I want to continue, quoting from a book written by Mr. Martin Lings, entitled, Muhammad—His life based on the earliest sources from Chapter 22 entitled, “The Light of Thy Countenance” in which we read:
“He [Muhammad] went to the Mosque and told those whom he met there of his journey to Jerusalem. His enemies were immediately triumphant, for now they now felt they had an irrefutable cause for mockery. Every child of Quraysh knew that a caravan takes a month to go from Mecca to Syria and a month to return.” And now Muhammad claimed to have gone there and back in one night. A group of men went to Abu Bakr and said: ‘What thinkest thou now of thy friend? He telleth us he went last night to Jerusalem and prayed there and then returned to Mecca.’
Abu Bakr accused them of lying, but they assured him that Muhammad was in the Mosque at that moment, speaking about this journey. ‘If so he saith,’ said Abu Bakr, ‘then it is true. And where is the wonder of it? He telleth that tidings come to him from heaven to earth in one hour of the day or night, and I know him to bespeaking the truth. And that is beyond what ye cavil at.’ He then went to the Mosque to repeat his confirmation ‘If so he saith, then it is true,’ and it was for this that the Prophet gave him the name as-Siddiq, which means ‘the great witness of truth’ or ‘the great confirmer of the truth.’ Moreover, some of those who had found the story incredible began to have second thoughts, for the Prophet described the caravans he had overtaken on the way home and said where they were and about when they might be expected to arrive in Mecca; and each arrived as predicted, and the details were as he had described. To those in the Mosque he spoke only of his journey to Jerusalem, but when he was alone with Abu Bakr and others of his Companions, he told them of his ascent through the seven Heavens, telling them a part of what he had seen, with more to be recounted later over the years, often in answer to questions.”
The following account is to be found in The Life of Muhammad, (A Translation of Ibn Ishaq’s Sirat Rasul Allah) by Professor A. Guillaume, part of which reads:
“The following account reached me from ‘Abdallah b. Mas‘ud and Abu Sa‘id al-Khudri, and ‘A’isha the Prophet’s wife, and Mu‘awiyah b. Abi Sufyan, and al-Hasan al-Basri, and Ibn Shihab al-Zuhri and Qatada and other traditionists, and Umm Hani’ daughter of Abu Talib. It is pieced together in the story that follows, each one contributing something of what he was told about what happened when he was taken on the night journey. The matter of the place [or the time] of the journey and what is said about it is a searching test and a matter of God’s power and authority wherein is a lesson for the intelligent; and guidance and mercy and strengthening to those who believe. It was certainly an act of God by which He took him by night in what way He pleased to show him His signs which He willed him to see so that he witnessed His mighty sovereignty and power by which He wills to do.”
Several lines down the page come these words:
“Then the apostle returned to Mecca and in the morning he told Quraysh what had happened. Most of them said, ‘By God, this is a plain absurdity! A caravan takes a month to go to Syria and a month to return and can Muhammad do the return journey in one night?’ Many Muslims gave up their faith; some went to Abu Bakr… .
“After Abu Bakr defended Muhammad, at the Mosque, he ‘then went to the apostle and asked him if these reports were true, and when he said they were, he asked him to describe Jerusalem to him.’ He did so accurately, according to reports, although he had never been there, other than in this very powerful experience, which had become so much of an instant controversy.”
According to reports, this is when Surah 37, verse 10 of the Holy Quran was revealed, wherein it tells the reader that part of the reason that the vision was given was as a test for the people. It was, among other things, one of Allah’s methods of refining and/or separating the people.
At another point in the text of this section of Professor Guillaume’s translation are these words:
“He did tell them and they were amazed and asked what proof he had. He replied that he had passed the caravan of so-and-so in such-and-such valley and the animal he bestrode scared them and bolted, ‘and I showed them where it was as I was on the way to Syria. I carried on until in Dajanan [His note: A mountain in the neighborhood of Tihama. According to al-Whqidi it is 25 miles from Mecca.] I passed by a caravan of the Banu so-and-so. I found the people asleep. They had a jar of water covered with something. I took the covering off and drank the water replacing the cover. The proof of that is that their caravan is this moment coming down from al-Baida by the pass of al-Tan ‘im led by a dusky camel loaded with two sacks, one black and the other multi-hued.’ The people hurried to the pass and the first camel they met was as he described. They asked the men about the vessel and they told them that they had left it full of water and covered it and that when they woke it was covered but empty. They asked the others too who were in Mecca and they said that it was quite right: they had been scared and a camel had bolted, and they heard a man calling to it so that they were able to recover it.”
Towards the end of this material we read:
“The apostle remained firm counting on God’s assistance, admonishing his people in spite of their branding him as a liar and insulting and mocking him.”
According to further reports, Allah first gave them a chance to repent. Later, Gabriel killed the five worst of them, on the orders of Allah.
The fact that Muhammad was able to tell the Believers, the doubters and his detractors of certain facts—which could not have been known in the ordinary way people in those days could have gained such knowledge—was confirmation of the truth of his vision and pointed to the ultimate truth of the rest of it.
If the doubters knew enough mathematics—the kind we now have—they could have been given proof beyond any doubt that he did not lie, but told them all a great truth. If they understood the mathematics Allah used in the very writing of the Holy Qur’an, doubt would never have even occurred to them, on any level, about any aspect of its teachings. However, what they could not grasp, of the deeper nature of Allah’s truth, in those days we now have access to, if we will but avail ourselves of it.
Likewise, regardless to the ultimate nature of Minister’s Farrakhan’s vision, there is no doubt that the public manifestation in America’s press of President Reagan’s plans, which Minister Farrakhan could not know on his own, is related to the way that Allah verified the truth of Muhammad’s vision.
I am saying that what Muhammad revealed to the Believers and to his detractors about the caravan, the water, and his description of Jerusalem bears directly on that part of the Minister’s Vision-plus experience con-cerning former President Reagan’s plans to make war on Libya. In each vision, the instances of the “smaller” part points to, verifies, and certifies the truth of the rest of each experience, before the latter parts come to pass.
If we were to go to higher mathematics, we can demonstrate beyond a shadow of a doubt that the number of elements of the parts of Minister Farrakhan’s vision, which have been verified by the White press, were beyond the power of the Minister to know on his own. If we go into what were the chances of his knowing what he did, when he did, and telling others what he did and when he did it, we are faced with the same kind of reality I tried to bring out in the seventh chapter of This Is The One, Volume One, on pages 100 through 104, of the Third Edition.
There, I took up an aspect of the higher mathematics of this world’s scientists to illustrate that even the wisdom of this world bears witness to the truth of the identity, mission, teachings and work of the Honorable Elijah Muhammad.
With the same mathematical principles we can show the same about the veracity of Minister Farrakhan’s More Than A Vision Experience. Moreover, these same factors bear witness to the identity, mission, teachings and work of the Honorable Louis Farrakhan.
About a year after his vision, Muhammad escaped a death plot, leaving Mecca for Medinah. According to the “Dictionary of Islam” by T.P. Hughes, Hijrah means migration; (1) The departure of Muhammad from Mecca(2) The Muslim era (3) The act of a Muslim leaving a country under infidel rule (4) Fleeing from sin.
More next issue, Allah willing.