﺭ ﺑﻪ ﺑَﻼ ﺁﻣﻴﺨﺘﻪ َﺍﺳْﺖ ﻭ ﺑﻪ ﺷﺐ ﻣﻌﺮَﺍﺝ ﺑﻪ ﺍﺧﺘﻴﺎﺭ ﻣﻠﮏ ﺗﻌٕﺎﻟﯽ ﺑﻮﺩ ﻭ ﺍﺧﺘﻴﺎﺭ ﻭَﯼ ﺑﻪ ﻟﻄﻒ ﻭ ﻋﻨﺎ ﺁﻣﻴﺨﺘﻪ ﺍﺳﺖ ﭼﻨﺎﻥ ﮔﻔﺖ ﺭﺳﻮُﻝ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﮐﻪ ﺟﺒﺮﺋﻴﻞ ﺭﺍ ﺩﻳﺪﻡ ﺍﻧﺪﺭ ﻫﻮﺍ ﺍﺯ ﺳﻔﻴﺪ ﻣﺸﺮﻕ ﺗﺎ ﻣﻐﺮﺏ ﻭ ﺍﺯ ﻳﮏ ﭘ ّﺮ ﻭَﯼ ﺩُﻧﻴﺎ ) (۸vﭘﺮ ﮔﺸﺘﻪ ﺑﻮﺩ ﻭ ﭘﺮﺵ ﺭﺍ ِ ﺩﻳﺪﻡ ﭼﻮﻥ ﻣﺮﻭﺍﺭﻳﺪ ﻭ ﺑﺮ ﺳﺮ ﻭَﯼ ﺍﺯ ﻫﺮ ﺭﻧﮕﯽ ﺧﻂ ﻭ ﭘﻴﺸﺎﻧﯽ ﻭَﯼ ﭼﻮﻥ ﺁﻓﺘﺎﺏ ﻭ ﭘﺎﻳﻬﺎﯼ ﻭَﯼ ﭼﻮﻥ ُﺩﺭّ ﻣﻨﻈﻮُﻡ ﻭ ﺑﻌﻀﯽ ﺍﺯﭘﺮّﻫﺎﯼ ﻭَﯼ ﺳﺒﺰ ﺑﻮﺩ ﻭ ﺻﻔﺖ ﻧﺘﻮﺍﻧﻢ ﮐَﺮﺩﻥ ﺍﺯ ﻧﻴﮑﻮﯼ ﮐﻪ ﺧﺪﺍﯼ ﺗﻌٕﺎﻟﯽ ﻭَﻳﺮﺍ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﻭ ﺍﻧﺪﺭ ﻗﺮﺁﻥ ﭼﻨﻴﻦ ﻣﯽ ﮔﻮﻳﺪ ﺛ ﱠﻢ ﺩَﻧﺎ ﻓ َﺘ َﺪﻟّﻲ ﻣﻌﻨﯽ ﺗﺪﻟﻲ ﺗﻌﻠﻖ ﺑﻮﺩ ﺍﻧﺪﺭ ﻫﻮﺍ ﺍِﻳﺴﺘﺎﺩﻩ ﻣﻌﻠﻖ ﺑﻲ ﺗﮑﻴﻪ ﻭ ﺑﻲ ﭼﻨﮓ ﺍﻧﺪﺭﺯﺩﻥ ﺑﻪ ﭼﻴﺰﯼ ﺟﺒﺮﺋﻴﻞ ﺑﺪﺍﻥ ﺑﺰﺭﮔﯽ ﻭ ﺑﺪﺍﻥ ﻋْﻠﯽ ﻭ ﻫﺮ ﺩﻭ ﺑﻪ ﻗﻮﺕ ﻫﻨﻮﺯ ﻳﮏ ﺳﺎﻋﺖ ﻧﺎﺑﻮﺩﻩ ﻫﻤﻲ ﮔﻮﻳﺪ َﻭ ُﻫ َﻮ ﺑﺎﻻُﻓﻖ ِﺍﻻٴ ٕ ﺳﺪْﺭﺓ ﺍﻟﻤﻨﺘﻬﯽ ﭼﻮﻥ ﻳﮑﺪﻳﮕﺮ ﮔﺸﺘﻨﺪ ﺑﻪ ﺑﺎﻻ ﻭ ﺑﻪ ﺩﻳﺪﺍﺭ ﻧﻪ ﺍﻳﻦ ﺍﺯ ﺁﻥ ﺑﺰﺭﮔﺘﺮ
A SCENSION
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T HE I LKHANID B OOK
152
ﮐﺮﺩَﻧﺪ ﻭ ﻣﯽ ﮔﻔﺘﻨﺪ ﮐﻪ ُﻫ َﻮ ُﻫ َﻮ ﺍﻭﺳﺖ ﺗﺎ ﻫﻤﻪ ﻫﻮﺍ ﭘﺮ ﺍﺯ ﻓﺮﻳﺸﺘﻪ ﺷﺪ ﺁﻧﮕﺎﻩ ﺟﺒﺮﺋﻴﻞ ﻭ ﻣﻴﮑَﺎﻳﻴﻞ ﻋَﻠﻴْﻬﻤﺎ ﺍﻟﺴﱠﻼﻡ ﻓﺮﻭﺁﻣﺪﻧﺪ ﺑﻪ ﻧﺰﺩﻳﮏ ﻣَﻦ ﻭ ﻣَﺮﺍ ﺑﻴﺪﺍﺭ ﮐﺮﺩﻧﺪ ﻭ ﭼﻨﻴﻦ ﮔﻔﺘﻨﺪ ﻳَﺎ ﻣﺤﻤّﺪ ﺧﻴﺰ ﮐﻪ ﺍﻣﺸﺐ ﺷﺐ ﺧﻮﺍﺏ ﻧﻴﺴﺖ ﮐﻪ ﺍﻣﺸﺐ ﺷﺐ ﻗﺮﺑﺘﺴﺖ ﻭ ﺷﺐ ﺧﻠﻌٕﺖ ﻭ ﺷﺐ ﮐﺮﺍﻣﺘﺴﺖ ﻭ ﺍﻣﺸﺐ ﺁﻧﭽﻪ ﺁﺭﺯﻭﯼ ﺗﺴﺖ ﻞ ﺗﺮﺍ ﺑﺨﻮﺍﻫﺪ ﺩﺍﺩﻥ ﻭ ﻋﺠﺎﻳﺐ ﺻُﻨﻊ ﺧﻮﻳﺶ ﻭ ﻗﺪﺭﺕ ﺧﻮﻳﺶ ﻭ ﺧﺪﺍﻱ ﻋﺰّﻭﺟ ّ ﻣﻠﮑﻮﺕ ﺧﻮﻳﺶ ﻭ ﺁﻳﺎﺕ ﻭَﺣﺪَﺍﻧﻴّﺖ ﺧﻮﻳﺶ ﺗﺮﺍ ﺑﺨﻮﺍﻫﺪ ﻧﻤﻮﺩﻥ ﺧﻴﺰ ﻭ ﺍﺟﺎﺑﺖ ﻞ ﺍﻧﺪﺭ ﻣﺤﮑﻢ ﺗﻨﺰﻳﻞ ﮐﻦ ﺧﺪﺍﻭﻧﺪ ﺯﻣﻴﻦ ﻭ ﺁﺳﻤﺎﻥ ﺭﺍ ﭼﻨﺎﻧﮑﻪ ﺧﺪﺍﻭﻧﺪ ﻋﺰّﻭﺟ ّ ﺧﻮﻳﺶ ﻳﺎﺩ ﮐﺮﺩ ِﻟ ُﻨ ِﺮ َﻳ ُﻪ ﻣﻦ ﺁﻳَﺎﺗﻨﺎ ﺍﻧّﻪ ُﻫ َﻮ ﺍﻟﺴّﻤﻴﻊ ﺍﻟﺒَﺼﻴ َﺮ ﻭ ﺟَﺎﯼ ﺩﻳﮕﺮ ﮔﻔﺖ ﺟ َﻌٕﻠﻨﺎ ﺍﻟﺮﻭﻳﺎ ﺍﻟﺘﯽ ﺍﺭﻳﻨﺎﮎ ﺍﻟّﺎ ﻓِﺘ َﻨ ًﺔ ﻟﻠﻨّﺎﺱ ﺭَﺳﻮﻝ ﻋَﻠﻴْﻪ ﺍﻟﺴﻠﻢ ﮔﻔﺖ ﻭ ﻣَﺎ َ ﺑﺮﺧﺎﺳﺘﻢ ﻭ َﻣﺴْﺢ ﮐﺮﺩﻡ ﻭ ﺟﺎﻣﻪ ﺑﭙﻮﺷﻴﺪﻡ ﻭ ﺑﺎ ﺍﻳﺸﺎﻥ ﺑﺮﻓﺘﻢ ﺗﺎ ﻣﻴﺎﻥ ) (۷rﻣﻘﺎﻡ ﺯﻣﺰﻡ ﺑﺎ ﺍﻳﺸﺎﻥ ﻃﺸﺖ ﺩﻳﺪﻡ ﺍﺯ ﺯﺭ ﻭ ﺁﺏ ﺩﺳﺘﺎﻧﻲ ﺯﺭّﻳﻦ ﺁﻭﺭﺩﻩ ﺍﺯ ﺑﻬﺸﺖ ﭘﺲ ﺟﺒﺮﺋﻴﻞ ﻋﻠَﻴﻪ ﺍﻟﺴﻠﻢ ﻣَﺮﺍ ﺑﺨﻮﺍﺑﺎﻧﻴﺪ ﻭ ﺳﻴﻨﻪٴ ﻣﺮﺍ ﺑﺸﮑﺎﻓﺖ ﻭ ﭼﻨﺪ ﻧﺨﻮﺩ ﺳﻨﮕﯽ ﻆ ﺧﻮﻥ ﺳﻴَﺎﻩ ﺍﺯ ﺩﻝ ﻣﻦ ﺑﻴﺮﻭﻥ ﮐَﺮﺩ ﻭ ﺑﻴﻨﺪﺍﺧﺖ ﻭ ﭼﻨﻴﻦ ﮔﻔﺖ ﻳﺎ ﻣﺤﻤّﺪ ﺍﻳﻦ ﺣ ّ ﺩﻳﻮ ﺍﺳﺖ َﻭ ﭼﻨﺪ ﻧﺨﻮﺩ ﺳﻨﮕﯽ ﺩﻳﮕﺮ ﺑﻴﺮﻭﻥ ﮐﺮﺩ ﻫﻤﭽﻨﺎﻥ ﻭ ﺑﻴﺮﻭﻥ ﺍﻧﺪﺍﺧﺖ ﻭ ﭼﻨﻴﻦ ﮔﻔﺖ ﮐﻪ ﺍﻳﻦ ﺣﻆ ﺩﻧﻴﺎ ﺍﺳﺖ ﻭ ﻫَﻢ ﭼﻨﺪﺍﻥ ﺩﻳﮕﺮ ﺑﻴﺮﻭﻥ ﮐﺮﺩ ﻭ ﺑﻴﻨﺪﺍﺧﺖ ﻆ ﻧﻔﺲ ﺍﺳﺖ ﻳَﻌﻨﯽ ﺁﺭﺯﻭﻫﺎﯼ ﺩﻧﻴﺎ ﭘﺲ ﺟﺒﺮﺋﻴﻞ ﻋَﻠﻴْﻪ ﺍﻟﺴﻼﻡ ﺁﻥ ﻭ ﮔﻔﺖ ﺍﻳﻦ ﺣ ّ ﻃﺸﺖ ﺭﺍﭘﺮ ﺁﺏ ﺯﻣﺰﻡ ﮐﺮﺩ ﻭ ﺩﻝ ﻣَﺮﺍ ﺍﻧﺪﺭ ﻭﯼ ﺑﺸُﺴﺖ ﻭ ﺑﻪ ﻋﻠﻢ ﻭ ﺣﮑﻤﺖ ﻭ ﻧﻮﺭ ﺑﻴﺎﮐَﻨﺪ ﻭ ﭘ ّﺮ ﺧﻮﻳﺶ ﺑَﺮ ﻣﻦ ﺑﻤﺎﻟﻴﺪ ﻭ ﺩﻝ ﻣﻦ ﺑﺎﺯ ﺟﺎﯼ ﺧﻮﻳﺶ ﺑﻨﻬﺎﺩ ﻭ ﻞ ﺳﻴﻨﻪ ﻣﻦ ﻫﻤﭽﻨﺎﻥ ﮔﺸﺖ ﮐﻪ ﺑﻮﺩ ﮔﻔﺖ ﻫﻤﭽﻨﺎﻥ ﺷﻮ ﺑﻪ ﻗﺪﺭﺕ ﺧﺪﺍﯼ ﻋﺰﻭﺟ ّ ﻋﺎﻳﺸﻪ ﺭﺿﯽ ﺍﷲ ﻋﻨﻬﺎ ﭼﻨﻴﻦ ﮔﻔﺖ ﮐﻪ ﻫﻤﻴﺸﻪ ﺍﺛﺮ ﺁﻥ ﺷﮑﺎﻑ ﻫﻤﻲ ﺩﻳﺪﻣﻲ ﻭ ﭘﻴﺪﺍ ﺑﻮﺩﯼ ﻭ ﺍﻧﺪﺭ ﻣﻌﺮَﺍﺝ ﺩﻭ ﭼﻴﺰﺳﺖ ﻳﮑﯽ ﺧﺒﺮ ﺩﺍﺩﻥ ﺍﺯ ﻗﺪﺭﺕ ﺧﻮﻳﺶ ﺩﻳﮕﺮ ﻧﻤﻮﺩﻥ ) (۷vﺷﺮﻑ ﻭ ﻣﻨﺰﻟﺖ ﺭﺳﻮﻝ ﺧﻮﻳﺶ ﻭ ﻫﺮﮐ ﻪ ﭼﻴﺰﯼ ﺍﺯ ﻣ ٕﻌﺮَﺍﺝ ﺭﺍ ﺑﺸﻨﻮﺩ ﻭ ﻣُﻨﮑِﺮ ﺷﻮﺩ ﺍﺯ ﺩﻭ ﺑﻴﺮﻭﻥ ﻧﺒﻮﺩ ﻳﺎ ﻣﻨﮑﺮ ﺑﻮﺩ ﻗﺪﺭﺕ ﺧﺪﺍﯼ ﺗﻌﺎﻟﯽ ﮐﻪ ﻗﺎﺩﺭ ﻧﻴﺴﺖ ﻳﺎ ﻣﻨﮑﺮ ﺷﻮﺩ ﺷﺮﻑ ﻣﺼﻄﻔﯽ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﻭ ﻣﯽ ﮔﻮﻳﺪ ﮐﻪ ﻣﺼَﻄﻔﯽ ﺳﺰﺍﻭﺍﺭ ﻧﻴﺴﺖ ﻭ ﺍﻳﻦ ﻫﺮ ﺩﻭ ﺑﻪ ﺍَﺻﻞ ﮐُﻔﺮﺳﺖ ﻭ ﻣﻮﻗﻨﺎﻥ ﺍﻧﺪﺭ ِﻣﻌْٕﺮﺍﺝ ﺑﻮﺑﮑﺮﻳﺎﻧﻨﺪ ﻭ ﻣﻨﮑﺮَﺍﻥ ﻣِﻌﺮﺍﺝ ﺑﻮﺟَﻬﻠﻴﺎﻧﻨﺪ ﻭ ﺍﮔﺮ ﻫﻮﺍﺩﺍﺭﯼ ﮔﻮﻳﺪ ﮐﻪ
153
P ERSIAN T EXT
ﺭﻭﺯﯼ ﺧﻮﺭﻧﺪﮔﺎﻥ ﺍﺯ ﻣﻠﮏ ﺍﻭ ﻧﮑﺎﻫﺪ ﮐﻪ ﺍﻭ ﻭﻫّﺎﺏ ﻭ ﺭﺯّﺍ َﻗﺴْﺖ ﻭﺑﺴﻴﺎﺭ ﺭﻭﺯﯼ ﺩﻫﻨﺪﻩ ﺍﺳﺖ ﻭ ﺗﺴﺒﻴﺢ ﺑﻌﻀﯽ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺁﻧﺴﺖ ﮐﻪ ﻳﺎ ﺭﺍﺯﻕ ﺍﻟﻐُﺮﺍﺏ ﺸ ِﻪ ﻳﺎ ﺭﻭﺯﯼ ﺩﻫﻨﺪﻩٴ ﺯﺍﻍ ﺑﭽﻪٴ ﺯﺍﻍ ﭼﻮﻥ ﺍﺯ ﺧﺎﻳﻪ ﺑﻴﺮﻭﻥ ﺁﻳﺪ ﺳﺮﺥ ﻋ ِ ﻓﯽ َ ﺭﻧﮓ ﺑﻮﺩ ﻣﺎﺩﺭ ﻭﻳﺮﺍ ﻳﻠﻪ ﮐﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﻃﻌﺎﻡ ﻧﺪﻫﺪ ﮔﻮﻳﺪ ﺑﻪ ﺭﻧﮓ ﻣﻦ ﻧﻴﺴﺖ ﺣﻖ ﺗﻌﺎﻟﯽ ﻣﻠﺦ ﺭﺍ ﺍﻟﻬﺎﻡ ﺩﻫﺪ ﺗﺎ ﺩﻫﺎﻥ ﺑﺎﺯ ﮐُﻨﺪ ﻣﺮﺁﻥ ﻣﻠﺦ ﺭﺍ ﺑﮕﻴﺮﺩ ﻭ ﺑﺨﻮﺭﺩ ﺗﺎ ﺁﻧﮑﻪ ﻣﻮﻳﺶ ﺳﻴَﺎﻩ ﺷﻮﺩ ﻣَﺎﺩﺭﺵ ﺑﺎﺯ ﺁﻳﺪ ﺑﻪ ﺭﻧﮓ ﺧﻮﻳﺶ ﺑﻴﻨﺪ ﻗﺒﻮﻝ ﮐﻨﺪ ﭘﺲ ﺑﭽﻪٴ ﺯﺍﻍ ﺭﺍ ﮐﻪ ﻣﺎﺩﺭ ﺭﺩ ﮐﺮﺩ ﺣﻖ ﺗﻌٕﺎﻟﯽ ﺭﻭﺯﯼ ﺩﺍﺩ ﻭ ﺑﭙﺮﻭﺭﺩ ﻣﻮٴﻣﻦ ﺩﺭﻭﻳﺶ ﺭﺍ ﮐﻪ ﺧﻠﻖ ﺭَﺩ ﮐﻨﺪ ﻫﺮﮔﺰ ﺑﻮﺩ ﮐﻪ ﺭﻭﺯﯼ ﺩﻫﻨﺪﻩ ﺭﻭﺯﯼ ﺑﻪ ﻭﯼ ﻧﺮﺳﺎﻧﺪ ﻭ ﻧﻴﺰ ﺩﺭ ﺧﺒﺮ ﺁﻣﺪﻩ ﺍﺳﺖ ﻧﻮﻡ ﺍﻟ َﻌٕﺎﻟﻢ ﻋﺒَﺎﺩ ٌﺓ ﻭ ﻧﻮﻡ ﺍﻟﺼﱠﺎﻳﻢ ﻋﺒﺎﺩﻩ ﻳﻌﻨﯽ ﺧﻮﺍﺏ ﻋﺎﻟﻢ ﻋﺒﺎﺩﺗﺴﺖ ﻭ ﺧﻮﺍﺏ ﺭﻭﺯﻩ ﺩﺍﺭ ﻋﺒَﺎﺩﺗﺴﺖ ﻋﺠَﺐ ﻧﻪ ﺁﻧﺴﺖ ﮐﻪ ﺟﺎﻥ ﻣﻮٴﻣﻦ ﺭﺍ ﻣﻌﺮﺍﺝ ﺑﻮﺩ ﻋﺠﺐ ﺁﻧﺴﺖ ﮐﻪ ) 6(۶rﺗﻦ ﺭﺍ ﺑﺴﺘﺪﻥ ﺟﺎﻥ ﺗﺴﺒﻴﺢ ﻣُﺴﺒّﺤﺎﻥ ﺑﻮﺩ ﭼﻨﺎﻧﮑﻪ ﺑﻪ ﻭﻗﺖ ﺧﻮﺍﺏ ﺟﺎﻧﺖ ﺑﺮ ﺩَﺍﺭﺩ ﻭ ﺗﺮﺍ ﺁﮔﺎﻫﯽ ﻧﻪ ﮐﻪ ﻗﺎﺩﺭﺳَﺖ ﮐﻪ ﺑﻪ ﻭﻗﺖ ﻣﺮﮒ ﺟَﺎﻥ ﺑﺮﺩﺍﺭﺩ ﻭ ﺗﺮﺍ ﺧﺒﺮ ﻧﻪ ﺑﻌﻀﯽ ﮔﻔﺘﻨﺪ ﮐﻪ ﻣﻌٕﺮﺍﺝ ﺭﺳﻮﻝ ﺩﻭ ﺑﻮﺩ ﻳﮑﯽ ﺍﺯ ﻣَﮑّﻪ ﻭ ﻳﮑﯽ ﺍﺯ ﻣﺪﻳﻨﻪ ﺟﻌٕﻔﺮﺻﺎﺩِﻕ ﮔﻮﻳﺪ ﻋﻨْﻪ ﻣﻌﺮﺍﺝ ﺭﺳﻮﻝ ﻫﻔﺘﺼﺪ ﻭﻫﻔﺘﺎﺩ ﻭﻫﻔﺖ ﺑﻮﺩ ﺩﺭ ﻫﺮﺷﺒﺎﻥ ﺭﻭﺯﯼ ﺭﺿﯽ ﺍﷲ َ ﺴ ِﻪ ﻓﺘ َﺪﻟّﻲ ﻫﻔﺖ ﻣﺮ ﺗﻦ ﺭﺍ ﻭ ﻫﻔﺘﺎﺩ ﺩﻝ ﺭﺍ ﻭﻫﻔﺘﺼﺪ ﻣﺮ ﺟﺎﻥ ﺭﺍ ُﺛﻢﱠ ﺩَﻧﺎ ﺑﻨﻔ ِ ﯽ ﺏ ﻗﻮﺳَﻴْﻦ ﻭﻳﻦ ﭼﻪ ﺍﻭ ﺍﺩﻧﯽ ﺑﺴﺮّﺣ ّ ﺑﻘﻠِﺒ ِﻪ ﻓﮑَﺎﻥ ﻗﺎ َ }ﺷﮑﺎﻓﺘﻦ ﺳﻴﻨﻪٴ ﭘﻴﻐﺎﻣﺒﺮﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﻮﺳﻂ ﺟﺒﺮﺋﻴﻞ ﻭ ﻣﻴﮑﺎﺋﻴﻞ{ ﻋﺒْﺪﺍﻟﻤﻠﮏ ﺍﻟﺒَﻠﺨﯽ ﺑﻪ ﺍﺳﺘﺎﺩ ﺧﻮﻳﺶ ﺍﺯ ﺭَﻭﺍﻳﺖ ﮐﺮﺩ ﺧﻮﺍﺟﻪ ﺍﻣﺎﻡ ﻣﺤﻤّﺪ ﺑﻦ َ ﻋَﺒﺪﺍﷲ ﺑﻦ ﻋﺒّﺎﺱ ﺭﺿﯽ ﺍﷲ ﻋٕﻨﻬﻤﺎ ﮔﻔﺖ ﺷﺐ ﺩﻭﺷﻨﺒﻪ ﻫﻔﺪﻩ ﺭﻭﺯ ﮔﺬﺷﺘﻪ ﺍﺯ ﻣَﺎﻩ ﺭﻣَﻀﺎﻥ ﭘﻴﺶ ﺍﺯ ﻫﺠﺮﺕ ﺑﻪ ﺩَﻩ َﻣﺎﻩ ﭼﻨﻴﻦ ﮔﻔﺖ ﺭﺳﻮﻝ ﺻﻠﯽ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺐ ﺧﻔﺘﻪ ﺳﻠّﻢ ﻭ ﻋﻠﯽ ﺁﻟﻪ ﮐﻪ ﻣَﻦ ﺑﻪ ﺧﺎﻧﻪٴ ﻋﻤّﻪٴ ﺧﻮﻳﺶ ﺍ ّﻡ ﻫﺎﻧﯽ ﺩﺧﺘﺮ ﺍﺑﻮﻃﺎﻟ ْ ﺑﻮﺩﻡ ﻧﻤﺎﺯ ﺧﻔﺘﻦ ﮐﺮﺩﻩ ﻣﻴَﺎﻥ ﺧﻮﺍﺏ ﻭ ﺑﻴﺪﺍﺭﯼ ﭼﺸﻢ ﻣﻦ ﺧﻔﺘﻪ ﻭ ﺩﻝ ﻣﻦ ﺑﻴﺪﺍﺭ ﺩﺭﻫﺎﯼ ﺁﺳﻤﺎﻥ ﺩﻳﺪﻡ ﮔﺸﺎﺩﻩ ﻭ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺭﺍ ) (۶vﺩﻳﺪﻡ ﮐﻪ ﻓﺮﻭ ﻫﻤﯽ ﺁﻣﺪﻧﺪ ﻭ ﺩﺭ ﻫﻮﺍ ﻣﻲ ﺍﻳﺴﺘﺎﺩﻧﺪ ﻭ ﺟﻤﻊ ﻣﻲ ﺷﺪﻧﺪ ﻭ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺑﻪ ﻣﻦ ﺍﺷﺎﺭﺕ ﻣﯽ
A SCENSION
OF
T HE I LKHANID B OOK
154
ﻣﺮﺍ ﺑﻪ ﻧﺰﺩ ﺧﻮﻳﺶ ﺑﻪ ﭘﺎﯼ ﮐَﺮﺩ ﻭ ﮐﻮﻧﻴﻦ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﻭﯼ َﺍﺳْﺖ ﻣﺮﺍ ﺑﻨﻤﻮﺩ ﺍﺯ ﻣﺴﺒﺤّﺎﻥ ﻭ ﻣُﮑﺒّﺮﺍﻥ ﻭ ﻣُﻬﻠﻼﻥ ﻭ ﺑﻪ ﻫﻔﺘﺎﺩ ﻣﻮﻗﻒ ﻣﺮﺍ ﺑﺎﻳﺴﺘﺎﻧﻴﺪ ﺍﺯﻫﻤﻪ ﺍﻧﺪﺭ ﮔﺬﺷﺘﻢ ﺗﺎ ﺑﻪ ﻣﻘﻌﺪ ﺻﺪﻕ ﺭَﺳﻴﺪﻡ ﻭ ﺑﺮ ﺟَﺎﻥ ﻫﻤﻪ ﺭﺳَﻮﻻﻥ ﺳﻼﻡ ﮐﺮﺩﻡ ﻣﮕﺮ ﺑﺮ ﺟَﺎﻥ ُﻣﺼْﻄﻔﯽ ﺧﻮﺍﺳﺘﻢ ﮐﻪ ﺍﻧﺪﺭ ﻧﻮﺭ ﺟﺎﻥ ﻣﺼﻄﻔﯽ ﺑﺴﻮﺯﻡ ﭘﺲ ﻧﺪﺍء ﺷﻨﻴﺪﻡ ﮐﻪ ﻳﺎ ﺑﺎﻳﺰﻳﺪ ﮐﻮﻧﻴﻦ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﻭﻳَﺴﺖ ﺗﺮﺍ ﺑﺨﺸﻴﺪﻡ ﮔﻔﺘﻢ ﻣﺮﺍ ﺗﻮ ﻣﯽ ﺑﺎﻳﺪ ﮐﻮﻧﻴﻨﻢ ﭼﻪ ﻧﻤﺎﯼ ﺍﯼ ﺑﺎﺭ ﺧﺪﺍﯼ ﻫﺮ ﺣﺠﺎﺑﻲ ﮐﻪ ﻣﻴﺎﻥ ﻣﻦ ﻭ ﺗﻮ ﺑﻮﺩ ﺑﺮ ﺩﺍﺷﺘﻢ ﻫﺮ ﺣﺠَﺎﺑﯽ ﮐﻪ ﻣَﻴﺎﻥ ﺗﻮ ﻭﻣﻨﺴﺖ ﺑﺮﺩﺍﺭ ﺍﻟﻬﺎﻡ ﺁﻣﺪ ﺑﻪ ﺳﺮّﺵ ﺣﺠﺎﺏ ﻧﻴﺴﺖ ﻣَﻴﺎﻥ ﻣﻦ ﻭ ﺩﻭﺳﺘﺎﻥ ﻣﻦ ﮐﻪ ﺣﺠﺎﺏ ﻣﻴﺎﻥ ﻣﻦ ﻭ ﺩﺷﻤﻨﺎﻥ ﻣﻨﺴﺖ}ﻫﺢ{ 4ﻭ ﺍﻣﺎ ﻣﻌٕﺮﺍﺝ ﺟﺎﻥ ﮔﻔﺘﻴﻢ ﮐﻪ ﺧﻮﺩ ﻫﻤَﻪ ﻣﻮﻣﻨﺎﻥ ﺭﺍ ﺑﻮﺩ ﭼﻮﻥ ﺩﺭ ﺧﻮﺍﺏ ﺷﻮﻧﺪ ﺟﺎﻥ ﺍﻳﺸﺎﻥ ﺑﻪ ﻋﻠﻴّﻴﻦ ﺭﻭﺩ ﻭ ﺑﻪ ﺧﺒﺮ ﺁﻣﺪﻩ ﺍﺳﺖ ﮐﻪ ﭼﻮﻥ ﺑﻨﺪﻩ ﺩﺭ ﺳﺠﻮُﺩ ﺑﺨﺴﺒﺪ ﺧﺪﺍﯼ ﺗﻌﺎﻟﯽ ﻣﺒﺎﻫَﺎﺕ ﮐﻨﺪ ﺑﻪ ﻭﯼ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺭﺍ ﮔﻮﻳﺪ ﺑﻨﮕﺮﻳﺪ ﺑﻨﺪﻩٴ ﻣَﺮﺍ ﮐﻪ ﮏ ﻣﻨﺴﺖ ﻭ ﺗﻨﺶ ﺩَﺭ ) (۵rﻃَﺎﻋﺖ ﻣﻨﺴﺖ ﺟﻠﻮﻩ ﮐﻨﺪ ﺍﻭ ﺭﺍ ﺑﻪ ﺭﻭﺡ ﻭﯼ ﻧﺰﺩﻳ ِ ﻓﺮﻳﺸﺘﮕﺎﻥ ﻧﻤﺎﻳﺪ ﻭ ﺍﻳﻦ ﺟﻠﻮﻩ ﺁﻧﺴﺖ ﮐﻪ ﻓﺮﻳﺸﺘﮕﺎﻥ ﺗﺮﺍ ﺑﻪ ﭼﺸﻢ ﺣﻘﺎﺭﺕ ﻃﻌٕﻦ ﮐﺮﺩﻧﺪ ﺣﻖ ﻧﮕﺮﻳﺴﺘﻪ ﺍﻧﺪ ﺍﻳﺸﺎﻥ ﺭﺩ ﮐﺮﺩﻧﺪ ﺣﻖ ﺗﻌﺎﻟﯽ ﻗﺒﻮﻝ ﮐﺮﺩ ﺍﻳﺸﺎﻥ َ ﺗﻌﺎﻟﻲ ﺑﺴﺘﻮﺩ ﻫﻤﭽﻨﻴﻦ ﺑَﻮﯼ ﺩﻫَﺎﻥ ﺭﻭﺯﻩ ﺩﺍﺭﺍﻥ ﺭﺍ ﺭَﺩ ﮐﺮﺩﻧﺪ ﻭ ﻧﺎ ﺧﻮﺵ ﺼ ِﺎ ْﻳ ِﻢ ﻑ َﻓ ِﻢ ﺍﻟ ﱠ ﺩﺍﺷﺘﻨﺪ ﺣﻖ ﺗﻌﺎﻟﯽ ﻗﺒﻮﻝ ﮐﺮﺩ ﻭ ﺧﻮﺵ ﺩﺍﺷﺖ ﻭ ﮔﻔﺖ ﮐﯽ َﻟﺨَﻠ ُﻮ َ ﮏ َﻳﻌْﻨﯽ ﺑﻮﯼ ﺩﻫَﺎﻥ ﺭﻭﺯﻩ ﺩَﺍﺭ ﻧﺰﺩﻳﮏ ﺣﻖ ﺴ ِ ﺐ ﻋﻨْﺪ ﺍﷲ ﻣِﻦ ﺭﻳﺢ ﺍﻟﻤ ْ ﻃ َﻴ ُ َﺍ ْ ﺗﻌٕﺎﻟﯽ ﺧﻮﺵ ﺑُﻮﯼ ﺗﺮ ﺍﺯﺑﻮﯼ ﻣﺸﮑﺴﺖ ﻧﻴﺰ ﻧﺎﻟﻪٴ ﺑﻴﻤﺎﺭﺍﻥ ﺭﺍ ﺑﻴﻤﺎﺭﺩﺍﺭﺍﻥ ﻧﺎﺧﻮﺵ ﺩﺍﺭﻧﺪ ﻭ ﺳﺘﻮﻫﯽ ﻧﻤﺎﻳﻨﺪ ﺣﻖ ﺗﻌﺎﻟﯽ ﺩﻭﺳﺖ ﺩﺍﺭﺩ ﻭ ﺑﻪ ﺗﺴﺒﻴﺢ ﺑﺮﺩﺍﺭﺩ ﺍﻧﻴﻦ ﺍﻟﻤﺮﻳﺾ ﺗﺴﺒﻴﺢ ﻧﺎﻟﻪ ﺑﻴﻤﺎﺭ ﺗﺴﺒﻴﺢ ﺍﺳﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ﺧﻠﻖ ﺩﺭﻭﻳﺸﺎﻥ ﺭﺍ ﺩﺷﻤﻦ ﺩﺍﺭﻧﺪ ﻭ ﻗﺒﻮﻝ ﻧﮑﻨﻨﺪ}ﺣﻖ ﺗﻌﺎﻟﯽ ﺩﻭﺳﺖ ﺩﺍﺭﺩ ﻭ ﻗﺒﻮﻝ ﮐﻨﺪ{ 5ﭼﻨﺎﻧﮑﻪ ﺑﻪ ﺧﺒﺮ ﺁﻣﺪﻩ ﺍﺳﺖ ﮐﻪ ﺩﻭﺳﺖ ﺗﺮﻳﻦ ﺑﻨﺪﮔﺎﻥ ﺑﻪ ﻧﺰﺩ ﺣﻖ ﺗﻌﺎﻟﯽ ﺩﺭﻭﻳﺸﺎﻧﻨﺪ ﺯﻳﺮﺍ ﮐﻪ ﺩﻭﺳﺘﺮﻳﻦ َﮐﺴَﻬﺎ ِء ﭘﻴﻐَﺎﻣﺒَﺮﺍﻧﻨﺪ ﻭ ﺍﻳﺸﺎﻥ ﺑﻴﺸﺘﺮ ﺩﺭﻭﻳﺸﺎﻥ ﺑﻮﺩﻧﺪ ﺗﻮﺍﻧﮕﺮﺷﺎﻥ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺩﺍﻭﺩ َﻭ ﺳﻠﻴﻤﺎﻥ ﺑﻮﺩ ﻭ ﺧﻠﻖ ﻣﺮ ﺩﺭﻭﻳﺸﺎﻥ ﺭﺍ ﺍﺯ ﺁﻥ ﺩﺷﻤﻦ ﺩﺍﺭﺩ ﮐﻪ ﺍﻳﺸﺎﻥ ﭼﻴﺰﯼ ﺧﻮﺍﻫﻨﺪ ﻭ ﺁﻥ ﭼﻴﺰ ﮐﻪ ﺑﺪ َﻫﻨْﺪ) (۵vﺍﺯ ﻣﻠﮏ ﺍﻳﺸﺎﻥ ﺑﮑﺎ َﻫﺪ ﻭ ﺣﻖ ﺗﻌﺎﻟﯽ ﺩﻭﺳﺘﺸﺎﻥ ﺩﺍﺭﺩ ﺯﻳﺮﺍ ﮐﻪ ﺩﺍﺩﻥ ﺳُﻮﺍﻝ ﺧﻮﺍﻫﻨﺪﮔﺎﻥ ﻭ ﺩﺍﺩﻥ ﺭﻭﺯﯼ
155
P ERSIAN T EXT
ﻫﻮَﺍﺩﺍﺭﺷﻮﻧﺪ ﻭ ﺍﻭ ﻓﺎﺿﻠﺘﺮﻳﻦ ﻫﻤَﻪ ﭘﻴﻐﺎﻣﺒﺮﺍﻧﺴﺖ ﺍﺯ ﺭﻭﯼ ﺍﺳﺘﺤﺎﻟﺖ ﻋﻘﻞ ﮐﻪ ﺟﺴﻢ ﮐﺜﻴﻒ ﺑﺮ ﻫﻮَﺍ ﻧﺘﻮﺍﻧﺪ ﺷﺪ ﭼﻮﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﺟﺎﻳﺰ ﺁﻣﺪﻥ ﺑﺮ ﺭﻓﺘﻦ ﺑﺎ ﮐﺜﺎﻓﺖ ) (۳vﺟﺴﻢ ﺭﺳﻮﻝ ﻣﺎ ﺭﺍ ﺍﻭﻟﻴﺘﺮ ﮐﻪ ﺍﻭ ﺳﺰﺍﻭﺍﺭ ﺗﺮ ﻣﺎ ﭼﻨﻴﻦ ﮔﻮﻳﻴﻢ ﺑﻠﮑﻪ ﺣﻖ ﺗﻌَﺎﻟﯽ ﺑﺮ ﺍﻋٕﺮﺍﺝ ﺍﻭ ﺗﻮﺍﻧﺎﺳﺖ ﻭ ﺍﻭ ﻣﺮﻳﻦ ﮐﺮﺍﻣﺖ ﺭﺍ ﺳﺰﺍﺳﺖ ﭘﺲ ﻣﻨﮑﺮ ﺷﺪﻥ ﻫﻮﺍﺩﺍﺭﻧﺪ ﺯﻳﻦ ﻣﻴﺎﻥ ﻭ ﻧﻴﺰ ﺭﻭﺍ ﻧﺒﻮﺩﯼ ﮐﻪ ﺑﻪ ﺧﻮﺍﺏ ﺑﻮﺩﯼ ﻳﺎ ﺑﻪ ﺩﻝ ﻳﺎ ﺑﻪ ﺟﺎﻥ ﺯﻳﺮﺍ ﮐﻪ ﺑﻪ ﺧﻮﺍﺏ ﺑﺴﻴَﺎﺭ ﮐﺲ ﺭﺍ ﺍﺯ ﺍﻣّﺖ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﺧﻮﺍﺏ ﺩﻳﺪﺳﺖ ﺑﺮ ﺷﺪﻥ ﺑﺮ ﺁﺳﻤﺎﻥ ﻭ ﺩﻳﺪﻥ ﻓﺮﻳﺸﺘﮕﺎﻥ ﻭ ﺑﻬﺸﺖ ﻭ ﺩﻭﺯﺥ ﻭ ﺑﻪ ﺟَﺎﻥ ﻧﻴﺰ ﻫﻤﭽﻨﻴﻦ ﻫَﺮ ﺧﻔﺘﻪ ﺍﯼ ﺭﺍ ﺟﺎﻥ ﺍﻭ ﺑﺮ ﺷﻮﺩ ﺗﺎ ﺑﻪ ﺍﻋﻠﯽ ﺗﺎ ﺑﻪ ﻋﺮﺵ ﻭ ﺑﻪ ﻭﻗﺖ ﺑﻴﺪﺍﺭﯼ ﺑﺪﻭ ﻞ ﺟﻼﻟ ُﻪ ﺍﷲ ﺑﺎﺯ ﺁﻳﺪ ﺑﯽ ﺩﺭﻧﮕﯽ ﻭﺑﯽ ﺭﻧﺠﯽ ﮐﻪ ﺑﻪ ﻭﻱ ﺭﺳﺪ ﭼﻨﺎﻧﮑﻪ ﮔﻔﺖ ﺟ ّ ﻳﺘﻮﻓﯽ ﺍﻻﻧﻔﺲ ﺣ۪ﻴﻦ َﻣﻮْﺗﻬَﺎ ﻭ ﻫﻤﭽﻨﻴﻦ ﻧﻴﺰ ﺑﻪ ﺩﻝ ﺑﻌﻀﻲ ﺭﺍ ﺍﺯ ﺯﺍﻫﺪَﺍﻥ ﺩﻳﺪﺍﺭ ﺑﻮ َﺩﺳْﺖ ﭘﺲ ﺍﮔﺮ ﭼﻨﻴﻦ ﺑﻮﺩﯼ ﺭﺳُﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺪﻳﻦ ﻣﺨﺼﻮﺹ ﻧﺒﻮﺩﯼ ﻭﻭﻱ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻳﮑﯽ ﺑﻮﺩﯼ ﻭَ ﺍﻳﻦ ﻣﻌﺮَﺍﺝ ﺍﻭ ﮐﺮَﺍﻣﺘﯽ ﺑﻮﺩ ﮐﻪ ﺍﻭ ﺑﺪﺍﻥ ﻣﺨﺼﻮﺹ ﺑﻮﺩ ﭼﻨﺎﻧﮑﻪ ﮔﻔﺖ ﺧﺪﺍﻱ ﻋﺰّﻭﺟﻞ } َﻓﮑَﺎﻥ{ 1ﻗﺎﺏ ﻗﻮﺳﻴﻦ ﺍﻭ َﺍﺩْﻧﻲ ﻭ ﺍﻧﺪﺭ ﺑﺎﻃﻞ ﺷﺪﻥ 2ﻗﻮﻝ ﺍﻳﺸﺎﻥ ﻭ ﺩﺭﺳﺖ ﺷﺪﻥ ﻗﻮﻝ ﺍﻫﻞ ﺳﻨّﺖ ) (٤rﻭ ﺟﻤﺎﻋﺘﺴﺖ ﻭ ﺍﻣﺎ ﺑﻪ ﺧﻮﺍﺏ ﺩﻳﺪﻥ ﺑﻬﺸﺖ ﻧﻴﺰ ﺟﺰ ﺭﺳﻮﻝ ﺭﺍ ﺑﻮﺩ ﭼﻨﺎﻧﮑﻪ ﻣﯽ ﺁﻳﺪ ﺑﻪ ﺧﺒﺮ ﮐﻪ ﻓﺎﺳﻘﯽ ﻓﺮﻣﺎﻥ ﻳﺎﻓﺖ ﺑﻪ ﺭﻭﺯﮔﺎﺭ ﺻَﺤﺎﺑﻪ ﺍﺑﻮ ﻫﺮﻳﺮﻩ ﺭﺿﯽ ﺍﷲ ﮑﺮْﺩ ﭼﻮﻥ ﺩﺭ ﮔﻮﺭ ﻧﻬﺎﺩﻧﺪﺵ ﺍﺑﻮﻫﺮﻳﺮﻩ ﻭَﻳﺮﺍ ﺑﻪ ﺧﻮﺍﺏ ﺩِﻳﺪ ﻋﻨْﻪ ﺑﺮ ﻭَﯼ ﻧﻤﺎﺯ ﻧ َ َٕ ﺣﻠّﻪ ﺍﯼ ﭘﻮﺷﻴﺪﻩ ﻭ ﺗﺎﺝ ﺑﺮ ﺳﺮ ﻧﻬﺎﺩﻩ ﮔﻔﺖ ﻳﺎ ﻓﺎﺳﻖ ﺍﻳﻦ ﺍﻧﺪﺭ ﺑﻬﺸﺖ ﺁﺭﺍﺳﺘﻪ ﻭ ُ ﮐﺮﺍﻣَﺖ ﺑﻪ ﭼﻪ ﻳﺎﻓﺘﯽ ﮔﻔﺖ ﺳﺘﻴﺰﻩٴ ﺗﺮﺍ ﮐﻪ ﺑﺮ ﻣَﻦ ﻧﻤﺎﺯ ﻧﮑﺮﺩﯼ ﻭ ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ ﻋَﻠﻴْﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ﮐﻪ ﮔﻔﺖ ﺩﻩ ﺳَﺎﻝ ﻋﺒَﺎﺩَﺕ ﮐﺮﺩﻡ ﺍﺯ ﺑﻴﻢ ﺩﻭﺯﺥ ﺍﺩﻫﻢ ﺭﺣﻤﺔ ﺍﷲ ٕ ﻭ ﺩﻩ ﺳَﺎﻝ ﺩﻳﮕﺮ ﻋﺒﺎﺩﺕ ﮐﺮﺩﻡ ﺑﻪ ﺍﻣﻴﺪ ﺑﻬﺸﺖ ﭘﺲ ﺑﻬﺸﺖ ﺭَﺍ ﻭ ﺩﻭﺯﺥ ﺭﺍ ﺑﻪ ﺧﻮﺍﺏ ﺩﻳﺪﻡ ﻣﺮﺍ ﮔﻔﺘﻨﺪ ﺗﺎ ﮐﯽ ﮔﺮﺩ ﻣَﺎ ﮔﺮﺩﻱ ﺑﻪ ﺩَﺳﺖ ﻣَﺎ ﻫﻴﭻ ﭼﻴﺰﯼ ﻧﻴﺴﺖ ﺁﻓﺮﻳﺪﮔﺎﺭ ﻣﺎ ﺭﺍ ﺧﻮﺍﻩ ﮐﻪ ﻣَﺎ ﺑﻪ ﺣﮑﻢ ﻭَﯼ ﺍﻳﻢ }ﻫﺢ{ 3ﻓﺎﻣﱠﺎ ﻣﻌﺮﺍﺝ ﺩِﻝ ﻧﻴﺰ ﺟﺰ ﺭﺳﻮﻝ ﺭﺍ ﻋﻠﻴﻪ ﺍﻟﺴﻠّﻢ ﺑﻮﺩﻩ ﺍﺳﺖ ﺍﻳﻦ ﺧﻮﺵ ﺩﻻﻥ ﮐﻪ ﺩﺭ ﻣَﺠﻠﺲ ﻧﻌﺮﻩ ﺯﻧﻨﺪ ﻭ ﻭﺍﻟﻪ ﮔﺮﺩﻧﺪ ﻭ ﺣَﺎﻟﺸﺎﻥ ﺁﻳﺪ ﺗﺎ ﺑﻴﻬﻮﺵ ﺷﻮﻧﺪ ﺍﻳﻦ ﮔﺸﺎﻳﺶ ﺩﻟﺴﺖ ﻭ ﻣﻌٕﺮﺍﺝ ﺩﻝ ﺑﺎﻳﺰﻳﺪ ﺑَﺴﻄﺎﻣﯽ ﺭﺣﻤﺔ ﺍﷲ ﻋَﻠﻴْﻪ ) (٤vﮔﻮﻳﺪ ﺩﻝ ﻣﻦ ﭼﻨﺎﻥ ﺩﻳﺪ ﮐﻪ ﺣﻖ ﺗﻌﺎﻟﯽ
PERSIAN TEXT ﷲ ﺍﻟﺮّﺣﻤٰﻦِﺍﻟ ّﺮﺣﻴﻢ ﺑﺴﻢ ﺍ ِ
}ﻣﻘﺪﻣﻪٴ ﻧﻮﻳﺴﻨﺪﻩ{ ﺳﺒْﺤﺎ َﻧ ُﻪ ﻭ ﺗﻌﺎﻟﯽ ﻭ ﺻَﻠﻮﺍﺕ ﺑﺮ ﺳﻴّﺪ ﺍﻧﺒﻴﺎ ) (۲vﺣﻤﺪ َﻭ ﺳﭙﺎﺱ ﻣﺮ ﻣﻠﮏ ﺭﺍ ُ ﻣﺤﻤّﺪ ُﻣﺼْﻄﻔﯽ ﻭ ﺑﺮ ﻳﺎﺭﺍﻧﺶ ﺍﻣّﺎ ﺑﺪﺍﻥ ﮐﻪ ﻣﻌٕﺮﺍﺝ ﺣﻖ ﺍﺳﺖ ﻭ َﻓﺎﺭﺳﯽ ﺳﻠّﻢ ﺧﻮﺍﻧﻨﺪ ﺑﻪ ﺗﺎﺯﯼ ﻭ ﻣ ٕﻌﺮَﺍﺝ ﺑﺮ ﺷﺪﻥ ﺑﺎﺷﺪ ﺍﺯﻧﺸِﻴﺐ ﺑﻪ ﺑﺎﻻ ﻭ ﻧﺮﺩﺑﺎﻥ ﺭﺍ ُ ﺳٌﻠﻢ ﺩﻭ ﻣﻌٕﺮَﺍﺝ ﺑﻮﺩ ﻫﺮ ﻣﻌٕﺮﺍﺝ ﻧﻴﺰﺧﻮﺍﻧﻨﺪ ﻭ ﺭﺳُﻮﻝ ﻣَﺎ ﺭﺍ ﺻﻠﯽ ﺍﷲ ﻋﻠﻴﻪ ﻭ َ ﺩﻭ ﺍﻧﺪﺭ ﻳﮏ ﺷﺐ ﻭ ﮔﻮﻳﻨﺪ ﮐﻪ َﺭﺳُﻮﻝ ﻋَﻠﻴﻪ ﺍﻟﺴﻠﻢ ﺷﺐ ﻣﻌٕﺮﺍﺝ ﺍﺯ ﺧﺎﻧﻪٴ ﺍﻡ ﻫﺎﻧﯽ ﺭﻓﺖ ﻭ ﺑﻪ ﺭَﻭﺍﻳﺘﯽ ﺍﺯ ﺧﺎﻧﻪٴ ﺧﺪﻳﺠﻪ ﻭ ﺑﻪ ﺭﻭﺍﻳﺘﯽ ﺍﺯ ﻣﻴَﺎﻧﻪٴ ﺻﻔَﺎ ﻭ ﻣﺮﻭﻩ ﻭ ﺑﻪ ﺭﻭﺍﻳﺘﯽ ﺍﺯﺧﺎﻧﻪ ﻋَﺒﺪﺍﷲ ﺑﻦ ﻋﺒّﺎﺱ ﺭﺿﯽ ﺍﷲ ﻋٕﻨﻬﻢ ﻭ ﺁﻥ ﺷﺐ ﺐ ﻭ ﺑﻪ ﺭﻭﺍﻳﺘﯽ ﺩﻳﮕﺮ ﺟ ْ ﻫﻔﺪﻫﻢ ﺑﻮﺩ ﺍﺯ ﺭﻣﻀﺎﻥ ﻭ ﺑﻪ ﺭﻭﺍﻳﺘﯽ ﺩﻳﮕﺮ ﺩﺭ ﻣَﺎﻩ ﺭ َ ﺩﺭ ﻣَﺎﻩ ﺭﺑﻴﻊ ﺍﻻﻭّﻝ ﺍﺯ ﻣﮑﻪ ﺗﺎ ﺑﻴﺖ ﺍﻟﻤﻘﺪّﺱ ﻭ ﺍﻳﻦ ﻣﻌﺮﺍﺝ ﺭﺍ ﺍﻋﺠﻮﺑَﻪ ﺧﻮﺍﻧﻨﺪ ﻭ ﻣﻌﺮَﺍﺝ ﺩﻭﻡ ﺍﺯ ﺑﻴﺖ ﺍﻟﻤﻘﺪّﺱ ﺗﺎ ﺑﻪ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺳﺪﺭﻩ ﻭ ﺭﻓﺮﻑ ﻭ ﺣﺠﺎﺑﻬﺎ ﻭ ﻋﺮﺵ ﻭ ﮐﺮﺳﯽ ﻭ ﻫﺮ ﺁﻥ ﮐﺴﯽ ﮐﻪ ﺑﻪ ﻣﻌٕﺮﺍﺝ ﺭَﺳﻮﻝ ﻣُﻨﮑﺮﺷﻮﺩ ) (۳rﮐﺎﻓﺮ ﺳﺒْﺤﺎﻥ ﺍﻟﺬﯼ ﺺ ﻗﺮﺁﻥ ﺭﺍ ﻣُﻨﮑﺮ ﺷﺪﻩ ﺑﺎﺷﺪ ﻗﻮﻟﻪ ﻋﺰّﻭﺟﻞ ُ ﮔﺮﺩﺩ ﺯﻳﺮﺍ ﮐﻪ ﻧ ّ ﺠ ِﺪ ﺍﻻٴ ْﻗﺼَﯽ ﺍﻟﺬﯼ ﺑَﺎ َﺭ ْﮐﻨَﺎ ﺴِ ﺴﺠﺪ ﺍﻟْﺤﺮﺍﻡ ﺍﻟﻲ ﺍﻟﻤ ْ ﻦ ﺍﻟﻤ ْ ﻼ ِﻣ َ ﺳﺮَﯼ ﺑ َٕﻌ ْﺒﺪِﻩ َﻟ ْﻴ ً َﺍ ْ ﺣ ْﻮﻟَ ُﻪ ﭘﺎﮐﺎ ﺧﺪﺍﻳﺎ ﮐﻪ ﺑﺒﺮﺩ ﺑﻨﺪﻩٴ ﺧﻮﻳﺶ ﺭﺍ ﺍﻧﺪﺭ ﺷﺒﯽ ﺍﺯ ﻣَﺴﺠﺪ ﺣَﺮﺍﻡ ﺗﺎ ﺑﻪ ﺼﺪ ﻓﺮﺳﻨﮓ ﺑﺮ ﺑﺮﺍﻕ ﻣﺮﮐﺐ ﭘﻴﻐﺎﻣﺒﺮﺍﻥ ﺁﻭﺭﺩﻩ ﺍَﺯ ﻣﺴﺠﺪ ﻣُﻘﺪّﺱ ﺑﻪ ﺷﺎﻡ ﺳﻴ َ ﺁﺳﻤﺎﻥ ﻭ ﻫﺮﮐﻪ ﺑﻪ ﻣﻌﺮﺍﺝ ﺩﻭﻡ ﻣﻨﮑﺮ ﺷﻮﺩ ﮐﻪ ﻧﺒﻮﺩ ﻳﺎ ﺑﻪ ﺧﻮﺍﺏ ﺑﻮﺩ ﻧﻪ ﺑﻪ ﺑﻴﺪﺍﺭﯼ ﻳﺎ ﮔﻮﻳﺪ ﺑﻪ ﺩﻝ ﺑﻮﺩ ﻧﻪ ﺑﻪ ﺟﺎﻥ ﻳﺎ ﮔﻮﻳﺪ ﺑﻪ ﺟﺎﻥ ﺑﻮﺩ ﻧﻪ ﺑﻪ ﺩﻝ ﻭ ﺗﻦ ﺁﻥ ﮐﺲ ﻫﻮﺍﺩﺍﺭ ﺑﻮﺩ ﻭ ﺧﺒﺮ ﻣﺸﻬُﻮﺭ ﺭﺍ ُﻣ ْﻨﮑِﺮ ﺷﺪﻩ ﺑﺎﺷﺪ ﻳﺎ ﺗﺎﻭﻳﻞ ﻓﺎﺳ ْﺪ ﮐﺮﺩَﻩ ﻭ ﺺ ﻗﺮﺁﻧﺴﺖ ﻣُﻨﮑﺮﻧﺘﻮﺍﻧﺪ ﺷﺪﻥ ﻫﺮ ﮔﺎﻩ ﮐﻪ ﻣﻌﺮﺍﺝ ﺍﺩﺭﻳﺲ ﻭ ﻋﻴﺴﯽ ﮐﻪ ﺍﻧﺪﺭ ﻧ ّ ﭘﺲ ﻣﻌﺮﺍﺝ ﺭﺳﻮﻝ ﺻَﻠﯽ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﭼﺮﺍ ﺑﺎﻳﺪ ﮐﻪ ﻣُﻨﮑﺮ ﺷﻮﻧﺪ ﻭ
NOTES
Introduction 1 Anonymous, Mi‛rājnāma (Istanbul, Süleymaniye Kütüphanesi, Ayasofya 3441), folio 6v. 2 Ibn Ish.āq, The Life of Muhammad: a Translation of Ish.āq’s Sīrat Rasūl Allāh, trans. Alfred Guillaume (Lahore: Pakistan Branch, Oxford University Press, 1955), 182–186; al-Bukhārī, S.ah.īh. al-Bukhārī/The Translation of the Meanings of Sahih al-Bukhari, ed./trans. Muhammad M. Khan (Medina: Dar Ahya al-Sunna al-Nabawiyya, no date), book 8, no. 345; book 54, no. 429; book 58, no. 227; and book 93, no. 608; and Ibn Sa‛d, al-T.abaqāt al-Kabīr, ed. Eduard Sachau (Leiden: Brill, 1904–40), volume 1, 142–143 (dhikr al-mi‛rāj) and 143–145 (dhikr laylat al-isrā’). 3 Much like the production of works in the ‘merits of Jerusalem’ (fad.ā’il al-Quds) genre, the growing emphasis on Jerusalem in ascension narratives produced during the post-Umayyad period may have had a political source and perhaps constituted, in part, a means to mobilize the public’s eagerness to defend this holy city during the period of the Crusades (see Emmanuel Sivan, ‘The Beginning of the Fad.ā’il al-Quds Literature,’ Israel Oriental Studies 1 [1971], 263–271). 4 For a list of companions responsible for transmitting reports on the Prophet’s ascension, see al-T.abarī, Tafsīr al-T.abarī: Jāmi‛ al-Bayān ‛an Ta’wīl al-Qur’ān, ed. S.ālih. ‛Abd al-Fattāh. alKhālidī (Beirut: al-Dār al-Shāmiyya; Damascus: Dār al-Qalam, 1418/1997), 39. 5 Muslim, S.ah.īh. Muslim, trans. ‛Abdul H.amīd S.iddīqī (Lahore: Sh. Muhammad Ashraf Publishers & Booksellers, 1971–1975), 101–102. 6 Muslim, S.ah.īh. Muslim, 103–105. On the possible reasons for the expansion of Muhammad’s ‘tour of hell’, see Roberto Tottoli, ‘Tours of Hell and Punishments of Sinners in Mi‛rāj Narratives: Use and Meaning of Eschatology in Muhammad’s Ascension,’ in The Prophet’s Ascension: Cross-Cultural Encounters with the Islamic Mi‛rāj Tales, ed. Christiane Gruber and Frederick Colby (Bloomington: Indiana University Press, Forthcoming, 2009). 7 Ibn Sa‛d, al-T.abaqāt al-Kabīr, volume 1, 144. 8 In early accounts, however, many Muslims apostatize because they do not believe in the Prophet’s ascension (Ibn Ish.āq, The Life of Muhammad, 183). By the tenth century, however, this motif was reversed and the Prophet’s ascension and his description of Jerusalem, to the contrary, served as a means to gain adherents to the Islamic faith. 9 Arabic, Persian, and Turkish ascension tales are discussed at greater length subsequently (here, the term ‘Turkish’ encompasses Ottoman, Khwarezmian, and Chaghatay Turkish). For a discussion of mi‛rāj tales and texts composed in Swahili, Latin, French, Castilian, and Greek, see Jan Knappert, Myths and Legends of the Swahili (Nairobi: Heinemann Educational Books, 1970), 74–84; Liber Scale Machometi/ Le Livre de l’Échelle de Mahomet, trans. Gisèle Besson and Michèle Brossard-Dandré (Paris: Librairie Générale Française, 1991); and Phokion Kotzageorgis, ‘Reworking the Ascension in Ottoman Lands,’ in Gruber and Colby (2009).
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10 Henceforth, the manuscript is referred to as ‘SK Ayasofya 3441’. ‘SK’ refers to the Süleymaniye Library (Süleymaniye Kütüphanesi). 11 Frederick Colby, Narrating Muh.ammad’s Night Journey: Tracing the Development of the Ibn ‛Abbās Ascension Discourse (Albany, N.Y.: State University of New York Press, 2008), 158–163; and Christiane Gruber, ‘The Prophet Muhammad’s Ascension (Mi‛rāj) in Islamic Art and Literature, 1300–1600,’ Ph.D. dissertation, University of Pennsylvania, 2005, 108–179. 12 Accounts in Persian resembling autonomous ‘Books of Ascension’ predate the Ilkhanid text. However, these are included in exegetical works (tafāsīr), are substantially shorter in length, and usually consist in reports that coalesce into rather fragmented narratives. Tafāsīr written in Persian by exegetes such as Sūrābādī (d. 494/1101), al-Maybudī (fl. 520/1126), and Abū’l-Futūh. al-Rāzī (fl. ca. 1100–1150) will be discussed subsequently. Ibn Sīnā’s (d. 428/1037) Mi‛rājnāma also was written in Persian and utilizes the mi‛rāj template to explain the author’s larger philosophical system. See Ibn Sīnā, Mi‛rājnāma, ed. Shams al-Dīn Ibrāhīm Abarqūhī (Mashhad: Astān-i Quds-i Rażāvī, 1366/1987); Peter Heath, Allegory and Philosophy in Avicenna (Ibn Sînâ), with a Translation of the Book of the Prophet Muhammad’s Ascent to Heaven (Philadelphia: University of Pennsylvania Press, 1992); and Tobias Nünlist, Himmelfahrt und Heiligkeit im Islam: eine Studie unter besonderer Berücksichtigung von Ibn Sinas Mi‛raj-nameh (Bern: Peter Lang, 2002). 13 There are too many articles on Arabic-language ascension tales to list here (however, these are cited throughout this study and are listed in the bibliography). Book-length studies in English on the subject include, most prominently: Colby, Narrating Muh.ammad’s Night Journey; idem, ‘Constructing an Islamic Ascension Narrative: the Interplay of Official and Popular Culture in Pseudo-Ibn ‘Abbas,’ Ph.D. dissertation, Duke University, 2002; Qassim al-Samarrai, The Theme of Ascension in Mystical Writings: a Study of the Theme in Islamic and nonIslamic Mystical Writings (Baghdad: National Printing and Publishing Co., 1968); al-Sulamī, The Subtleties of the Ascension: Early Mystical Sayings on Muhammad’s Heavenly Journey, trans. Frederick Colby (Louisville: Fons Vitae, 2006); Brooke Olson Vuckovic, Heavenly Journeys, Earthly Concerns: The Legacy of the Mi‘raj in the Formation of Islam (New York and London: Routledge, 2005); Geo Widengren, Muhammad, the Apostle of God, and his Ascension, King and Saviour 5 (Uppsala: Lundequistska Bokhandeln, 1955); and idem, The Ascension of the Apostle and the Heavenly Book, King and Saviour 3 (Uppsala: Lundequistska Bokhandeln, 1950). For an overview of ascension texts in Turkish, see Metin Akar, Türk Edebiyantında Manzum Mi’râc-Nâmeler (Ankara: Kültür ve Turizm Bakanlığı Yayınları, 1987). 14 The entry ‘Mi‛rādj’ in the Encyclopedia of Islam, 2nd ed., for example, includes a discussion of ascent literature produced in Arabic lands, in east and west Africa, and in Indonesia. However, a section on Persian ascension literature unfortunately is omitted. See J. E. Bencheikh, ‘Mi‛rādj. 2. In Arabic Literature,’ in The Encyclopedia of Islam, 2nd ed., ed. C. E. Bosworth et al. (Leiden and New York: Brill, 1993), volume 7, 100–103. 15 To my knowledge, the earliest complete Mi‛rājnāma text is SK Ayasofya 3441. Although an earlier copy of Ibn Sīnā’s Mi‛rājnāma, dated 584/1188, exists (Parliament Library, Tehran, Sanā Collection, ms. 219), Ibn Sīnā’s text cannot be described as a narrative ‘Book of Ascension’ per se. Most unillustrated, autonomous Mi‛rājnāma texts seem to date from the Safavid (1501–1722) and Qajar (1795–1925) periods. For example, a search for the title term ‘Mi‛rājnāma’ on the internal database of 250,000 Persian manuscripts at Miras-e Maktoob (The Written Heritage) in Tehran yielded ten Safavid Mi‛rājnāmas and twenty-seven Qajar Mi‛rājnāmas. From these preliminary findings, it seems that the ‘Book of Ascension’ genre gained prominence in the Qajar period, a phenomenon worthy of further inquiry, as it may reflect the growth of popular religious and/or Shi‛i concerns in Iran at this time. 16 Topkapı Sarayı Palace Library, H. 2154. Henceforth, Tokapı Sarayı Palace Library will be referred to as ‘TSK’ (Topkapı Sarayı Kütüphanesi). 17 Translation adapted from Ahmed Ali, Al-Qur’an: A Contemporary Translation, 2nd ed. (Princeton: Princeton University Press, 1998), 240, Q 17:1.
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18 Translation adapted from Ali, al-Qur’an, 455, Q 53:6–18. 19 Although the verb ‘to make travel by night’ (asrā) is found in Q 17:1, the verb ‘to ascend’ (‛araja) and the noun ‘ascension’ (mi‛rāj) are conspicuously absent. It is worthwhile noting that God is described as the ‘Lord of the Stairways’ (dhū’l-ma‛ārij) in the Qur’an (Q 70:3), a soubriquet otherwise unconnected with the story of the ascension. 20 For a discussion of the various interpretations of these verses in Islamic scholarship, see Abū’l-Majd H.arak, al-Isrā’ wa’l-Mi‛rāj: Dirāsa Mawd.ū‛iyya (Cairo: al-Dār al-Mis.riyya alLubāniyya, 1411/1991); and Abū’l-Khat.t.āb Ibn Dih.ya, al-Ibtihāj fī Ah.ādīth al-Mi‛rāj, ed. Rafa‛t F. ‛Abd al-Mut.t.alib (Cairo: Maktabat al-Khānijī, 1417/1996). For a summary of western scholarly opinions on ascension narratives, see Qassim al-Samarrai, ‘A Résumé of Western Orientalists’ Opinions on the Accounts of the Ascension,’ Bulletin of the College of al-Sharia, University of Baghdad 3 (1967), 28–38. 21 For early Muslim exegetes and contemporary scholars, however, the term ‛abd is a moot issue. For example, al-T.abarī (d. 310/923) interprets the expression ‘asrā bi-‛abdihi’ (‘He made His servant travel by night’) as ‘Allāh huwa al-ladhī asrā bi-Muh.ammad’ (‘It is God Who made Muhammad travel by night’). See his Tafsīr al-T.abarī, volume 5, 36. Similarly, the anonymous author of the Ilkhanid Mi‛rājnāma interprets the term ‛abd as an epithet for Muhammad (SK Ayasofya 3441, folios 9r–v). Modern Muslim scholars, likewise, believe that the term ‛abd must be read as an honorific epithet for the Prophet and is used in Q 17:1 to show Muhammad’s dependence on God (Abū’l-Irshād al-Ajhūrī, Al-Nūr al-Wahāj fī’l-Kalām ‛alā’l-Isrā’ wa’l-Mi‛rāj [Beirut: Dār al-Kutub al-‛Ilmiyya, 1424/2003], 57). 22 Claude Gilliot, ‘Coran 17, Isrā’, 1 dans la recherche occidentale: de la critique des traditions au Coran comme texte,’ in Le voyage initiatique en terre d’Islam: ascensions célestes et itinéraires spirituels, ed. Mohammad Ali Amir-Moezzi (Louvain: Peeters, 1996), 14–15; and Richard Bell, ‘Muhammad’s Visions,’ The Moslem World 14/2 (April 1934), 101. 23 For the interpretation of ‘al-masjid al-h.arām’ as ‘al-ka‛ba wa bayt Allāh al-h.arām,’ see alT.abarī, Tafsīr al-T.abarī, volume 5, 36–37. 24 al-Suyūt.ī, ‘al-Āya al-Kubrā fī Sharh. Qis.s.at al-Isrā’,’ in Tat.rīz al-Dībāj bi-H.aqā’iq al-Isrā’ wa’l-Mi‛rāj, ed. Muh.yī al-Dīn al-T.u‛mī (Beirut: Dār wa Maktabat al-Hilāl, 1994), 196; and ‛Abd al-Karīm al-Qushayrī, Kitāb al-Mi‛rāj, ed. ‛Alī H.asan ‛Abd al-Qādir (Cairo: Dār alKutub al-H.adīth, 1384/1964), 68. 25 SK Ayasofya 3441, folio 2v. 26 For a review of the many interpretations of this expression, see Heribert Busse, ‘Jerusalem in the Story of Muh.ammad’s Night Journey and Ascension,’ Jerusalem Studies in Arabic and Islam 14 (1991), 1–40; and Angelika Neuwirth, ‘From the Sacred Mosque to the Remote Temple: Surat al-Isra’ between Text and Commentary,’ in With Reverence for the Word: Medieval Scriptural Exegesis in Judaism, Christianity, and Islam, ed. Jane McAuliffe et al. (Oxford: Oxford University Press, 2003), 376–407. 27 Such is the opinion of B. Schrieke in 1916 (in his ‘Die Himmelreise Muhammeds,’ Der Islam 6 [1916], 1–30), subsequently espoused by J. Horovitz 1919 (in his ‘Muhammads Himmelfahrt,’ Der Islam 9 [1919], 159–183). 28 There exists an early hadith in support of this opinion: a man asks Imām Ja‛far which mosques are most meritorious. He answers that they are those of Mecca and Medina. The man asks about al-Aqs.ā, to which Ja‛far answers that it is located in heaven and that Muhammad was carried to it at night (Izhak Hasson, ‘The Muslim View of Jerusalem— the Qur’ān and H.adīth,’ in The History of Jerusalem: the Early Muslim Period, 638–1099, ed. Joshua Prawer and Haggai Ben-Shammai [New York: New York University Press, 1996], 355). 29 Hasson, ‘The Muslim View of Jerusalem,’ 353. For the identification of al-masjid alaqs.ā as Roman Aelia (Jerusalem), see Ibn Ish.āq, The Life of Muhammad, 181; and for its identification as bayt al-muqaddas, see al-T.abarī, Tafsīr al-T.abarī, volume 5, 37. 30 For a discussion of the association of the Prophet’s ascension to the Dome of the Rock, see Nasser Rabbat, ‘The Meaning of the Umayyad Dome of the Rock,’ Muqarnas 6 (1989),
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12. On the Dome of the Rock more generally, see Oleg Grabar, The Shape of the Holy: Early Islamic Jerusalem (Princeton: Princeton University Press, 1996). In his study, A. A. Bevan makes a strong argument for Jerusalem (see his ‘Mohammed’s Ascension to Heaven,’ in Studien zur Semitischen Philologie und Religionsgeschichte (for Julius Wellhausen on the Occasion of his 70th birthday, May 17, 1914), ed. Karl Marti [Giessen: Verlag von Alfred Töpelmann, 1914], 51–61). A. Guillaume is the only scholar to argue that almasjid al-aqs.ā should be identified as a place located about fifteen kilometers from Mecca (see his ‘Where was al-Masjid al-Aqs.ā?,’ al-Andalus 18/2 (1953), 323–336). Guillaume’s conjecture, however, is rejected by M. Plessner in his ‘Muh.ammed’s Clandestine ‛Umra in the Dhū’l-Qa‛da 8 H. and Sūra 17,1,’ Festschrift für Guiseppe Furlani, Revista degli Studi Orientali 32 (1957), 525–530. al-T.abarī, Tafsīr al-T.abarī, volume 5, 37; and M. J. Kister, ‘You Should Only Set Out for Three Mosques,’ Le Muséon 82 (1960), 173–196. The three mosques of Mecca, Medina, and Jerusalem are believed to have special qualities. For example, medieval authors of works in the merits or virtues (fad.ā’il) genre claim that one prayer is worth five hundred prayers in the al-Aqs.ā Mosque, a thousand prayers in the Mosque of the Prophet in Medina, and one hundred thousand prayers in the ‘Sacred Mosque’ in Mecca (H.asan al-Bas.rī, Fad.ā’il Makka, ed. Muh.ammad Zaynham Muh.ammad ‛Azab [Cairo: Maktabat al-Thaqāfa al-Dīniyya, 1415/ 1995], 64). SK Ayasofya 3441, folio 3r. al-Qushayrī, Kitāb al-Mi‛rāj, 103. Later authors engage in a similar discussion. For example, in his scholarly work entitled al-Isrā’ wa’l-Mi‛rāj, the Egyptian writer Ibn H.ajar al-‛Asqalānī (d. 852/1449) states that Jerusalem was included in the ascension for four reasons: first, because it is place of the angels’ ascension (mas.‛ad al-malā’ika); second, because God wanted the Prophet to see both qiblas (i.e., Mecca and Jerusalem) on the night of his mi‛rāj; third, because all prophets congregate there; and fourth, because it is the location for the unfolding of eschatological events (al-ah.wāl al-ukhrawīya), such as the Day of Judgment (Ibn H.ajar al-‛Asqalānī, al-Isrā’ wa’l-Mi‛rāj [Cairo: Dār al-H.adīth, 1409/1988], 93). Jerusalem was the first qibla of the Muslim community. However, when Muhammad received the revelation, ‘We often see you turning your head towards the sky. We shall make you turn toward a qibla that will satisfy you, so turn your face towards the Sacred Mosque’ (Q 2:144), he instructed his community to pray in the direction of Mecca instead. Ibn Dih.ya, al-Ibtihāj fī Ah.ādīth al-Mi‛rāj, 107. SK Ayasofya 3441, folios 60r–v. Q 53:13 and Q 53:18. For an outline of the debates on the vision of God, see Ibn Dih.ya, al-Ibtihāj fī Ah.ādīth al-Mi‛rāj, 74–76; Muh.ammad b. Yusūf al-S.ālih.ī, al-Isrā’ wa’l-Mi‛rāj, aw Khulās.at al-Fad.l alFā’iq fī Mi‛rāj Khayr al-Khalā’iq, ed. H.asan A. Isbir (Beirut: Dār Ibn H.azm, 1424/2003), 126–141; and H.arak, al-Isrā’ wa’l-Mi‛rāj, 39–50. The opinions of Ibn Dih.ya (d. 663/1236) and al-S.ālih.ī (d. 942/1536) represent the pre-modern understanding of the vision of God, reviewed and summarized by contemporary scholars such as H.arak. Because of her statement, ‛Ā’īsha was later accused of being a simple-minded literalist, incapable of understanding that a visionary experience can be psychological and not just physiological. See, inter alia, al-‛Asqalānī, al-Isrā’ wa’l-Mi‛rāj, 96 and 107. This expression draws on the verse in sūrat al-najm: ‘His heart did not falsify what it saw’ (Q 53:11). al-S.ālih.ī, al-Isrā’ wa’l-Mi‛rāj, 134; and Joseph Van Ess, ‘Le mi‛rāj et la vision de Dieu dans les premières spéculations théologiques en Islam,’ in Le voyage initiatique en terre d’Islam, ed. Amir-Moezzi, 40–41. al-S.ālih.ī, al-Isrā’ wa’l-Mi‛rāj, 133. Gerhard Böwering, ‘From the Word of God to the Vision of God: Muh.ammad’s Heavenly Journey in Classical S.ūfī Qur’ān Commentary,’ in Le voyage initiatique en terre d’Islam, ed. Amir-Moezzi, 205.
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44 Paul Nwyia, Exégèse coranique et langage mystique: nouvel essai sur le lexique technique des mystiques musulmans (Beirut: Dar el-Machreq Éditeurs, 1970), 184–185. 45 See al-Sulamī, The Subtleties of the Ascension, 12–14. 46 al-Bukhārī, S.ah.īh., book 58, no. 228; book 60, no. 240; and book 77, no. 610. 47 The author of the Ilkhanid ‘Book of Ascension’ also cites Q 17:60, but it remains unclear whether it refers to the Prophet’s vision of God or Jerusalem (SK Ayasofya 3441, folio 6v). 48 Ibn Ish.āq, The Life of Muhammad, 181. 49 al-Bukhārī, S.ah.īh., book 54, no. 429; and Muslim, S.ah.īh. Muslim, book 75, no. 309. 50 Ibn Ish.āq, The Life of Muhammad, 183; and Gilliot, ‘Coran 17, Isrā’, 1 dans la recherche occidentale,’ 3. 51 al-T.abarī, Tafsīr al-T.abarī, 39. For a further analysis of al-T.abarī’s tafsīr on the Prophet’s ascension, see Étienne Renaud, ‘Le récit du mi‛râj: une version arabe de l’ascension du Prophète dans le Tafsîr de Tabarî,’ in Apocalypses et Voyages dans l’au-delà, ed. Claude Kappler (Paris: Éditions du Cerf, 1987), 267–292. 52 SK Ayasofya 3441, folios 3r–6r. 53 For a review of discussions on this topic, see al-‛Asqalānī, al-Isrā’ wa’l-Mi‛rāj, 95–98. 54 SK Ayasofya 3441, folio 2v. The term mi‛rāj is used here as a ‘stage’ in the Prophet’s night journey-ascension rather than as a term meaning ‘celestial ascension.’ It is intriguing to note that the use of the term mi‛rāj as a ‘stage’ also appears in other Persian-language ‘Books of Ascension,’ such as al-Maybudī’s ascension text (discussed subsequently). 55 ‛Amrū ‛Abd al-Mun‛im, al-S.ah.īh. min Qis..sat al-Isrā’ wa’l-Mi‛rāj (Tanta: Dār al-S.ah.āba, 1413/ 1993), 33–36; and al-Qushayrī, Kitāb al-Mi‛rāj, 68. 56 Ibn Dih.ya, al-Ibtihāj fī Ah.ādīth al-Mi‛rāj, 6–13; and al-Suyūt.ī, ‘al-Āya al-Kubrā fī Sharh. Qis.s.at al-Isrā’,’ 195. 57 Musical compositions or oratios on the ascension were composed by famous musicians, such as the Ottoman composer Osman Dede (d. 1729). In seventeenth-century Ottoman Turkish traditions, recitations or poems put to music on the Prophet’s ascension were performed on mi‛rāç kandili, i.e., the festivities of the night of Muhammad’s ascension celebrated yearly on 27 Rajab. See Orhan Nasurioğlu, ‘Dînî Musikimizin bir Şaheseri: Mi’raciye,’ Musiki Mecmuası 26 (1974), 4–6; and Mustafa Uzun, ‘Edebiyatımızda ve Musikimizde Miraciyeler,’ Mi’rac Sempozyumu (Istanbul: Seha, 1999), 97–111. 58 SK Ayasofya 3441, folio 2v. 59 Quoted in al-Samarrai, The Theme of Ascension in Mystical Writings, 31. 60 A. E. Affifi, ‘The Story of the Prophet’s Ascent (Mi’raj) in Sufi Thought and Literature,’ Islamic Quarterly 2 (1955), 25. For a more thorough analysis of other authors and texts, see Jamel Eddine Bencheikh, Le Voyage Nocture de Mahomet (Paris: Imprimerie Nationale, 1988). 61 See Frederick Colby, ‘The Role of Early Imāmī Shī‛ī Narratives in the Construction of and Contestation over the Story of Muh.ammad’s Ascension,’ in The Prophet’s Ascension, ed. Gruber and idem; idem, Narrating Muh.ammad’s Night Journey, 65–78; and Mohammad Ali Amir-Moezzi, ‘L’Imām dans le ciel: ascension et initiation (aspects de l’Imāmamologie duodécimaine III),’ in Le voyage initiatique en terre d’Islam, ed. idem, 99–116. 62 Franz Rosenthal, ‘al-Bakrī, Abū al-H.asan,’ in The Encyclopedia of Islam, 2nd ed., ed. H. A. R. Gibb et al. (Leiden: Brill, 1986), volume 1, 964–965. Very little is known about al-Bakrī. He composed a sīra in emulation of Ibn Ish.āq’s biography of the Prophet, which exists only in manuscript form today. Al-D . arīr frequently cites al-Bakrī as the principal source of information in his own Turkish-language biography of the Prophet (Siyer-i Nebī) composed in 790/1388. The edition of al-D . arīr’s text is available in Mehmet Gürtunca, Kitab-ı Siyer-i Nebi: Peygamber Efendimizin Hayatı, 3 volumes (Istanbul: no publisher, 1977). For a further discussion on the topic, also see Zeren Tanındı, Siyer-i Nebî: İslam Tasvir Sanatında Hz. Muhammedin Hayatı (Istanbul: Hürriyet Vakfı Yayınları, 1984). 63 The titles of such texts sometimes read ‘The Complete and Total Mi‛rāj,’ and the texts
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themselves are very detailed and autonomous (see Colby, Narrating Muh.ammad’s Night Journey, 127–128). Substances include, for instance, smoke, iron, copper, silver, gold or light, emerald, and pearl. Ibn ‛Abbās, ‘al-Isrā’ wa’l-Mi‛rāj,’ in Tat.rīz al-Dībāj bi-H.aqā’iq al-Isrā’ wa’l-Mi‛rāj, ed. alT.u‛mī, 7–33. Also available in English translation in Nazeer al-Azma, al-Mi‛rāj wa’lRamz al-S.ūfī (Beirut: Dār al-Bāh.ith, 1982), 17–47; and Colby, Narrating Muh.ammad’s Night Journey, Appendix A (English translation of the Primitive Version), 175–194. My periodization is borrowed from Marshall Hodgson’s Venture of Islam, 3 volumes (Chicago: Chicago University Press, 1974), in which seven periods are identified: early (7th–10th centuries), early middle (10th–13th centuries), later middle (13th–16th centuries), age of empires (16th–19th centuries), and modern (20th century). For an English translation of al-Qushayrī’s risāla, see al-Qushayri, Principles of Sufism, trans. Barbara von Schlegell (Berkeley: Mizan Press, 1990). See al-Qushayrī, Kitāb al-Mi‛rāj; and idem, ‘Kitāb al-Mi‛rāj,’ in Tat.rīz al-Dībāj bi-H.aqā’iq al-Isrā’ wa’l-Mi‛rāj, ed. al-T.u‛mī, 115–188. al-Qushayrī, Kitāb al-Mi‛rāj, 74–76. al-Qushayrī, Kitāb al-Mi‛rāj, 26. Reynold Nicholson, ‘An Early Arabic Version of the Mi‛rāj of Abū Yazīd al-Bist.āmī,’ Islamica 2/3 (1926), 402–415; Michael Sells, Early Islamic Mysticism: Sufi, Qur’an, Mi’raj, Poetic and Theological Writings (New York: Paulist Press, 1996), 242–250; and Nazeer al-Azma, ‘Some Notes on the Impact of the Story of the Mi‛rāj on Sufi Literature,’ The Muslim World 63/2 (April 1973), 100–104. On Bist.āmī more generally, see Farīd al-Dīn ‛At.t.ār, Muslim Saints and Mystics: Episodes from the Tadhkirat al-Auliya’ (‘Memorial of Saints’) by Farid al-Din Attar, trans. A. J. Arberry (Chicago: The University of Chicago Press, 1966), 100–123. al-Azma, ‘Some Notes on the Impact of the Story of the Mi‛rāj on Sufi Literature,’ 100. al-Azma, ‘Some Notes on the Impact of the Story of the Mi‛rāj on Sufi Literature,’ 104. This statement is related to Q 50:56: ‘God is closer to man than the jugular vein.’ al-Sulamī, The Subtleties of the Ascension; and Frederick Colby, ‘The Subtleties of the Ascension: al-Sulami on the Mi’raj of the Prophet Muhammad,’ Studia Islamica 94 (2002), 167–183. Ibn al-‛Arabī, Kitāb al-Isrā’ ilā’l-Maqām al-Asrā, ed. Su‛ād al-H.akīm (Beirut: Dandara li’l-T.ibā‛a wa’l-Nashr, 1408/1988); and James Morris, ‘The Spiritual Ascension: Ibn ‘Arabī and the Mi’rāj,’ Journal of the American Oriental Society 107 (1987), 629–652 (Part I) and 108 (1988), 63–77 (Part II). On Ah.mad Yasavī and H.akīm Ata, see Mehmet Fuat Köprülü, Türk Edebiyatında İlk Mütesawwıflar (Istanbul: Matbaa-i Amire, 1919), 13–201. Also see Günay Alpay, ‘H.akīm Ata,’ in The Encyclopedia of Islam, 2nd ed., ed. B. Lewis et al. (Leiden: Brill; and London: Luzac & Co., 1986), volume 3, 76. Akar, Türk Edebiyantında Manzum Mi’râc-Nâmeler, 96–99; Kemal Eraslan, ‘Hakîm Ata ve Mi‛râc-nâmesi,’ Atatürk Üniversitesi Edebiyat Fakültesi Araştırma Dergisi 10 (1979), 243–304; and Max Scherberger, ‘A Reconsideration of the Eastern Turkish Mi‛rājnāma attributed to H.akīm Süleymān Ata,’ in The Prophet’s Ascension, ed. Gruber and Colby. Akar, Türk Edebiyantında Manzum Mi’râc-Nâmeler, 98. Oral narratives promoting conversion to Islam by rejecting an older faith were used widely in the Turkic world. For example, there are stories of supernaturally conceived convert infants who refuse their infidel mothers’ milk. This paradigm of conversion pits paternal and/or maternal authority, representative of disbelief and paganism, against the individual’s new faith (Islam). Such stories thus speak to an individual’s new membership in a salvific community—the Islamic umma—by forcing him to select between two oppositional religions. See Devin DeWeese, Islamization and Native Religion in the Golden Hoarde: Baba Tükles and Conversion to Islam in Historical and Epic Tradition (University Park: Pennsylvania State University Press, 1994), 25–26 and 164–167.
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80 Ibn Sīnā, Mi‛rājnāma; and Heath, Allegory and Philosophy in Avicenna, 111–143. 81 G. Böwering notes that Ibn Sīnā’s Mi‛rājnāma has been attributed also to the illuminationist writer al-Suhrawardī (d. 587/1191), but it was probably written by an anonymous eleventh-century author (see his ‘Mi’rāj,’ in The Encyclopedia of Religion, ed. Mircea Eliade [New York: Macmillan, 1987], 555). On the other hand, Peter Heath believes that there is enough internal evidence to support the authenticity of the work (Heath, Allegory and Philosophy in Avicenna,110). 82 Ibn Sīnā, Mi‛rājnāma, 99 and 119; and Heath, Allegory and Philosophy in Avicenna, 124 and 138. 83 Ibn Sīnā, Mi‛rājnāma, 96; and Heath, Allegory and Philosophy in Avicenna, 123. 84 Ibn Sīnā, Mi‛rājnāma, 99; and Heath, Allegory and Philosophy in Avicenna, 124. 85 For an overview of exegetical writing in Persian, see Annabel Keeler, ‘Exegesis. III. In Persian,’ in Encyclopaedia Iranica, ed. Ehsan Yarshater (New York: Bibliotheca Persica Press, 1999), volume 9, 119–123; and H.asan Sādāt Nās.irī and Manūchihr Dānishpazhūh, Hazār Sāl-i Tafsīr-i Fārsī: Sayrī dar Mutūn-i Kuhan-i Tafsīr-i Pārsī, bā Sharh. va Tawżīh.āt, 2 volumes (Tehran: Nashr-i Alburz, 1369/1990–91). 86 Quoted in Keeler, ‘Exegesis. III. In Persian,’ 119. 87 Abū Ja‛far Muh.ammad b. Jarīr al-T.abarī, Tarjuma-yi Tafsīr-i T.abarī: Farāham Āmadah dar Zamān-i Salt.anat-i Mans.ūr b. Nūh.-i Sāmānī 350 tā 365 Hijrī, ed. H.abīb Yaghmā’ī (Tehran: Chāpkhāna-yi Dawlatī-yi Īrān, 1339/1960), volume 4, 909–918; and Sādāt Nās.irī and Dānishpazhūh, Hazār Sāl-i Tafsīr-i Fārsī, volume 1, 9–34. 88 Abū Bakr ‛Atīq Nīshāpūrī Sūrābādī, Qis.as.-i Qur’ān-i Majīd, ed. Yah.yā Mahdavī (Tehran: Intishārāt-i Dānishgāh-i Tihrān, 1347/1968), 192–208; and Sādāt Nās.irī and Dānishpazhūh, Hazār Sāl-i Tafsīr-i Fārsī, volume 1, 215–256. 89 Rashīd al-Dīn al-Maybudī, Kashf al-Asrār wa ‛Uddat al-Abrār, ed. ‛Alī As.ghar H.ikmat (Tehran: Intishārāt-i Dānishgāh-i Tihrān, 1331–1339/1952–1961), volume 5, 484–500. 90 al-T.abarī, Tarjuma-yi Tafsīr-i T.abarī, volume 4, 910; and SK Ayasofya 3441, folios 2v–3r. 91 al-T.abarī, Tarjuma-yi Tafsīr-i T.abarī, volume 4, 915–916. The motif of Fāt.ima’s hair appears in a number of Shi‛i texts. For example, in his tafsīr of Q 2:285, Furāt al-Kūfī (d. ca 300/912) records the Prophet saying, ‘When I long for the fragrance of paradise, I smell the fragrance of my daughter Fāt.ima’ (cited in Colby, ‘Constructing an Islamic Ascension Narrative,’ 152–153). 92 Sūrābādī, Qis.as.-i Qur’ān-i Majīd, 194. There are also four voices in SK Ayasofya 3441 (folios 11v–12r), but these represent the Jews, Zoroastrians, Christians, and polytheists. Also, both texts include the old hag representative of worldly desires. Although the Sabians are not mentioned among the four tempting voices in the Ilkhanid Mi‛rājnāma, they are nonetheless mentioned twice, once as dwelling in Hell (folio 33r). 93 Two of the exempla—a cow trying to re-enter a stone, indicative of someone wishing to take his words back, and a nail ripping a person’s robe as the symbol of civil strife (fitna)—overlap between Sūrābādī’s text and the Ilkhanid Mi‛rājnāma (see Sūrābādī, Qis.as.-i Qur’ān-i Majīd, 195–196; and SK Ayasofya 3441, folios 14v–15r). 94 Sūrābādī, Qis.as.-i Qur’ān-i Majīd, 198–199; and SK Ayasofya 3441, folios 25r–27r. 95 Interestingly, Sūrābādī includes Muhammad’s father in hell; here, he is described as wearing sandals made of fire (Sūrābādī, Qis.as.-i Qur’ān-i Majīd, 201). This motif is rare and recalls Muhammad’s rejection of his parents as described in H.akīm Ata’s Turkishlanguage Mi‛rājnāma. 96 Sūrābādī, Qis.as.-i Qur’ān-i Majīd, 194. 97 Sūrābādī, Qis.as.-i Qur’ān-i Majīd, 201–202. 98 Angelo Piemontese, ‘Le voyage de Mahomet au paradis et en enfer: une version persane du mi‛raj,’ in Apocalypses et voyages dans l’au-delà, ed. Kappler, 300. 99 Abū’l-Futūh. al-Rāzī, Tafsīr-i Rawh. al-Jinān wa Rūh. al-Janān, ed. Abū’l-H.asan Sha‛rānī (Tehran: Kitābfurūshī-yi Islāmīya, 1385/1965), volume 7, 166–187. 100 Abū’l-Futūh. al-Rāzī, Tafsīr-i Rawh. al-Jinān wa Rūh. al-Janān, volume 7, 168.
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101 Such disagreements include whether the Prophet’s ascent happened only in a dream or with the soul (rūh.), and al-Rāzī concludes that it must have occurred with the spirit (nafs) and the body (tan) jointly (Abū’l-Futūh. al-Rāzī, Tafsīr-i Rawh. al-Jinān wa Rūh. al-Janān, volume 7, 167). 102 Abū’l-Futūh. al-Rāzī, Tafsīr-i Rawh. al-Jinān wa Rūh. al-Janān, volume 7, 170; and SK Ayasofya 3441, folios 14r–15v. These exempla originate with a hadith transmitted by Abū Hurayra, which is also included in the Persian version of al-T.abarī’s tafsīr. 103 Abū’l-Futūh. al-Rāzī, Tafsīr-i Rawh. al-Jinān wa Rūh. al-Janān, volume 7, 171–172; and SK Ayasofya 3441, folios 17r–18r. 104 Annabel Keeler, Sufi Hermeneutics: the Qur’an Commentary of Rashīd al-Dīn Maybudī (London: Oxford University Press in association with the Institute of Ismaili Studies, 2007), xix. 105 For a discussion of this tripartite system, see Keeler, Sufi Hermeneutics, 19. 106 al-Maybudī, Kashf al-Asrār wa ‛Uddat al-Abrār, volume 5, 482–483; and, for comparison, see SK Ayasofya 3441, folios 3v–5r. 107 al-Maybudī, Kashf al-Asrār wa ‛Uddat al-Abrār, volume 5, 482–483. 108 al-Maybudī, Kashf al-Asrār wa ‛Uddat al-Abrār, volume 5, 484. On the splitting of Muhammad’s chest in the Ilkhanid Mi‛rājnāma, see SK Ayasofya 3441, folios 6r–8v. 109 al-Maybudī, Kashf al-Asrār wa ‛Uddat al-Abrār, volume 5, 500; and SK Ayasofya 3441, folio 60v. 110 See Walid Saleh, The Formation of the Classical Tafsir Tradition: The Qur’an Commentary of alTha‘libi (d. 427/1035) (Leiden and Boston: Brill, 2004), 161–166. 111 An a posteriori note on SK Ayasofya 3441, folio 76r, is signed by a certain Khwāja Ish.āq b. Najm al-Dīn al-H.āfiz. and Yazdānbakhsh b. Khwāja Ishāq, most probably Khwāja Ish.āq’s son. These two names suggest that the manuscript was a possession passed down from one generation to the next. The name ‘Yazdānbakhsh’ also points to a family of Persian speakers. 112 I wish to thank my colleagues at Tehran University for discussing the colophon with me during a lecture delivered at Miras-e Maktoob in Tehran in December 2006, as well as Maria Subtelny for sharing her opinion about other possible readings of the colophon’s date, which include 785, 805, and 985 AH. 113 The manuscript’s script is close to the Persian naskh used in the Great Mongol Shāhnāma (Book of Kings) produced ca. 1330–60. For a discussion of Persian naskh during the Ilkhanid period, see Oleg Grabar and Sheila Blair, Epic Images and Contemporary History: the Illustrations of the Great Mongol Shahnama (Chicago: University of Chicago Press, 1980), 5–8; and Abolala Soudavar, Art of the Persian Court: Selections from the Art and History Trust Collection (New York: Rizzoli, 1992), 37. Although this orthographic practice continues into the Timurid period, it is applied to the newly emerging ‘pendant’ nasta‛līq script rather than naskh. 114 On the use of these letter variants in other contemporaneous Persian texts, see Mahīndukht S.iddiqiyān, Vīzhagīhā-yi Nah.vī-i Zabān-i Fārsī dar Nasr-i Qarn-i Panjum va Shishum-i Hijrī / Syntactic Characteristics of Persian Prose Texts in the 12th and 13th Centuries AD (Tehran: Iranian Academy of Persian Language and Literature, 1383/2004–5), 115–131. 115 Louis Gardet, ‘Djamā‛a,’ in The Encyclopedia of Islam, 2nd ed., ed. B. Lewis et al. (Leiden: Brill, 1991), volume 2, 411–412. 116 Other perhaps less noticeable details in the text—such as the stress on Abū Bakr’s staunch belief in the Prophet’s ascension, along with the omission of ‛Alī beyond the seventh heaven and other Shi‛i figures in paradise—serve to underscore the Sunni community’s righteousness. For a discussion of competing Sunni and Shi‛i details similar to these, see Colby, ‘The Role of Early Imāmī Shī‛ī narratives in the Construction of and Contestation over the Story of Muh.ammad’s Ascension.’ 117 SK Ayasofya 3441, folio 4v. The term mawqif is related to h.āl in that it describes the Sufi’s gradated path, or series of stations and states, toward intimate knowledge of God. 118 SK Ayasofya 3441, folio 60v; and see Q 102:5. The term yaqīn also appears singly in a
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number of verses in the Qur’an to describe the truth of God and certainty of belief (see Q 56:95, 69:51, and 102:7). The expression ‘‛ilm al-yaqīn’ can be translated as ‘certainty of mind’ or ‘true belief.’ It is frequently used as a Sufi expression for staunch belief or something witnessed with the heart and not the eyes (Sayyid Ja‛far Sajjādī, Farhang-i lughāt wa is.t.ilāh.āt wa ta‛bīrāt-i ‛irfānī [Tehran: University of Tehran Publications, 1350/1971], 500–501). It also appears in Sufi writings on the ascension. For example, al-Qushayrī states that the purpose of the ascension consisted in three elements: Muhammad’s witnessing of the proofs of God’s omnipotence (qudrat Allāh), his acquiring of true belief (al-yaqīn), and his gaining of [spiritual] knowledge (al-ma‛rifa) of God (al-Qushayrī, Kitāb al-mi‛rāj, 69). SK Ayasofya 3441, folio 12v. SK Ayasofya 3441, folio 13v. On Ibrāhīm Adham, see ‛At.t.ār, Muslim Saints and Mystics, 62–89. He also is frequently quoted throughout al-Qushayrī’s Principles of Sufism. On al-Kharrāz, see ‛Alī b. ‛Uthmān al-Jullābī al-Hujwīrī, Kashf al-Mah.jūb (‘The Revelation of the Veiled’): an Early Persian Treatise on Sufism, trans. Reynold Nicholson, E. J. W. Gibb Memorial Series 17 (Warminster, Wiltshire: Aris & Phillips Ltd., 2000), 143 and 241–246; al-Qushayrī, Principles of Sufism, 303; and ‛At.t.ār, Muslim Saints and Mystics, 218–220. al-Qushayrī, Kitāb al-Mi‛rāj, 107–116. These themes also appear in al-Sulamī’s Subtleties of the Ascension. SK Ayasofya 3441, folios 23v, 24v, 28r, 35r, and 38r; and al-Qushayrī, Kitāb al-Mi‛rāj, 48–49. The names of the seven valleys of Hell (twice Hāviya, Jahannam, Laz.ā, Sa‛īr, Saqar, and Jah.īm), however, are directly derived from the Qur’an and are not atypical. See Thomas O’Shaughnessy, ‘The Seven Names for Hell in the Qur’ān,’ Bulletin of the School of Oriental and African Studies 24/3 (1961), 444–469. SK Amcazade Hüsayın Paşa 95/2; and Colby, Narrating Muh.ammad’s Night Journey, 138– 142, Table 1 (the names of heavens) and Appendix B, 195–234. Colby’s translation unfortunately stops prior to this particular section of the manuscript. I wish to thank him for providing me with a copy of SK Amcazade Hüsayın Paşa 95/2. SK Ayasofya 3441, folios 28v–29v; and SK Amcazade Hüsayın Paşa 95/2, folios 81r–82r. The practice of personal invocation or request (du ‛ā) differs from the ritual and liturgical prayer of .salāh. Du‛ās tend toward orison and invocation, and are especially recommended in mystical circles (Louis Gardet, ‘Du ‛ā’,’ in The Encyclopedia of Islam, 2nd ed., ed. B. Lewis et al. [Leiden: Brill, 1991], volume 2, 617–618). Kojiro Nakamura, Ghazali on Prayer, Supplement to the Bulletin of the Institute of Oriental Culture (Tokyo: University of Tokyo, Institute of Oriental Culture, 1973), 18–20. Annemarie Schimmel, ‘Some Aspects of Mystical Prayer in Islam,’ Die Welt des Islam, new series, 2/2 (1952), 116. The tasbīh. resembles the tah.mīd and ta‛ālā expressions, all three essentially meaning ‘Praise be to God.’ See Daniel Gimaret, ‘Subh.ān,’ in The Encyclopedia of Islam, 2nd ed., ed. C. E. Bosworth et al. (Leiden: Brill, 1997), volume 9, 742–743. Such rewards include, for example, the expiation of sins, receiving merits in the afterlife, salvation from hell, and the recording of a number of good deeds on man’s ‘book of deeds.’ See K. Nakamura, Ghazali on Prayer, 44–49 (Annotated Translation of ‘The Merit of Tasbīh., Tah.mīd and Other Invocations’). Tasbīh. prayer formulas are found in SK Ayasofya 3441, folios 2r, 20r–v, 21r–v, 23v, 24v, 28r, 35r, 38r, 46r, 49v, 69v, and 70r. SK Ayasofya 3441, folios 42r–v. I have translated the term rak‛at as ‘prayer cycle’ throughout the English translation of the Ilkhanid ‘Book of Ascension.’ See, for example, his discussion about why sun rays seem to ripple (SK Ayasofya 3441, folios 18v–19r), how multiplicity and variability in species are observable in the world as a sign of God’s will and omnipotence (ibid., folios 36r–v), and where and how the placeless realm (lā makān) exists (ibid., folios 43v–44r).
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136 Reuven Amitai-Press, ‘Sufis and Shamans: Some Remarks on the Islamization of the Mongols in the Ilkhanate,’ Journal of the Economic and Social History of the Orient 42/1 (1999), 30–32. Mamluk chroniclers viewed Ah.mad’s conversion with great mistrust. They argue that it happened after his accession to the throne, as a result of political and military calculation (Peter Holt, ‘The Ilkhān Ah.mad’s Embassies to Qalāwūn: Two Contemporary Accounts,’ Bulletin of the School of Oriental and African Studies 49/1 [1986], 132). However, it seems most likely that the Ilkhanid ruler converted to Islam in his youth (Reuven AmitaiPress, ‘The Conversion of Tegüder Ilkhan to Islam,’ Jerusalem Studies in Arabic and Islam 25 [2001], 15–25). 137 Ghāzān’s reasons for converting to Islam have been analyzed in detail by Charles Melville in his ‘Pādshāh-i Islām: the Conversion of Sultan Mah.mūd Ghāzān Khān,’ in Persian and Islamic Studies in Honour of P. W. Avery, Pembroke Papers 1, ed. idem (Cambridge: University of Cambridge, 1990), 159–177. Melville demonstrates that, at least in part, Ghāzān must have embraced Islam in order to secure support from members of the Mongol political and military elite who had already converted to Islam. Certain details in textual sources point to Ghāzān being a Sufi initiate himself. For instance, chroniclers state that he wore a woolen (s.ūf) robe or a Sufi’s patched garment (khirqa), and his conversion was facilitated by the Kubrawī Sufi Sadr al-Dīn (Melville, ‘Pādshāh-i Islām,’ 168; and R. Amitai-Press, ‘Sufis and Shamans,’ 32–35). 138 Amitai-Press, ‘Sufis and Shamans,’ 2; and idem, ‘The Conversion of Tegüder Ilkhan to Islam,’ 39. 139 On the similarities between Sufis and shamans, see Amitai-Press, ‘Sufis and Shamans,’ 36–41; and especially Mehmed Fuad Köprülü, Influence du chamanisme turco-mongol sur les orders mystiques musulmans (Istanbul: Mémoires de l’Institut de Turcologie de l’Université de Stanboul, 1929). 140 Amitai-Press, ‘The Conversion of Tegüder Ilkhan to Islam,’ 26. 141 TSK H. 2154, folios 31v, 42r–v, 61r–v, 62r, 107r, and 121r. Due to space considerations, a full iconographic study of the ten paintings cannot be provided here. For a fuller discussion of their style and contents, see Gruber, ‘The Prophet Muhammad’s Ascension (Mi‛rāj) in Islamic Art and Literature, 1300–1600,’ 108–179. The paintings also have been addressed to some degree in a number of studies on the history of Persian painting, most prominently in Zeren Tanındı and Filiz Çağman, The Topkapı Saray Museum: The Albums and Illustrated Manuscripts, trans. J. M. Rogers (Boston: Little & Brown, 1986), 65–70, and pls. 45–47; and Richard Ettinghausen, ‘Persian Ascension Miniatures of the Fourteenth Century,’ in Convegno di Scienze Morali Storiche e Filologiche, Symposium on Orient and Occident during the Middle Ages, May 27–June 1, 1956 (Rome: Accademia nazionale dei Lincei, 1957), 360–383. 142 For a detailed analysis of the contents of the Bahrām Mīrzā album, see David Roxburgh, The Persian Album, 1400–1600: From Dispersal to Collection (New Haven and London: Yale University Press, 2005), 245–307; and idem, Prefacing the Image: The Writing of Art History in Sixteenth-Century Iran, Studies and Sources in Islamic Art and Architecture, Supplement to Muqarnas, volume 9 (Leiden, Cologne, and Boston: Brill, 2001), 160–167. 143 Wheeler Thackston, Album Prefaces and Other Documents on the History of Calligraphers and Painters, Studies and Sources in Islamic Art and Architecture, Supplements to Muqarnas, volume 10 (Leiden, Boston, and Cologne: Brill, 2002), 12; and idem, A Century of Princes: Sources on Timurid History and Art (Cambridge, Mass.: The Aga Khan Program for Islamic Architecture, Harvard University, 1989), 345. The compiler’s statement certainly hints at a radical departure from previous painting styles that set the standard still followed during the Safavid period (Roxburgh, Prefacing the Image, 160). 144 Thackston, Album Prefaces and Other Documents on the History of Calligraphers and Painters, 12–13; and idem, A Century of Princes, 345. The calligrapher ‛Abdullāh S.ayrafī (d. after 746/1345–6) also was active in Tabriz during the reign of Abū Sa‛īd. The chronicler Qāżī Ah.mad states that he was a master of cursive (naskh) script and that he executed a great
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number of inscriptions for buildings in Tabriz for the Ilkhanid ruler and for various members of the Chūbānid family (Qāżī Ah.mad, Calligraphers and Painters, Smithsonian Institution, Freer Gallery of Art Occasional Papers 3/2, trans. and ed. Vladimir Minorsky [Washington, D.C.: Smithsonian Institution, 1959], 62–63). It is also believed that ‛Abdullāh S.ayrafī composed a treatise on calligraphy, which does not survive but influenced later tracts on penmanship (Yves Porter, ‘Un traité de calligraphie attribué à ‛Abd-Allāh S.eyrafi,’ Studia Iranica 18/1 [1989], 55–58). See Plate 4 (H. 2154, folio 121r upper), Plate 6 (H. 2154, folio 61v), Plate 7 (H. 2154, folio 31v), and Plate 8 (H. 2154, folio 42r). These panels state that the composition is ‘the work of the master [painter] Ah.mad Mūsā’ (kār-i ustād Ah.mad Mūsā [ast]) or ‘from among the excellent works of the master [painter] Ah.mad Mūsā’ (az jumla-yi kārhā-yi khūb-i ustād Ah.mad Mūsā ast). Ettinghausen, ‘Persian Ascension Miniatures of the Fourteenth Century,’ 362; and Mazhar İpşiroğlu, Painting and Culture of the Mongols, trans. E. D. Phillips (New York: Abrams, 1966), 11 and 61. Ernst Grube, Persian Painting in the Fourteenth Century: A Research Report, Supplement n. 17 to the Annali of the Naples Oriental Institute, volume 38/4 (Naples: Istituto Orientale di Napoli, 1978), 193. Earlier, Grube had suggested Baghdad and a later dating of ca. 1370–90 (idem, Miniature Islamiche, Topkapi Sarayi Istanbul [Padua: Cooperative Libraria Editrice degli Studenti dell’Università di Padova, 1975], 46–56). For a review of the debates (and a preference for Baghdad as the paintings’ provenance), see Barbara Brend, ‘The Little People: Miniature Cityscapes and Figures in Persian and Ottoman Painting,’ in Proceedings of the Third European Conference on Iranian Studies, Cambridge, Sept. 11–15, 1995, ed. Charles Melville (Wiesbaden: Reichert, 1999), 71. Tanındı and Çağman, The Topkapı Saray Museum, 67–70. The authors state that the style of the paintings is not characteristic of the great works of the mid-fourteenth century and may have been executed by Ah.mad Mūsā when he was working for Shaykh ‛Uways ca. 1360. This opinion is also expressed in Basil Gray, Persian Painting, 2nd ed. (Geneva: Skira, 1995), 55; and idem, ‘History of Miniature Painting: the Fourteenth Century,’ in The Arts of the Book in Central Asia, 14th–16th Centuries, ed. idem (Boulder, Colo.: Shambhala Publications, 1979), 93. On Ilkhanid painting in general, see Robert Hillenbrand, ‘The Arts of the Book in Ilkhanid Iran,’ in The Legacy of Genghis Khan: Courtly Art and Culture in Western Asia, 1256–1353, ed. Stefano Carboni and Linda Komaroff (New Haven and London: Yale University Press, 2002), 134–167; Sheila Blair, ‘The Development of the Illustrated Book in Iran,’ Muqarnas 10 (1993), 266–272; and Lisa Golombek, ‘Toward a Classification of Islamic Painting,’ in Islamic Art in the Metropolitan Museum of Art, ed. Richard Ettinghausen (New York: Metropolitan Museum of Art, 1972), 23–27. As Dūst Muh.ammad notes in his preface, Ah.mad Mūsā was the master of Shams al-Dīn, who worked for the Jalayirid ruler ‛Uways. Therefore, the Ilkhanid master’s painterly style may have been passed down through his pupils, thus obscuring the stylistic boundaries between Ilkhanid and Jalayirid painting. For a study on the relationship between these two painters, see Eric Schroeder, ‘Ahmed Musa and Shams al-Dīn: A Review of Fourteenth Century Painting,’ Ars Islamica 6 (1939), 113–142. On Rashīd al-Dīn’s Jāmi‛ al-Tavārīkh, see Sheila Blair, A Compendium of Chronicles: Rashid alDin’s Illustrated History of the World, ed. Julian Raby, The Nasser D. Khalili Collection of Islamic Art, volume 27 (Oxford: Nour Foundation and Oxford University Press, 1995); and on the socalled Great Mongol (or Demotte) Shāhnāma, see Grabar and Blair, Epic Images and Contemporary History. The fact that the Ilkhanid ascension paintings do not resemble the Great Mongol Shāhnāma of ca. 1330 does not obviate their contemporaneous production. It merely hints at the variety of possible styles applied to different genres of illustrated books, as well as the various painterly manners in which artists practiced during the Ilkhanid period. Ettinghausen is in agreement that the paintings cannot be dated by style to the Jalayirid
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period. Indeed, their large-scale format is more typical of works produced during the middle to late Ilkhanid period (see his ‘Persian Ascension Miniatures of the Fourteenth Century,’ 377). Mazhar İpşiroğlu and Sabahattin Eyüboğlu, Fatih Albumuna Bir Bakış, Sur l’Album du Conquérant (Istanbul: Maarif Basımevi, 1955), 116; and Ettinghausen, ‘Persian Ascension Miniatures of the Fourteenth Century.’ These authors compare the Ilkhanid paintings principally to the Liber Scale Machometi and the Chaghatay Mi‛rājnāma of 840/1436, concluding that neither text provides an exact match. In the Mi‛rājnāma text of 685/1286, Burāq stays behind in Jerusalem and the Prophet describes Gabriel as carrying or taking him (marā burd) through the heavens. For further information on later Timurid and Qajar illustrated Mi‛rājnāmas, see Marie-Rose Séguy, The Miraculous Journey of Mahomet: Miraj Nameh, BN, Paris Sup Turc 190, trans. Richard Pevear (New York: G. Braziller, 1977); Christiane Gruber, The Timurid Book of Ascension (Mi‛rajnama): A Study of Text and Image in a Pan-Asian Context (Valencia, Spain: Patrimonio Ediciones, 2008); and Ali Boozari, ‘Persian Illustrated Lithographed Books on the Mi‛rāj: Improving Children’s Shi‛i Beliefs in the Qajar Period,’ in The Prophet’s Ascension, ed. Gruber and Colby. On Safavid single-page ascension paintings, see Gruber, ‘The Prophet Muhammad’s Ascension (Mi‛rāj) in Islamic Art and Literature, 1300–1600,’ 240–303; and idem, ‘When Nubuvvat Encounters Valāyat: Safavid Paintings of the Prophet Muhammad’s Mi‛rāj, ca. 1500–1550,’ in Shi‛ite Art and Material Culture, ed. Pedram Khosronejad (London: I.B. Tauris, Forthcoming, 2010). SK Ayasofya 3441, folio 19v. Other seas made of light and darkness are located beyond the seventh heaven (ibid., folio 45r). Had paintings accompanied these seas, they would have been represented with gold and gray (rather than with blue and white) tones. SK Ayasofya 3441, folios 19v–20r. SK Ayasofya 3441, folio 38r. The green background used in the painting of the rooster angel in the first heaven (Plate 6) also supports the identification of Plate 5 as Muhammad’s arrival in the first heaven, made of emerald. SK Ayasofya 3441, folios 15v–18v. The rocky outcrop in the middle foreground also establishes the location as Jerusalem, and the series of columns forming an octagonal structure seem to attempt to recall the central plan of the Dome of the Rock. SK Ayasofya 3441, folio 10r. Here, the text also describes Burāq’s size, human face, and pearl-white wings. Similarly, the text states that Gabriel attached the steed to a column (ibid., folio 16r); in the painting, Burāq is represented close to a column in the lower right foreground. The Prophet’s facial features in the Ilkhanid paintings have sustained damage because at some time (possibly during or after the sixteenth century) a painter added a white facial veil to cover Muhammad’s facial features, as suggested in Michael Rogers, ‘The Genesis of Safawid Religious Painting,’ in Vth International Congress of Iranian Art and Archaeology, Tehran-Isfahan-Shiraz, 11th–18th April 1968 (Tehran: Ministry of Culture and Arts, 1968), volume 2, 178. These white facial veils were recently removed by conservators at the Topkapı Palace. SK Ayasofya 3441, folio 18r. Yasin Dutton, ‘‛Amal v. H.adīth in Islamic Law: the Case of Sadl al-Yadayn (Holding one’s Hands by one’s Sides) when Doing the Prayer,’ Islamic Law and Society 3/1 (February 1996), 36–37. The Prophet’s preference of qabd. over sadl al-yadayn (the two hands at one’s sides) shows the triumph of communal practice (‛amal) over prescription (hadith). See al-Bukhārī, Kitāb Raf‛ al-Yadayn fī’l-S.alāh, ed. Badī‛ al-Dīn al-Rāshidī (Beirut: Dār Ibn H.azm, 1417/1996). The ‘raising of the two hands’ is performed at the very opening (iftitāh.) or welcoming (istiqbāl) of ritual prayer with the initiatory proclamation of the takbīr, when going into genuflection (al-rukū‛), and upon standing up again (al-qiyām). SK Ayasofya 3441, folios 20v–21r. SK Ayasofya 3441, folios 45v–46r.
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166 SK Ayasofya 3441, folio 46r. 167 SK Ayasofya 3441, folio 60r. In this case, Bayt al-Maqdis stands for Jerusalem and its immediate surroundings, which explains why the model of Jerusalem presented by Gabriel depicts a larger cityscape. The buildings represented here probably relied on Ilkhanid building types, such as Ghāzān’s tomb in Ghāzānīya, a suburb of the Ilkhanid capital city of Tabriz, or Sultan Öljeitü’s tomb in Sult.ānīya. What appears, therefore, as an ‘inaccurate’ depiction of Jerusalem should be understood as an attempt to represent the greater province of Syria by an artist relying loosely on Ilkhanid architectural prototypes. For a more detailed discussion of this model and the scholarly debates on its interpretation, see Gruber, ‘The Prophet Muhammad’s Ascension (Mi‛rāj) in Islamic Art and Literature, 1300–1600,’ 170–172. 168 SK Ayasofya 3441, folio 60v: ‘mārā az ahl-i sunnat wa jamā‛at kard.’ 169 On Öljeitü’s conversion, see Judith Pfeiffer, ‘Conversion Versions: Sultan Öljeytü’s Conversion to Shi’ism (709/1309) in Muslim Narrative Sources,’ Mongolian Studies 22 (1999), 35–67. 170 Some coins struck during Abū Sa‛īd’s reign remove the Shi‛i proclamation of faith introduced by Öljeitü and reintroduce the name of the first four rightly guided caliphs (Sheila Blair, ‘The Coinage of the Later Ilkhanids: a Typological Analysis,’ Journal of the Economic and Social History of the Orient 26 [1983], 285–317; and Ömer Diler, Ilkhans: Coinage of the Persian Mongols [Istanbul: Mas Matbaacılık, 2006], 435). His honorific ‘Bahādur Khān’ and his nickname ‘‛Alā’ al-Dīn’ sometimes appear on his coins, while at other times his title ‘Ilkhān’ is omitted (Blair, ‘The Coinage of the Later Ilkhanids,’ 303; and Diler, Ilkhans, 435). Some coins minted during Abū Sa‛īd’s reign also use the old Ilkhanid calendar and Uighur script in an apparently archaizing attempt to connect the ruler with his Mongol predecessors (Blair, ‘The Coinage of the Later Ilkhanids,’ 305). 171 The manuscript provides the earliest set of depictions of the Prophet Muh.ammad, including the Day of Cursing (mubāhala), at which time Muhammad names Fāt.ima and ‛Alī his closest friends, as well as his investiture of ‛Alī at Ghadīr Khumm during his farewell pilgrimage (Robert Hilllenbrand, ‘Images of Muhammad in al-Biruni’s Chronology of Ancient Nations,’ in Persian Painting from the Mongols to the Qajars: Studies in Honour of Basil W. Robinson, ed. idem [London and New York: I. B. Tauris, 2000], 133–135, and pls. 13–14). 172 Amitai-Press, ‘The Conversion of Tegüder Ilkhan to Islam,’ 40–43. 173 Hilllenbrand, ‘Images of Muh.ammad in al-Biruni’s Chronology of Ancient Nations,’ 135. English Translation 1 Q 17:1. 2 A farsang (also, parasang or farsakh) is a Persian unit of distance roughly equal to 5.6 kilometres or the distance traversed by foot in one hour. Three hundred farsangs thus equal approximately 1,680 kilometres. A straight line between Mecca and Jerusalem amounts to 1,230 kilometres. It appears that the text’s author is accurate in his calculation of the distance between both cities either through the inland route (Mecca-MedinaTayma’-al-‛Aqaba-Jerusalem) or via the Hijaz coastal road. To my knowledge, this is the only ascension text that provides a precise distance between Jerusalem and Mecca. 3 The term havādār here may refer to a person who has a biased point of view or is driven by desire or self-interest. In a more limited theological sense, the term may indicate a schismatic or sectarian opponent. It is interesting to note that the Arabic term for desire, hawā, appears in Q 53:3, immediately prior to the ascension section in sūrat al-najm (Q 53:8–18). 4 Literally, the ‘Celebrated News’ (khabar-i mashhūr). 5 It seems here that the author is speaking about Jews and Christians who deny the Prophet Muhammad’s ascension. 6 Q 39:42.
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7 Q 53:9. 8 Literally, ‘to circle around’ or ‘to turn around’ (gird kardan). 9 This is a common Saying of the Prophet included in sections on fasting in hadith manuals. See, for example, al-Bukhārī, S.ah.īh., volume 3, book 31, nos. 118 and 128 (reported by Abū Hurayra). 10 This sentence is transcribed in both Arabic and Persian. 11 This prayer is first given in Arabic and is repeated in Persian. 12 A slight variant of Q 53:8–9. The different stages of the journey as expressed through different faculties of the Prophet (such as his self and his heart) also appear in al-Sulamī, The Subtleties of the Ascension, 35. 13 The author prefers to date the ascension to the month of Ramad.ān. Alongside his previous discussion about the virtues of fasting, this detail hints that the text may have been composed especially for pious use and storytelling during the month of Ramad.ān. 14 The text clearly states that Umm Hāni’ is Muhammad’s aunt (‛amma). However, Umm Hāni’ was the daughter of Abū T.ālib and the sister of ‛Alī, and therefore was Muhammad’s first cousin and sister, not his aunt. 15 Here, the term for the Qur’an is ‘muh.kam-i tanzīl,’ or ‘incontrovertible revelation.’ 16 Q 17:1. 17 Q 17:60. 18 The eulogistic phrase ‘And God has power over all things’ appears a number of times in the Qur’an. See, inter alia, Q 2:20, 2:106, 2:148, 3:165, 16:77, 24:45, 29:20, 35:1, and 65:12. 19 Q 51:21. 20 Dihya al-Kalbī was a very handsome, albeit rather mysterious, companion of the Prophet. When the angel Gabriel appeared to the Prophet, he usually took on his features, as per the Saying of the Prophet: ‘I saw Gabriel and I saw Dihya nearest in resemblance to him’ (Muslim, S.ah.īh., book 1, no. 0321). 21 Q 53:8. 22 Q 53:7. 23 Q 53:14. 24 This statement refers to the ‘distance of two bows-length’ (qāb qawsayn) mentioned in Q 53:9. 25 See fn 18. 26 This Saying of the Prophet appears in the section on the Fitan (turmoils heralding the end of the world) in hadith collections compiled by authors such as Ibn H.anbal, Muslim, Ibn Dā’ūd, Ibn Mājah, and al-Tirmidhī (see A. J. Wensinck, Concordance et indices de la Tradition musulmane, 2nd ed. [Leiden and New York: Brill, 1992], volume 2, 369). 27 The Jewish community that inhabits the twin cities of Jābalqā and Jābarsā (a variant of Jābalsā) converts to Islam upon the Prophet’s visit during his ascension, a narrative episode included in this and other ascension texts (see SK Ayasofya folios 57v–58r). On the topic, see Brannon Wheeler, Moses in the Quran and Islamic Exegesis (London and New York: RoutledgeCurzon, 2002), 94–101. 28 Q 17:1. 29 Literally, ‘those brought near’ or ‘the intimates’; the muqarrabān are located at God’s throne. 30 Q 34:12. This verse describes the wind’s subservience to King Solomon. 31 Q 17:1. 32 Q 4:113. 33 The noun burāq here means ‘steed’ or ‘mount’ in general, rather than Burāq per se. 34 The first heaven is called the ‘lowest heaven’ (āsman-i dunyā)—that is, the heaven closest to the earth. ‘The lowest heaven’ is a direct Persian translation of the Arabic expression ‘al-samā’ al-dunyā.’ 35 Q 20:12. T.uwā is the name of a valley at the base of Mount Sinai. 36 Literally, its ‘two hands.’
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37 Literally, its ‘feet.’ 38 This sentence appears to describe Burāq’s galloping, in which its hind legs are lowered exactly in the same place where its front legs were previously placed. 39 The description of the fourth voice, coming from the front of the Prophet, is omitted here, although it is discussed by the author in the subsequent paragraph. 40 Although the expression ‘gundah pīrī’ is not gender-specific, this aged person adorned with ornaments is described in other ascension texts as an old hag (‛ajūza). For this reason, the character is rendered here as female. 41 Q 7:16. 42 Q 16:99. 43 Q 53:7. 44 Q 53:17. The verse can also be read as, The eye did not turn aside, nor did it exceed the limit. 45 Q 12:108. 46 The author is criticizing his readers for their unremitting infatuation with the world. The number forty is used here in the sense of ‘many’ years. 47 Q 46:20. The full Qur’anic verse states: ‘The day the unbelievers are brought to the Fire, (it will be said): “You wasted all your good deeds in the life of the world, and enjoyed them to the fullest. You will now be requited with a shameful punishment, for you behaved with arrogance for no reason on the earth, and acted wickedly.”’ 48 Q 10:7–8. 49 Q 33:21. 50 Q 2:186. 51 The żarī‛ is a bitter and foul-smelling thorny plant. In the Qur’an, it is described as the boiling food that sinners in hell are forced to eat (Q 88:6). Likewise, the Zaqqūm tree is the food of sinners in hell. In the Qur’an, it is described as being like pitch, and it is boiled at a high temperature so that it burns the innards of sinners (Q 44:43–46, and 56:52). 52 The author inserts into Muhammad’s statement an explanation of the name of the door through which the Prophet enters into the Jerusalem mosque. It is called ‘the Door of the Prophet’ (bāb al-nabī). The bāb al-nabī, also known as the bāb Muh.ammad, can be identified as the double gate under the al-Aqsa Mosque (Saïd Nuseibeh and Oleg Grabar, The Dome of the Rock [New York: Rizzoli, 1996], 47). 53 Moses’s well-known epithet is ‘The One who speaks to God’ (kalīm Allāh). It is a reference to God’s revelation of the Ten Commandments to him while he was on Mount Sinai (see Q 4:64 and 7:143). 54 This hadith of the Prophet appears in al-Bukhārī, S.ah.īh., volume 1, book 39, no. 110 (reported by Abū Hurayra). 55 Abraham’s soubriquet is ‘the Friend of God’ (khalīl Allāh). 56 Muhammad’s nickname is ‘the Beloved of God’ (h.abīb Allāh), which indicates that he is God’s closest and most cherished prophet. 57 Literally, the ‘preacher’ (khatīb) for the souls of the deceased. 58 The author here explains that some traditions report that the Prophet had to select among four cups (water, honey, milk, and wine), while other traditions only list three cups (water, milk, and wine). Although the author states in his narrative that Gabriel offered Muhammad three cups, he subsequently describes four different substances. 59 The author here uses the Arabic expression ‘qud.iya al-amru,’ meaning ‘the matter is decided and done with,’ or ‘the die is cast.’ It is equivalent to the Latin expression ‘alea iacta est,’ used by the Roman historian Suetonius to describe Julius Caesar’s crossing of the River Rubicon in 49 BC. Both of these expressions essentially describe a point of no return. 60 Q 67:19. The complete verse reads: ‘Do they not see the birds above them, flying wings spread out or folded? Nothing holds them aloft but God. All things are within His purview.’
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61 The expression ‘lā makān’ literally means ‘no place’ or ‘without place.’ It denotes a placeless realm not bound by space or time, and is thought to be the illocal point where the terrestrial and celestial worlds meet. 62 See fn 18. 63 The Arabic term for fate (qād.iya) appears only once in the Qur’an, in connection with the Day of Judgment. The person who is judged cries out at that time: ‘I had never realized how my account stood. Ah, would that fate had made an end of me.’ (Q 69:26–7). 64 The expression ‘like a shield in the desert’ is repeated throughout the text. It seems to be a Persian adaptation of the Arabic expression ‘like a circle of a chain (h.alqa) in a wide desert,’ as used in the primitive Ibn ‛Abbās tale and in many other ascension texts. 65 That is, equal to the number of angels, or seventy thousand rewards. 66 In connection to this prayer, see Q 97:4. 67 See Q 2:254 and 3:2. The expression al-h.ayy al-qayyūm is one of the attributes of God: al-h.ayy describes God’s self-sustaining and eternal quality, while al-qayyūm expresses His ability to maintain all life forms. 68 The author’s statement ‘babāsh, babūd’ alters the Arabic expression ‘kun fayakūn,’ that is, God’s verbal fiat that the world exist, so it comes into being instantaneously (Q 16:40 and 36:82). 69 See Q 37:180 for the similar expression ‘Praise be to your Lord, the Lord of Glory.’ The word for ‘power’ (jabarūt) in this prayer denotes God’s dominion over the highest realm. 70 Literally, ‘standing up at the hour [of Judgment]’ (qiyām al-sā‛a). 71 Literally, the Arabic expression ‘[peace] upon you [too]’ or ‘[greetings] to you [too]’ (‛alayka). 72 In the contemporaneous complete tales transmitted by al-Bakrī (late thirteenth century), the angel of half-fire and half-snow is named ‘The Beloved’ (h.abīb) and appears in the first heaven rather than the second heaven. Its prayer is recorded as: ‘My dear God, unite the hearts of the male believers and the female believers [just as I unite fire and snow], and rectify the essence among them, and improve the actions of the righteous so that they do not cease in them. You are in all things Powerful.’ (Colby, Narrating Muhammad’s Night Journey, Appendix B, 205–206). In the Timurid ‘Book of Ascension’ of ca. 1436– 37, this angel appears after the rooster angel in the first heaven. It holds two rosaries, and Gabriel explains to Muhammad that its ‘voice is so booming that, when it recites a prayer, men say that it thunders.’ (Gruber, The Timurid Book of Ascension (Mi‛rajnama), 367; and, for a painting of the angel of half-fire and half-snow, see ibid., 202, figure 4.1; and Séguy, The Miraculous Journey of Mahomet, pl. 10). 73 This particular prayer is inspired by Q 8:63: ‘He has placed affection between their hearts’; and Q 3:103: ‘He joined your hearts in love.’ 74 In the Persian text, the author mistakenly writes ‘he [Muhammad] answered.’ 75 See fn 68. 76 ‛Urwa b. Mas‛ūd al-Thaqafī was a companion of the Prophet. He had a freckled face, a red complexion, and lank hair. For these reasons, he is said to be closest in resemblance to Jesus (see Ibn Ish.āq, The Life of Muhammad, 184; and Muslim, S.ah.īh. Muslim, volume 1, 108). 77 It is not clear here whether ‘Sabian’ refers specifically to the Manicheans practicing in Iran around the end of the thirteenth century or to polytheistic religions more generally. For a discussion of the various meanings of the term ‘Sabian,’ see De Blois, ‘S.ābī’,’ in The Encyclopedia of Islam, second edition, ed. C. E. Bosworth et al. (Leiden: Brill, 1995), volume 8, 672–675. 78 The term for assistant (madad) is used in a military context, as in the expression ‘reinforcements of an army’ (madad al-jaysh). These particular angels thus act as angelic troops, and their purpose consists in providing support to warriors of the faith. 79 See fn 66. 80 ‘You’ has been accidentally omitted by the scribe.
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81 This sentence is out of sequence. It should have appeared one sentence earlier in the author’s text. 82 The Night of Repentance (shab-i barāt) is considered the time when men’s destinies are written down. It is also a Muslim holiday, celebrated on 15 Sha‛bān. 83 Q 32:11. 84 Q 8:50. 85 Based on Q 3:185. 86 The Persian text reads ‘guft’ (he said) rather than ‘guftam’ (I said). Here, it is rendered as ‘I said’ to preserve narrative voice. 87 Munkar and Nakīr are the two angels who question the souls of the deceased in the grave prior to the Day of Judgment. Although they are not mentioned in the Qur’an, they frequently appear in hadith collections. Works on eschatology, such as the anonymous ‘Conditions of Resurrection’ (Ah.wāl al-Qiyāma), also include detailed discussions of Munkar and Nakīr’s questioning of souls in their tombs (see Wolff, Muhammedanische Eschatologie (Kitāb Ah.wāl al-Qiyāma) [Leipzig: F. A. Brockhaus, 1892], 39–41, and 69–73; and Jane Smith and Yvonne Yazbeck Haddad, The Islamic Understanding of Death and Resurrection [Albany, N.Y.: State University of New York Press, 1981], 33, 36, and, on the conditions at the grave more generally, 41–49). 88 See fn 73. 89 Mālik is the guardian of hell. The Persian text spells Mālik as Malik (without an alif ); here, however, the corrected spelling of Mālik (with an alif) appears on fol. 30v. 90 The term ghislīn is used in the Qur’an to describe the filth or refuse that mixes with the water used to clean a person’s wounds (Q 69:36). 91 Literally, immeasurable or incomparable (bī-qiyās). 92 Ichor is a blood-tinged discharge or pus. 93 Although this word signifies a ‘place of imprisonment,’ its original meaning may be linked to the word sigillum (inscribed register, or kitāb marqūm)—that is, a book inscribed with man’s evil deeds, as suggested in Q 83:7 and 83:9 (see O’Shaughnessy, ‘The Seven Names of Hell in the Qur’ān,’ 444). 94 Q 44:43–44. 95 Literally, ‘yellow water’ (zard-āb)—that is, urine or yellow bile. 96 Q 69:36. 97 Q 113:1. 98 Literally, ‘abyss’ or ‘bottomless pit.’ The term appears once in the Qur’an (Q 101:9). For a discussion of its derivation, see O’Shaughnessy, ‘The Seven Names of Hell in the Qur’ān,’ 449–451. 99 The term Jahannam is the most common term for Hell in the Qur’an (on its derivation, see O’Shaughnessy, ‘The Seven Names of Hell in the Qur’ān,’ 457–461). 100 Literally, a ‘large, blazing flame’ (see Q 70:15; and O’Shaughnessy, ‘The Seven Names of Hell in the Qur’ān,’ 461–462). 101 Literally, a ‘fiercely kindled flame.’ The term Sa‛īr is used numerous times in the Qur’an (see O’Shaughnessy, ‘The Seven Names of Hell in the Qur’ān,’ 455–457). 102 Literally, a ‘fire that scorches’ (see Q 54:48, 74:26–27, and 74:42; and O’Shaughnessy, ‘The Seven Names of Hell in the Qur’ān,’ 462–463). 103 The term Jah.īm is the second most common of the seven names of hell in the Qur’an. Its literal meaning is ‘intense fire’ or ‘furnace’ (for a further discussion of the term, see O’Shaughnessy, ‘The Seven Names of Hell in the Qur’ān,’ 451–455). 104 See fn 98. 105 The author uses the Arabic term (zabāniyah), although misspelled here as zāniyah, to describe the demons who thrust sinners into hell. The term is borrowed from Q 96:18. Likewise, he has borrowed the expression ‘stern and severe as wardens’ (ghilāz.un shidādun) from Q 66:6. 106 Here, the author appears to have made an error of transcription, since he mentions
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the Christians twice and omits the Jews and Zoroastrians, who are represented as the ‘tempting’ voices at the beginning of the narrative (folio 11v). This punishment is inspired by the Qur’anic verse: ‘Do not pry into others’ secrets and do not backbite. Would any of you like to eat a dead brother’s flesh? You would surely be revolted by it.’ (Q 49:12). God’s epithet ‘The Creator’ (al-khallāq) appears in the Qur’an (Q 15:86, 36:81, and 59:24), sometimes alongside ‘The Holy King’ (Q 59:23 and 62:1). Q 78:38. The author accidentally writes ‘bunch’ here instead of ‘seed.’ See Q 14:20 and 20:17. See fn 18. The Shanu’a are a well-known tribe from Yemen, whose members are said to have thick, curly hair. Moses’s physical similarity to members of this tribe and his wearing of two shirts to cover his profuse bodily hair are recorded in various hadiths (see Vuckovic, Heavenly Journeys, Earthly Concerns, 62, and 152; al-Bukhārī, S.ah.īh., book 55, nos. 608, 647–648; and Muslim, S.ah.īh. Muslim, volume 1, 106–108, book 75, nos. 316–317, 319–322). In his biography of the Prophet, Ibn Ish.āq includes a report stating that Moses resembled a member of the Shanu’a tribe because he was ruddy faced, tall, thinly fleshed, curly haired and had a hooked nose (Ibn Ish.āq, The Life of Muhammad, 183–184). These angels are cherubim (karūbiyān)—that is, angels with faces and wings but lacking bodies. For God’s epithet ‘Knower of the Unseen’ (‛ālim al-ghayb), see Q 72:26. The ‘house’ (khāna) mentioned here is the ‘Frequented House’ (al-bayt al-ma‛mūr) located in the seventh heaven. It serves as God’s temple and the celestial prototype of the Ka‛ba in Mecca. The author continues to describe al-bayt al-ma‛mūr on folios 39v–40r. The term ‘kawthar,’ whose literal meaning is ‘abundance,’ appears only once in the Qur’an (Q 108). It is believed to be a river in paradise, whose waters flow into a basin. Various narratives report that the Prophet Muhammad will intercede for his community on the Day of Judgment at the Kawthar Basin (h.awd. Kawthar). Believers admitted into paradise are allowed to drink from the Kawthar Basin, at which time their thirst will be quenched. Q 24:27. The author does not wish to write out the rest of this Qur’anic verse, so his expression ‘until the end’ (tā bi-ākhir) is his shorthand way of directing his reader to the Qur’an in order to read the complete verse. This verse (Q 2:286) requests God to show His mercy and to be kind to members of Muhammad’s community should they lapse into error. Although the term t.ūbā means beatitude, reward, or resting place, it is understood— much like the Lote Tree of the Limit—to be an enormous tree that provides shade and fruits to the dwellers of paradise (see Q 13:29). For the author’s detailed explanation of the T.ūbā tree, see folio 55r. That is, the night of his ascension. Literally, ‘the moon of the fourteenth night’ of the month—that is, the full moon. Q 2:255. Āyat al-kursī, one of the most popular and powerful verses in the Qur’an, praises God’s unity, His dominion over the heavens and the earth, and His knowledge of all seen and unseen things. Q 52:6 (wa’l-bah.r al-masjūr). The author has written bi-h.amdihi (‘and by His praise’) rather than wah.dahu (‘Alone’). Literally, the ‘spring’ (chasmah). See fn 117. Although not explicitly stated by the author, Jibrā’īl’s name is linked to his power to decree the fate (jabr) of God’s enemies. These punishments of sinners include sinking them into the ground (khasf) and disfiguring their features (maskh). These two tortures, along with pelting by stones (qazaf), are mentioned in hadith collections as signs of the Day of Judgment.
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129 Isrāfīl’s name is linked to the Arabic term for intemperance or dissipation (saraf and isrāf). 130 ‛Azrā’īl’s name derives from the Arabic term for reprimand or chastisement (‛azr). 131 Rafraf is a kind of flying textile or cushion that transports Muhammad to the highest realm. 132 See fn 68. 133 It appears that the scribe dropped a clause of this particular sentence. 134 See fn 66. 135 The author includes ‘guft’ (‘he said’) even though the text here is narrated by Muhammad. 136 This is the Persian translation of the Arabic prayer on folio 49v. 137 The author once again includes ‘guft’ (‘he said’) even though the text here is narrated by Muhammad. This change of authorial voice occurs several times in the ‘Divine Colloquy.’ 138 Q 2:286. 139 Q 2:286. 140 Q 2:286. 141 Q 2:286. 142 The Persian verb for ‘pelting with stones’ or ‘raining down stones’ (sang bārānīdan) is used here instead of the Arabic term qazaf. 143 Q 2:286. 144 Q 2:286. 145 Q 2:286. 146 That is, sūrat al-fātih.a, the first chapter of the Qur’an. 147 The last two verses (285 and 286) of the second chapter of the Qur’an, parts of which are used in the previous dialogue between God and Muhammad. This verse stresses God’s favour, His forgiveness, and His Mercy, as well as His ability to lessen the burdens of believers. 148 This section is completed by extended blessings upon the Prophet and his family, thereby creating a structural marker between the end of Muhammad’s conversation with God and his visit to paradise. 149 That is, the T.ūbā tree is upside down. 150 This episode seems related to the hadith in which the Prophet states: ‘I entered Paradise and saw in it a house or a palace. I said, “For whom is it reserved?” They said, “It is for ‛Umar b. Khat.t.āb.” I intended to enter it but I thought of your feelings. Thereupon ‛Umar wept and said, “Messenger of God, how could I feel any jealousy toward you?’” (al-Bukhārī, S.ah.īh., book 31, no. 5896; and also see the related Saying in ibid., book 31, no. 5898). 151 See fn 146. 152 Q 7:159. 153 ‛Aqīl b. Abī T.ālib (d. 50/670) was the second of four sons born to Abū T.ālib. He is known for having had a prosperous household (khāna) and a considerable entourage (Veccia Vaglieri, ‘‛Ak.īl b. Abī T.ālib,’ in The Encyclopedia of Islam, rev. ed., ed. H. A. R. Gibb et al. [Leiden: Brill, 1986], volume 1, 337). 154 This phrase is repeated in the Persian text. 155 Q 7:117. 156 The Persian text reads ‘I gave him the answer’ by changing the author’s voice to God as narrator. 157 Here, the term dīdār carries both the meaning of ‘to meet’ and ‘to see.’ 158 Q 9:111. This verse describes the believer’s covenant with God. In exchange for fighting and dying for the cause of God, the believer receives the promise of Paradise. 159 This is a well-known h.adīth qudsī (Saying spoken by God) transmitted by Abū Hurayra and included in a number of hadith manuals.
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Q 15:131. See fn 26. Q 53:17. See the related Qur’anic verse, Q 53:10. Q 37:164. See fn 2. Q 53:9. Q 53:1. Q 33:56. Q 19:57. Q 4:158. Q 6:75. Q 7:143. Muh.ammad b. Jarīra al-T.abarī (d. 310/923), famous historian and exegete. For a discussion of his tafsīr in its original Arabic, and its subsequent Persian translation, see the Introduction. Q 2:55. The whole verse reads: ‘And remember you said, “O Moses! We shall never believe in you until we see God manifestly,” but you were dazed with thunder and lighting even as you looked on.’ That is, God was present at Mount Sinai as an enveloping cloud, rather than ‘without a veil,’ when He communicated with Moses. Similarly, Moses did not rise into heaven (like Muhammad), but rather climbed to the top of Mount Sinai. That is, God is not in a visible and comprehensible place, since He exists in the placeless realm (lā makān). Q 17:1. See Q 76:2. Q 36:36. Q 36:83. Q 17:1. This part of the Qur’an is not picked out in red in sentence. That is, Muhammad. Q 40:15. Q 73:2. Q 73:1–3. See, inter alia, Q 2:60, 52:19, 69:24, and 77:43. Q 2:187. Q 73:2. shumār-i jumal (Persian) or h.isāb al-jumal (Arabic) is the computation of a numerical value according to the letters of the alphabet contained in a particular word. Here, the author is offering the various possible meanings of Muhammad’s soubriquet T.a-ha, based on the two letters initiating the twentieth chapter in the Qur’an. Q 93:5. Q 72:1. Ibn Mas‛ūd was one of the earliest companions of the Prophet to embrace Islam and was a well-known reader of the Qur’an and hadith transmitter (J.-C. Vadet, ‘Ibn Mas‛ūd,’ in The Encyclopedia of Islam, rev. ed., ed. B. Lewis et al. [Leiden: Brill; and London: Luzac & Co., 1986], volume 3, 873–875). He is often cited as a source for details on the mi‛rāj (e.g., see Ibn Ish.āq, The Life of Muhammad, 181–182, and 186). Q 54:1. Q 54:2. ‛Umar initially swore by Lāt and ‛Uzzā that he would kill Muhammad, but then he heard Muhammad reciting the Qur’an and converted to Islam. Q 94:2–3. The year is written ‘khams wa thamān sitta-mi’a’ instead of ‘khams wa thamānīn wa sitta-mi’a.’
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Persian Text Text is in the margin. The verb shudan is repeated in the manuscript. The double ha signifies that this text section is finished. Ibid. Text is in the margin. The word ka is repeated in the manuscript. The verb būd is crossed out in the manuscript. The word ka is repeated in the manuscript. This word is misspelled as nagufta in the manuscript. Text is in the margin. The words va na are repeated in the manuscript. Text is in the margin. Text is in the margin. The word az is crossed out in the manuscript. The letter n is crossed out in the manuscript. The word surkh is crossed out in the manuscript. The word ya is crossed out in the manuscript. Text is in the margin. Text is in the margin. Text is in the margin. Text is in the margin. Text is in the margin. The author has repeated this expression. The word ka is repeated in the manuscript. This word is repeated in the manuscript. The expression vayrā dīdam is repeated in the manuscript. Text is in the margin. The expression va haftād hazār hijāb az nūr-i safīd is repeated in the manuscript. Text is in the margin. Text is in the margin. Text is in the margin. The words va khar are repeated in the manuscript. The word guft is repeated in the manuscript. The expression ka haqq-i ta‛ālā mīguyad is repeated in the manuscript. This word is misspelled as shizad in the manuscript. “Sa‛īd” is misspelled as “Sa‛d” in the manuscript. The words az a are repeated in the manuscript.
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Note: Works in the bibliography are grouped into primary sources and secondary sources, listed in alphabetical order by author’s last name. Authors’ names beginning with ‘al-’ are alphabetized according to the first letter of the name after the hyphen. Abbreviations Used in the Bibliography Mohammad Ali Amir-Moezzi (ed.). 1996. Le voyage initiatique en terre d’Islam: ascensions célestes et itinéraires spirituels. Louvain: Peeters. Gruber and Colby (2009) Gruber, Christiane, and Frederick Colby (ed.). Forthcoming, 2009. The Prophet’s Ascension: Cross-Cultural Encounters with the Islamic Mi‛rāj Tales. Bloomington: Indiana University Press. SK Ayasofya 3441 Anonymous. 685/1286. Mi‛rājnāma. Istanbul: Süleymaniye Kütüphanesi, Ayasofya 3441. al-T.u‛mī (1994) al-T.u‛mī, Muh.yī al-Dīn (ed.). 1994. Tat.rīz al-Dībāj bi-H.aqā’iq alIsrā’ wa’l-Mi‛rāj. Beirut: Dār wa Maktabat al-Hilāl.
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Primary Sources Abū’l-Futūh. al-Rāzī. 1385/1965. Tafsīr-i Rawh. al-Jinān wa Rūh. al-Janān, ed. Abū’l-H.asan Sha‛rānī, 12 volumes. Tehran: Kitābfurūshī-yi Islāmīya. Ali, Ahmed. 1998. Al-Qur’an: A Contemporary Translation, revised edition. Princeton: Princeton University Press. Anonymous. 685/1286. Mi‛rājnāma. Istanbul: Süleymaniye Kütüphanesi, Ayasofya 3441. al-‛Asqalānī, Ibn H.ajar. 1409/1988. al-Isrā’ wa’l-Mi‛rāj. Cairo: Dār al-H.adīth. ‛At.t.ār, Farīd al-Dīn. 1966. Muslim Saints and Mystics: Episodes from the Tadhkirat al-Auliya’ (‘Memorial of Saints’) by Farid al-Din Attar, trans. A. J. Arberry. Chicago: The University of Chicago Press. al-Bukhārī. no date. S.ah.īh. al-Bukhārī/The Translation of the Meanings of Sahih al-Bukhari, ed./trans. Muhammad M. Khan, 9 volumes. Medina: Dar Ahya al-Sunna al-Nabawiyya. ——. 1417/1996. Kitāb Raf‛ al-Yadayn fī’l-S.alāh, ed. Badī‛ al-Dīn al-Rāshidī. Beirut: Dār Ibn H.azm. Gürtunca, Mehmet (ed./trans.). 1977. Kitab-ı Siyer-i Nebi: Peygamber Efendimizin Hayatı, 3 volumes. Istanbul: no publisher. H.asan al-Bas.rī. 1415/ 1995. Fad.ā’il Makka, ed. Muh.ammad Zaynham Muh.ammad ‛Azab. Cairo: Maktabat al-Thaqāfa al-Dīniyya. al-Hujwīrī, ‛Alī b. ‛Uthmān al-Jullābī. 2000. Kashf al-Mah.jūb (‘The Revelation of the Veiled’): an
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Early Persian Treatise on Sufism, trans. Reynold Nicholson, E. J. W. Gibb Memorial Series 17. Warminster, Wiltshire: Aris & Phillips Ltd. Ibn ‛Abbās. 1994. ‘al-Isrā’ wa’l-Mi‛rāj,’ in al-T.u‛mī (1994), 7–33. Ibn al-‛Arabī. 1408/1988. Kitāb al-Isrā’ ilā’l-Maqām al-Asrā, ed. Su‛ād al-H.akīm. Beirut: Dandara li’l-T.ibā‛a wa’l-Nashr. Ibn Ish.āq. 1955. The Life of Muhammad: a Translation of Ish.āq’s Sīrat Rasūl Allāh, trans. Alfred Guillaume. Lahore: Pakistan Branch, Oxford University Press. Ibn Sa‛d, Muh.ammad. 1904–40. al-T.abaqāt al-Kabīr, ed. Eduard Sachau, 9 volumes. Leiden: Brill. Ibn Sīnā. 1366/1987. Mi‛rājnāma, ed. Shams al-Dīn Ibrāhīm Abarqūhī. Mashhad: Astān-i Quds-i Rażāvī. Liber Scale Machometi/ Le Livre de l’Échelle de Mahomet. 1991, trans. Gisèle Besson and Michèle Brossard-Dandré. Paris: Librairie Générale Française. al-Maybudī, Rashīd al-Dīn. 1331–1339/1952–1961. Kashf al-Asrār wa ‛Uddat al-Abrār, ed. ‛Alī As.ghar H.ikmat, 10 volumes. Tehran: Intishārāt-i Dānishgāh-i Tihrān. Muslim. 1971–1975. S.ah.īh. Muslim, trans. ‛Abdul H.amīd S.iddīqī. Lahore: Sh. Muhammad Ashraf Publishers & Booksellers. Qāżī Ah.mad. 1959. Calligraphers and Painters, Smithsonian Institution, Freer Gallery of Art Occasional Papers 3/2, trans. and ed. Vladimir Minorsky. Washington, D.C.: Smithsonian Institution. al-Qushayrī, ‛Abd al-Karīm. 1384/1964. Kitāb al-Mi‛rāj, ed. ‛Alī H.asan ‛Abd al-Qādir. Cairo: Dār al-Kutub al-H.adīth. ——. 1994. ‘Kitāb al-Mi‛rāj,’ in al-T.u‛mī (1994), 115–188. ——. 1990. Principles of Sufism, trans. Barbara von Schlegell. Berkeley: Mizan Press. Sādāt Nās.irī, H.asan and Manūchihr Dānishpazhūh. 1369/1990–91. Hazār Sāl-i Tafsīr-i Fārsī: Sayrī dar Mutūn-i Kuhan-i Tafsīr-i Pārsī, bā Sharh. va Tawżīh.āt, 2 volumes. Tehran: Nashr-i Alburz. al-Sulamī. 2006. The Subtleties of the Ascension: Early Mystical Sayings on Muhammad’s Heavenly Journey, trans. Frederick Colby. Louisville: Fons Vitae. Sūrābādī, Abū Bakr ‛Atīq Nīshāpūrī. 1347/1968. Qis.as.-i Qur’ān-i Majīd, ed. Yah.yā Mahdavī. Tehran: Intishārāt-i Dānishgāh-i Tihrān. al-Suyūt.ī. 1994. ‘al-Āya al-Kubrā fī Sharh. Qis.s.at al-Isrā’,’ in al-T.u‛mī (1994), 189–219. al-T.abarī, Abū Ja‛far Muh.ammad b. Jarīr. 1418/1997. Tafsīr al-T.abarī: Jāmi‛ al-Bayān ‛an Ta’wīl al-Qur’ān, ed. S.ālih. ‛Abd al-Fattāh. al-Khālidī. Beirut: al-Dār al-Shāmiyya; and Damascus: Dār al-Qalam. ——. 1339/1960. Tarjuma-yi Tafsīr-i T.abarī: Farāham Āmadah dar Zamān-i Salt.anat-i Mans.ūr b. Nūh.-i Sāmānī 350 tā 365 Hijrī, ed. H.abīb Yaghmā’ī, 7 volumes. Tehran: Chāpkhāna-yi Dawlatī-yi Īrān. Thackston, Wheeler. 2001. Album Prefaces and Other Documents on the History of Calligraphers and Painters, Studies and Sources in Islamic Art and Architecture, Supplement to Muqarnas 10. Leiden, New York, Cologne: Brill. ——. 1989. A Century of Princes: Sources on Timurid History and Art. Cambridge, Mass.: The Aga Khan Program for Islamic Architecture, Harvard University. al-T.u‛mī, Muh.yī al-Dīn (ed.). 1994. Tat.rīz al-Dībāj bi-H.aqā’iq al-Isrā’ wa’l-Mi‛rāj. Beirut: Dār wa Maktabat al-Hilāl. Wolff, Maurice 1872. Muhammedanische Eschatologie (Kitāb Ah.wāl al-Qiyāma). Leipzig: F. A. Brockhaus.
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GLOSSARY OF TERMS
ahl-i sunnat wa jamā‛at ‛arsh ‛Azrā’īl al-bayt al-ma‛mūr bayt al-muqaddas Burāq karrūbiyān farsang ghislīn h.āmilān-i ‛arsh h.ijāb h.ūrīs ‛ilm al-yaqīn isrā’ Jābalkā Jābalsā khasf Kawthar kursī lā makān al-lawh. al-mah.fūz. malak al-mawt Mālik maskh mi‛rāj muqarrabān qazaf qurbat rafraf
the ‘people of the way and consensus,’ i.e., Sunni Islam the throne of God the Angel of Death the Frequented House in the seventh heaven; the celestial prototype of the Ka‛ba in Mecca. Jerusalem (literally, the ‘Holy House’) the Prophet Muhammad’s human-headed flying steed cherubim; angels of the highest angelic order a unit of distance equivalent to ca. 5.6 kilometres putrid liquid the angels that carry the throne of God veil the pure inhabitants of paradise (literally, ‘bright-eyed’) certain knowledge; certainty of mind; true belief the Prophet’s night journey from Mecca to Jerusalem city in the east inhabited by Moses’s community city in the west inhabited by Moses’s community sinking into the ground; a punishment on the Day of Judgment pool, pond, or river in Paradise (literally, ‘abundance’) God’s pedestal illocality, spaceless realm (literally, ‘no-place’). the Guarded Tablet upon which the destinies of human beings are inscribed the angel of death, ‛Azrā’īl the guardian angel of hell disfiguration of features; a punishment on the Day of Judgment the Prophet Muhammad’s ascension through the heavens (literally, a ‘place of ascending’ or ‘ladder’) elected, close angels of God pelting or bombarding by stones; a punishment on the Day of Judgment the closest space to God (literally, ‘proximity’) a flying fabric that carries the Prophet Muhammad past the seventh heaven and into the realm of God
186 rūh.āniyān shafā‛at sidrat al-muntahā .sifat tah.līl tah.mīd takbīr takhfīf tasbīh. tashahhud ta’vīl T.ūbā Zaqqūm Zamzam
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the ‘spiritual’ angels at the throne of God the Prophet Muhammad’s intercession on behalf of his community on the Day of Resurrection the Lote Tree of the Limit beyond the seventh heaven description, condition, or substance the prayer formula, ‘There is no god but God’ the prayer formula, ‘Thanks be to God’ the prayer formula, ‘God is Great’ diminution, reduction the prayer formula, ‘Praise be to God’ the proclamation of faith, or shahāda: ‘There is no god but God, and Muhammad is His Messenger.’ esoteric or allegorical interpretation upside-down tree in paradise (literally, ‘abundance’) the tree of hell well in Mecca containing pure water
INDEX
Aaron 2, 12, 44, 51 ‘Abdullāh b. ‘Abbās: see Ibn ‘Abbās ‘Abdullāh b. Mas‘ūd 83, 176 (n. 193) ‘Abdullāh S.ayrafī 24, 166–167 (n. 144) Abraham 2, 5, 12, 36, 43–44, 60, 69, 79, 80–82, 171 (n. 55) Abū Bakr 26, 29, 37, 72–74, 164 (n. 116) Abū Hurayra 2, 16, 35, 164 (n. 102), 170 (n. 9), 171 (n. 54), 175 (n. 159) Abū Jahl 2, 17, 26, 29, 37, 73–74, 76, 84 Abū Sa‘īd (Ilkhanid ruler) 3, 24–25, 30–31, 166–167 (n. 144), 169 (n. 170) Abū Sa‘īd al-Kharrāz 19, 83, 165 (n. 122) Adam 2, 12, 43–44, 46, 48–49, 51, 57, 62, 69, 79, 81–82 ahl-i h.aqīqat 19, 41 ahl-i ma‘rifat 19, 40 ahl-i sunnat wa jamā‘at 18, 23, 27, 35, 74, 169 (n. 168) ahl-i tah.qīq 40 Ah.mad Mūsā 24–25, 167 (ns. 145, 148, and 150) Ah.mad Yasavī 13, 162 (n. 76) ‘Ā’īsha 7, 37, 160 (n. 39) ‘Alā’ al-Dawla Simnānī 23 Anas b. Mālik 2, 16 Angel of Death: see ‘Azrā’īl ‘Aqīl b. Abī T.ālib 17, 74, 175 (n. 153) Arghūn 23, 30 ‘arsh 34, 77 ‘Azrā’īl (angel of death) 15, 49–50, 65, 175 (n. 130) al-bah.r al-masjūr (Swollen Sea) 12, 26–27, 29, 64 Bahrām Mīrzā 24, 166 (n. 142) al-Bakrī 10–11, 17, 20, 161 (n. 62) Bāyazīd Bist.āmī 11–12, 19, 23, 35, 162 (n. 71) al-bayt al-ma‘mūr: see Frequented House
bayt al-muqaddas: see Jerusalem al-Bīrūnī 30 al-Bukhārī 1, 8, 28 Burāq 2, 8, 11, 15, 17, 26–27, 34, 39–40, 42–43, 73–74, 77–78, 170 (n. 33), 171 (n. 38) Caravan 73–74 Cherubim (karrūbiyān) 58, 66, 174 (n. 114) David 36, 44 dhikr 11, 21 Dihya al-Kalbī 37, 170 (n. 20) du‘ā 3, 20–21, 28, 30, 165 (n. 128) Dūst Muh.ammad 24–25, 27, 167 (n. 150) Enoch 2, 12, 34, 79, 81 farsang 6, 34, 78, 169 (n. 2) fitna 8 Frequented House (al-bayt al-ma‘mūr) 2, 21, 59–61, 79, 81, 174 (n. 116) ghislīn 52–53, 173 (n. 90) Guarded Tablet (al-lawh. al-mah.fūz.) 50, 72 H.akīm Ata 13, 162 (n. 76) h.āmilān-i ‘arsh: see Throne-carrier angels Hell 20, 42–44, 52–56 h.ijāb: see veil h.ikmat 16–17, 22, 38 h.ūrī 26–27, 61–62, 70–72, 81 Ibn ‘Abbās (‘Abdullāh b. ‘Abbās) 2, 5, 10–11, 16–17, 36, 58 Ibn al-‘Arabī 12, 162 (n. 75) Ibn Ish.āq 1, 8, 157 (n. 2) Ibn Sa‘d 1 Ibn Sīnā 13, 158 (n. 12) Ibrāhīm Adham 19, 35, 165 (n. 121) ‘ilm al-yaqīn 164–165 (n. 118)
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isrā’ 1–2, 4–5, 9, 14 Isrāfīl (angel of the trumpet) 65–67, 69, 175 (n. 129) Jābalkā 71–74, 170 (n. 27) Jābalsā 72–74, 170 (n. 27) Ja‘far al-S.ādiq 36, 159 (n. 28) Jerusalem 1–2, 6–9, 14–17, 26–27, 29, 34, 39–40, 42–43, 73–74, 78 Jesus 2, 12–13, 34, 48, 69, 79, 81, 83, 172 (n. 76) Job 44 John (the Baptist) 2, 48 Jonas 44 Joseph 2, 12, 47 Kamāl al-Dīn ‘Abd al-Rah.mān 23 Kawthar 60, 64, 81, 174 (n. 117) Khadīja 5, 34 khasf 65, 68, 174 (n. 128) kursī 34, 45, 47, 49, 51, 57, 67 lā-makān: see Placeless realm al-lawh. al-mah.fūz.: see Guarded Tablet Lote Tree of the Limit (sidrat al-muntahā) 2, 4, 11, 26–27, 34, 38–39, 48–49, 63–64, 66, 77–78 Mah.mūd Ghāzān 23, 166 (n. 137), 169 (n. 167) malak al-mawt (angel of death): see ‘Azrā’īl Mālik (guardian of hell) 11, 52–56, 61, 173 (n. 89) Mālik b. Sa‘sa‘a 2 Mans.ūr b. Nūh. 14 masal 22, 42 al-masjid al-aqs.ā 4–6, 159 (n. 29) maskh 65, 68, 174 (n. 128) al-Maybudī 14, 16–18 Michael, Angel 36–37, 39, 65, 69, 77 Moses 2, 5, 12–13, 22, 39, 42–44, 57–58, 69, 72–73, 75, 79–81, 83–84, 171 (n. 53), 174 (n. 113), 176 (n. 175) Munkar and Nakīr 51, 173 (n. 87) muqarrabān 38, 77, 170 (n. 29) Muslim (hadith compiler) 2 Noah 43–44, 69, 82 Nūryābīl 20, 26–27, 58 Öljeitü 30, 169 (ns. 169–170) Pharaoh 44, 55, 75, 84 Placeless realm (lā-makān) 45, 62–63, 172 (n. 61), 176 (n. 176)
OF
A SCENSION
qabd. 28, 168 (n. 162) qāb qawsayn 4, 170 (n. 24) Qābīl 11, 47 qazaf 174 (n. 128), 175 (n. 142) qāżīya 26–27 Quraysh 2, 6, 17, 22, 26–27, 29, 73–74, 76 al-Qushayrī 6, 11, 14, 16–20 raf ‘ al-yadayn 28, 168 (n. 163) rafraf 34, 39, 65–66, 68–69, 78, 175 (n. 131) rak‘at 42, 165 (n. 134) al-Rāzī (Abū’l-Futūh.) 14–16 Rooster angel 11, 14, 26–28, 46 rūh.āniyān 66 ru’yā (vision of God) 7–8, 12, 20, 160 (n. 38), 161 (n. 47) .sakhra 6 Satan (Iblīs) 40–41, 43 shaman 23, 166 (n. 139) .sifat 12, 58, 71 sidrat al-muntahā: see Lote Tree of the Limit Solomon 36, 39, 44, 49 al-Sulamī 12, 14, 16–17 Sūrābādī 14–16 Swollen Sea: see al-bah.r al-masjūr al-T.abarī 6, 8, 14–16 tahlīl 21, 35 tah.mīd 165 (n. 131) takbīr 21, 35, 46, 168 (n. 163) takhfīf (diminution) 33, 72 tasbīh. 3, 21, 28–29, 35, 46, 165 (ns. 131 and 133) tashahhud 52 Tegüder Ah.mad 23 testing of the cups 11, 26–28, 44–45, 171 (n. 58) Throne-carrier angels (h.āmilān-i ‘arsh) 68 T.ūbā 62, 71, 174 (n. 120) ‘Umar b. al-Khat.t.āb 72, 74, 175 (n. 150), 176 (n. 196) Umm Hāni’ 5, 34, 36, 73, 78, 170 (n. 14) veil (h.ijāb) 15, 34–35, 39, 56, 59, 62, 65–69, 74 vision of God: see ru’yā yaqīn 12, 19–20, 74, 164–165 (n. 118) Zamzam 2, 5, 37, 73 Zaqqūm 43, 52–53, 171 (n. 51) żarī‘ 43, 171 (n. 51)
