The Isra and Mi'raj of Prophet Muhammad s.a.w.s
The Isra and Mi'raj (Arabic: الإسراء والمعراج ) refer to two parts of a journey that Muhammad, in legend, took in one night of the year 1 BH (621 CE) [1]. Isra (Arabic: الإسراء ) is an Arabic word referring to what Muslims regard as Muhammad's miraculous night journey from Mecca to Jerusalem — specifically, to the site of Masjid al-Aqsa. Mi’raj (Arabic: المعراج ) is an Arabic word referring to the second part of the journey, particularly the ascension of Prophet Muhammad from Masjid al-Aqsa to the heavens.
This celebrated event in Islam is considered to have taken place before the Hijra and after Prophet Muhamad's visit to the people of Taif. It is considered by some to have happened just over a year before the Hijra, on the 27th of Rajab; but this date is not always recognized. In Shi'a Iran for example, Rajab 27 is the day of Prophet Muhammad's first calling or Mab'as. However, in many parts of the Muslim world, this date is celebrated as Lailat al Miraj.
A majority of Muslims consider it a physical journey but some Islamic scholars consider it a dream.[2
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[edit] The event
[edit] The Qur'an
The Qur'an, chapter 17 (Al-Isra), verse 1:
“
Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).— translated by Abdullah Yusuf Ali
”
This verse is about the physical ascension (mi-raj) of the Holy Prophet to the highest station in the heaven.
The mi-raj; is usually dated to the 27th night of the month of Rajab in the year before hijrat. While the Holy Prophet finished his night prayers in the house of his cousin, Ummi Hani, the sister of Ali ibn Abu Talib, the angel Jibra-il came to him with the invitation of the Lord of the worlds to have a journey to the highest heaven. Jibrail first took him to the Ka-bah (the Masjid al Haram) and from there he was taken to the farthest masjid in the heavens. Although aqsa means "the farthest" but most of the translators and commentators confuse this word with the name of Masjid al Aqsa in Jerusalem. Farthest is an adjective used to refer to the masjid in the most distant heaven. The distance between the Masjid al Haram and the Masjid al Aqsa in Jerusalem is not more than a few hundred miles which cannot be described as farthest. Moreover, the journey to Jerusalem was meaningless when the divine purpose was to show the Holy Prophet the wonders of the glory of the kingdom of Allah. If Allah had selected an earthly place to do this He could have chosen the Masjid al Hama.
According to the Ahl ul Bayt the mi-raj was a physical ascension, not a vision or dream in sleep or slumber, because even ordinary men see such things in their dreams. It was no doubt a spiritual realisation but attained by an actual journey. To bring the position of the Holy Prophet to the level of ordinary mortals, A-isha and Mu-awiyah had reported that the mi-raj; was only a vision. In view of what history and traditions say about the credibility of these two reporters, a large number of Sunni authorities have rejected their point of view and have accepted the fact that it was a physical ascension. Please refer to Aqa Puya's essay "Genuineness of the Holy Quran" to know about what is written about A-isha in Sahih Bukhari, and as for Mu-awiyah there are no two opinions about his hostility towards the Holy Prophet and his Ahl ul Bayt, and for his deceit, cunning and falsehood refer to At Tahrim: 4 and Muhammad: 22. Those who doubt the great miracle of the physical ascension of the Holy Prophet wrought by Allah should also doubt as to how Allah could create the universe out of nothing, or how He could make virgin Maryam give birth to Prophet Isa, or how could Isa preach the message of Allah from his cradle as a just born infant, or how could Allah split the sea to save Musa; and how could the several other miracles mentioned in the Quran take place if the doubters insist upon empirical justifications. The physical journey of the Holy Prophet to the arsh in the highest heaven known as mi-raj; is an unheard of wonder of the world since its beginnings and shall remain so to its end as the greatest miracle of the Almighty Lord of the worlds.
Among the celestial lights, where he received from Allah order for the five daily prayers, he saw his own name together with that of Ali inscribed in the kalimah.
"There is no god save Allah, Muhammad is His Prophet and Ali is His wali."
In the heaven Allah showed him Ali and said:
"O my Prophet Muhammad, I have given you Ali to be your vicegerent and successor. Peace be on you from your Lord, and His grace and His bounties."
Then all the secrets of creation and what happened in the world since its creation and what will take place were disclosed to the Holy Prophet. The Holy Prophet said:
"Peace from the Lord be on all the righteous servants of Allah, and peace be on all of you (O angels), and His grace and His bounties."
When the Holy Prophet returned to Makka from his journey, before he related his experience, Ali began to give every detail of his journey, which proves that in every single step the Holy Prophet had taken during his journey Ali was with him; and this is the reason on account of which the Holy Prophet said:
"I and Ali are of one and the same light."
In the bygone days ignorance might have prevented people to believe in the physical ascension of the Holy Prophet as the most beloved friend of Allah-habiballah, and his having attained the highest and the subtlest realisation of Allah's being, and seeing Ali face to face in the highest heaven, but there is no ground for the people of this age to deny it in the midst of advancement of science and technology, the step by step awareness of the laws, made by Allah, governing the operation of the universe, with the help of which man is exploring the so far unknown frontiers in the space.
Also refer to the commentary of An Najm: 8 and 9 and books of history for the event of mi-raj.
The following verse is referred by some scholars to show that it was a dream[2] while others disagree:[3]
The Qur'an, chapter 17 (Al-Isra), verse 60:
“
Behold! We told thee that thy Lord doth encompass mankind round about: We granted the vision which We showed thee, but as a trial for men,- as also the Cursed Tree (mentioned) in the Qur'an: We put terror (and warning) into them, but it only increases their inordinate transgression!— translated by Abdullah Yusuf Ali
”
The following verses are said to refer to this event:[4]
The Qur'an, chapter 53 (An-Najm), verse 13 to 18:
“
For indeed he saw him at a second descent, Near the Lote-tree beyond which none may pass: Near it is the Garden of Abode. Behold, the Lote-tree was shrouded (in mystery unspeakable!) (His) sight never swerved, nor did it go wrong! For truly did he see, of the Signs of his Lord, the Greatest!— translated by Abdullah Yusuf Ali
As Prophet Muhammad was resting in the Kaaba, Gabriel came to him, and brought him the winged steed Buraq, who carried him to the "furthest mosque", where he alighted, tethered Buraq, and led other prophets in prayer. He then got back on Buraq, and was taken to the heavens, where he toured heaven and hell (described in some detail), and spoke with the earlier prophets, and with Allah. Allah told him to enjoin the Muslims to pray fifty times a day; however, Moses told Prophet Muhammad that they would never do it, and urged Prophet Muhammad to go back several times and ask for a reduction, until finally it was reduced to five times a day.
[edit] Journey by Body and Soul, or by Soul only
It is widely believed amongst Muslims that Isra and Mi'raj was a physical journey of Prophet Muhammad, but some Islamic scholars consider it as a dream. They point to a verse in the same sura of Qur'an, ...and We did not make the vision (Arabic: ru'ya or الرُّؤيَا) which We showed you but a trial for men... 17:60 and a hadith regarding Isra and Mi'raj in Sahih Bukhari, ...Allah's Apostle said, "O Moses! By Allah, I feel shy of returning too many times to my Lord." On that Gabriel said, "Descend in Allah's Name." The Prophet then woke while he was in the Sacred Mosque (at Mecca). 9:93:608. Similarly Ibn Ishaq, author of first biography of Muhammad, has a tradition from Aisha that only Muhammad's spirit had journeyed to "the distant place of prayer", although later material written by Al-Tabari and Ibn Kathir differ in this opinion.[5] It is argued that it was a mode of revelation for the Prophet in symbolic form for the guidance of the Muslim nation. This event also foretold Muslims that God would now raise Muslims up as a superpower and Jerusalem would soon fall into their hands, which happened indeed within less than three decades of this event.[6][2] While some hadith material suggests that it was a physical journey and it is argued that this event wouldn't be a "trial" for believers if it were a dream.[3]
This celebrated event in Islam is considered to have taken place before the Hijra and after Prophet Muhamad's visit to the people of Taif. It is considered by some to have happened just over a year before the Hijra, on the 27th of Rajab; but this date is not always recognized. In Shi'a Iran for example, Rajab 27 is the day of Prophet Muhammad's first calling or Mab'as. However, in many parts of the Muslim world, this date is celebrated as Lailat al Miraj.
A majority of Muslims consider it a physical journey but some Islamic scholars consider it a dream.[2
//
[edit] The event
[edit] The Qur'an
The Qur'an, chapter 17 (Al-Isra), verse 1:
“
Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).— translated by Abdullah Yusuf Ali
”
This verse is about the physical ascension (mi-raj) of the Holy Prophet to the highest station in the heaven.
The mi-raj; is usually dated to the 27th night of the month of Rajab in the year before hijrat. While the Holy Prophet finished his night prayers in the house of his cousin, Ummi Hani, the sister of Ali ibn Abu Talib, the angel Jibra-il came to him with the invitation of the Lord of the worlds to have a journey to the highest heaven. Jibrail first took him to the Ka-bah (the Masjid al Haram) and from there he was taken to the farthest masjid in the heavens. Although aqsa means "the farthest" but most of the translators and commentators confuse this word with the name of Masjid al Aqsa in Jerusalem. Farthest is an adjective used to refer to the masjid in the most distant heaven. The distance between the Masjid al Haram and the Masjid al Aqsa in Jerusalem is not more than a few hundred miles which cannot be described as farthest. Moreover, the journey to Jerusalem was meaningless when the divine purpose was to show the Holy Prophet the wonders of the glory of the kingdom of Allah. If Allah had selected an earthly place to do this He could have chosen the Masjid al Hama.
According to the Ahl ul Bayt the mi-raj was a physical ascension, not a vision or dream in sleep or slumber, because even ordinary men see such things in their dreams. It was no doubt a spiritual realisation but attained by an actual journey. To bring the position of the Holy Prophet to the level of ordinary mortals, A-isha and Mu-awiyah had reported that the mi-raj; was only a vision. In view of what history and traditions say about the credibility of these two reporters, a large number of Sunni authorities have rejected their point of view and have accepted the fact that it was a physical ascension. Please refer to Aqa Puya's essay "Genuineness of the Holy Quran" to know about what is written about A-isha in Sahih Bukhari, and as for Mu-awiyah there are no two opinions about his hostility towards the Holy Prophet and his Ahl ul Bayt, and for his deceit, cunning and falsehood refer to At Tahrim: 4 and Muhammad: 22. Those who doubt the great miracle of the physical ascension of the Holy Prophet wrought by Allah should also doubt as to how Allah could create the universe out of nothing, or how He could make virgin Maryam give birth to Prophet Isa, or how could Isa preach the message of Allah from his cradle as a just born infant, or how could Allah split the sea to save Musa; and how could the several other miracles mentioned in the Quran take place if the doubters insist upon empirical justifications. The physical journey of the Holy Prophet to the arsh in the highest heaven known as mi-raj; is an unheard of wonder of the world since its beginnings and shall remain so to its end as the greatest miracle of the Almighty Lord of the worlds.
Among the celestial lights, where he received from Allah order for the five daily prayers, he saw his own name together with that of Ali inscribed in the kalimah.
"There is no god save Allah, Muhammad is His Prophet and Ali is His wali."
In the heaven Allah showed him Ali and said:
"O my Prophet Muhammad, I have given you Ali to be your vicegerent and successor. Peace be on you from your Lord, and His grace and His bounties."
Then all the secrets of creation and what happened in the world since its creation and what will take place were disclosed to the Holy Prophet. The Holy Prophet said:
"Peace from the Lord be on all the righteous servants of Allah, and peace be on all of you (O angels), and His grace and His bounties."
When the Holy Prophet returned to Makka from his journey, before he related his experience, Ali began to give every detail of his journey, which proves that in every single step the Holy Prophet had taken during his journey Ali was with him; and this is the reason on account of which the Holy Prophet said:
"I and Ali are of one and the same light."
In the bygone days ignorance might have prevented people to believe in the physical ascension of the Holy Prophet as the most beloved friend of Allah-habiballah, and his having attained the highest and the subtlest realisation of Allah's being, and seeing Ali face to face in the highest heaven, but there is no ground for the people of this age to deny it in the midst of advancement of science and technology, the step by step awareness of the laws, made by Allah, governing the operation of the universe, with the help of which man is exploring the so far unknown frontiers in the space.
Also refer to the commentary of An Najm: 8 and 9 and books of history for the event of mi-raj.
The following verse is referred by some scholars to show that it was a dream[2] while others disagree:[3]
The Qur'an, chapter 17 (Al-Isra), verse 60:
“
Behold! We told thee that thy Lord doth encompass mankind round about: We granted the vision which We showed thee, but as a trial for men,- as also the Cursed Tree (mentioned) in the Qur'an: We put terror (and warning) into them, but it only increases their inordinate transgression!— translated by Abdullah Yusuf Ali
”
The following verses are said to refer to this event:[4]
The Qur'an, chapter 53 (An-Najm), verse 13 to 18:
“
For indeed he saw him at a second descent, Near the Lote-tree beyond which none may pass: Near it is the Garden of Abode. Behold, the Lote-tree was shrouded (in mystery unspeakable!) (His) sight never swerved, nor did it go wrong! For truly did he see, of the Signs of his Lord, the Greatest!— translated by Abdullah Yusuf Ali
As Prophet Muhammad was resting in the Kaaba, Gabriel came to him, and brought him the winged steed Buraq, who carried him to the "furthest mosque", where he alighted, tethered Buraq, and led other prophets in prayer. He then got back on Buraq, and was taken to the heavens, where he toured heaven and hell (described in some detail), and spoke with the earlier prophets, and with Allah. Allah told him to enjoin the Muslims to pray fifty times a day; however, Moses told Prophet Muhammad that they would never do it, and urged Prophet Muhammad to go back several times and ask for a reduction, until finally it was reduced to five times a day.
[edit] Journey by Body and Soul, or by Soul only
It is widely believed amongst Muslims that Isra and Mi'raj was a physical journey of Prophet Muhammad, but some Islamic scholars consider it as a dream. They point to a verse in the same sura of Qur'an, ...and We did not make the vision (Arabic: ru'ya or الرُّؤيَا) which We showed you but a trial for men... 17:60 and a hadith regarding Isra and Mi'raj in Sahih Bukhari, ...Allah's Apostle said, "O Moses! By Allah, I feel shy of returning too many times to my Lord." On that Gabriel said, "Descend in Allah's Name." The Prophet then woke while he was in the Sacred Mosque (at Mecca). 9:93:608. Similarly Ibn Ishaq, author of first biography of Muhammad, has a tradition from Aisha that only Muhammad's spirit had journeyed to "the distant place of prayer", although later material written by Al-Tabari and Ibn Kathir differ in this opinion.[5] It is argued that it was a mode of revelation for the Prophet in symbolic form for the guidance of the Muslim nation. This event also foretold Muslims that God would now raise Muslims up as a superpower and Jerusalem would soon fall into their hands, which happened indeed within less than three decades of this event.[6][2] While some hadith material suggests that it was a physical journey and it is argued that this event wouldn't be a "trial" for believers if it were a dream.[3]
