The second is to slip free of and be divested of the sheath of corporeality, which is restricted by time, to rise in the spirit, and to see the Night of Power, which was last night, together with the night of the 'Id, which is the day after tomorrow, as being present like today. For the spirit is not restricted by time. When the human emotions rise to the level of the spirit, present time expands. Time, which for others consists of the past and the future, is as though the present for such a person.

According to this comparison, in order to reach the Night of Power, one has to rise to the level of the spirit and see the past as though it were the present. Essentially, this obscure mystery is the unfolding of divine immediacy. For example, the sun is near to us, for its light and heat are present in the mirror we are holding. But we are far from it. If we perceive its immediacy from the point of view of luminosity, and understand our relation to its reflec­tion in our mirror, which is a similitude; if we come to know it by that means, and know what its light, heat, and totality are, its immediacy is unfolded to us and we recognize it as close to us and we become connected to it. If we want to draw near to it and get to know it in respect of our distance from it, we are compelled to embark on an extensive journeying in the mind, so that by means of thought and the laws of science, we can rise to the skies in the mind and conceive of the sun there, and through lengthy sci­entific investigation understand its light and heat and the seven colours in its light. Only then may we attain to the non-physical proximity the first man attained with little thought through his mirror.

    Thus, like this comparison, the sainthood of pro-phethood and of the legacy of prophethood looks to the mystery of the unfolding of divine immediacy. The other sainthood proceeds mostly on the basis of proximity, and is compelled to traverse numerous degrees in spiritual journeying.

The persons who were the cause of those events and instigated the trouble did not consist of a few Jews so that having discovered them the trouble could have been prevented. For with numerous dif­ferent peoples entering Islam, many currents and ideas that were mutually conflicting had confused the situation. Particularly since the national pride of some of them had received awesome wounds at 'Umar's (May God be pleased with him) blows; they were waiting to take their revenge. For both their old religion had been rendered null and void and their old rule and sovereignty, the source of their pride, been swept away. Knowingly or unknowingly, they were emotionally in favour of taking their revenge on Islamic rule. It was therefore said that some clever, scheming dissemblers like the Jews took advantage of that state of society. That is to say, it could have been prevent by reforming the society and the various ideas of the time, not by dis­covering one or two troublemakers.