Behold Saint Sophia, marvel of the world, whose cupola might be termed the eighth celestial body. Nowhere has she her equal, save, perhaps in paradise. Contemplate the imperial seat of the sultans of the world, the dwelling of the kings of time, the court of the Ottoman Empire, and the centre of the rule of the khans. In this ever-blessed region is found all that is desirable. Whatever thou canst imagine, she possesses inthe highest degree. She combines the elect of the beys, of the pachas, and the efendis, the most illustrious warriors and the most renowned wise men.
All the world’s difficulties there find their solutions: all efforts are there crowned with success. The mind cannot conceive all the charms she contains. If she were not afflicted with all kinds of disease and the abominable plague, who would consent to leave this celestial abode whence care is forever exiled? If her temperature were more equal, would she not cause the rest of the world to be forgotten? Whoever has an established fortune should not establish his home in any other country. No city, no country, resembles or is comparable to her. She is the asylum of all sciences: everywhere else study is neglected for gain, commerce, agriculture, or usury, so that all vestiges of knowledge have disappeared. Money takes the place of talent in a province, and it seems as if merit could be extracted from it. In the provinces scientific men have become extinct and books are forgotten. Poetry and prose are both held in aversion, and even a Persian phrase is tabooed. The study of Arabic has vanished as snow without consistency, and the principles of grammar and syntax are entirely neglected. Luxury and presumption have intoxicated all hearts, and there is no worship but that of dignities and employments. There one finds neither virtue nor knowledge, and morality is outraged.
The ambition to secure vain honors leaves no time for the labor for perfection. How many do not lift up their voices unto the Lord except when their fortunes are threatened by reverses! It is by a special dispensation of Providence that God has withdrawn learning from the provinces. If he had not first chained them in ignorance, who could have governed such men? The seat of power belongs to the great, but pride is the part of provincials. He who is high placed is not vainglorious; but these wretches are filled with arrogance. They constantly compare their dignity and importance to that of the representatives of authority.
But what would it be if they possessed learning? They would not deign to look at their fellows. They know not their value, and take no account of their worth.
Nothing teaches the inferiority of the provinces more than the sight of Constantinople. In the gatherings of the capitalhe who passes elsewhere for a wisest man of the century is but a blockhead; the strong-minded loses his assurance, and the fine talker has no longer a tongue. They who boasted so loudly of their rank and nobility are only admitted to the most commonplace circles. The arrogant, who knit his brows so disdainfully, eagerly seeks the door-keepers. He who bore a title so pompously cannot even obtain the honor of kissing the hem of a robe. He who occupied the first place is not even deemed worthy to remain at the door. What city can be compared to Constantinople? Is not the prince above him whose homages he receives? After the capital, there is no place so charming as Halep. Halep! honor of the province, illustrious and flourishing city; the resort of Indians, Europeans, and Chinese; object of the envy of the whole universe; the market of all merchandise; haven of joys and wealth, with thy delicious waters and climate, thy vast plains and magnificent buildings.
Onewcopy of the collection of mysteries, rosebud of the garden of graces! discover thy needs to no one, bend not thy back under the load of a favor received. Open not thy mouth to request; let not servile and entreating speech soil thy lips. Cupidity always engenders a bad reputation: the true secret to gain the esteem of others is to moderate thy desires. Hast thou not received the portion assigned to thee by destiny? What is the water of life, if it is not consideration? Should we not always show it? Be animated by generous feelings, beware of baseness, and do not demand all that thou seest. What is there so desirable in thy brother’s hand that thou shouldst so unceasingly covet? Has he not need of the gifts of the Lord, as thou hast? and is he not also the debtor of his universal beneficence? Is he not able to show thee favor, a weak mortal, and has he not sufficient wealth to share with thee? God never reproaches us with the benefits he grants: but is the hand of man other than an instrument?
Although in all things the first causes must be considered,what are these causes without that which directs them? Seek not the creature to the exclusion of the Creator; lose not thy trouble. Confide in the generosity of the Lord; the portion he has allotted thee will return in spite of thyself. How sweet it is to repose in the shade of a modest retreat and to content one’s self with the gifts of Providence! Lay not a bold hand on the object of thy covetousness; God knows what is necessary for thee. Let thy heart, satisfied with the Creator’s gifts, accept with gratitude all that he grants thee! In his high wisdom, he knows all thy needs and he will provide for them at the seasonable time. Pious legacies do not belong to thee; the universal Dispenser will exhaust other sources to enrich thee. Money cannot appease hunger nor can it serve for the nourishing of thy body. If thou didst amass pyramids of gold or of silver, could they take the place of bread, or of oil, or of rice? Why trouble thyself concerning thy subsistence? Does not God provide for his servants’ needs? All that is not given willingly loses its worth: were it a rose, it has no longer a perfume.
If thou art offered anything, O soul of thy father! sully not thy eyes and thy heart with cupidity: be courageous, and abase not thyself by looks which beg on all sides. However, thou canst accept with simplicity what a friend offers. In thy turn, thou wilt evidence thy gratitude by some present. Let thy promises remain always inviolable: be a religious observer of thy word. Know that a promise is a sacred obligation, and that to fail therein is to be covered with shame. Beware lest by lying words thou plantest the tree of promise on the roots of bad faith.
Othouwho dost aspire to repose in this world and in the next, who dost seek the way of peace of soul, abandon not thyself to pleasantries and jokes! This habit plunges into trouble all those who contract it. Sacrifice not thy friend to a play on words; throw not to the wind the rights of bread and salt. Pleasantry breaks the ties of intimacy, and its results are sad and painful. However brilliant it may be, it inflicts none the less deep wounds. How can the name of pleasantries be given to those burning arrows aimed at a friend’s heart?
How many sallies, impregnated with venomous spleen, have filled with anger and rage those whom thou dost love! True wit is that which is appropriate, brief in expression, full of sense, innocent and inoffensive, like a blooming rose of the heart’s garden, whose charms attract from afar all the nightingales. Its perfume, breathed with delight, drives from the heart all thoughts of hate. It charms the ear like good tidings, and all who hear it are filled with joy. It is carried from city to city, and passes into a proverb from age to age. Nothing is more charming than such a pleasantry; if it is otherwise, it were better to refrain from making it.
Beware of fault-finding and backbiting: a shame for all wise men. No pleasure nor profit can be found therein, and a very great sin is committed in yielding to it. The confidence of thy friends is lost; and thy name is detested where it is uttered. Fault-finding and backbiting render one as odious as does calumny. May God preserve thee from this scourge; mayst thou live in purity of heart and tranquillity of body!
Othouwho dost enumerate carefully the advantages of success, and dost consider the spectacle of refusals and welcomes, throw not a look of indifference on thy neighbor! Turn with interest to the unfortunate. Observe the rights of thy neighbors with justice; let the expression of thy countenance wound no one. Be not so parsimonious with thy food that thou canst not share it with others. Provide for their needs as much as possible. Let all the weak take refuge in the shadows of thy generosity! Do not entertain sentiments of hate and enmity against anyone; do not acquire the habit of tumult and agitation. Beware of anger, rage, and revenge; show to no one a countenance furrowed with discontent.
Live on good terms with all the world and be always of an equable disposition. Do not annoy thy inferiors, nor impose upon them the constraint of cold formalities. Let not the expression of thy countenance grieve anyone; captivate everyone with thy good-nature. Let no one be a victim of thy injustice, never return evil for evil. Be not a burden on thy friends, do not make thyself insupportable by thy bad disposition. Let no soul be in anguish for thee; rather labor to elevate those who are desperate. Bring no lawsuit against anyone, that God may preserve thee in turn from litigants. Do not compromise thy honor in this world and in the next for strange interests. Be neither guardian, counsellor, nor trustee.
Fly the domain of chicanery; do not rush into profitless agitation with lowered head. He who enters into quarrelling and strife with others brings down upon himself trouble and anxiety. Never follow the road of disputes and strife, for they provoke the flames of hatred! Raise not a finger to do evil: let one of thy hands be always busy in doing good. Carry not thy complaints to the door of the prince; refer to God’s tribunal him who hath wronged thee. However great be thy weakness and impotence, will the Lord therefore be less zealous for thy defence? Resigned and modest, be without care and without anxiety.
Opreciouspearl of the sea of life, chosen model of the beauty of virtues! practise modesty, have always a dervish’s heart. Content thyself with little, practise humility: shoot forth roots in the garden-plot of the roses of prosperity. Mildness, politeness, and good deeds will win to thee all unprejudiced men. Is it fitting for good-nature to knit the brow and contract the forehead? Kindness and urbanity of character brighten the mirror of the heart. As truly as a smiling countenance is an indication of the mercy of God, so is a sullen face a cause for reprobation.
Bad morals, reprehensible habits, and ill-humor lead to eternal damnation. How insupportable are the manners of whomsoever is given to haughtiness! Presumption is a diabolical fault unknown to the court of angels. Have no intercourse with the vainglorious; fly from him. If thou be forced to sit near him, show humility. The wise men, although with apparent moderation, have said: Be proud with him who is proud; but as thereby there may be cause for discord, hasten to avoid it by thy humility. Pride and presumption in human nature are an inevitable malady and incurable wound. He who falls into this abyss cannot prosper; the hurt of his misfortune becomes incurable.
Suffer not thyself to be intoxicated by honors and dignities; expose not thus thy brow to the wrath of the lord. Grandeur and eminence are fitting in God; but what can they accomplish in a slave? Let all thy ways be submissive: never reach forth thy hand to do wrong to another. If pride and haughtiness appear in thee, God will raise up enemies for thee even among thy kindred. Let us suppose that thy rank lifts thee to heaven, thou art none the less the last of the slaves of the Lord. Repulse no one from thy door harshly; give neither thy hand nor the hem of thy robe to be kissed.
However high placed thou mayst be, do not exact servile homage. It is thou who shouldst prostrate thy countenance on the ground: is it fitting for a slave to have his hand and his garment kissed? Do not conceive a false opinion of thy own worth; as much as possible, do not take precedence. Many candidates aspire to precedence, and perhaps they will obtain it before thee. Boast to no one of thy rank and importance, for fear of becoming a burden to him. Salute others with mildness and modesty; oblige no one to remain standing. If thou art treated with honor, there is nothing better; if otherwise, dispute not. If modesty and good form reign in thy conduct, doubtless consideration will be shown in turn to thee. Modesty is the ornament of the countenance of faith; effrontery is pernicious in this world and the next. Let morality perfect good-nature in thee; then see how many joys there are in modesty!
Morality is the ornament of man; without it, he is but the slave of Satan. Because he was without it, the envious one was driven from the throne of celestial mercy. At the last judgment, on the day of the final catastrophe, thou wilt notbe able to lift thy head nor turn thy eyes. But the judgment of God is omnipresent; his eye embraces all that is. In the eyes of his omniscience there is no difference between this world and the world to come. The Creator is beyond the vicissitudes of fortune; no change can affect him. Knowing that he is omnipresent and all-seeing, how dost thou dare to break the laws of morality?
Show not to the foolish the depths of thy heart; hearken unto the prophets, practise their teachings. Did not the Apostle of God receive the order to act with wise dissimulation? Without it, thou wilt have no repose, says the Glory of the World, the Spring of all Wisdom. It is for thee as a protecting arm; without its aid, how many quarrels and disputes! It is the surest rampart against all the troubles of the world. Do not turn like the wind in all directions; like the sun, do not shine on the doors of all. Do not reveal thy secrets to strangers; open not to fools the gate to thy private affairs. Give not thy confidence to the first comer; do not retail in public what regards thee alone. Do not believe that all men are sincere, but do not look upon them all as hypocrites. Be not blinded by the praises that thou dost receive; be not loath to overcome thy passions. How could these praises lavished on thee be free from hypocrisy?
For myself I see no difference between the stings of the wasp and the flattering words of the foolish. If they have nothing to hope from thee, they will never gather in thy house. On a festival day, do not go to anyone’s house without an invitation, nor to the homes of any save the honorable. Let the gatherings that thou dost frequent be composed of pious men. Let them not be meetings of corruption and perversity. While thou must acknowledge an invitation, wilt thou not be out of place where thy honor is compromised? When thou art in an assembly, abuse neither speech nor silence; use in turn thy tongue and thy ear. Let thy words like pearls be as brief as possible. Govern thy speech according to this motto: brevity and clearness. Man has only one tongue and two ears; speak, then, little and listen much.
However, if a garrulous person evinces stupidity the silent man ends by becoming burdensome. Speak neither too little nor too much; keep a correct medium. Be neither stupid norimportune. He who holds the scales of good education said: to speak too much availeth a man nothing. Do not recite in public the praises of God; prayer should be hidden in solitude; before others it is only hypocrisy and importunity; a terrible chastisement will be its just award.
Never reply harshly; when thou speakest to anyone let it be with sweet courtesy. Reproach no one face to face with his hidden faults; lend to his discourse a friendly ear. Never expose the ignorance of anyone. Why cover with confusion a creature of God? Take care not to strike with the weapon of slander; an eternal penalty will be its punishment. The penetration of him who has given thee the jewel of knowledge has shown him that ignorance was well for thy brother. Such is the providential dispensation of the Creator; so has ordained the justice of his omnipotence. Let these words be the ornament of thy mouth; woe unto thee if thou dost not heed them!
Renounce injustice and violence; never utter harsh words that wound the heart. Be generous, whatever happens, O soul of my soul; let thy tongue outrage no one! To wound thy brother to the heart is the worst of sins, the greatest of all iniquities. Labor with ardor to raise up those who have fallen; wouldst thou desire to overthrow the throne of the Lord? Will the avenging God suffer a temple to be ruined from dome to foundation? Light of mine eyes! be convinced that there is no pardon for such a sin.
Othouwho dost hearken unto my teachings, who dost take lessons in the school of experience, never contract the habit of lying and of hypocrisy which sap the foundations of concord. Give no access in thy heart to deception; be simple, ingenuous, and without cunning. Lying and deception are pollutions which only produce deception and confusion. Forerunners of the works of Satan, they throw their authors in eternal chains. Justly abhorred by men, they only produce disastrous results.
What is more horrible than never to open the mouth for good, and to excite discord by false allegations? It is a speech passed into a proverb that the perfidious die in grief. Infamy is the only good that they can acquire; their life is consumed in sadness and grief. Perfidy, bad faith, lying, hypocrisy, perversity of mind, and corruption of heart; all these are the qualities of the damned, but they become not the true faithful. The great teacher of religion said: The true Mussulman is he whose hand and tongue are not to be feared. O thou who dost seek happiness, should not the reputation, life, and riches of all believers be regarded a sacred repository?
Othouwho dost aspire to a solidly founded happiness, who seekest the ways to obtain the favors of Providence! be not addicted to the sorceries of chiromancy and astrology; they draw down misfortune on those who practise them; they precipitate them to ruin: instead of the gold they hoped to receive, they draw forth a vile metal. Since immutable destiny has ordained all that can come to pass, forget the future to think only of the present. Why be troubled in advance by what is not yet, and sow needlessly in thy heart the seeds of anguish and trouble?
Believe not the lying words of chiromancy, for God above knows what is concealed. Even if this were a science, the man who teaches it is of no worth; his knowledge is null, his words false, his mind diseased. Do we not see what happens to these diviners and astrologers; is there a single one who prospers? Might we not say that misfortune is the satellite of all these sorceries? Leave, then, loans, and enjoy thy ready money. What wilt thou do when thou shalt have been plunged in all these agonies? Believe my words, and may God preserve thee from so disastrous a blindness.
Opreciouspearl of the jewel casket of my soul, thou whose image is stamped on my heart! be not seduced by the rosy cup; it debases man in the eyes of his fellows, renders him odious to all, and deprives him of his honor and respect. Have no connection with this mother of all vices, who engenders all sorts of calamities. What a shame to pass for a debauchee, to be known everywhere for thy passion for wine! Beware of drunkenness, of that stupefaction which causes the loss of reason. Since the all-wise Creator has forbidden this excess, be submissive to his decision. Sully not thyself with the crime of revolt, have no cause to blush before thy Creator. Fear to fall in the snares of sin; if that occurs, entreat for pardon.
When thou dost visit an assembly, publicly reproach no one. Do not jostle those who are drunk; do not throw stones at those without reason. Why grieve these senseless persons, when thou thyself art able to share their misfortune? Why molest them? Some time, doubtless, a like mishap will befall thee. Avoid reproaching others for their blindness in sin, and declaring thyself free from stain. O soul of thy father, know well; when thou dost accuse thy brother, thou dost render thyself guilty. Must thou attack with violence the errors of others, and turn thy eyes from thy own conduct? Repentance always follows sin, for adversity is the consequence of crime. One day, in a gathering, at the house of Djelal eddin Roumi, someone said boastingly: “I have never seen the color of wine, never have I tasted liquor.” “It were better still not to drink it after having seen it,” answered this holy sage, the pole of good conduct, the king of the domain of grace, shocked at this proud presumption.
Suffer not thyself to be weakened by the assaults of drunkenness, do not deliver thyself up to the seductions of hashish and opium. Bendj[1]and esrar[2]are still more destructive; he who consumes them is a dunce. These drugs make a man the laughing-stock of other men: he is an ape in human form.Obscure not the light of thy soul’s jewel; cover not with darkness the eye of thy intelligence. Wrap not opium in a shroud during the Ramazan, so that thy body may become as the tomb of one dead. This poison makes man wicked and immoral; perverts him, corrupts his heart, alters his features, and bewilders his tongue. When intoxication arrives, he hugs himself with delight; when it is dissipated, he is beside himself; he is a corpse in the form of one living: the brilliancy of his cheeks is blighted. Even though there appeared no exterior effects, who would not blush to be calledTeriaki?
Othouwho art as the veil behind which hides seductive beauty, thou who canst not be captivated by the wish for notoriety, fasten not thy heart on ornaments and adornment; do not love inordinately pearls and precious stones. Doubtless the sight of these objects rejoices the eye, but they are not suitable for men. For him, gold is the source of all benefits; for woman, it is the ornament of the body. Leave finery, then, to women, make a generous use of thy riches. Be not with thy sparkling garments like unto a gilded box of perfume.
Do not pride thyself on the splendor of thy raiment, but content thyself with a modest outfit. Although moral purity is indeed estimable, still the fabrics which cover thy body should be spotless. Do not torment thyself with the search of all manner of tissues for thy adornment. All who see anyone arrayed after that fashion shrug their shoulders in passing him. Whatever be the costume adopted by thy equals, adopt it thyself. Let thy garb be conformed to theirs, however different thy fortune may be. Let the carpets and fringes of thy hangings, and all the objects thou dost use, be not distinguished by inordinate luxury. If thou art able to wear sable, is not the fox’s fur as useful? It is nothing, after all, but the skin of a dead animal; nothing is less precious in the eyes of wise men. Luxury in furs and raiment throws maninto ruinous expenses; he gets into debt to keep up his pomp, and adds to his troubles and anxieties.
Do not dissipate thy goods inconsiderately: prodigality is detested by God. A wise man, to teach the value of wealth, used this just and reasonable comparison: To acquire riches, to accumulate a capital which keeps us in ease, is as difficult as to tear a cliff away from the earth and carry it to the summit of a mountain; to spend our money is as easy as to let it roll to the base. Appreciate after that, which of the two requires the more trouble, and weigh all thy actions in a just scale. Suspend from thy ear the pearl of my words. O soul of thy father, beware of debt! Debt changes a man completely; were he a Plato, it makes of him a Medjnoun. His body is in perfect health, his morals are diseased; he bears on his neck the yoke of his creditor. Debts make a fool of a wise man; they enervate the most heroic hearts, their day of reckoning is like that of death, and they lead to prison as death to the tomb. What is that, then, when a harsh creditor throws every day trouble into the heart of the debtor, when usurious interests, increasing the capital, make his body bend under an unsupportable burden; when the creditor, invoking the aid of the law, calls to his assistance false witnesses; when, crushing his victim under the feet of violence, he dishonors him in the eyes of everyone until that moment when, unable to vindicate himself, the end of life draws near?
O light of mine eyes, may Almighty God preserve thee from the scourge of debt! Better is it a thousand times to sell thy raiment and carpets, to go to rest fasting and in tatters, than to have creditors and lose thy peace in litigation. Lend to no one at usurious interest; it becomes the source of disputes. The fear of God is rare in this world: people are always ready to conceal and deny the truth; the most incontestable rights are unceasingly contested; all are busy in denying or taking oaths. A delay is demanded, then another. The money which is refused thee is eaten up by the expenses of justice. Is thy debtor the relative of some personage? claim thy money if thou dost dare; even at the hour of payment he goes to see that personage, warms his zeal by some present, and says to him: “What, lord, thou art here, and yet such an one would force me to pay!” Immediately this oppressor mounts his horse, andgoes to the cadi and mufti; then thou wilt be threatened with the wrath of the judges, and thou wilt be continually urged to renounce thy pretensions. If all these artifices have no effect, thy adversary will stir up the waves of lying, will raise up false witnesses, will produce legal deeds and manufacturedfetvas. Whatever thou mayst do in the vain hope of winning thy cause, he will do all to make it of no avail. Such is the custom of our times. Woe to him who lends his money to another!
[Translated by A. P. Courteille and Robert Arnot]
IN the journal of Antoine Galland, the celebrated translator of the “Arabian Nights,” we read on page 29 of M. Charles Schefer’s edition: “Thursday, January 14: I purchased for his excellency (M. de Nointel) a book entitled ‘The Marvels of Creatures,’ written in old Cufic characters with sixty-six illustrations representing different fabulous actions of Mahomet for the establishment of his pernicious doctrines, such as his ascension to heaven, his descent to hell, etc.; I bought it for twenty-five piastres.”
This manuscript to which Galland, although he was of small experience in such matters, gives so singular a title, was brought to France and presented to Colbert by the Marquis de Nointel. Colbert, who prided himself on his knowledge of the treasures of his library, commissioned François Pétis de la Croix, the elder, to prepare a notice of his new acquisition. The learned Orientalist, after a minute examination of the manuscript, recognized the fact that it would be impossible for him to decipher it. He, therefore, contented himself with giving a detailed description of the curious miniatures with which the manuscript is ornamented, and introduced it with the following note: “Translation of the inscriptions in the Turkish language which give the subjects of the sixty-four illustrations of the book ‘Leilet el Mirage,’ written in curious script, in the library of Monseigneur Colbert, by La Croix, Interpreter and Secretary to the King. ‘The Night of the Ascension’ treats of the Mahometan faith and of the story of Mahomet. This is assumed with some justice, not only on account of the Turkish and Arabic inscriptions which it contains, but also on account of the words that have been deciphered in the queer script in which it is written. For instance, the profession of faith of the Mahometans in theforty-fourth and forty-fifth illustrations, which is painted in miniature capitals, can be easily read. Its script is fundamentally Arabic and is ancient; not that which we ordinarily call ancient Arabic, of which there are several books from five to six hundred years old; but another ancient script called Cufic, used by the people of Cufa, to distinguish them from the other Arabs, several figures of their letters resembling that Chaldaic script which was originally Syriac.”
ALL praise and thanksgiving to the Almighty, the Everlasting, who has created and disposed the 18,000 worlds, he who has no equal, the sole pre-eminent Being, the sovereign Lord, the most high God. May his glory shine forth forever! May his holy name be hallowed! There is no other God but he. A hundred thousand prayers and blessings upon the Friend of the most high God, the chief of the 124,000 prophets, Mahomet the chosen of God! May the celestial graces fall in abundance on the children and the four companions of the Prophet of God (on whom be benedictions!). May the Lord deign to favor them all!
Now you must know that the title of this work is “The Book of the Ascension.” We have translated it from that book known as “The Way of Paradise” into the Turkish language, that a greater number of readers may derive profit from it. Since it is completely translated, we hope, by the grace of God, that many intelligences may be thereby enlightened.
Imam Bagavi (may the divine mercy rest doubly on him!) in his book entitled “The Beacon Lights” has narrated an Arabic tradition, the substance of which is as follows:
Enis Ibn Malek tells concerning the Prophet that, on the night of the ascension, Gabriel came to him, leading Borak, all saddled and bridled. When the Prophet (blessed be his name!) prepared to mount him, Borak was restive. Whereupon Gabriel exclaimed, Never hath a nobler before God than Mahomet mounted thee, O Borak! At which words Borak sweated from fright.
Moreover, one of the Prophet’s companions, named Malik, gives the following story of Oumm Hani, the sister of Ali: One night, the Prophet (on whom be blessings forever!)lodged in our house. In the morning he arose, and said to us: There happened to me many strange adventures last night. What were they, O Mahomet? we asked. I will tell you. Listen to me. Know that last night Gabriel and Michael came to me, each accompanied by 66,000 angels, and leading with them an animal called Borak, saddled and bridled. Smaller than a mule and larger than an ass, his face was like that of a human being, while his tail and hoofs were like those of a cow. (In another book we read that his tail and hoofs resembled a goat’s.) He had the rump of a horse, and carried an emerald green saddle, a harness of pearls, and turquoise stirrups. Gabriel approached me and said: O Mahomet, almighty God, who hath overwhelmed thee with his gifts, and hath granted thee innumerable favors, hath decreed that this night thou shalt ascend to heaven to contemplate there the works of his omnipotence, and to receive the graces which he desireth to bestow on thee.
Hardly had I heard these words, continued the Prophet, when I sprang up to perform my ablutions. Gabriel presented to me in a ewer of red hyacinth the water of the Kaoucer, which flows in paradise, and when I finished my ablutions, he poured on his wings the water I had used. Why dost thou thus? I asked. That the most high God may not cast me into hell-fire on the day of the resurrection, he answered.
When I left the house, Michael, leading Borak by the bridle, and other angels carrying 66,000 luminous banners, around each of which were seven divisions of angels—when they saw me they all bowed down, and I returned the greeting. Then I mounted Borak, the distance between the strides of whom when I made him tread the earth was as far as the eye could reach; and when I turned the bridle toward heaven, he soared in the air like a bird. We all repaired to the Holy House at Jerusalem, and entered the Mosque el Aksa. There I beheld all the prophets, with Abraham, Moses, and Isaac at their head. Advancing, they greeted me, and exclaimed: Rejoice, O thou whom the Almighty hath loaded with gifts; for all that thou dost ask of the Lord this night will be granted unto thee.
Then Gabriel made the call to prayer. Abraham the prophet said to me: O Mahomet, do thou perform the functions ofimam; for we should all pray under thy direction. Then I, as imam, prayed; and immediately afterward, implored the blessing of God for my followers, and all the prophets raised their hands to heaven, crying Amen!
O Mahomet, arise, for we must continue our journey, said Gabriel, and arising, I saw before me a ladder of light, resting on the earth and reaching to heaven. Gabriel bade me mount the ladder, and I obeyed, while repeating the invocation, In the name of the merciful and pitying God, and many others. Thus without trouble I arrived within sight of heaven, where I saw a sea so immense that none knew its extent save the Lord of all. O Gabriel, I said, what is this sea? It is that which is called the Sea of Kaoucer, he answered; which is suspended in space by the divine omnipotence, and no one save almighty God knows its extent.
When we had traversed this sea and pursued our journeys by the order of God, we reached the first heaven. I saw that it was made of an enamel the color of turquoise, with a thickness which it would take 500 years to cross. Gabriel knocked at the gate, and had no sooner called the angel intrusted with the guard of the gate than he asked, Who art thou? Gabriel, bringing Mahomet with me. Apostle of God, said the angel, has the time of thy coming then arrived? And opening the gate of heaven with great demonstrations of joy, he saluted me, and I him; then he added: Be welcome, O Mahomet, enter and honor with thy presence the celestial world. I entered and I perceived seven choirs of angels ready to receive the commands of him who guarded the gate, and who all saluted me. There I saw a personage whom I did not know. It is Adam the prophet, said Gabriel, greet him.
I therefore went to salute him, which salute he returned, saying to me, Be welcome, O Mahomet, thou art come at a seasonable hour. May prosperity be with thee forever! Then I saw that Adam (on whom be blessings!) glanced to his right, and smiled with a satisfied air; then looked to his left, and became anxious and tearful. What aileth Adam? I asked of Gabriel. At the right hand of Adam, answered he, are the souls of the prophets, of the saints, and true believers. While contemplating them his heart is joyous, and he smiles. On the contrary, at his left are the souls of the infidels, of theperverse and incredulous. The sight of them is painful to him, and he weeps.
I passed beyond, and saw a white cock, whose head was under the throne of God, and whose feet clutched the earth. Who is that cock? I asked Gabriel. ’Tis an angel, said he, who counts the hours of the day and night. When the hour of prayer comes, he crows and recites thetesbih; and when the cocks on earth hear him, they crow in their turn and recite thetesbih.
Farther on, I saw an angel, who was half snow and half fire. Who is that angel? I asked of Gabriel. ’Tis the angel whose voice is so sonorous that when he recites thetesbihmen say, It thunders! He had twotesbihsin his hands.
Farther on, there was a white sea. What is this sea? I asked of Gabriel. It is, said Gabriel, that which is called the Sea of Life.
We pushed forward, and at length we reached the second heaven. I saw that it was of white pearls. Its breadth was that of a 500-years’ journey. Gabriel knocked at the gate, and a voice asked, Who art thou? I am Gabriel, and with me is Mahomet, the chosen Prophet of God, he replied. Immediately the angel, filled with joy, opened the gate of this heaven. We entered and saluted the angel, who returned our salute, and said: Rejoice, O Mahomet, for the Almighty grants thee great graces to-night! Twenty choirs of angels, ready to receive the orders of him who guarded the gate, surrounded us, and saluted.
Farther on, I came near unto a gigantic angel. Who is that angel? I asked. It is he who rules the concerns of all creatures. At a distance I beheld an angel who had seventy heads, and moreover, seventy tongues in each of his heads. With each of these tongues, he was reciting seventy kinds oftesbih. Passing beyond this place, I saw two personages. Who are they? I asked. One, said Gabriel, is Jacob the prophet, and the other is the prophet Zachariah. I saluted them, and they said to me: O Mahomet! be welcome! Thou dost honor with thy presence the celestial world. May the gifts of the most high God make thee to prosper!
Going on, I saw a white sea, on the shores of which a multitude of angels recited thetesbih.
At length we reached the third heaven, where Gabriel, knocking at the gate, had no sooner called than the angel who was the sentinel of the gate asked, Who art thou? I am Gabriel, and Mahomet is with me. I saw that this heaven was of red hyacinth. Then the angel said to me, Be honored, O Mahomet, with the gifts of almighty God! There were thirty choirs of archangels under the orders of this sentinel of the gate, and 30,000 angels beside were ready to obey each archangel. All saluted me, which I returned, and then they wished me well. Going on, I saw two personages in a delightful spot. The countenance of one of them was as the full moon. Who are those persons? I inquired. They are, said Gabriel, the prophets Jacob and Joseph. I approached them, and exchanged greetings, whereupon they said: Welcome, O Mahomet! The Lord hath promised us that we should behold Mahomet; a hundred thousand thanksgivings to him for that we have gazed upon thy blessed face! All that thou shalt beg of him to-night, he will grant unto thee.
Withdrawing from them, I perceived two more persons. I questioned Gabriel, who answered, One is David the prophet, and the other is Solomon the prophet. I greeted them, and they returned the salute, saying, O Mahomet! enjoy the gifts of the Lord, and forget us not! Then they added: Thanks to God, we have seen thy ever-glorious face! And they wished me well. Passing on, I saw on the shore of a vast sea a gigantic angel seated on a throne. He had seventy heads. A multitude of angels seated on thrones surrounded him, and all were reciting thetesbih.
Farther on we arrived at the fourth heaven. Gabriel knocked on the gate and called. The angel who guarded it opened it joyfully, and said to me, bowing down, Welcome, O Mahomet! Be thou honored with the gifts of the most high God!
Journeying farther, we reached the fifth heaven, which is made of gold. When Gabriel had knocked at the gate and called, the angel joyfully opened it, and saluted me, saying, Be thou welcome, O Mahomet, thou wilt be honored with the gifts of the Lord! And he wished me well. After an interval, I beheld together the prophets Ishmael, Isaiah, Haroun, and Lot. I greeted them, and they said to me:Whatever thou dost beg this night, O Mahomet, God will grant it unto thee without excepting anything; ask of him the salvation of the souls of all those who follow thy laws.
Pursuing my way, I came to a sea of fire. On the day of the resurrection, said Gabriel, this sea of fire will be thrown into hell, and those who dwell in hell will be tormented by this fire.
We passed this place, and reached the sixth heaven, which is made of pearls. Gabriel knocked at the gate. The guarding angel opened it, greeted me, and said, Be thou welcome, O Mahomet; thou dost crown us with joy by coming to visit the celestial world; be thou crowned with the graces of the Lord! And he called down upon me the blessings of God. Sixty choirs of angels, standing around him, recited thetesbih.
Farther on I saw akeuchkon which stood a person entirely veiled, and surrounded by a great multitude. Who is that? I asked. It is the prophet Moses (on whom be blessings!) answered Gabriel. I went to him, and saluted him. He saluted me in his turn and said, O Mahomet, be thou welcome! Happy is thy arrival! Proceed, said Gabriel to me, ascend higher. At these words, Moses began to weep. Wherefore dost thou weep? asked Gabriel of him. Alas! I imagined that my place and rank were above all; and here is Mahomet, coming after me, who surpasseth me by far; his followers will be more numerous than mine, and they will enter before them into paradise. Then the august voice of almighty God spoke to Moses in these words: O Moses! I have made thee illustrious among all by speaking to thee face to face; I have delivered thee from the malice of thine enemies. Why not return thanks unto me for the gifts thou hast received from me? I passed on, and I saw the prophet Noah and the prophet Edra. I exchanged salutations with them, and they loaded me with benedictions: Be thou welcome, O Mahomet! they said, with demonstrations of joy.
Pursuing our journey, we arrived at the seventh heaven. Gabriel, going before me, knocked at the gate and called. The angel who guarded it opened with joy, and we entered. Then he said to me: Welcome, O Mahomet! who dost honor us with thy visit! Mayst thou be honored in thy turn! Therewere seventy choirs of archangels under the command of the angel who guarded this heaven made of light. There remained vacant not the smallest space; the angels occupied the whole heaven. We passed through this place and came to a vastkeuchk, before which was erected a great chair of emerald green. A person with a white beard, seated in this chair, was leaning on thekeuchk. Who is he? I asked. It is thy ancestor, the prophet Abraham, said Gabriel. I went to salute him. He returned the salute, saying, O pre-eminent prophet, be welcome! May God bless thy coming! Gabriel said to me: Behold thy residence and that of all those who follow in thy footsteps. Then he added, Enter that house and visit it, for every day 70,000 angels come to visit it. I also saw a band of creatures, half of whom were in white tunics, and the other half in white tunics striped with black. They are those who follow thee, said Gabriel. Then, addressing those who wore white tunics, he said, Enter with your Prophet. And he permitted them to enter, but he refused entrance to those garbed in the tunics striped with black and white.
Passing on, I saw a sea as black as ebony. On beholding it, my sight became as it were obscured with gloomy shadows. In this sea, I saw an innumerable throng of angels. I inquired of Gabriel: Why is the water of this sea black? No one save the Lord of all knows the nature of this sea, he answered. On the shore I saw a gigantic angel, his head touching the base of the throne of God, and his feet resting on the earth, and able to ingulf in his mouth the seven strata of the earth. At some distance I saw another angel of gigantic proportions, having seventy heads as large as this entire lower world. Each of these heads possessed seventy tongues. Night and day he recited thetesbihin honor of the Most High. Near him was an angel so enormous that if the water of all the earth’s seas had been poured into one of his eyes, it would not have sufficed to fill it. Farther on was an angel bearing 10,000 wings. Beside him was a sea, in the waters of which he plunged only to come forth immediately shaking himself. Every one of the drops which fell from his dripping wings became an angel by the creative power of God. Not far distant was another angel with four heads: one resembling that of a man, another like that of a lion, another still resembling the head of the bird houmaï, and another like that of a bull.
Proceeding, we attained thesidret-el-mountehâ. That which is thus called is a large tree, some of whose branches are of emerald, others of pearls, with foliage similar to elephants’ ears. Its fruits are of considerable size. From the foot of this tree gush four springs which flow into as many canals. Two of these canals are open to the skies, but the two others are covered. Of the first two, one is the Nile flowing through the city of Misr, and the other is the Frat, which flows through the city of Koufa. As to the other two whose beds are subterranean, one is the Selsebil, which flows through paradise; and the other pours into the basin of the Kaoucer. The water of these two rivers is whiter than milk and sweeter than honey. Angels coming toward me, greeted me, and brought three goblets, which they presented to me. In one was milk, in another wine, and in the third was honey.
I took the one containing milk, and drank it. Seeing that I did not touch the others, the angels said to me: Thou hast done well to choose the milk and to drink it, for all those who follow in thy footsteps will go forth from this world with faith. I was overjoyed at these words. Then Gabriel said, I shall not go farther. And, pausing at this place, he returned to his own form. I saw him stretch his 600 wings, with one shoulder in the east and the other in the west. I said to him, What form is this, O Gabriel? It is mine, he replied, that in which I was created.
As the wisdom and knowledge of the creatures who dwell on the surface of the earth do not go beyond thesidret-el-mountehâ, they have given him the name of Gabriel, which signifies, the lotus of the last boundary. Then he added: O Mahomet, approach now as near as it is permitted unto thee to approach, and prostrate thyself.
I therefore advanced, and when I reached that point nearest to the throne, I prostrated myself to the earth, and I saw the supreme Lord with the eyes of my heart. At that moment I heard the voice of God saying to me: Lift up thy head, and glorify my name! Raising my head immediately, I cried,Etlaiyât lillahi ouessalaouât ouettaïbat, which means, Let all be for God, whether it be the praises, homages, andtesbihsuttered by the tongue, or acts of devotion, such as alms, tithes, and offerings performed with the aid of temporal goods. After which I heard these words:Esselâm aleïka eïuânnebi oue rahmet ullah oue berekâtouhou, which, being interpreted, is, Mayst thou be delivered from the terrors of the next world and from its chastisements! Mercy, benedictions, and prosperity be upon thy head! Then I said:Esselâm aleïna oue ala ibâdillahissâlihina, which signifies, May the salvation which cometh from God and his divine mercy be with me and with his faithful servants! At the same time, all the angels, seeing that I had been accorded the honor of approaching so near to the divine Majesty, exclaimed:
Ach’ adou en lâ ilaha illâllahou oue ach’ adou enne Mahometan abdouhou oue reçoulouhou, that is, We bear witness that the supreme Lord is the only living God, and that there is no other God but he. Furthermore we testify that Mahomet is his servant, and his chosen Prophet!
Then the Lord said to me: O Mahomet, I impose upon thee fifty prayers to be said within the space of a day and a night; go and prescribe these fifty prayers for them who follow in thy footsteps.
I bowed down before the divine Will, and, retracing my steps, I betook myself to the prophet Moses (on whom be blessings forever!). He asked me: Mahomet, what hath the Lord required of thee? O Moses, I answered, he hath required fifty prayers to be said in the space of a day and a night.
Mahomet, he continued, thy followers will never recite those fifty prayers. I, who went before thee, have known and proved many men, and I have received many blows from the people of Israel. Go, then, and proffer another request. It may be that the Lord God, out of his great mercy, will excuse thee from some of these fifty prayers.
I therefore returned and groaned in entreaty before the throne of God. Mahomet, said a voice, I remit ten of the fifty prayers. Thou shalt therefore only recite forty.
Again I turned back to Moses, and told him what the Lord God had said.
Go once more, he answered, pray and lament; perchance God will make another concession.
I went and prostrated myself, bewailing my fate. The Lord,hearkening favorably unto me, remitted another ten prayers and only demanded thirty of me. Moses, on my return, said,
O Mahomet, turn again to God, who will surely make another concession. Thirty prayers are yet too many. I went, I entreated, I presented my request. I obtained the remission of another decade, and was ordered to say twenty only.
It is still too much, said Moses, when I had rejoined him. Thy followers cannot acquit themselves of the obligation, and will be deemed rebellious before the Lord. Seek again; doubtless thou wilt obtain what thou askest.
I went, I implored, and God excused me from ten more prayers; there remained now but ten. I came back to Moses. O Mahomet, ten prayers are still too many; it is to be feared that the faithful cannot say them. All that thou dost ask this night, God will grant unto thee. Arise, therefore, and ask again. I went, and entreated, moaning, and God excused me from five more prayers. When I returned to Moses, he said: If thou shouldst return, the Lord God would not desire to send thee away disappointed in thy hopes, but he will doubtless come to the rescue of thy followers.
I rejoiced to have obtained so great favors, and was satisfied.
Then the voice of the Almighty said to me: O Mahomet, to him of thy followers who will recite in the ardor of faith these five prayers, I promise to give the recompense due to fifty. Nor is this all; should one of the faithful form the resolution to perform a good work, I will order the angels to inscribe ten good deeds on the record of his life. If, on the contrary, he commit an evil deed, I will command it to be inscribed as one only. I will blot out the sins of those who do penance with a sincere heart, and to those who shall fast during thirty consecutive days I will grant for each day the reward of ten, which will make a total of 300 for the thirty days. Whoever will fast six days in the month of Schevval, I will grant him for each day the recompense of sixty days, so that he shall receive the reward for 360 days of abstinence. And to all these I will grant paradise at their deaths.
I said unto the Lord God: My God, thou hast given sovereignty over all to Solomon, the miraculous rod to Moses, and to Isaiah the power to bring the dead to life.
The Voice of Voices replied: O Mahomet, I have raised thee above all. Moreover, I have suffered all thy followers to approach me, and I will grant them participation in my mercy.
And the voice of the Most High pronounced unto me 90,000 utterances: 30,000 on laws, 30,000 on the spiritual life, and 30,000 on the essence of truth. Then I was given this commandment: Proclaim unto all the 30,000 utterances concerning the laws; tell those on the spiritual way to those whom thou desirest, but not to those whom thou wilt reject; repeat not importunely to anyone the words on the essence of truth.
Having passed beyond, I saw 700,000 (seventytouman) curtains, some of light, others of fire, and of hyacinth; some of pearls, and others of gold. Each one has seven choirs of angels for guardians. I had no sooner reached a curtain when an angel, advancing, took me by the hand and made me cross it. Having traversed in this manner 70,000 curtains, I perceived the arch, the celestial throne. It was so large that in comparison with it heaven and earth with its seven strata are as nothing. God created the arch of red hyacinth. A multitude of angels circled around it, reciting thetesbihnight and day in honor of the Lord of all. I saw also, ranged in circles around the arch 700,000 tents, each one of the dimensions of this lower world, and the distance from each tent to the next was a space the breadth of which was a 50,000-years’ journey. In each tent were fifty choirs of angels all adoring God; some standing, others seated, and others bowing their foreheads to the ground while they were reciting thetesbih. I passed through the tents, and was preparing to take off my sandals, intending to ascend the arch, when I heard the voice of the Almighty saying:
O Mahomet, remove not thy sandals, that their contact may bless my throne.
I ascended the arch, and prostrating myself to the earth before the Lord God, I cried, Glory and praise to thee forever! Then I returned.
Now must be told how the Prophet (on whom be blessings forever!) visited paradise and hell.
In his book entitled “The Beacon Lights,” Imam Bagavi (may the mercy of God be with him!) has quoted thishadiswritten in Persian, and which is as follows: “Paradise is conquered by difficult tasks, such as prayer, fasting, pilgrimage, and holy wars. To enter it we must bind ourselves to spiritual exercises and be exact in all the practices of the true religion. Hell, too, is gained by the toils of concupiscence and by all kinds of desires.”
The Prophet (blessings upon him!) also says: When the Lord God, after having created Paradise, had adorned it with all kinds of delights, Gabriel was commanded to go to journey through it. Gabriel examined it, and saw that God, by an effort of his omnipotence, had prepared for his servants a multitude of delights which no eye had ever seen, and no ear had ever heard described. O my God! he exclaimed, whoever hears the description of paradise, will have no rest until he will have attained it.
Then it was that the Almighty surrounded the four sides of paradise with irksome tasks; such as fasting, prayer, pilgrimages, holy wars, moderation of desires (contentment), and watches consecrated to adoration. It was ordained by the supreme Will that no one should enter paradise unless he had passed through these arduous trials. Gabriel knowing this, said: If it is thus, no one will have access to this abode of delights.
Likewise, when God had created hell, he called to Gabriel, Go, Gabriel, and visit hell also. Gabriel beheld in hell all kinds of punishments and tortures which no one could ever describe. O my God! he said, no one will ever enter this hell.
Therefore the Lord surrounded the four sides of hell with all kinds of inordinate desires, with the passion for wine, unlawful intercourse with women, unbridled love of lucre, tyranny, and the exaggerated search for pleasure. At this sight, Gabriel exclaimed, My God, I see well indeed that no one will escape this hell.
Now let us return to the subject. When the Prophet returned, after having been granted access to the throne, Gabriel received this commandment from the Lord:
Guide my friend Mahomet that he may see the marvels of the paradise I have prepared for believers; then let him also contemplate the various punishments of hell that I have arranged for the wicked.
Whereupon Gabriel said unto me: O Mahomet, thou must first visit the basin of Kaoucer, which was created for thee; then we shall see paradise.
We proceeded then immediately to the Kaoucer. On the edge of this basin I perceived a great quantity ofkoubbèh, that is domes, some of pearls and others of red hyacinth or of emerald. The slime of these waters is of musk and the pebbles which carpet the bottom of the basin are of red hyacinth. The extent of the basin of Kaoucer is that of a month’s journey. The waters are whiter than milk, sweeter than honey, and more highly perfumed than musk. All around the basin, and more numerous than the stars in heaven, there are golden vases and goblets of silver, of hyacinth, of emerald, and of pearls for those who wish to quench their thirst. Whoever drinks of this water never again feels the pangs of thirst.
In the Word (the Koran), the supreme Lord thus expresses himself: “Ana ateïnakal kaoucera fe salli li rebbika ouenhar inna châniyaka houa bilabtar,” which, being interpreted, means: “O Mahomet, I have given thee beside many goods the basin of Kaoucer. Pray, then, in honor of thy Benefactor, and sacrifice victims unto him. Whoever saith unto thee that thou artabtar[maimed] will be so himself, and not thee.”
The Prophet had by Khadija a son named Abd Allah, who died at an early age. A person called As, having been to see the Prophet to tender him his condolences, was returning to his home, when he met on the way some infidels of the tribe of Koraïchites. As, they said to him, where hast thou been? I have been to see thatabtarto tender him my condolences, he answered. Now it is a custom among the Arabs to callabtarhe whose son dies at an early age; indeed the meaning of this term is really who hath no offspring, no end. When the Prophet (on whom be blessings forever!) learned that the heathens had treated him asabtar, he was thereby much grieved. Then Gabriel brought him thissurate.
O Mahomet, the supreme Lord giveth thee the basin of the Kaoucer; evidence thy gratitude by prayers, supplications, and offerings. Whoever doth treat thee asabtarwill merit himself that epithet; he will be honored neither in this world nor in the next. As for thee, we will raise thee to such adegree of veneration that until the day of resurrection thy name shall be invoked after mine in prayer.
When the Prophet heard these words of the sovereign Lord, his heart was filled with joy. Gabriel also said: O Mahomet, the first to drink of the water of the Kaoucer will be those who threw in their lot with thee when thou didst go from Mecca to Medina, and who accompanied thee to this city, leaving behind their wives and children. Next will come those who have renounced the pleasures of this world, the small, the humble, the poor, and thy companions who were esteemed of no account. On the four sides of the basin will be stationed Abou Bekr, Omar, Osman, and Ali. Whoever hates one of thy companions, will not be given to drink of this water.
Afterward Gabriel said, O Mahomet, now thou must visit paradise. When we reached its gates, Gabriel knocked. Who art thou? asked the angel who guarded the gate. Gabriel, and with me is Mahomet the chosen Prophet of God.
Immediately the angel joyfully opened the gate and welcomed us. In a garden created by the Lord of All for those who follow in my footsteps, I saw a multitude of houris. Some were seated on thrones, and others sportively clasped each other’s hands. Birds fluttered around and finally alighted on the heads of these houris. On a certain day (the day of Azineh, Friday) they mount goats and go to visit each other, and spend their time in laughter and amusements; then they separate after an exchange of good wishes.
I saw also akeuchkin the centre of the gardens. A multitude of houris were laughing and dallying on the lawns which surrounded it. To whom does thatkeuchkbelong? I asked. To Omar, answered the houris, among whom I recognized Romeïca, the wife of Talka.
Is it indeed thou whom I see here, O Romeïca? I said.
It is I indeed, O Prophet. The Most High hath shown mercy unto me, and hath granted me the grace of entrance into paradise.
When the Prophet was asked for details concerning the dwellers in paradise, he answered: These fortunate beings are of the stature of Adam, whose height was sixty cubits, and of the age of the prophet Isaac, who was thirty years of agewhen he was on earth; they are as handsome as the prophet Joseph, and in their bearing they are like unto the prophet Jacob, on whom be blessings forever! They have neither hair nor beards, and their eyes are anointed withsurmeh. In their hearts there exists neither envy nor hate. They are no more susceptible to pain than to old age, and they are subject to none of the necessities of human nature. As for the houris, whatever the number of the tunics they wear, they are all transparent; one beneath the other; their flesh is seen under the tunics, and their bones beneath the flesh, and even the marrow of the bones appears distinctly. Nor do the houris entertain sentiments of envy. Each follower of the true faith has also a tent entirely of gold, sixtyigadj(300 miles) in diameter.
Gabriel next said to me: O Mahomet, now that thou hast seen the dwelling place of thy friends, it is time to visit the spot destined for the enemies of the most high Lord.
Then did I see that hell was a terrible and horror-inspiring region. At the gate stood an angel of sinister and terrifying mien. Who is that angel? I asked Gabriel. His name is Mâlik, he replied. He is the prince of hell whose entrance he guards. Since his creation, he has never smiled, nor has he exchanged with anyone whomsoever the slightest colloquy. I saluted him, but he did not return the salutation.
It is Mahomet, said Gabriel. Immediately Mâlik offered me apologies, saying: Rejoice, O Mahomet, on account of the gifts of the Lord, who hath desired thee to behold the works of his omnipotence, and who hath generously loaded thee with so many benefits.
O Mâlik, said I, breathe once upon the fires of hell. Mâlik blew once, and Gabriel and I stood stricken with terror.
I saw in the middle of hell a tree which shaded a space 500-years’ journey in dimension. Its thorns were like lances, and its excrescences resembled the heads ofdio(demons). Gabriel said to me: This tree is thezakkoum, whose fruit is more bitter than poison. The dwellers in hell taste it only to reject it at once.
At the foot of this tree I saw a band of reprobates whom the angels were torturing by cutting off their tongues, which were always renewed and cut off anew. Who are these wretches? I inquired of Gabriel. They are, he replied, thoseleaders who have not ceased to say to others: Drink no wine, commit no impure actions, and beware of wicked and perverse deeds, while they themselves, not practising their own precepts, commit all kinds of reprehensible acts.
I also saw another company of persons whose flesh the angels were cutting off and forcing them to eat.
And who are they? I asked. They are those, answered Gabriel, who mocked Mussulmen to their faces, and said evil of them in their absence, without fearing the day of the resurrection.
Again I saw a group of men whose abnormally enlarged stomachs prevented them from moving an inch. Who are they? I asked. They are the greedy, who were insatiable in their thirst for gain. Some more I saw whom the angels were tormenting by pricking them with lances. Who are those yonder? I inquired. Those, he answered, who, denouncing Mussulmen to their oppressors, used violence to take possession of their goods; and not content with that, by practising slander among Mussulmen, breed rivalries, wrangling, and discord. Farther on was a band of men suspended by chains in the midst of the flames of hell. And who are they? They are those, said Gabriel, who prayed hypocritically when they were on earth that they might be honored as pious and virtuous persons. They had no other aim but temporal advantages, and thought not of the rewards of the future life nor did they reflect upon the day of the last judgment.
I saw also a number of women suspended by their hair in hell. From their nostrils whirlwinds of flame gushed forth. Who are those women? I asked. They are the immodest ones, said Gabriel, who allowed their hair to be seen by strangers, who, enticed by this sight, coveted these women. And thereby sprang up between them criminal relations, for they had lost all fear of the last judgment.
Beyond were some women whose feet and hands were bound. Serpents and scorpions swarmed over them, stinging and biting them. Who are these women? I asked. They lived in impurity, Gabriel answered, without ever praying, or performing ablutions, nor do they request anyone to teach them the laws of ablutions. Neither have they ever learned in what prayer consists. Again I saw some women hung by theirtongues in the midst of hell-fire. And who are these? They left their husbands no repose by their unceasing scolding and bickerings. They went out from their homes without permission and committed shameful actions.
[The Prophet (may salvation attend him!) said that paradise would be the reward of the women who obey the commandments of the Lord of All, and who trouble not their husbands with scolding and quarreling.]
At some distance, I beheld a group of people whom the angels were tormenting by pouring poison down their throats. What have these people done? said I. They consumed the goods of orphans without thought of the day of the last judgment.
Next I saw a multitude of women suspended by their breasts, who were being tormented without mercy or respite. I sought to learn who these women were. They brought into the world, said Gabriel, the fruit of their criminal deeds; then, by pretending that they were legitimate, these mothers gave to them the inheritance of others, and bestowed on them wealth which was not lawfully theirs.
Farther on, I perceived some with grindstones hung around their necks. They were bound hand and foot, and angels tortured them unrelentingly. Who are these? I inquired of Gabriel. They paid not the tithes of their wealth. Full of indulgence for their desires, they thought not of this great day, and through the avarice which filled their souls, they could not resolve to purify their wealth by alms.
Again I beheld a band of wretches, with blackened faces, their necks and hands loaded with chains, and who were undergoing frightful tortures. I asked their crime. They always greeted the great with flattering compliments, answered Gabriel.
At some distance was a group of men whose tongues protruded from their mouths. Their heads were as those of swine, and they had legs and tails similar to those of asses. They are, said Gabriel, those who bore false witness, as they possessed not the fear of the Most High.
Some also I saw who were slain and brought to life alternately, while they were asked, What good hast thou ever done?
Some, too, were enchained by their necks. Angels pouredpoison in their throats and cruelly chastised them. Who are those unfortunates? I asked. Those who drank wine, answered Gabriel, and died unrepentant.
I also saw at the gate of hell a certain number of chests, filled with serpents and scorpions writhing out only to return. Gabriel, questioned by me, replied: These are the haughty, with hearts full of pride and harsh in their deeds, whom these serpents and scorpions will torment until the day of the resurrection, and who will suffer eternally.
The Prophet (upon whom be blessings forever!) says: O ye who follow my way, weep without ceasing through fear of hell, and do ye those deeds which shall earn for thee happiness in the next world; for terrible are the agonies of hell! Its depth is equal to the distance between heaven and earth. When the Lord God created hell, he ordered the angels to keep it burning for a thousand years in succession, when it became red. When they had kept it burning for another thousand years, it became white. Still another thousand years it was kept burning, and it became black. As for the infidels who enter hell, their skin is of the thickness of forty cubits; their teeth are as large as Mount Ohod. Everyone occupies a space equal to the distance which separates Mecca from Medina. The reprobates, in the very heart of hell, weep so that their countenances have furrows like canals, and when their tears are exhausted, blood commences to flow from their eyes.
When I returned, after having successfully visited paradise and hell, I received from the Lord God the following commandment: O Mahomet, now that thou hast seen the marvels of my omnipotence, go, tell them to those who follow in thy footsteps. Promise paradise to the faithful, and seek to warn the infidels, the hypocrites, and the vicious by inspiring them with the fear of the tortures of hell. As for thee, do thou persevere with patience in the holy practices of the true religion; be thou mild in thy speech and kind in thy deeds. Invoke my name before all thy actions, for I am nearer unto thee than is thy soul itself. Even if the infidels invoke my name, I will not leave them without hope. O Mahomet, let not thy heart be puffed up with pride, for I love not those who are intoxicated with vanity.
After the Lord God had spoken to me, Gabriel made memount on his wings, and so brought me to the mount of Kâf. I saw that this mountain, which is entirely of emerald, completely surrounds the earth. Gabriel, by the command of God, showed me two cities on the summit of Mount Kâf, one situated to the eastward, and the other to the west. One was called Djabalaça and the other Djabalaka. Each of them had a thousand gates; and from one gate to the next there was a distance of anigadj. All the houses were exactly the same size. While the mosques were situated far from the dwellings, the cemeteries were at their very doors. Who are these people? I asked. Followers of the religion of Moses, answered Gabriel, and said unto them, Here is Mahomet, whereupon they all cried out, Praise to the most high Lord of all, who hath granted us a sight of thy blessed countenance! And they all without an exception embraced my faith at once. Then I inquired why all their houses were the same size. It is because, answered they, there is no jealousy or envy among us, and therefore no desire to excel each other. But what is the reason, I again asked, of the distance of the mosques from your residences, while the cemeteries are within a stone’s throw? If we have built our mosques at some distance, said they, it is to remind us that heaven will be our future reward, whereas we have our cemeteries near by that we may be unceasingly reminded of death. Then they added, O Mahomet, we pray, we observe the fasts, we practise charity toward each other, we entertain no wicked sentiments in our hearts, we conceive no projects of hate nor of revenge, nor do we encourage spite; honoring our fathers and mothers, we avoid all that will give them pain; we beware of all wicked deeds. Now give us advice, and enlighten us with thy precepts. I answered thus: Live always in the fear of almighty God, suffer not your hearts to be puffed up with pride, and humbly submit yourselves to the yoke of the law.