Darul Uloom Trinidad & Tobago

(ISRA AND MIRAJ) (Part 1)

The Ascension of the Prophet Muhammad (ﷺ) was indeed one of the greatest and most miraculous events which took place in his life. It was a journey where he was invited by Allah to visit the heavens and finally be in the presence of Allah.

On this sacred journey, the Prophet (ﷺ) witnessed great signs which he never saw in his life. He saw the dominion of the heavens and earth and also witnessed Paradise and Hell.

The journey from the Holy Kaaba (in Makkah) to the sacred Mosque, Al Aqsa (in Jerusalem), revealed that he was the Prophet of the two Qiblahs, and was the Imam of the East and West.

Leading the prophets in prayer at Masjid Al Aqsa, made it evident that the last Prophet, Muhammad ,(ﷺ) was indeed the Imam and leader of all prophets and messengers.

Most certainly, this was an honorable journey granted as a gift by Allah to the Prophet (ﷺ). It was a relief and reward which came to the Prophet after he had passed through severe trials and tribulations. Prior to his blessed heavenly journey, the Prophet (ﷺ), along with a few clansmen, were besieged in the mountain part of Abu Taalib for a period of three years.

At this time, they were totally cut off from everyone and everything. No one was allowed to sell anything to them, or buy anything from them. No means of sustenance were allowed come to them. No one was allowed to reconcile with them, to show mercy to them and to speak to them.

After coming out from that siege, within a few months, the Prophet (S.A.S) lost his beloved uncle Abu Talib, who was his greatest protector from among men. He then lost his blessed wife Khadijah (R.A), who was source of strength, support and comfort. This was certainly a year of grief for the Prophet (ﷺ). With the passing of Abu Talib, the Quraysh began to persecute the Prophet (ﷺ)  in a harsher manner seeing that Abu Talib was not there to stop them. In light of this present state, the Prophet (ﷺ) started to search for new grounds to propagate his message and so, he turned to the people of Taif to invite them to Islam. But here also, he was met with great resistance. The people of Ta’if treated him in a wicked and despicable manner, making fun of him and throwing stones at him. Notwithstanding these hardships and sufferings, the Prophet (ﷺ) stood firm upon his task and continued to spread the message of Islam. However, he was much grieved, sad and troubled over the unmannerly conduct of his people. It was at this testing time in his life, when there seemed to be no betterment, and he was humiliated in every different way, that Allah honored and elevated him to such a lofty rank that even the greatest angel could not reach. This was the great reward, a consolation and an honor to the beloved of Allah, Prophet Muhammad (ﷺ) in the form of the Ascension to the heavens.

With respect to this heavenly journey, it is divided into two parts. The first is known as the ‘Isra’ which was the journey undertaken from Masjid Al Haram in Makkah to Masjid Al Aqsa in Jerusalem. This was a journey which was normally completed in a period of forty days/nights, but through Allah’s great power, He caused the Prophet (ﷺ) to complete this in a very short period of the night. It is about this journey, Allah referred to when he said, “Exalted is He who took His Servant by night from Al-Masjid Al-Haram to Al-Masjid al- Aqsa, whose surroundings we have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.” (Surah Isra Verse 1).

The other part of the journey is known as ‘Mi’raj’ or ascension. This was the journey which was taken from Masjid Al Aqsa to the highest heaven and beyond. The word ‘Mi’raj’ literally means a stairway or a ladder. After arriving at Masjid Al Aqsa, a ladder was brought to the Prophet (ﷺ) by which he ascended to the heavens. Here is where the Prophet (ﷺ) was able to meet the prophets on different levels of the heavens, and then finally reached the presence of his Lord. Reference to this part of the journey has been made in Surah An Najm in verses 13 to 18, “And he certainly saw him in another descent. At the Lote Tree of the Utmost Boundary. Near it, is the Garden of Refuge. When there covered the Lote Tree that which covered [it]. The sight [of the Prophet] did not swerve, nor did it transgress [its limit]. He certainly saw of the greatest signs of his Lord.”

Although, there is a difference in the literal meanings of ‘Isra’ and ‘Mi’raj’, both are used interchangeable for the entire journey. In other words, the entire journey from the beginning to the end is referred to as Isra and Mi’raj.

This incident which occurred in the life of the Prophet (ﷺ) is one which is evident from the Holy Quran and Mutawatir traditions. As such, it has the Ijmaa (Unanimity) of the entire Ummah (Muslim nation). Believing in it is from the creed of the Ahl Sunnah Wal Jamaah. It is for this reason, Imam Abu Hanifa (A.R) while expounding on the beliefs of Ahl Sunnah Wal Jamaah, states in his famous book of Aqeedah, ‘Al Fiqh Al Akbar’, ‘The narrations of the Mi’raj is the truth. Whoever rejects it is deviated and an innovator.’

While explaining the above, the great Scholar, Mulla Ali Al Qaari (A.R) writes, ‘The Mi’raj occurred with the body of the Prophet (ﷺ) and in a state of wakefulness. The Ahadith (narrations) regarding it are well established and evident from many chains. Whoever rejects such narrations and disbelieves in what those traditions establish is upon misguidance and innovation.’ In the Kitab, Al Khulasa, it is written, ‘If anyone rejects the Isra from Makkah to Baitul Maqdis, then he is an unbeliever, and if he rejects the Mi’raj from Baitul Maqdis, then he will not be deemed an unbeliever.’ (Sharh Fiqh Al Akbar, Mullah Ali Al Qaari, Pgs.111-112, Qadeemi Kutub Khana, Karachi).

According to many Scholars, the Miraj occurred sometime before the migration to Madinah while the Prophet (ﷺ) was still in Makkah. With respect to the date of its occurrence, the most famous and accepted opinion (held by the Scholars) is that it took place on the 27th night of Rajab.

Regarding this miraculous journey of the beloved Messenger of Allah (ﷺ), many authentic and reliable traditions have been narrated from different companions of the Prophet (ﷺ), and have been recorded by the great Muhaditheen (Traditionalists) in their respective compilations.

A summary of what actually occurred with the Prophet (ﷺ) as established from many authentic traditions is as follows:

One night the Messenger of Allah (ﷺ) was lying down in Umm Hani’s house. He had just fallen asleep when the roof of the house suddenly split open. Through this, Jibrail (A.S) accompanied by other angels descended. They woke him up and took him to the  Masjidul Haram. As he reached there, he went into the Hateem area and fell asleep. Jibrail (A.S)and Mikail (A.S) woke him up again and took him to the well of Zam Zam. There, they laid him down and split his chest open. They extracted his blessed heart and rinsed it with the water of Zam Zam. A tray containing Imaan and wisdom from paradise was then brought to him. Implanting this Iman and wisdom into his blessed heart, they restored the heart to its original position and resealed his chest. Then they inscribed the seal of propehthood between his shoulder blades. (This was a physical symbol of the Messenger of Allah (ﷺ)  being the seal of all divine messengers.)

The Buraq was then brought before him. The Buraq is the name of a celestial animal that is smaller than a mule but bigger than a donkey. It was white in colour and it was so fast that one step would fall as far as the eye could see.  The Messenger of Allah (ﷺ) mounted this animal, and  Jibrail (A.S) and Mikail (A.S) also accompanied him.

According to certain narrations, Jibrail (A.S) assisted the Prophet (ﷺ) in mounting the Buraq, after which he himself took a seat behind the Prophet (ﷺ). [Zarqani, Khasais Al Kubra under the Chapter of  Mi’raj]

Shaddad bin Aws (R.A) narrates that the Messenger of Allah (ﷺ) related: “On the journey we came across a land with numerous date-palms. Jibrail (A.S) asked me to descend and perform Nafl (optional) Salah. I dismounted and performed Salah. Jibrail (A.S) then enquired: “Do you know where you performed Salah?” I replied: ‘I do not know.’  Jibrail (A.S) said: “You performed Salah in Yathrib (Madinah Tayyibah) where you are bound to migrate.” We then set off once again when we passed another area, Jibrail asked me to alight and perform Salah here as well. I dismounted and performed Salah. Jibrail (A.S) informed me: “You performed Salah in the valley of Sinai near the tree of Musa (A.S) where Allah  spoke to Musa (A.S)”. We then passed another area where I was again instructed to perform Salah. I dismounted once again and performed Salah. Jibrail (A.S) informed me that I had just performed Salah in Madyan (the native land of Shu’aib). We set off once again, until we came to another area where Jibrail (A.S) asked me to dismount and perform Salah. I alighted from the animal and performed Salah. Jibrail (A.S) informed me that this place is called Baitul-Lahm (Bethlehem) where Isa (A.S) was born.” [Extracted by Ibn Abi Hatim and Bayhaqi and authenticated by him. Also extracted by Bazzar and Tabrani on the authority of Shaddad bin Aws. As for the incident about Salah on Mount Sinai, Nasai extracts it on the authority of Anas bin Malik as cited in Al-Khasaisul¬Kubia volume 1 page 153]

It is narrated in Sahih Muslim on the authority of Anas (R.A) that the Messenger of Allah (ﷺ) said: “On the night of my ascension (to the heavens), I passed Musa (A.S) who was standing engaged in Salah in his grave.’ [Al-Khasaisul-Kubra volume 1 page 155 and Tafsir Ibn Katheer  volume 6 page 8]

According to the narration of Ibn ‘Abbas (R.A),  the Messenger of Allah (ﷺ) said: “On the night of Miraj. I caught sight of Musa  (A.S), the Dajjal and the Superintendent of Hell whose name is Malik.” (Extracted by Bukhari and Muslim on the authority of Ibn ‘Abbas).

While on the journey to Masjid Al Aqsa, the Messenger of Allah (ﷺ) came across a group of people with copper fingernails. They were busy abrading the skin of their faces and chests with these copper fingernails.” When asked about these people, Jibrail (A.S) replied: “These are the people who consume the flesh of others.” In other words, they backbite and vilify others. (Extracted by Ahmad and Abu Dawud on the authority of Anas).

The Messenger of Allah (ﷺ) also witnessed a person swimming in a river. He was busy consuming morsels of stones. When the Prophet (ﷺ) asked about this man, Jibrail replied: “This man is a consumer of interest.” (Extracted by Ibn Mardawayh on the authority of Samurah bin Jundub).

The Messenger of Allah (ﷺ) also came across a group of people who, during the course of just one day, would sow their land and harvest the crop. The field would then revert to its original condition. When the Messenger of Allah (ﷺ)  asked about this, Jibrail (A.S) replied: “These are people who wage Jihad in the path of Allah. Their good deeds are multiplied seven hundred fold. Whatever they spend, Allah recompenses them with a far better substitute. The Messenger of Allah (ﷺ) then passed a group of people whose heads were being crushed by boulders. Each time they were crushed, the heads would go back to their normal condition. This cycle continued ceaselessly. When the Messenger of Allah (ﷺ) enquired about these people, Jibrail (A.S) replied; “These are people who were neglectful of their Fard Salah.” He then came across a group of people whose anterior and posterior private parts were wrapped in rags and they were grazing like camels and oxen. The Messenger of Allah (ﷺ) asked who they were. Jibrail (A.S) replied: “These are people who do not pay Zakat on their wealth.” The Messenger of Allah (ﷺ) then came across a group of people, in front of whom were two cauldrons. One contained cooked flesh and the other cauldron contained raw and decomposing flesh. These people were consuming the decomposing flesh without partaking of any of the wholesome cooked flesh. The Messenger of Allah (ﷺ) asked: “Who are these people?” Jibrail (A.S) replied: “These people are made up of men of your Ummah who, in spite of having lawful and decent women available to them, spend the entire night right up to the morning with adulteresses and women of loose morals, and this group is made up of women who leave their lawful and decent husbands to pass the night with adulterers and unchaste men.” The Messenger of Allah (ﷺ) then came across a pole positioned on a main road. It slashed or hacked up clothing or anything else that happened to come close to it. When the Messenger of Allah (ﷺ) asked Jibrail about this, he replied: “This is the state of people who lie in wait at the roadsides, and plunder the property of passers-by.” Then the Messenger of Allah (ﷺ) passed a man who had amassed a huge pile of sticks. Although he was unable to bear this huge burden, he was nonetheless fetching more and more sticks and adding to the burden. When the Messenger of Allah (ﷺ) asked what this signified, Jibrail (A.S) replied: “This is a man of your Ummah who is burdened by numerous rights and responsibilities which he is unable to execute, but notwithstanding this, he continues saddling himself with even more obligations.” He then came across a group of people whose tongues and lips were being hacked by iron scissors. As soon as their lips and tongues were hacked off, they resumed back to their original condition. This cycle continued relentlessly, without any sign of termination. When the Messenger of Allah (ﷺ) asked about this, Jibrail (A.S) said: “These are the preachers of your Ummah who preach to others, but fail to practice themselves.” [Extracted by Ibn Jarir, ‘Bazzar, Abu Ya’la and Bayhaqi on the authority of Abu Hurayrah (R.A). The Hadith pertaining to the hacking of lips with scissors of iron is extracted by Ibn Mardwayh on the authority of Anas (R.A)].

Thereafter, the Messenger of Allah (ﷺ) passed an area scented with appealing fragrances and cool breezes. Jibrail (A.S) informed him that this was the fragrance of Jannah (paradise). They then passed an area reeking of repulsive odours. Jibrail (A.S) said that this was the stench of Jahannam (hell).

Note: Apparently, the aforementioned incidents occurred before his ascent to the heavens, because according to some narrations, these incidents occurred immediately after he mounted the Buraq, but before he could reach Masjid Al-Aqsa. On the basis of this, it is inferred that these incidents took place before the Messenger of Allah (ﷺ) actually ascended the heavens. And Allah Ta’ala knows best.

To be continued…