Darul Uloom Trinidad & Tobago

Sidratul-Muntaha

Following this meeting with Ibrahim (A.S), the Messenger of Allah (ﷺ) was raised to the Sidratul-Muntaha. This is a lotus tree towering above the seventh heaven. Whatever rises from the earth stops at Sidratul- Muntaha (the lotus-tree of the outer extremity). And from this point onwards, it is raised further into the heavens. On the other hand, whatever descends from the Mala’ul-A’la, first descends upon Sidratul- Muntaha, and from there it descends further to the other heavens and beyond, thus the name Sidratul-Muntaha.

At this very location, the Messenger of Allah (ﷺ) beheld Jibrail in his original form. He also witnessed some strange and amazing celestial radiances of Allah Ta’ ala. He also saw innumerable angels and golden moths hovering about the Sidratul-Muntaha.

Observation of Jannah and Jahannam

Jannah is in close proximity to Sidratul-Muntaha. The Holy Quran says:

عِنْدَ سِدْرَةِ الْمُنْتَهى ، عِنْدَها جَنَّةُ الْمَأْوى

“At Sidratul-Muntaha, near it is the paradise of abode.” (Surah Najm, Verses 14 and 15)

It is about this, the narration of Abu Saeed Khudri (R.A) mentions that after his performance of Salaah in Baitul-M’amur, the Messenger of Allah (ﷺ) was elevated to Sidratul-Muntaha. From Sidratul-Muntaha, the Messenger of Allah (ﷺ) was raised to Jannah. After his visit to Jannah, Jahannam was presented before him. In other words, the horrors of hell were shown to him.

According to the narration of Abu Zarr (R.A) as cited in Sahih Al Bukhari and Sahih Muslim, the Messenger of Allah (ﷺ) said: “I reached Sidratul-Muntaha where I beheld astounding colours and incredible embellishments. I have no idea what they were. I was then admitted into Jannah where the domes were constructed from pearls and the soil was of musk.”

Sariful Aqlam – The Site of the Scratching of the Pens

Thereafter, the Messenger of Allah (ﷺ) ascended even further where he was able to perceive the sounds made by the pens (recording predestination). The sound produced by the scratching of these pens of predestination is referred to as ‘Sariful-Aqlam’. This is the location where the pens of fate are engaged in recording everything that is to transpire in the future. The angels were busy transcribing the divine edicts and religious commandments from the Lawh Al Mahfuz (the preserved tablet).

Note: An in-depth analysis of the Hadith confirms that this site of the ‘scratching of the pens of fate’ is after Sidratul-Muntaha. The Ahadith make mention of ascending to the ‘Sariful-Aqlam’ (site of the scratching of the pens) after Sidratul-Muntaha with the word “thumma” which means then. Furthermore, Sidratul-Muntaha is referred to as such because it is a Muntaha (extremity) for the divine commandments emanating from above it. It appears that beyond Sidratul-Muntaha, there is another location from where the declarations of the affairs relating to the universe are revealed. This location is actually the location of ‘Sariful-Aqlam’. It is as though this location of Sariful-Aqlam is, without actually drawing a comparison, a form of an administrative record book or central headquarters for the divine laws and predestination of everything to come.

After his visit to Sidratul-Muntaha, Jannah and Jahannam, the Messenger of Allah (ﷺ) was taken on a visit to this region of Sariful-Aqlam as well. Furthermore, the prescription of Salah and the Messenger of Allah’s (ﷺ) conversation with Allah Tal ala is mentioned after Sariful-Aqlam. All this confirms that the location of Sariful-Aqlam appears after Sidratul- Muntaha. And Allah know best. (Seeratul Mustapha)

Divine Proximity

From Sariful-Aqlam, the Messenger of Allah (ﷺ) traversed through a number of concealed realms until he finally arrived in the sacrosanct presence of Allah. It is said that a ‘Rafraf’ (a green silken seat) was provided for his conveyance. The Messenger of Allah (ﷺ) mounted this and, he was conveyed to the closest of the celestial realms before the majesty of Allah.

Qadi ‘Iyadh writes in Ash-Shifa:

“Ibn ‘Abbas (R.A) says that where Allah Ta’ala describes the M’iraj of the Messenger of Allah (ﷺ) Qadi ‘Iyadh writes in Ash-Shifa: in the Holy Quran, he says: ‘Dana fa Tadalla (he approached and it was suspended), the sequence is inverted. It should have read: ‘Tadalla fa Dana’. The meaning of which is: “A Rafraf’ (silken seat) was sent down for Muhammad on the night of M’iraj. He seated himself upon this and he was then raised (to the heavens) where he came into close proximity with his Lord.”

The following description is cited in the narration of Anas bin Malik (R.A):

وفتح لي باب من أبواب السماء فرأيت النور الأعظم و اذا دون الحجاب رفوف الدر والياقوت واوحي الله الي ماشاء ان يوحي الحديث

“A door from the doors of the heavens was open for me. So I saw the greatest Nur (radiance). Beyond the barrier was a ‘Rafraf’ encrusted with pearls and sapphires. Then Allah Ta’ala communicated to me whatever He had wished to communicate.” (Ibn Katheer)

When the Messenger of Allah (ﷺ) reached this sacrosanct area of ‘close proximity’, he fell into Sajdah. Here, he caught sight of the magnificence of the radiance of Allah from beyond the divine screen, and without any intermediary he was honored to converse directly with Allah Talala.”

أخرج الطَّبَرَانِيّ فِي السّنة والحكيم عَن أنس قَالَ: قَالَ رَسُول الله صلى الله عَلَيْهِ وَسلم: رَأَيْت النُّور الْأَعْظَم فاوحي الله الي ماشاء ان يوحي

Imam Tabrani and Hakim Tirmizi narrate from Hadrat Anas (R.A) that the Messenger of Allah (ﷺ) said: “I saw the greatest of the divine light. Thereafter, Allah communicated whatever He wished to communicate to me. (Durre-Manthur, Vol.6, Pg.123)

The commentary of the verse “Dana fa Tadalla’ and “Fa Awha ila  ‘Abdihi Ma Awha” is also strenghtened by the narration of Ibn Abbas (R.A).  The verse “Dana fa Tadalla” would then mean that the Messenger of Allah (ﷺ)  enjoyed such closeness that he was able to see the divine refulgence of Allah. The verse “Fa Awha ila Abdihi Ma Awha” implies that he communicated with Allah and received divine revelation from Him without any intermediary.

Allah conversed with the Messenger of Allah (ﷺ) and prescribed fifty Salah upon him (ﷺ) and his Ummah. According to the narration of Sahih Muslim, Allah endowed the Messenger of Allah (ﷺ) with three gifts on this great occasion; the first gift was made up of the five daily Salah. The second gift was the ending verses of Surah Baqarah, which include the mercy, affection, ease and forgiveness of Allah upon this Ummah, and it focuses upon victory and assistance to the Muslims against the disbelievers. Although these verses are in the form of Duas, the verses are more of an educative and enlightening nature. It is as though Allah Ta’ala is enlightening this Ummah in these closing verses that they should make a point of imploring Allah  and He will respond to their Du’as.

The third gift awarded to the Messenger of Allah (ﷺ) on this night was that Allah  would pardon the major sins of any of his followers who does not ascribe partners unto Him. In other words, Allah will not condemn a perpetrator of major sins to eternal hellfire, as He would do to the disbelievers. Some of them will be pardoned through the intercession of the Ambiya. Others will be forgiven due to the intercession of the noble angels whilst others will be forgiven solely by the mercy and grace of Almighty Allah. Any person whose heart embraces even an iota of faith (Iman) will, in due course, be released from hell.

In short, Allah  bestowed the Messenger of Allah (ﷺ) with innumerable, bounties, and blessed him with a myriad of glad tidings and awarded him with distinctive injunctions and directives. One of the most significant directives issued to the Messenger of Allah (ﷺ) was the obligation to observe fifty daily Salah.

Embracing all these directives and injunctions with delight, the Messenger of Allah (ﷺ) turned back to return to this earth. On his return, he met Ibrahim (A.S) who made no comment about these injunctions of Salah etc.  

Thereafter, he passed Musa (A.S) who asked him what was enjoined upon him. The Prophet (ﷺ) replied: “During the day and night, fifty Salah have been prescribed for us.” Musa (A.S) remarked: “I have a great deal of experience with the Bani Israil. Your Ummah is far weaker; they will be unable to cope with this divine commandment. So return to your Lord and request him to moderate and reduce this burden.” The Messenger of Allah (ﷺ) returned to Allah Ta’ala and requested Him to reduce the number of Salah. Allah  reduced it by five. When the Messenger of Allah (ﷺ) passed Musa (A.S), yet again, he posed the same question.

Once more, he requested the Messenger of Allah (ﷺ) to beg for a reduction in this obligation. This going back and forth ensued a number of times until just five daily Salah remained. Even then, Musa (A.S) appealed to the Messenger of Allah (ﷺ) to return to Allah and request yet another reduction but the Messenger of Allah (ﷺ) replied: “I have requested a reduction a number of times already. Now I am embarrassed to approach him for a further reduction.” Saying this, the Messenger of Allah (ﷺ) continued ahead. A voice from the unseen then called out: “These are five but equivalent to fifty.” In other words, these are just five Salah but the reward of these five Salah is equivalent to fifty Salah. “And My verdict will not be altered.” This obligation of just five Salah was predetermined within My knowledge.

In the same order, the Messenger of Allah (ﷺ) returned from the heavens and came first to Baitul-Muqaddas. From here, he mounted the Buraq and reached Makkah before the break of dawn. The same morning, he recounted this incident to the Quraysh. They, as expected, were left flabbergasted in disbelief. Some of them held their hands over their heads in exasperation, whilst others scornfully started clapping their hands. Stunned by scepticism, they scoffed at him and exclaimed:

“How can he possibly go to Baitul-Maqdis and return in just one night!” In order to test him, those who had been to Baitul-Maqdis started asking questions about the distinguishing features of Baitul-Maqdis. The instant they started interrogating him, Allah brought Baitul-Maqdis right before his very eyes, and he continued to respond to their questions. When all their questions pertaining’ to Baitul-Maqdus were exhausted, they asked: “Okay, tell us some incident about the road leading to Baitul-Maqdis.” The Messenger of Allah (ﷺ) replied: “On my way, I came across a trade caravan at a certain place that was returning to Makkah from Syria. They lost one camel and later retrieved it. Insha Allah, this trade caravan should reach Makkah within three days. Leading the way would be a khaki-coloured camel laden with two sacks of goods.”

Accordingly, on the third day, this caravan entered Makkah in precisely the same manner as foretold by Rasulullah (S.A.S) and they also narrated the incident of the lost camel. On seeing and hearing this, Waleed bin Mughirah dismissed the whole incident by declaring: “This is nothing but sorcery.” The people also concurred with him saying: “Yes, Waleed is speaking the truth”.