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Literally meaning the essence of human existence and a person's perception of themselves, wijdan (conscience) is a spiritual mechanism composed of the willpower, which chooses between good and evil, the spiritual intellect (fuad), which is the inner, most essential dimension of the heart, the inner power of perceptiveness (sensation or feeling), and consciousness. It is a mechanism through which a person perceives themselves, and feels or experiences and interprets existence and its relationship with God, providing for humans a window opening on belief, knowledge and love of God, and yearning for Him in proportion with the vitality of the above-mentioned four pillars. In this mechanism, which has various metaphysical depths, we can sense the voice of willpower, the discernments and observations of the spiritual intellect, the mind's acquired knowledge, fed or filtered by consciousness, and the sensations of the power of perceptiveness and the gifts of Divine knowledge that flow into it.

The conscience is also a conscious observer and interpreter in the sense that being aware of the innate powerlessness, poverty, and neediness of humanity, it feels the necessity of applying to and relying on a power that can satisfy humans in respect of these basic shortcomings in them. Consequently, the conscience takes refuge in the Divine Being with belief, submission, and reliance, and turns to Him with knowledge and love of Him and yearning for Him. In addition to studying, reflecting on, analyzing, and synthesizing the messages of all things and events in the name of knowledge and knowledge of God, the conscience has such a subtle, transcending power of expression based on its own dynamics and pillars that those who can hear its voice and judgments do not need anything else to understand the meaning of the messages of existence.

In thus speaking, I in no way mean that there is no need for rational knowledge, or that scientific research, experimental knowledge, or information acquired as a result of centuries-old experiences are insignificant. On the contrary, I would like to emphasize that, in addition to the assessment and benefit that we can derive from conclusions reached through reason, the results of experiences, and the perceptions of the five external senses, each according to their own value, there is another source of knowledge, which is based on inner experiences and intuitions and which can be attained without any means. This source, which leads humans to true knowledge through personal inner experiences without needing any means to discover or establish the truth, is the conscience. Even though such knowledge may sometimes be regarded as subjective, it is as important for those who are open to life at the level of the heart and spirit as the kind of knowledge acquired through known means of learning. Therefore, there have always been many who accept the conscience as a source of knowledge. According to these people, since the conscience leads us directly to the truth itself, rather than presenting to us its map or diagram, it is more significant and reliable as a source of knowledge. Even though the observation and study of things and events and the process of analyzing and synthesizing them enable us to observe the truth from afar and approach it to a certain extent, it cannot provide exact knowledge of it in its true nature and identity. However, the conscience perceives the truth without any means, examines it, and draws a decisive conclusion about it. Those who approach things and events from outside cannot go farther than studying or having some knowledge of these things according to their limited horizon of knowledge, their scope of observation, and personal viewpoints. Therefore, their conclusions are only of a relative value. But the conscience comprehends these regarding what and how they are in their true identity and nature. It transcends matter, is saved from the confines of space, and can grasp the truth itself in proportion to its purity and profundity.

Now, let us take an overview of the spiritual intellect, willpower, and consciousness, and the power of perceptiveness, which are the pillars of conscience.

The Spiritual Intellect

Each of the pillars mentioned has an inner and outer dimension that relates to the Realm of the Transcendental Manifestation of Divine Commands and the Corporeal Realm, respectively. What we call "the bosom," which is the outer, corporeal dimension of the spiritual intellect, is a covering of the inner depths of conscience and its aspects that relate to the Realm of the Transcendental Manifestation of Divine Attributes and Names. The bosom is like a picture of the meaning or spirituality of matter. The heart, which is within the bosom, is a house for the Transcendental Manifestation of Divinity, which receives the Divine gifts or radiations that emanate on different wavelengths; the spiritual intellect (fuad) is a polished mirror that has the potential to reflect the Divine Attributes and Names, and is a special observer of the Realm in which they are transcendently manifested in proportion to the degree of its expansion. The spiritual intellect is also where the light of belief and conviction manifests itself and where the moon of knowledge of God rises. It receives inspirations and transmits Divine gifts and radiance. Due to its position and mission, the spiritual intellect has a furnace-like depth in which it produces flames of love for God and yearning for His reunion. As for what is called "the secret," with its incomprehensible dimensions, it is a telescope or a polished mirror that rests on the shoulder of the spiritual intellect, and which is directed toward the Realm of the Transcendental Manifestation of Divinity. The "secret" has always been regarded as a palace in the human heart for God to "visit." So long as it remains purified, it can always entertain its "Guest." In order for this visit to be continuous, the faculties of consciousness, perception, and receptiveness should be purified of all pollution of carnality. How beautiful the following couplet by Nabi is:

Purify your mirror of perception of whatever is other than Him; Be ashamed of any pollution, for the Monarch does not come to a dirty house.

We read the same consideration in the following couplet by Ibrahim Haqqi of Erzurum, who emphasizes the importance of nighttime for such visits:

The heart is a house of God, purify it of whatever there is other than Him, So that the All-Merciful may descend into His palace at night!

He invites his audience to remain awake at nights, because nights are more appropriate for turning toward the immaterial Realms of Divine manifestations.

Humans have more even subtle faculties than the heart and the secret. They are "the private," and "the more private." These faculties always turn toward a horizon, the identity of which is impossible to perceive, and are absorbed in their instances of turning; each is a ball of mysteries—a source of amazement and astonishment. Together with "the secret" and the spiritual intellect, these faculties are honored with special manifestations of God.

The spiritual intellect is like the pupil in the eye, the center of sight in the brain, the living room in a house, the core in a seed, the wick in a lamp, and the Ka'ba on the earth. Belief diffuses its light from the horizon of this faculty, and the fundamentals of journeying toward knowledge of God such as reverence, piety, love, resignation, certainty, reliance, composure or self-possession, wakefulness, fear, and expectation grow on its slopes. The spiritual intellect is such a mystery of Divine Oneness in His particular manifestations that its light shines in the hands of the willpower stretched toward Him, the comprehensions of the power of perceptiveness, and the position of consciousness before Him. When the spiritual intellect's connection with God is severed, then its light is extinguished, and it loses its real identity. The spiritual intellect preserves its identity so long as it remains connected with Him through belief, conviction, righteous deeds, and knowledge of Him, with its light shining brightly; and it becomes a mechanism to observe His Essential Attributes, or it acts as an observer of them. The spiritual intellect is an element that distinguishes between our feelings, sensations, and impressions; it is a mine of knowledge of God and the spirit's source of light and vitality. Due to its nature, we can regard the spiritual intellect to be unrestricted in space. It is the "touchstone" of our knowledge, the most vital depository of our perceptions, and so long as it is not paralyzed or killed through unbelief or other types of misguidance, it is the focus of attention of God Almighty, or the pavilion of His manifestations.

With the eyes of this faculty, which the Sufis call "insight," people see everything just as it is, interpreting all they see correctly, and draw correct conclusions. Under its light, they rise to the horizon of spiritual discovery and observation, and penetrating beyond "the secret," they begin to imagine the peaks of "the private" and "the more private." But if this faculty—the spiritual intellect—is contaminated with sins and exposed to any kind of misguidance, including unbelief, then as declared in the Qur'anic verse, But what they themselves have earned has rusted upon their hearts (83: 14), all of its horizons are darkened, and it begins to perceive white as black and vice versa, and God seals it, as indicated in the verse, God has set a seal upon their hearts (2: 7). It becomes extremely difficult, even impossible, for it to recover its initial purity. While established belief and regular worship and doing righteous deeds are favored with endurance or steadfastness, sins, so long as they are not eliminated through repentance, penitence, and contrition, cause people to suffer swerves in the heart. Each sin is a door to unbelief.

Both the spiritual intellect and the Supreme Preserved Tablet are each a mirror to God, according to their own capacities. With its contents, the Supreme Preserved Tablet remains unchanged. But the spiritual intellect can always display changes of color, shape, and design under the influence of different failures. Therefore, those who are aware of this apply to the Divine Court many times a day, entreating, "Our Lord, do not let our hearts swerve after You have guided us!" (3: 8)

So long as it remains intact and is preserved from deviations, the spiritual intellect is an excellent student of Divine Attributes, a polished mirror of Divine favors, an important stimulant to knowledge and love of God and yearning for Him, as well as to feeling an attraction toward and being attracted by Him. With the eyes of this faculty, people can observe the realms beyond; with its ears, they can listen to mysterious sermons that are given without words or voices, and guide others to the holiest manifestations by means of it. They can do all these as long as they can preserve this faculty with its primordial purity and decorate it with belief, knowledge, and love of God. Let us put an end to the discussion of this faculty with the following couplet of Hanifi:

Come O Sufi, purify the inside of your heart to attain love, For one who desires the Guest should certainly decorate his palace.

Willpower According to the Basic Principles of the Islamic Creed

Four ways of thought and belief have come into existence regarding the view of this human faculty:

Those who deny it and therefore consider humans to be devoid of any free will like inanimate objects that have no say in their actions. This way is known as fatalism, or absolute determinism (jabr mutlaq).

Those who accept that, although humans have some degree of free will and power, their will and power play no part in their actions. Whenever they display an inclination to perform an action, God creates the power and capacity in them to do it. This is known as relative fatalism (jabr mutawassit).

Those who attribute all human actions to human free will and power and claim that humans are the creators of their actions. According to them, God has delegated His creativity to humans themselves with respect to their actions. This way is called absolute delegation (tafwiz mutlaq).

Those who reject both absolute fatalism and delegation and affirm that it is humans themselves who will and perform their actions, while it is God Who creates their actions. According to these people, doing and creating are different things, and humans are responsible for their actions as agents or doers. This is clear in the verse, In its favor is whatever (good) a soul earns, and against it whatever (evil) it merits (2: 286). This is the way of the Maturidis.

Humans have both a certain degree of free will and power to execute their will. They show a tendency to do something and have a capacity to put it into action. Although God is, in principle, never obliged to give existence in the physical realm to whatever humans will or do, He creates the human deeds that are performed as a result of their tendency or free will. For humans are responsible for their will and deeds. If God did not create their will, actions or deeds, human responsibility would have been meaningless.

According to the Maturidis, along with whatever we have, including our free will and power, we are created beings. However, both human power and free will are of two kinds:

1. The universal will 2. The particular will

The "universal will" is a potential power of will or choice, created together with ourselves and inculcated in our being. It is an established pillar of the mechanism of conscience, whether we use it or not, and it is ready to use. Our use of this potential power for any activity is described as the "particular will." We can also call using our potential willpower for a particular activity our "intention," "tendency," "resolution," or "choice."

The perfect, requiring, or essential reason (raison d'être) for the occurrence of any action is the execution of human intention or inclination by the Divine Will and Power. Both Will and Power are essential to the Divine Being and beyond our capacity for comprehension; both the human universal will and particular will are each only a particular manifestation of Divine Will, the former being created by Divine Power and the latter having only the nominal existence that was endowed on humanity by its Creator.

From the earliest times of human existence, many people have supposed their partial will to have a certain creative power like Divine Will and Power; therefore, they have regarded themselves as free and powerful enough to be able to do whatever they wish. This has caused them to deviate into ways of misguidance as far as associating partners with God. Many an arrogant man, many a tyrant, and many a lord of power have come into and departed from this world, leaving behind some cursed traces in people's memories. However, there have been many others who, although belittled by others, have comprehended and admitted their innate powerlessness and poverty, and thus have relied on Divine Power; these people have been favored with extraordinary accomplishments. They continue to live in our hearts as people of blessed memory, encouraging us to put our present plans into action and energizing our hopes and expectations for the future.

What this historical fact teaches us is that it is the Divine Power Which both brings us and our actions into existence, and equips us with certain special capacities. That infinite Power is not, as some assert, an inactive Power Which created the universe with whatever is in it and then entrusted its operation and maintenance to certain laws or forces. Rather, it is the Power Which does whatever It wills, Which existed eternally before all else came into existence, and Which will continue to exist eternally after the death of everything. It is also this self-existing and self-sustaining Power Which maintains everything else. While some of those who are unable to comprehend this essential truth or follow it, being partly under the influence of the deterministic-seeming operation of the universe and their innate powerlessness and neediness, have swerved into fatalism, others, intoxicated with a favorable turn of events and their apparent accomplishments, have been so arrogant as to suppose themselves to be the creators of their actions and therefore have attributed all of their accomplishments to their own supposed powers and abilities. However, humankind stands at the junction of the body and the spirit, the heart and reason, capacity and favor, the observation of necessary rules and the fulfillment of requirements and belief in and full reliance on the Creator of those rules and requirements, and free will and dependence. Humankind is different from all other creatures, being both effective and affected, free and compelled, and a possessor of heart and reason, yet in need of mercy and help. Humans need Divine illumination, and when they turn to God to be illuminated, they are illuminated. With their very being, humans are restricted, never being able to transcend the limits that have been placed on them. For this reason, those who are immured in fatalism are attributing wrongdoing and injustice to God, knowingly or unknowingly; while others who suppose humans to have absolute free will and power to be able to do whatever they will are deifying humanity. The people of the middle, straight way neither accept fatalism nor regard humans as having sufficient absolute freedom or power to do whatever they will. On the contrary, they perceive human innate powerlessness and poverty as a truth-speaking witness of the One of infinite Power, and regard their wishes and will as favors of mercy from the Divine Will. Ever conscious of their restrictions, they are representations of constraint and neediness, but thanks to Divine Mercy they have a certain degree of free will and power. The people of the middle way believe that all favors and accomplishments are from God. However, they also believe that in order to be able to receive these favors and be honored with accomplishments, they must do whatever falls to their share as responsible beings. Such people never forget that they will be treated by God according to their tendencies, choices, and actions.

We always try to follow this way of thought, creed, and action, and regard ourselves as the doers of our actions, called "the actions related to human free will," deeming it harmless to say, "We have eaten; we have drunk; we have slept; we have sat down; and we have stood up; and son on." Nevertheless, we also believe that the essential or primary cause and creator of all our actions is the sole Creator of everything. Like all other secondary causes, we are also a veil before His acts. It is our creed that matter is inactive, all secondary causes are unconscious, we are beings desiring and doing, and God is the sole Creator. Those who regard their free will and tendencies or wishes as the origin and primary cause of their actions have always suffered deviations of thought and creed. When they see that their wishes and demands are not fulfilled, they are not able to save themselves from going to the opposite extreme, thus drowning in fatalism and despair. It is absolutely true that God Almighty is the All-Compelling and the All-Overwhelming, Who can absolutely do and have others do whatever He wills. But this does not mean that He does not consider the free will He has bestowed on humanity. In addition to being the All-Compelling and the All-Overwhelming, He is also the All-Merciful, the All-Compassionate, the All-Just, and the All-Wise.

The people of sainthood have perceived human free will or willpower along with inclination, intention, and resolution in the attainment of such virtues as truthfulness, trustworthiness, purity of intention or sincerity in faith, performing religious deeds, being pleasing to God, and striving to exalt the Religion. They have always considered it in relation with the commandments and deeds that pertain to the other world. They have regarded a life of deviation, in which one pursues worldly gains in return for religious deeds, spends one's life in worldly expectations, and contaminates one's projects and endeavors with ostentation, hypocrisy, and even by associating partners with God, as forms of disrespect toward the willpower endowed on humanity and insolence toward God Who has given it.

Those endowed with knowledge of God are grounded in rational proofs at the beginning of their spiritual journey; they always follow the Divine Speech—the Qur'an—strictly at every step, and try to attain knowledge of God. These are considered to be the initial attempts required by being endowed with willpower. One who is able to maintain these inclinations in this direction is called "the one willing," or "the willing one." As a result of continuing in this direction, God opens the willing one's eye of the heart to look toward Him. This is the stage where "the willing one" becomes "the willed one." That is to say, an initiate who tries to "find" the True, Ever-Constant One in this degree of endeavor is loved and desired by the residents of the heavens, and becomes a focus of God's attention.

In the same way that willpower is a tendency, endeavor, and resolution, it is also an important means for reaching God when it is honored by a feeling of attraction toward God and a feeling of being attracted by Him. Through the value attached to willpower by God Almighty, a person lives in the world as if living in the Hereafter aided by resolution, endeavor, and steadfastness. Without expecting or aspiring to any pleasures, be they material or spiritual, he or she transcends normal human dimensions, being one who has renounced all else other than God. Once a person is intent on the true goal—this is what he or she can do—in the first step the spirit is freed from heedlessness by God's will and help, and reaches the horizon of wakefulness. He or she spreads "his or her prayer rug" on the ground of repentance, penitence, and contrition; begins breathing piety, righteousness, and abstinence; inhales truthfulness, and sincerity; acts with self-criticism and self-supervision, and finally advances toward the peaks of reliance, surrender, and commitment.

Using willpower in this way means committing oneself and all one's deeds and plans to God Almighty in full submission to Him. An initiate submits their will first to the will of their guide, and in the words of the Master of creation, upon him be peace and blessings, experiences "revival after death." While engulfed in temporary annihilation in the rays emanating from this horizon, they find themselves in a deep experience of absolute annihilation under the intense manifestation of Divine Will. If we call this state "annihilation in respect of will," the following experience of self-transformation may be called "subsistence through willpower." In the view of an initiate who has reached this point, everything created, which the theologians call "realities of contingency," seems non-existent, and the person observes nothing but "the Truth of All Truths." The words, "O God! Renouncing all my desires and aspirations, I only seek whatever You will and are pleased with," is what those who pursue this horizon utter frequently.

These are the Divine favors that come in return for directing willpower to endeavor, faithfulness, and sincerity. Those who are still at the beginning of the journey cannot experience them. Awareness of willpower as an important means to reach God is the first step or mansion on the way to God. An initiate in this mansion is usually occupied with gaining knowledge and pursuing proofs of Him. In the second step, initiates combine theoretical knowledge about and proofs of Him with spiritually experienced knowledge of Him and they begin to feel light pouring down into their eyes and hearts. At the third step, they are exhilarated with the observation of their hearts in the horizon of Divine Attributes. If they are able to take a further step, they direct their telescope of "secret" to the horizon of Divinity and start to experience "amazement" and "passion" according to their capacity.

Some Sufi scholarly guides who view willpower only from the perspective of endeavor and resolution maintain that first the heart turns toward the All-Sought One with faithfulness and sincerity. This requires steadfastness in using willpower in the right direction— regular worship, doing righteous deeds, and avoiding all evil and sins. While the initiate is advancing in this way, they begin to feel attraction toward and are attracted by God. This is the point where the initiate begins to suffer no hardship in fulfilling their duties. When the breezes of nearness to God begin stroking the spirit, the initiate finds themselves enveloped by unbearable feelings of love and yearning. Without being able to resist any longer their exuberant desire to meet Him, they sigh with utterances at every breath: "My liver has been roasted; / Is there no cure for my suffering?" Such a hero, who has fulfilled all the requirements of having willpower to the greatest degree possible, even forgets love, and begins living in absorption. Even if they are together with the Beloved, they dream about Him and burn with longing for Him. One who has not tasted does not know; one who has not experienced does not understand; those who have tasted do not relate their experiences, and even if those who have tasted it do say something, people do not believe what they say.

The Mind

The mind is the faculty for learning and remembering, a pool or library of the activities of consciousness. Acquisitions through conscious and subconscious activities flow onto the diskette of the mind, pour into the memory, and are recorded as ready to remember and use.

Consciousness is an important element of the mind. As it studies and evaluates other things, it is also aware of itself. Consciousness has equipment to form both simple and compound or composite sensations, impressions, and perceptions. Since it is aware of its content and has a connection with reason, some also regard it as a faculty open to the world of inner and outer sensations, sentiments, and feelings.

However, there are some Muslim scholars who see consciousness as the opposite of negligence and forgetfulness. According to them, consciousness is, as the first step of perception, the first impression that is received through initial contact with things or the source of the knowledge which has not yet been absorbed by reason or memory. From this viewpoint, we can regard consciousness as the first bridge of the spirit to reach the meaning or essence of things. This can also be explained by the following process: If the spirit has had contact with something in its true nature, this is "conception." If these first impressions are recorded and kept ready to study and evaluate, this is "memorization." If these acquisitions can be remembered for evaluation, this is "recollection."

In one respect, consciousness is the first and weakest stage of knowledge. Until it is established in the mind, it cannot be fully evaluated. Consciousness is like a seed in comparison with a tree, or a sperm in comparison with a living being. Although of weak nature, it has a capacity to gain stability, and is an important pillar of conscience. In one respect, it is based on the outer senses and external impressions, feeding the mind with its acquisitions.

There is another matter that should be mentioned concerning consciousness. The Sufi scholars also speak of a soul's being aware of itself, which is called "the inner perceptiveness." It is in fact this dimension or form of consciousness which is one of the important pillars of conscience. It is ready to be recollected, evaluated, studied, reflected, and reasoned out. This is no longer a matter of simple consciousness, but rather a multi-dimensional consciousness that is suitable for analyzing and synthesizing. Analyzed and synthesized, this degree of consciousness takes on a mental shape in memory, becoming employable by reason. It is after this step that knowledge begins to be formed. Reason always begins to work through the stimulation of consciousness, thus triggering the power of thinking and reflection. This activates the faculties or powers of conception, reasoning, and reflection, with the result that the information waiting in the consciousness begins flowing to the filters of analysis and synthesis in the laboratories of the mind. This is followed by the emergence of new compositions, which take on the color of the spiritual intellect and the design of willpower.

The mind is always fed through the channels of consciousness. It records the information it gains and prepares it for various faculties to use. In turn, consciousness has an important source of information: it is the power of perceptiveness.

The Power of Perceptiveness

The power of perceptiveness is the power with which people sense, feel, or perceive the things around them. A person has two powers or faculties of perceptiveness, namely the outer power of perceptiveness and the inner power of perceptiveness.

In addition to the external five senses or powers of sight, touch (feeling), hearing, smell, and taste, a person also has certain inner senses or powers such as the faculties or powers of imagination, will, conception or conceptualization, manipulation, understanding, supposition, and recollection. All of these faculties are in close coordination with the other pillars of the conscience, and each faculty gives its color to the acts related to itself and, if it preserves its vitality, directs them to the purpose of its creation.

If the things perceived through either the external senses or the inner faculties have a perceptible existence, then this perception is an "objective" sensation, and it is in this sensation that the scientific, objective value of consciousness lies. But if we cannot help but feel a tendency toward something under the influence of an indefinable drive which we call "the sense of impelling" or "a drive," or if we rejoice or feel stimulated because of something unknown under the direction of what we call "the sense of enthusing" or "enthusiasm," this is an inner, subjective sensation and therefore it does not have much scientific value. If, like the occurrence of a joyful event, or the body's shivering because of cold, or becoming sweaty due to heat, or the appearance of a light in the darkness, or a sound striking the ears, there is a concrete reason for any feeling, it is an objective sensation related to the consciousness. However, we can perceive only the outer, corporeal sphere of existence with our external senses. The metaphysical realms are beyond our sensations. The Prophet Moses' desire to see God was answered with, "You will never be able to see Me!" (7: 143). But there are many who accept that during his Ascension, the Prophet Muhammad, the Master of creation, upon him be peace and blessings, was honored with a "vision" of God, according to the capacity of the mirror of his spirit. This happened when he reached the rank of being as near to God as the nearness of "two bow-lengths adjacent to each other," (53: 9) which is the rank where the external sensations disappear and the body becomes nearly as refined as the spirit, being a polished mirror to the realms beyond. A Muslim saint expressed this experience of the Prophet Muhammad, upon him be the most perfect of blessings, as follows:

O Messenger of God, your face became a mirror to God, Where the holy, pure secret of Divine Essence manifested Itself. Your body is the book of our Lord's secrets throughout; Where the signs (verses) of God are read in the sura of your appearance.

Each human external or internal power, or faculty, of perception has both sensations and inner experiences. Objective sensations provide the material for scientific knowledge, while inner experiences are of a subjective nature, differing from one person and state to another. The Sufis categorize sensations or "objective" perceptions and inner experiences or "subjective" perceptions as follows:

The initiates who are yet at the beginning of the spiritual journey have contact with the corporeal and incorporeal realms with the superficial perceptions of their powers of sense.

The relationships of those who have been distinguished with a certain degree of nearness to God with both the corporeal and incorporeal realms exist through their intellectual and spiritual faculties. They are candidates for a vision of what lies beyond the "observable horizons."

As for those who are most advanced in knowledge of and nearness to God, who live at the level of the heart and spirit, they are honored with the particular favor of having relations with God through the telescope of their spiritual intellects and "secrets." Those veiled by the perceptions of their external senses are restricted by the Divine declaration, "You will never be able to see Me!" (7: 143), in the sense that they will never be able to have a "vision" of Him. While those with refined, illumined spirits—those who have taken off on the wings of the inner senses of perception or inner experience— receive the glad tidings of "You will see Me!"

The human conscious nature, which we call conscience, and which distinguishes between what is good and evil, which feels pleasure and exhilaration in what is good, and suffers from and is grieved by what is evil, consists of four basic elements, namely the spiritual intellect, willpower, the mind, and the power of perceptiveness. These four elements are also regarded as the senses of the spirit. In addition to their different duties and functions, each of these senses has an ultimate purpose for its existence. The ultimate purpose for willpower is worshipping God; for the mind, it is having knowledge of God; for the power of perceptiveness, it is love of God; and for the spiritual intellect, it is vision of God. What we call taqwa (piety and righteousness), which is the perfect form or degree of worship, is the result of the functions of all these four senses. The Shari'a feeds them so that they develop, equips them with the necessary material, and directs them to the ultimate purposes for the existence of each.

Meanwhile in Mecca, the Quraysh were doing everything they can to put the Messenger of Allah in difficult situations. One day the leading men of Mecca had come together in Mina and they had asked for a miracle from the Messenger of Allah who was there with his Companions. They had even described the miracle they wanted to see, and that they would enter Islam if he would be able to do as they said. The Messenger of Allah who wanted them to enter Islam had his hopes high with this request and had got word from the Meccans that they would submit to belief if he would be able to split the moon into two: “Yes, if you are able to cut the moon into two then we will believe you,” they said.

Our noble Prophet lifted his hand up to the sky and with his index finger made a movement pointing to the moon. Those who were around him were looking at where he was pointing.

Then all of a sudden, the moon split into two. It was so clear and obvious that one half of the moon went over the mountain of Abu Qubays and the other half had gone over another mountain called Quayqian.

Upon such an incredible miracle illustrating the power and greatness of Allah, the Messenger of Allah turned to those near him and said: “Bear witness!”

The polytheists now regretted what had they asked for and they were greatly surprised. How could it be that someone standing right next to them should point to the moon and it should split in two and then make it come together again? They had made a promise, but they had no intention to become Muslim, how were they going to get out of this one? There were men among them who could trick even the devil and one of them stepped forward to say: “This is nothing but the magic of ibn Abi Kabsha! He has painted your eyes over with this magic. Ask the people who come from around; have they seen it as well? If they have seen it as well, then Muhammad is telling the truth. But if others haven’t seen what has happened, then this means that Muhammad has bewitched you.”

This was surely a way out for them. Then they sent word around and found people who were not present with Muhammad there at that time and they asked them about this miracle. The answers they got did not please the polytheists at all because everyone they spoke to said that they had experienced a strange event, that they had seen the moon split into two and go over two different mountains and then come back together again. The only way out that they had been counting on was proving to be a dead-end. They could not deny what they had seen with their own eyes because other people had witnessed it too. There was only one alternative left; they were going to hold onto their old slanders, and continue to be the victim of their own stubbornness: “This is nothing but the magic of Ibn Abi Kabsha!

But you can’t paint over the sun with clay! Those who chose to close their eyes would only make night descend upon themselves. Before long, the Truthful Gabriel descended and brought the verses that registered forever the truth that the polytheists tried to distort because they could not deny it: “The Last Hour has drawn near, and the moon has split. Whenever they see a miracle, they turn from it in aversion and say: 

Just as the Creator has limitless Names, so too do these Names and the Attributes in which the Names originate possess the realms of manifestation in the greatest degree, the secondary degree, the third degree, and so on. The realms that are heavenly transcend our horizon of perception and they are of transcendent meaning and content. Although we can have some degree of exact knowledge about the Corporeal or Visible Realm , it is extremely difficult to be able to have or give definite knowledge about the nature or number of the heavenly realms, such as the Realm of the Transcendental Manifestation of Divinity , the Realm of the Transcendental Manifestation of the Divine Mercy and Compassion,  the Realm of the Transcendental Manifestation of Divine Attributes and Names, and the Realm of the Transcendental Manifestation of Divine Commands . All the considerations concerning these are based on spiritual discovery and observation in conformity with the essential principles of Islam that have been established by the Qur'an and the Sunna.

From the perspective of Islamic epistemology, whether visible or invisible, transparent or opaque, observable or unobservable, animated or unanimated, from this world or other world, everything is an 'âlam (realm or world). Derived from the same root word as 'alam, meaning a sign or mark, everything and what lies beyond it is a sign for the existence of the Divine Being, a document of His acts, a mirror to His Perfection, a register of Destiny, a site where the relevant Divine determination is manifested, and a location for the manifestation of Divine Attributes and Names. For this reason, whether visible or invisible, everything bears traces belonging to or is a sign for the Divine Being; therefore, it is regarded as an 'âlam (realm, world). Its plural is 'awalim or 'âlamin. While the incorporeal entities, such as intellect or reason, spirit, soul, consciousness, feeling, and perception—which come into existence by His mere command "Be!"—are considered to belong to the Realm of the (Initial Manifestation of) Divine Commands , all corporeal, compound, or composed and decomposable entities contained in time and space are regarded as constituting the Realm of Physical Creation. These two realms—the Realm of the (Initial Manifestation of) Divine Commands and the Realm of Physical Creation—are also dealt with under the titles of the Unseen Realm or World  and the Visible or Corporeal World , respectively. All other realms are included in these two main realms.

The Unseen World is the realm which we cannot perceive with our five external senses. Including in particular the realms that are mentioned above as heavenly realms, many other iner and transcendent realms—such as the Spiritual Realm, the Realm of the Spirit, the Realm of Representations or Ideal Forms, and the Intermediate Realm—are considered to be realms that belong to the Unseen World.

As for the Visible or Corporeal World and the question of how many corporeal worlds there are, such as those called the Realm of Physical Creation, the Realm of the Divine Property and Dominion, the Realm of Matter, the Realm of Physical Bodies, the Realm of Physical Forms, and the Realm of Density, these are all titles given to that World from different viewpoints. And even though they are mentioned with different titles, the Unseen World and the Visible or Corporeal World—or the World of (the Initial Manifestation of) Divine Commands and the World of Physical Creation—are concentric realms, the former being the inner dimension of the latter, and the latter being the outer dimension of the former. However, all the realms, both those mentioned and not mentioned, have characteristics particular to each and are different from others, as they are the domains where Divine Attributes and Names are manifested and God acts as the Lord of all the worlds in different degrees and ways.

According to verifying scholars, existence, including in particular humankind, has different degrees or stages of birth. They are as follows: The first of these degrees or stages is the stage of the initial, transcendental manifestation of the Divine Attributes and Names, the second is the emergence of Divine Commands in the rank of the transcendental manifestation of Divine Attributes and Names, and the third is the appearance of physical substances and bodies in the horizon of the manifestation of Divine Commands. And even though this development or expansion may seem to have the same meanings as the ideas of "descent" and "ascent" in some Sufi and philosophical schools, they are actually different.

The degrees or stages mentioned are titles in the determination and identification of different ranks in the process of creation. They also point to the stations which initiates are bound to reach and pass during their journeying to the station of subsistence by and with God. An initiate ascends toward the imperceptible, indescribable, and transcendental manifestation of the Divine Being through the realms of Divine works, acts, Names, and Attributes successively. We can also view this as journeying in the attainment of knowledge of God and spiritual pleasure through the realms of Corporeal Existence, the Initial Manifestation of Divine Commands, the Transcendental Manifestation of Divine Attributes and Names, and the Transcendental Manifestation of the Divine Mercy and Compassion—as high as the Realm of the Transcendental Manifestation of Divinity, which is considered to be the horizon of "annihilation in God" and "subsistence by and with God." Subsistence by and with God begins by having glimpses of the Realm of the Transcendental Manifestation of Divine Commands, and goes on rising higher and higher, reaching the rank of living at the level of the heart and spirit. When initiates reach the point where they can perceive that their existence is a shadow of the light of His Existence, this journeying then, in one respect, ends.

Now, from the horizon of our perception, let us try to see into the stations or stages of this journeying, from the highest down to the lowest, with the distinguishing features of each.

'Âlam Lahut (The Realm of the Transcendental Manifestation of Divinity)

This is the highest, all-encompassing realm where the Attributes and Names of the Divine Being, Who is beyond all perception and conception and therefore is known or recognized through His Names and Attributes, and Whose existence is proven by His works, are manifested beyond all terms of modality or quantity and quality. This manifestation is also known by other titles, such as the Unseen of the Whole Unseen, the Absolutely Hidden Treasure, the Realm of Absolute Existence, the Unseen Absolute, and the Truth of Truths.

Another approach to the Realm of the Transcendental Manifestation of Divinity is that it is an absolutely transcendental realm that is related to Allah (God)—the Proper Name of the Divine Being that contains all other Names—on Which the existence and subsistence of all other realms—with all their distinguishing features, as well as the things and beings they contain—depend. It is also the first-rank source of radiance for our thoughts, feelings, and sensations, and for all the actions we perform with our inner and outer faculties. All of the Divine Essential Qualities, Attributes, and Names are concentrated and intersect in this realm. Being the infinite realm for the Divine Being's initial manifestation beyond all modality or all terms of quantity and quality, this realm also encompasses all of the other realms. Since it is the realm for this manifestation, it reminds us of our servanthood and duty of worship. That is, as Divinity connotes being the Worshipped, Sought, and Loved One, this realm implies the duty of worship to God the Ultimate Truth, according to the relevant commands of the Qur'an. Purely being the Divine Being, God is also the All-Worshipped, Eternally-Sought, and All-Loved One.

The Initial, Transcendental Manifestation of Divinity is an all-encompassing mirror to the Divine Being and therefore it is eternally unchangeable. As this manifestation is a mirror eternal in the past, It denotes a manifestation that is also eternal in the future. In the course of history, different ways of worship and servanthood have been born from human thought and they have led to the fabrication of many objects of worship. However, all these human-generated ways of worship and human-fabricated objects of worship have been forgotten, and only the Unique, All-Majestic One of absolute Transcendence, Who has All-Lofty Attributes and All-Beautiful Names, has remained. He has no beginning at all; since He is thus, He is eternal, with no end at all. He exists eternally, and both His non-existence and impermanence are absolutely inconceivable. And the Realm of the Transcendental Manifestation of Divinity is the most polished mirror of His manifestation as the Divine Being, Who has all the Attributes mentioned.

'Âlam Rahamut (The Realm of the Transcendental Manifestation of Divine Mercy and Compassion)

All animals and vegetables on the earth are honored with life as pure favor of the Creator; their survival and multiplication in a determined, harmonious system are also pure favor, and they receive numerous other favors during their lives; humans are equipped with many special faculties and attributes, in addition to those they share with animals, and they receive special mercy, tenderness, assistance, and care—all such and other favors unmentioned which are accorded to living creatures overflow from 'Âlam Rahamut, where the first, transcendental manifestation of Divine Mercy and Compassion occurs. This can also be explained as follows.

God Almighty's concentrated manifestation of all of His Attributes and Names and, particularly, His being the Eternally Besought-of-All on the whole of the universe is a manifestation of His Divinity or 'Âlam Lahut; while the fact that every entity benefits from His Mercy, Compassion, Preservation, Help, Care, and Protection according to its capacity, is a manifestation that issues from the horizon of 'Âlam Rahamut. This realm is absolutely connected with the Divine Attributes and Names. In relation to God's being the All-Merciful, it is the most unique sphere of the Essential Attributes of the Divine Essence, while in relation to His being the All-Compassionate, it is the realm where the Attributes derived from God's acts (they are almost infinite, such as Providing, Creating, Sustaining, Forgiving, etc.) manifest themselves.

This realm can also be viewed as the initial manifestation of the limitless Divine Mercy, Which surpasses His sacred "Wrath," in a way that identifies or determines every formation. As God's being the All-Merciful (ar-Rahman) expresses His all-encompassing, limitless Mercy, the realm where this Mercy manifests Itself is certainly an all-embracing realm of Mercy. Since God's being the All-Compassionate (ar-Rahim) denotes those acts of His that issue from His Mercy, the Realm of the Transcendental Manifestation of His being the All-Merciful can be viewed as the source from which God's particular mercy (compassion) reaches all things and beings individually according to the capacity and merit of each individual from the stage of existence in God's Knowledge to their corporeal existence. This Realm relates to eternity in the past from the perspective of God's being the All-Merciful (ar-Rahman), while from the perspective of His being the All-Compassionate (ar-Rahim), It relates to eternity in the future.

The favors that come to every creature at the beginning of its existence, in return for having done nothing, issue from God's All-Mercifulness; no creature is deprived of these. The existence of every creature, the life span, and particular physical form accorded to it, along with all the faculties, urges, and desires with which it is endowed to survive and multiply—all its vital necessities and the possibilities created to meet them—these are all favors that issue from the Realm of God's All-Mercifulness. As for the favors that come in return for every creature's labor, strife, and efforts, including eternal happiness in the other world for conscious, responsible beings and their being honored with the vision of God, they have their source in God's All-Compassionateness.

Both the Realm of the Transcendental Manifestation of God's Divinity and the Realm of the Transcendental Manifestation of Divine Mercy and Compassion, or God's being the All-Merciful and the All-Compassionate, are realms that are related to God's knowledge of everything and to His making Himself known through His manifestations of Mercy, Care, and Helping; He thus prepares hearts for perfect servantood to Him through worship and obedience.

'Âlam Jabarut (The Realm of the Transcendental Manifestation of Divine Attributes and Names)

This realm is the realm where Divine Attributes and Names manifest themselves transcendentally. It also known by other titles, such as the Realm of Unity, the Grand Intermediate Realm, the Truth of Ahmad, the Grandest Spirit, the Universal Spirit, and the First Shadow. Some Sufi scholars view this Realm as the Realm of Divine Grandeur and Power, which is situated between the Realms of the Manifestation of Divinity and the Manifestation of Divine Mercy and Compassion, or between the Realms of the Manifestation of Divinity and the Manifestation of Divine Commands. It is certain that this Realm, like the others described above, is a heavenly and spiritual one. It is also certain that it has nothing to do with Egypt's Hermes Trismegistus' considerations of realms, or Plato's Realm of Ideas. According to Ibrahim Haqqi of Erzurum, this Realm is above the Divine Supreme Seat and below the Divine Supreme Throne—I do not know what he means by "above" and "below"—and views all other Realms from "above."

From the perspective of all the considerations mentioned, the Realm of the Transcendental Manifestation of Divine Commands ('Âlam Malakut) is a realm "below" the Divine Supreme Seat and beyond all conceptions, while the Realm of the Transcendental Manifestation of Divinity ('Âlam Lahut) is above all other realms—beyond any consideration of "over" or "above" and "below"—and relates to "God's seating Himself on the Supreme Throne." As for the other two Realms of the Transcendental Manifestation of Divine Mercy and Compassion and the Transcendental Manifestation of Divine Attributes and Names, the former is the realm of growth and development on the part of the manifestation of Mercy and Compassion, while the latter is the realm of Divine Grandeur and Dominion before, or next to, the former.

Divine Destiny and Decree have a particular relation with the Realm of the Transcendental Manifestation of Divine Attributes and Names. This relation also encompasses events associated with persons. When all things and events are considered, the Realm of the Transcendental Manifestation of Divine Attributes and Names is a pure, spiritual realm. Therefore, it is higher than the Realm of the Transcendental Manifestation of Divine Commands and the Corporeal Realm. All things and events are identified in this realm in the entirety of each, while they are individualized and particularized in the others.

'Âlam Malakut (The Realm of the Transcendental Manifestation of Divine Commands)

Also called by other titles such as the Realm of the Initial Manifestation of Divine Commands, the Realm of Spirits, the Intermediate Realm, the Horizon of the Final Identification, and the Relative Spirit, the Realm of the Transcendental Manifestation of Divine Commands is the final and lowest order or level of immaterial entities, and it can be considered as the roof of the Corporeal Realm. This classification is according to the order or ranks of the manifestations of the Divine Essence, Attributes, and Names. It is not based on a decisive statement of the Qur'an and the Prophet, upon him be peace and blessings, but on spiritual discovery and observation and on interpretation and inference founded upon the fundamental, unchanging principles of the Religion.

The Realm of the Transcendental Manifestation of Divine Attributes and Names, the Realm of Divine Commands, and the Realm of Corporeality exist as the inner or outer dimension of one another, or as one within or above the other. That is, if the Realm of the Transcendental Manifestation of Divine Attributes and Names is a separate realm, then each of the other two realms are dimensions of it. The first of these three realms is a realm of natures, and thus does not have an external existence. Everything exists in it as a determined nature, while it is clothed in a form—or in corporeal existence—in the other two, respectively.

All four realms being discussed are transcendental realms in which the exact divisions of place and time—such as top and bottom, above and below, front and back, in front or behind, day and night, and yesterday and today—are beyond consideration. Therefore, a heart that has developed or advanced far enough on the way of spirituality can experience yesterday together with today, and today together with tomorrow, transcending the boundaries of time.

The human rank or mission of vicegerency on the earth relates to the heart and its relationship with the Realm of the Transcendental Manifestation of God's Commands. Although humans belong to the corporeal realm with respect to their bodily existence, as far as the inner dimension of their existence is concerned, they belong to the Realm of the Transcendental Manifestation of Divine Commands. We can even say that human bodily existence corresponds to the Corporeal Realm, while the inner dimension of human existence corresponds to the Realm of the Transcendental Manifestation of Divine Commands. This same relationship also exists between the universe and the Divine Supreme Throne, and between the earth and the Ka'ba. A heart that is open to the Realm of the Transcendental Manifestation of Divine Commands is more spacious than the earth—while even a large body is more cramped than a cup. Human corporeal existence is the place where sensations are imprisoned and concentrated, but the spiritual dimension of existence is where human spiritual and intellectual faculties develop and expand. The gifts and radiance coming from the Realm of the Transcendental Manifestation of Divine Commands are the source of wealth and power for a spirit, and no one is thought to be able to remain indifferent to it. Anyone completely cut off from this realm has entered a way that will lead to complete loss and ruin.

Both the corporeal and incorporeal dimensions of existence have fully and most perfectly been manifested on the Master of creation, upon him be perfect blessings. With respect to his bodily existence, he is the most perfect; also, he is the incomparable representative of the spirit of Islam regarding the spiritual dimension of his existence, which is reflected in his conduct. His Ascension beyond the realms—as high as the insurmountable boundary between Divinity and servanthood—is the wonder or miracle and expansion of his spiritual existence. Truly, through the Ascension, he was favored with the full, unparalleled attainment of spiritual visions and observations, and he rose to the rank of being the pride of the inhabitants of both the heavens and the earth.

Vision of God, the Ultimate Truth, Who is beyond any concept of modality, has different ranks or degrees. The vision of Him from the horizon of belief in Him as the sole, ultimate Agent of all actions in the universe is of the first or lowest degree; the vision of Him from the summit of belief in Him as the sole, ultimate Owner and Giver of all the attributes that are shared by all existence is of the second degree. Experiencing the pleasure of the vision of Him from the peak of belief in Him as the sole, truly Existent Being is of the highest degree. However, there are veils in human nature that prevent these visions, from those which arise from the veils formed of feelings, imagination, fancy, and whims, to those which are produced by failing to observe the criteria of the Shari'a and the balances established by the Sunna and by making some utterances or assuming some attitudes incompatible with essential Islamic principles.

When the hearts that are not prevented by such veils from being elevated rise and are purified of the dirt of attachment to all things other than God, they become bright, polished mirrors to the various truths including even the Ultimate Truth of Truths. They reflect the lights of the Divine Essence and Attributes; they get in contact with the Realm of the Transcendental Manifestation of Divine Commands; they speak with the voice of the Realm of the Transcendental Manifestation of Divine Attributes and Names; they build relations or transact "business" with the Realm of the Transcendental Manifestation of the Divine Mercy and Compassion; and they reach a point where they are favored with reflections from the Realm of the Transcendental Manifestation of Divinity. As a consequence, the heart begins to beat with the messages of the Realm of the Transcendental Manifestation of Divine Commands, and the spirit starts inhaling the breezes of the Realm of the Transcendental Manifestation of Divine Attributes and Names, while the secret—the inner faculty that is more refined than the heart—commences experiencing feelings related to the Realm of the Transcendental Manifestation of Divinity. The first of these attainments is described as "the victory near," the second, as "the victory manifest," and the third, as "the victory absolute."

Upon them came Abu’l Bakhtari. He was from the family of Hashim. He had not submitted in faith but he had a heart. He first wanted to learn the cause of the quarrel: “What is happening between you two?” he asked. Abu Jahl answered: “He was attempting to take food to the sons of Hashim.”

“And so you’re trying to prevent him to take food to his aunt?” reacted Abu’l Bakhtari.

“Get away from the path of this man,” he continued, trying to put an end to Abu Jahl’s oppression, but a fight between him and Abu Jahl ensued. It came to a point where Abu’l Bakhtari was about to break Abu Jahl’s head with a jaw bone he had found on the ground.

Meanwhile, Hamza was watching this scene from afar. This act of Abu’l Bakhtari would hearten people who thought like him, and prepare the ground for the process that ended up with the lifting of the page of articles that hung on the wall of the Ka’ba and the ending of the boycott.

In the meantime, the Messenger of Allah went to his uncle Abu Talib and said: “O uncle! It is true that my Lord Allah the Almighty has sent a little worm to the page of articles they hung on the wall of the Ka’ba, and the little worm has eaten up all the oppression, boycott and slander inscribed there except for His own Exalted Name.”

Abu Talib was surprised to hear this. He knew that his nephew would not have been able to go to the Ka’ba and see this page, for he would not be allowed anywhere near that page. There was only one explanation: “Has your Lord given you this news?” Abu Talib asked.

“Yes,” said the Messenger of Allah.

He had not seen or heard his nephew lie even once. Hearing him say it was enough to believe it. But he had a different plan now. He went and informed his brothers at once. A period of oppression was about to end. This excitement could not stay within the bounds of Shibi Abi Talib, and before long they made their way to the Ka’ba. Everyone who saw them coming could see that Mecca was pregnant with a new development and people were eagerly watching the events unfold.

Abu Talib called out to the Meccans and said, based on his trust of what his nephew had told him and the trust that he had for the news that the Gracious Lord had given, the following:

“The son of my brother Muhammad says that your paper has been eaten up by a worm sent by Allah, and he never lies. He says that everything to do with oppression, extremism, cutting family ties and transgression has been cleansed and that only the Name of Allah remains. Here’s your opportunity; if what my nephew says turns out to be true, then you will change this bad attitude of yours; and if it turns out to be false then I will hand my nephew over to you and you can choose to kill him or let him live.”

The Quraysh were unaware of the real dimensions of the matter and so they were overjoyed. Abu Talib was offering his nephew just at a time when they had thought he had gone completely out of control. So there was nothing to be worried about. They said: “Alright, you have done what mercy complies one to do.”

And then they went to the wall of the Ka’ba in order to see the situation. When they opened the case in which they had placed the paper, a case they had sealed threefold, they saw that it was just as Abu Talib had described. They froze in astonishment. With the droop of their heads the case they were holding fell to the ground along with the eaten up piece of paper. They were experiencing yet another great defeat. Now it was Abu Talib’s turn to speak: “Since everything has been revealed, there is no point in this imprisonment and siege,” and lifting the cover of the Ka’ba, he entered it, and this is how he started to pray: “O Allah, help us against those who oppress us, who forbid us to meet with people, who attack us with no right and who do injustice to us.”

Then they all left and went to the place where they had experienced the greatest hardship for three years. But nothing would be the same from now on, for the prayers spoken at the Ka’ba had been accepted and had set people with conscience into action. This had been the last drop and it seemed the journey would be rough until the conclusion was reached.

On the other hand, Hisham, our noble Prophet’s, peace and blessings be upon him, cousin, was saying the following to Zuhayr: “O Zuhayr! Although you have heard what situation your uncles are in, you are eating and drinking here in peace. You are having a good time with your family and kids, dressed in the best clothes. How can your heart be content with this? They, on the other hand, can neither buy anything, nor have a moment’s peace with their family. I swear that had they been the uncles of Abul Hakam, and had I called him for that, he would have listened to me and have run to the help of his uncles.”

Zuhayr had understood what was meant by these words but still asked: “O Hisham! What do you mean to say? What can I do as a man on his own? Had there been another man with me, I swear I would go and rip that text apart.”

“But you are not alone! You have another man with you,” said Hisham.

“And who is that?” asked Zuhayr.

“Me,” answered Hisham.

“Then come, let us find a third man,” said Zuhayr.

Without losing any time they went to Mut’im ibn Adiyy and said similar words to him. They were growing fast like an avalanche. They looked for the fourth man. Abu’l-Bakhtari was waiting for them. Before long, Zam’a ibn Aswad joined them as the fifth man. Then these five donned their weapons against the hatred and rancor of years and made for the Ka’ba with the men from the families of Hashim and Abdul Muttalib following them, with a view to ending the issue. There was not much the Quraysh, who saw them coming, could do.

As soon as they came to the Ka’ba, they circumambulated it seven times and as planned, Zuhayr spoke: “O people of Mecca! We cannot allow the sons of Hashim perish without a chance to buy anything, all their ties to the external world cut while we eat in peace and strut about in good clothes. I swear that I will not leave without tearing that piece of paper upon which the conditions of the boycott is written.”

Abu Jahl was watching what was happening from the side with great attention. He shouted out: “You lie! I swear you will not be able to do anything to this paper.”

In response to his reaction, Zam’a said: “It is you who lies! We weren’t happy with it in the first place. You had it written.”

And then the Ka’ba witnessed the support of Abu’l-Bakhtari: “Zam’a tells the truth, we cannot stay silent anymore in the face of what is happening.”

Mut’im ibn Adiyy and Hisham were supporting their friends: “Of course, they are telling the truth; you are the liar! We seek refuge from Allah from what has been written here and the treatment they have caused!”

All of a sudden the Ka’ba had seen the Meccans’ much longed-for reaction and was now overwhelmed in joy with this long-overdue act.

This was a moment when denial was experiencing one of its defeats. Abu Jahl was enraged: “This is a conspiracy that was planned during the night.”

Abu Talib and his friends had now come back to the Ka’ba and were watching what was taking place with great curiosity. For them, what the crowd would witness at the end was not going to come as a surprise. But they wanted to see their astonishment with their own eyes.

The defenses of denial were falling one by one! Then Mut’im ibn Adiyy, made for the case in order to put an end to this inhumane treatment that had lasted for three years. But what did he find? Only a little slip of paper with the words “In the Name of Allah” had remained and beside it was a little worm whose work this seemed.

SLAAH - Sri Lankan American Association of Houston Presents: Thala - World-Renowned Sri Lankan Dance Troupe In Concert

    When

Saturday, February 11, 2012

Time

6:30pm until 9:30pm

Where

Houston TX

RSVP@ 

Friday Prayer, Bangladesh