الفتوحات المكية (Meccan Revelations)

Image of the Buraq

And he tells of the night of his attainment, every explainer to him of what he sees of the kingdom of God, [which is] specific to him, from the figures of the heavens, until he reached the fourth sky. He asked for opening, and it was said to him, "Who is with you?" He said, "Gabriel, peace be upon him, with His servant." He stood, the [places of] the breaths of faith and righteous deeds were not the highest, and this is the gate of the heavens for this sky. So he greeted him, and he welcomed and made it easy, and he ascended with him to the fifth sky. He asked for opening, and it was said, "Who is it?" And it was said to him, "You have been brought." And he was Aaron and John (Yahya), peace be upon them both. So he greeted them, and they greeted him and welcomed him. Then he ascended with him to the sixth sky. He asked for opening, and it was said to him, "Who is it?" And he was Moses, peace be upon him. So he greeted him and honored him. Then he ascended with him to the seventh sky. He asked for opening, and it was said to him, "Who is it?" And he was Abraham, the Friend of God (al-Khalil), leaning his back against the Much-Frequented House (al-Bayt al-Ma'mur) the celestial Ka'bah, which seventy thousand angels enter every day, and they do not return to it. They enter it from one door and go out from another door, behind the appearances with the rising of the stars and the constellations from the wars of the stars and the bodies of the spheres. And the night of the Greatness, so that God may teach them the risings of the lights of the Kingdom that shine from a simple sea between the text, as the rising [star] contracts when it goes out from the darkness, and life flows into every living thing from its darkness. Then his ascension extends with the wealth of the Lote Tree of the Uttermost Boundary (Sidrat al-Muntaha). And behold, its fruits are like the tails of elephants, and its leaves are like the ears of elephants. Because of what God covered it with of light, which covered it, no one is able to describe it, from what is in it?. He does not know the reality of its name, the light. A valley goes out from its root, four rivers: two rivers apparent and two rivers hidden. And he pointed to Gabriel that the two apparent rivers are the Nile and the Euphrates, and the two hidden rivers are two rivers in Paradise. And two rivers, in the river in the position of the Euphrates, on the right of the blessed spot of the good tree, so it is as if it is a river of honey and milk, appearing in Paradise, the coolness of the rivers of the believers, without darkness, and it is from milk that did not change, and rivers of delight for the drinkers, and a river of purified honey. And these rivers, all of them flowing to their insides, upon the senses of their purity, the owners of the states and the exchanges, in it is an exit from the heart of some of them. And our light in the mention of milk and its siblings is that the human being rises to that presence, and it is the presence of the spirits. In the ends of what descends from it, what signifies it and reconciles it after a gathering below it, the system of the law of the prophets, peace be upon them. So the one upon whom God blessed and granted peace looked at it from the Buraq with it, and it is the one that, of the description of it, Gabriel [gave] to the King who descends with the rafraf a green celestial cushion or light-bearing veil. So he encountered the presence of Elijah (Ilyas) praying to God, sending a thousand, folding his steps; he burned, so he does not attain it except by stammering. And the firmament and the seas did not settle except by the blessing of reciting it, and there is no obstacle and no face. And the eastern [part] from the King and the rafraf, he took him with it to the earth, to the rest, except for seven of its figures, not as he said in the tablets, what God wrote in it, what happened in the finished, and what is appropriate for the King from the works of His servants. And as we said, our preference for these things, so deduce what I have written, you will know that the flickering in the Tablet is this King who asked him in the privacy at his heart and his land. So he improved in his jealousy; no owner of one craft asks like the hands and the cup, so he mentioned the above, and the owner of the desire with the likeness of the right. And this is the left, if he settled in this place, and the inhabitants of the seven, indeed the place is higher in the dignity, he waits in the surroundings of the world. So I encompassed in the denied essence what he led us to. So we mentioned from the journey of the signs of the group, and they are more knowledgeable of it, upon him, the desire of the King flickers. And to God is the praise, God in Himself for what He shows to everyone who knows. So with that, he knows the reach of the unseen, he does not know the faces of the seekers, like...

And the fixed images in the mirror [abbreviation], and this is like the righteous image and the righteous establishment, an exit from the essences.

In the vision by the intellect, perhaps the Truth is imagined as a voice that he hears, such that Abu Bakr is [present] and he is saying to him, "Stop, O Muhammad, for your Lord is praying." So he observes that address. And he said to himself, "My Lord is praying." When he stopped, and in himself was that confusion, he was granted in the address and comforted by His saying, "He is the one who prays upon you to raise you." So that is what is intended by His saying, "He is the One who is unique in it." [When] he finished the prayer, the descent of His saying, "We will attend to you, O you two heavy ones," with the fact that no affair is separated from an affair. But by His making the types of knowledge, it is limited and its places are specific, and he prepared for it with its increase. And the perfection is in what is established in His knowledge and His will. And that is when he attributed to Him what he had at that time, what was clarified to him by the action of the powers, not acting, manifested. It was necessary for him from [unclear] to be safe in images that Adam needs. And He imposed upon him and upon his nation seventy prayers in every day and night. So he descended until he reached Moses, peace be upon him, and he asked him, "With what have you come, O Muhammad, and what was imposed upon you?" He informed him, and he said, "I have tested the Children of Israel before you." And he asked him, and he said to him, "O Muhammad, your nation is the weakest of the nations, so they will not be eager for that, so return with my nation." And this confusion, if you say, "Your nation will not apply that," he returns in his [unclear] the pool, in the returning to his Lord. So He descended for him ten, and Moses delayed, joking with his Lord. He said, so Moses said to him, "Return to your Lord," and he returned in the descent upon Moses. He said, "Return to your Lord." So he saw his love, and he decreased for him ten. And Moses delayed, so he said to him, "Return to your Lord," and he returned in it. So he descended for him ten. And Moses delayed, so he said, "Return to your Lord," and he returned in it. He said to him, "It is ten, and it is fifty. The word is not changed with Me." So Moses delayed, so he said to him, "Return to your Lord." He said, "I am shy from my Lord." And he stopped. He said, "Likewise, call upon Him and leave." And he descended to the earth at the rising of the dawn, and he descended with the truth, and his cleanliness was Moses, the son of [unclear] of the morning. He mentioned that to the people, so the believer in him believed him, and the believer from his denier lied. And the deniers of the path, then he informed them of the new [things] of the ending and the limit, and with the Jerusalem that he used to perform ablution with, and [he] returned to the hidden, he has arrived with what was. So they asked the specialized, and he informed about the story. So he requested the opening as the Messenger of God, may God bless him and grant him peace, informed them. He sent him from Khidr, from the cities, from the Holy House, and to the Holy House, and to the half of the Holy House, two lives, he saw from it the first, and with what he walked in it, and his love, may God bless him and grant him peace, for the Holy House from his circumambulation and his taking from the apparent ones in the third, from the description of a year. And if the Night Journey was by spirit, with his being in a vision, and its people, as the sleeper sees in his sleep, no one would have denied him and no one would have disputed with him. And only they denied him the knowledge that the Night Journey was with his body in all these frameworks. And may God bless him and grant him peace, Abraham, and the affairs of his secret began, which he was taken by night from it, the Night Journey with one with his body. And when his spirit came and he saw it, and as for the saints, they have spiritual secrets in his return, something guided in it, meanings embodied in sensible images. They are given the knowledge of what preceded in those images from the living meanings, not the precursors of the accidents. And in the air, [there is] a [unclear] that they do not have a sensible cup in the sky. And for this, the landmarks were the mission of the Messenger of God, may God bless him and grant him peace, with the whole body, and secrets in the heavens and the spheres by cutting the distances, real and sensible. And that is because he was given the keys to the matter of the heavens, so understand the nodes of many of the secrets of God, which he indicated, what we consumed in space from that, for their secrets are connected because they are embodied meanings.

In the praise of the Divine, my tongue is [unclear]
If not for the spiritual nightingale, [unclear]