M6:1358 — دید عرش و کرسی و جنات را / تا درید او پردهٔ غفلات را

Translation: He saw the Throne, the Pedestal, and the Gardens (of Paradise), So that he tore open the veil of heedlessness. Meaning: This verse asserts that the Prophet Muhammad (PBUH), through his profound spiritual insight, perceived the realities of the unseen world and the ultimate consequences of actions, thereby rending the veils of ignorance from humanity's eyes.

This verse offers a profoundly critical insight into the nature of prophethood and the vision of prophets. Here, Mevlana speaks of the "end-seeing of Ahmad," referring to the Prophet Muhammad (PBUH). This end-seeing is not a mere prognostication but an unveiled perception of the ultimate outcomes of all matters and the fundamental truths of existence.

The Prophet (PBUH) "saw the Throne, the Pedestal, and the Gardens (of Paradise)," meaning he perceived not only the paradises but also all ranks of existence and the seat of divine power and knowledge. This vision served to "tear open the veil of heedlessness." Heedlessness (ghafālāt) is not just unawareness; it is a curtain over our eyes, preventing us from seeing the depth and inner reality of the cosmos.

Mevlana alludes to traditions, narrated by both Sunnis and Shias, stating that the Prophet (PBUH) would sometimes perceive the ultimate fate of individuals in this very world and inform them. It is famously reported that he said: "I have never seen good and evil like today," and "Heaven and Hell were depicted to me as if I saw them behind that wall." These are the Prophet's own words, indicating that his vision was not metaphorical but real.

I contend that many jurisprudential rulings (aḥkām fiqhi) issued by the Prophet (PBUH), especially concerning rituals and spiritual matters, were rooted in this very insight and end-seeing. When he took a gold ring from a man's finger and cast it away, saying, "One of you intends to place a burning coal on his finger," it implies that he perceived that gold ring not merely as a precious metal, but as a tangible manifestation of a "burning coal." This is the "other side of worldly affairs"; what appears as one thing outwardly, is another in its inner, barzakhī (interstitial) reality. The Quran also states concerning those who consume the property of orphans: "Indeed, those who devour the property of orphans unjustly are only devouring fire into their bellies," meaning they are literally consuming fire, not just wealth.

This seeing transcends discursive reason and sensory experience. It is a barzakhī eye that penetrates the veil of appearances and gazes into the inner reality. However, it must be noted that the Prophet was not commanded to tear all veils of heedlessness for everyone. Such an act would disrupt the cosmic order and allow everyone to be "pleased with their own conjecture." But occasionally, "through a needle's eye into that infinite world beyond," he would hint and offer a limited unveiling to draw seekers toward that inner reality.

This end-seeing vision reinforces Mevlana's call in subsequent verses: "If you desire safety from harm / First close your eyes and look to the end." He summons us to such a perspective – a perspective not only for caution and prudence but for seeing truth. Mevlana states that in this gaze, "you will see all non-beings as existent / And then perceive beings as ephemeral." That is, what outwardly "is not" and has not yet manifested, is in truth "existent" and possesses a deeper reality, while what "is" and is perceptible might be transient and unstable. All human striving is for that which one does not yet possess; the sick seek health, the student knowledge, and the merchant unearned profit. This means we are all pursuing "non-beings" and truly see them as "existent." The Prophet possessed this "end-seeing eye," and Mevlana seeks to awaken this gaze within us as well.

Key takeaways

• The Prophet Muhammad's (PBUH) vision transcended appearances; with his "end-seeing eye," he perceived unseen realities and the consequences of actions.
• This "end-seeing" formed the basis for many of the Prophet's jurisprudential rulings, especially in matters of worship, for guiding humanity.
• Worldly actions possess an inner, 'other side' (barzakhī reality) hidden from the physical eye; prophets perceived this deeper dimension.
• The purpose of this prophetic vision was to tear down the veils of heedlessness and awaken humanity to the profound realities of existence.
• Mevlana invites us to cultivate such an "end-seeing eye," enabling us to perceive "non-beings" as true existences and ultimate realities.