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Işlēŗ iltōşu
Bāzoye iltōşu bēişŗa bēirņi bāḑoçizim bēiţķu nōilņi ilzāţid, bēişŗa bēirņi loirŗu mi ilzāţid, igrāçoz işt iltōşu hōŗiçiz ken uiç iryāŗo ken iglēņi mēma bē cōiţşo. Bēirņi bāilḑim muze ken bā irsēḑoye bēdaşi bēinņi war bēirņi bāilḑim muze ken bēilçu bēişţet bāilķiye bēirça, bēinņi war bēirņi neulim bēiţķu nōilņi hāņikand işt nuiţjaye iltōşu uiç bēiţķu nōilņi hāņikand işt bāilķiye bāizçu. Bāilķiye bāizçu, bēirņi izdāņi mi noind uiç beoq ru koxd, igrāçoz işt bēbo bē hilņoi, işlōķi ru fidada ken mēma, uiç bāķegir bēgaye işbēŗaz bāçoşurt bēņobur, peiţşa im bāpo bēçukaniç mōilţoye.
To cōņuçiz im bāse bēişŗa mōilţoye bāḑokan funuz bēçebur ru bēçodin ru inxēţud bēişŗa bēirņi bēinşi mi bāņaçizd bāilçoye uiç kōişḑuye, bāŗoburiç igrōŗa beizce ru inxōşez bēişŗa bēirņi bēinşi mi bāilḑid bēņobur bēçobur işt bāḑolarye jiusir bē iltōşu:
“They understood the vision or witnessing (mushāhada) not as an optical experience but as an ecstatic, internal contemplation of the divine, thus finding in the prophetic ascension a paradigm for their own attempts to reach a state of complete unity (tawhīd) with God. This kind of vision exists in the mystic’s inner state of harmony rather than his outer capacity of sight.”
Işt iţfāţo bē pohu jēizŗuye mēma ciulz bēirņi iglēņi bāilţu bēinḑa uiç iglēņi noinfi bē nuiţjaye mēma, bāişķi, nuiţjaye igāşe, bēçukaniç pehu bēirņi pidaim bēiţķu nōilņi cuiţşid igrōŗa. Uiç bēinņi war bēirņi lāķogirim bēiţķu işt cuiţşi bē hoen mēma, igrōŗa inxōşez li çi bēişŗa bēirņi bāilḑim bāşotar ken bēiţķu işt bādaḑo bē pohu bēņogirye maod bē cōiţşo, bēişŗa bēirņi bogim bāçagirye bēiţķu nōilņi gautdi iglēņi keiljeye iltōşu.
Bēişţet pirţo igrāçoz bā bēķugir bē bāfu, igrōŗa igrāçoz işt bēķukan im peiţbo ceinķur ilzāţim, gairquim, modaçuim uiç jasim bēçobur. Bāķegir bā bāţariţ bēişţet pirţo igrāçoz luiţpu ru bā bāilķiye bēţagir bāiţçu mēner, doirņo ru fuirţe al bāçigir igsēça, bēçemen ru bāiţşiye bē foiţya bēçukaniç bēķilar, pōņalar bēçukaniç pōdaķu, mēizŗu bēçukaniç igxēņu, fofye bēçukaniç bairle. Uiç bāiţçu bēişţet bēŗonin igrāçoz igrōŗa bā bēţagir, bēiţķu nōilņi gişmud bāçoşurt mēner uiç hāņikand bēķagir peho nēilţo bāloim caķa:
“It is not acceptable that it occurred in a dream or with the heart or with the soul because there are many people from this community who dream and likewise feel it in their hearts that they go up to the sky and see angels, heaven, and hell.”
Mēma igrāçoz işt iltōşu bē bāmo. Bāņomen igrāçoz işt pēiţŗi bēinņu bāse igrāçoz irxōŗuye bēņobur. Mēma igrāçoz işt iltōşu bē bāçoşurt nēirçer. Gidawu bēişŗa ilzēŗaz, gizmuz uiç hoirvez im mēma bēçukaniç im mōilşe. Bēişŗa peiţbo işbēŗaz bēçagirt mēma ilzēŗar im işt mōilşe, peiţbo igrāçoz bēçodin ru bā diux ilxēŗu bāņenin bāņomen uiç bāse bēçukaniç bāņenin bodv, bāse uiç mēma. Bāse filxuz bēinņi war işt bāņomen filxuz. Işt mōilşe hilkaz bāķoçiz ru bēiţķu fādaḑa bāņagir igrōŗa igrāçoz nuiţjaye inyēḑa, bāŗoburiç mēma bē bāçoşurt nēirçer bēilçi bēha ilzēŗar bēçobur nuilqe igrōŗa işbēŗaz feqi ken igsēça.
Bēişţet bēņogirye pirţo hetiz nabu. Igrōŗa igrāçoz mēma bēişŗa guilşez, bēişŗat modaţiz, bēişŗat igrāçoz peirxiye bēçukaniç bāilçoye. Bāmo igrāçoz im keinçu mēma, gōŗogiriç bāilçoye bēçukaniç bāķoşurye. Igrōŗa igrāçoz bēişţet peiţbo bāŗonin işt hāņodinye ignōņiye bāţetar bē bēţilar, bāirŗe, caiţgiz mēma bēiţķu igsēça uiç iţhōţuz igrōŗa bēiţķu nōilņi gēilḑid bē işt bāņikanye işxōḑe bē bāge kedabo ru bēişņu bēhoye hadarur bē neuc. Podaveiç bāķekan bāizķiye, bāizţu bā pairpe dōçitar, mēma deilķez bēişḑi bēilņe ru paizfur bē işxōḑe bēiţķu nōilņi buişwed bāiţçu işt bāiţşe. Loxuye pāhu bāḑenin bē iţfēçar uiç hexe bē bāpoye pirţo, mēma lainçiz bāķekan bāizķiye, bēişţet bēḑubur ru cuiţa ken bāfu igrāçoz bēçebur ru iltōşu.
Bāinḑo paecim bēçagir ru irwāḑi bē igrōŗa. Bāiţḑed inxēņe bāḑenin bēçukaniç bāiţḑed inxēņe iltōşu bēişŗa igrāçoz bēçebur ru irqōḑiye:
“I saw another group of women, whose breasts were hanging down to their feet. I asked who are they, and Gabriel answered that those were the women who covered themselves in front of those outside the bond of kinship.”
Mēma deilķez iglēņi bēiţŗo bēinḑa iţwēḑe bēişḑi gige bēçukaniç doţo haiw ken bāŗonin bāge bēçukaniç bāḑokan. Mēma izdāņi, bāçiçiz keiţŗimir işt hāŗumen, cōdid bilţe ru pānu bā işlēŗ bēķukan. Igrōŗa izdāņi mi bāņaçizd cāiţşu ken, lāţakan ken iglēņi mōilţoye iltōşu, igrōŗa izdāņi mi bāņaçizd iţfāşo ken bēişḑi bā muizduye juirḑe bē nēirķe uiç bāke. Uiç bēişḑi bēişţet nainda igrōŗa bēinşi mi cōşotard bāķekan jāçebur çi bēinḑa igrōŗa mēta, bāiţçu bāçoşurt bēiţḑoye bāḑokan bēçukaniç iţfāţo ilnāŗer bēiţķu bēişţet jāçebur bēişţa, bāŗonin bākemir mēma iltōşu, bāmo deilķez iglēņi bēiţŗo bēinḑa işt işlēŗ iltōşu.
Bēişţet bēņubur bē bāḑokan, bē bāŗikan, bē hāņoçizmir işt bāilķiye bāizçu, igrāçoz bēiţķu nōilņi lēişçed bāiţŗi bāḑenin bē işt hāno iglēņi lāţatar, igrōŗa igrāçoz iţzāķo iglēņi iţgōŗeye iltōşu.
I bēinņi war bēirņi bāilḑim bāşotar ken bēiţķu işt peoxye kudaŗo bē bēişţet pirţo bē bāfu, bēirņi bogim bēişŗi ru bāizţu jāçebur çi bēinŗu işbēŗaz cōḑolar ken infēŗa ken uiç igrāçoz hōḑeçiz ken, bēçukaniç irwāḑi bāizţu jāçebur çi bēinŗu işbēŗaz cāiţşu ken bāiţŗi bā bākoye, bākoye bēḑiçiz, bāiţçu im keinçu bēirņi filhe al bēçebur ru ilzāţid, bēirņi luiţpu ru gizha al:
“The wisdom behind knocking at the door of every heaven is that if Gabriel had wanted, he could have made the prophet pass through the seven heavens in a single leap. The wisdom of having him knock is that when he passes through the door of each heaven, the angels ask, ‘Who is at the door?’ and Gabriel answers, ‘A man by the name of Muhammad, who thinks of himself to be the founder of a religion full of hatred words, and who has been sent here for him to witness how his deranged ideals will cause suffering to those he says he loves’. The angels stare with cold eyes at the prophet so that the prophet knows he has already been judged, and found guilty.”
Işt nuiţjaye mēma iltōşu igrāçoz bēçebur ru koinţuye, bāŗoburiç bōņimenye. Igrōŗa igrāçoz bēişŗa peiţbo igrāçoz. Igrōŗa funuz bēçebur ru bāşanind, igrōŗa cuinņa mi bēçebur ru bāņaçizd dēḑitar ken, igrōŗa igrāçoz bāfa ru pēçaninye. Igrōŗa igrāçoz bēişŗa peiţbo izrāŗa cuinņa mi bāşanind, bēiţķu peiţbo izrāŗa cuinņa mi bāņaçizd baçi ken, uiç bāiţŗi peiţbo izrāŗa cuinņa mi bāņaçizd muze ken cāilķu ru. Igrōŗa igrāçoz jāçebur çi, iţsōşuye, jedadiye peirķiye.
Igrōŗa igrāçoz talieye bāŗutar bē bāçoşurt bēişŗa igrāçoz. Bā iltōşu, bēişŗat igrāçoz, bihat iţsōņeye iltōşu, igrāçoz ircēŗe ru jāçebur çi godajo bē işt iltōşu.
FL-051121 Esenen estu
FL-021022 Jaḑe ki miņeye
Gruber, C. (2009). Between logos (Kalima) and light (Nūr): representations of the Prophet Muhammad in Islamic painting. In Muqarnas, Volume 26 (pp. 229-262). Brill.
Gruber, C. (2010). The Ilkhanid book of ascension: a Persian-Sunni devotional tale. Bloomsbury Publishing.
Ibn Sa‛d, Muhammad. 1904–40. al-Tabaqāt al-Kabīr, ed. Eduard Sachau, 9 volumes. Leiden: Brill.
Kazemzadeh Ganji, N., & Hoseini, M. (2021). Comparative Comparison of the Structure of the Prophet's Ascension Narrative in Persian Commentaries and Ascensions: From Ibn'Abbas Ascension Narrative to Ilkhanid Book of Ascension. Classical Persian Literature, 12(1).
al-Sulamī. 2006. The Subtleties of the Ascension: Early Mystical Sayings on Muhammad’s Heavenly Journey, trans. Frederick Colby. Louisville: Fons Vitae.
