Commemorating Prophet Muhammad's ascension to the heavens

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COMMEMORATING OUR PROPHET'S
ISRA AND MI’RAJ
In the name of Allah, the Beneficent, Most Merciful. And Blessings and Peace be upon the
Messenger of Allah, his family and all his companions.
Glorified (and Exalted) be He (Allah) Who took His servant (Muhammad) for a journey by night from
Al-Masjid-al-Haram (at Makkah) to Al-Masjid-al-Aqsa (in Jerusalem), the neighbourhood whereof We
have blessed, in order that We might show him (the Prophet) some of Our Signs (proofs, evidences,
etc.). Verily, He is the All-Hearer, the All-Seer. (Quran: Chapter 17: Verse 1)
The Isra and Mi’raj refer to two parts of the miraculous journey of our beloved Prophet Muhammad
(Sallallahu Alayhi Wasallam).
Isra is an Arabic word referring to the Prophet’s miraculous night journey from Makkah to
Jerusalem - specifically to the site of Masjid al-Aqsa in Jerusalem - as referred to in the first verse
of Chapter 17, Surah Al-Isra in the Noble Quran.
Mi'raj is an Arabic word referring to Prophet's ascension to the heavens from Masjid Al-Aqsa in
Jerusalem.
According to some Hadith scholars, this journey is believed to have taken place just over a year
before the Messenger of Allah (SAW) migrated from Makkah to Madinah on the 27th of Rajab.
However, we cannot say with absolute certainty in which night this great event of Mi'raj took place.
Although some traditions relate this event to 27th night of the month of Rajab, yet there are other
traditions that suggest other dates. Al-Zurqani, the famous biographer of the Holy Prophet (SAW)
has referred to five different views in this respect: Rabi-ul-Awwal, Rabi-u-Thani, Rajab, Ramadan
and Shawwal. Later, while discussing different traditions, he has added a sixth opinion, that the
mi'raj took place in the month of Zulhijjah.
Allamah Abdulhaq Muhaddith Dehlawi (ra), the well-known Hadith scholar of the Indian
subcontinent, has written a detailed book on the merits of Islamic months. While discussing the
'Lailatul-Mi'raj', he has mentioned that most of the scholars are of the view that the event of Mi'raj
took place in the month of Ramadan or Rabi-ul-Awwal.
In the traditional (Hadith) and biographical (Seerah) literature, its details have been narrated by a
large number (25) of the companions of the Messenger of Allah which includes Anas bin Malik,
Malik bin Saasaah, Abudhar Ghifari and Abu Hurairah. Besides them - Umar, Ali, Abdullah bin
Masud - have also narrated some parts of this miraculous event. May Allah be pleased with all of
them.
In the verse quoted above (17:1), the Quran mentions only a part of the Journey, i.e. from Masjid-i-
Haram in Makkah to the Masjid Al-Aqsa in Jerusalem. The object of this journey as stated here was
that Allah willed to show His servant (i.e. the Prophet) some of His signs. The Quran does not give

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any further details other than this but we find the details in the traditions (Ahadith), which are to
this effect:
One night the Angel Jibreel (alayhis salaam) took Prophet (SAW) on al-Buraq from Masjid-i-Haram
to Masjid-i-Aqsa. There the Prophet offered his prayers along with the other Prophets. Then Angel
Jibreel took him towards the higher heavens or spheres, where he met some of the great Prophets in
different heavens. At last he reached the Highest Place in the heavens, and was received in audience
by Allah Himself. It was there that the five daily Prayers were prescribed. Then he returned to the
Masjid Al-Aqsa and from there came back to Masjid-i-Haram in Makkah. During this Journey,
according to many traditions, Paradise and Hell were shown to him. We also learn from authentic
traditions that on the following day when he mentioned this event, the disbelievers of Makkah
mocked at him, and some of the Muslims were also sceptical about this miraculous event.
There are different versions of this journey. Some say that this happened in a dream, while others
are of the opinion that the Prophet (SAW) was fully awake and went on the journey with his own
physical body. Some others say that it was merely a mystic vision which was shown to him. The
opening words of this verse: “Glorified (Exalted) be He (Allah) Who took His servant (the
Prophet) for a journey by night” however, clearly indicate that it was a supernatural event that
was brought about by the Unlimited Power of Allah. It is quite obvious that if the event had been
merely a mystic vision or dream, it would not have been introduced by the words which imply that
the Being Who brought about this event is Glorious and Exalted - free from each and every kind of
weakness and defect. Again the words “took (asraa)” also indicates that this was not a dream or a
vision but a physical journey in which Allah arranged that the Prophet (SAW) make observation of
His Signs with his physical eyes. In the Noble Qur’an, Allah has addressed Prophet (SAW) using
many names and titles like ‘Rasool’ and ‘Nabi’. But Divine Wisdom has used the word “His servant
(bi’abdihi)” in this Ayah 17:1, showing the obvious co-relation between both the body and spirit.
Therefore, one is bound to admit that this was not a mere spiritual experience but a physical
journey and visual observation which Allah arranged for His beloved Messenger (SAW) to witness.
It is strange that some people are of the opinion that this extraordinary journey could not be
possible. But now when man with his very limited power has been able to reach the moon, it is
absurd to deny that Allah with His Limitless Power enabled His Messenger (SAW) to make this
journey in such an extraordinarily short period of time.
Above all, the question whether a thing is possible or not, can arise only in the case of human
beings whose powers are after all limited, but such questions cannot be raised where the All-
Powerful Allah is concerned. Only such a person who does not believe that Allah is able to do
everything can raise objections against this miraculous journey about which Allah Himself testifies
in the Noble Quran.
From the various details that are given in the traditions (Ahadith), generally two objections are
raised:
1. If we accept these details in the Ahadith, then we shall have to admit that Allah is confined to a
certain place: otherwise there was no need that His servant should be taken for this purpose to a
certain place.
2. According to the Ahadith, the Prophet (SAW) observed Paradise and Hell and he saw some people
suffering from various punishments. The objection is: why should some people be awarded
punishments or rewards before the final Day of Judgment after Resurrection?

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As regards to the first objection, it is true that Allah is Infinite by Himself, but in dealing with His
creation, He employs those means which suit His creation - not because of any of Allah’s limitations
- but because of the limitations of His creation. For instance, when He speaks to any of His
creature, He adopts the same limited mode of conversation as the addressee can understand,
though He has limitless modes of speech. Likewise, when He desires to show some of the wonderful
signs of His kingdom to a servant, He takes him to the place where the signs are to be shown. It is
obvious that the servant cannot see at one and the same time the entire universe as Allah does, for
Allah has no need to go to any place at all for this purpose but the servant has to. The same applies
to the appearance of the servant before the Creator. Though Allah is not confined to any locality, it
is necessary for the servant to go to the place where His manifestations have been concentrated for
his observation because it is not possible for the servant with his limited power to go in Allah’s
Presence with His Infinite Power and Capacity.
As regards to the second objection, it is based on the lack of misunderstanding. Many of the signs
which were shown to the Prophet (SAW) were symbolic. For instance, a small hole from which a fat
ox came out but could not go back into it, represented mischief personified. In the same way the
adulterers were shown as if they had fresh meat before them but instead of that they were eating
rotten flesh. Similarly, punishments for evil deeds shown to him were only symbolic observations of
the punishments in the Hereafter so that he might see in advance the things which would take
place in the Hereafter.
It should also be noted that all the Prophets were made to see Allah’s Signs in the heavens and the
earth according to their ranks. And for this purpose all the material curtains (obstacles) were lifted
so that they could see with their naked eyes the unseen realities, to which they were required to
invite their people. This was done so that the Prophets could say with full conviction what they had
seen with their own eyes. For this, experience would distinguish them from a philosopher who
bases all his theories on guesswork and cannot say that he bears witness to what he claims. In
contrast to philosophers, prophets could say that they bore witness to the things which they
presented because they had seen them with their own eyes.
Sources from Quran:
‫ى‬َ‫ِل‬‫إ‬ ِ‫م‬‫ا‬َ‫ر‬َ ْ‫ْل‬‫ا‬ ِ‫د‬ِ‫ج‬ْ‫س‬َْ‫ْل‬‫ا‬ َ‫ن‬ِّ
ِ‫م‬ ‫ا‬‫ًل‬ْ‫ي‬َ‫ل‬ ِ‫ه‬ِ‫د‬ْ‫ب‬َ‫ع‬ِ‫ب‬ ٰ‫ى‬َ‫ر‬ْ‫س‬َ‫أ‬ ‫ي‬ِ‫ذ‬َِّ‫ال‬ َ‫ان‬َ‫ح‬ْ‫ب‬ُ‫س‬‫ا‬َ‫ن‬ِ‫ت‬‫ا‬َ‫آي‬ ْ‫ن‬ِ‫م‬ ُ‫ه‬َ‫ي‬ِ‫ر‬ُ‫ن‬ِ‫ل‬ ُ‫ه‬َ ‫ل‬ْ‫و‬َ‫ح‬ ‫ا‬َ‫ن‬ْ‫ك‬َ‫ار‬َ‫ب‬ ‫ي‬ِ‫ذ‬َِّ‫ال‬ َ‫َْص‬‫ق‬َ ْ‫اْل‬ ِ‫د‬ِ‫ج‬ْ‫س‬َْ‫ْل‬‫ا‬‫ى‬‫ى‬ۚ‫ى‬ُ‫ي‬ِ‫ص‬َ‫ب‬ْ‫ال‬ ُ‫ع‬‫ي‬ِ‫م‬َِّ‫لس‬‫ا‬ َ‫و‬ُ‫ه‬ ُ‫َه‬ِّ‫ن‬ِ‫إ‬
Glorified (and Exalted) be He (Allah) Who took His servant (Muhammad) for a journey by night from
Al-Masjid-al-Haram (in Makkah) to Al-Masjid-al-Aqsa (in Jerusalem), the neighbourhood whereof We
have blessed, in order that We might show him (the Prophet) some of Our Signs (proofs, evidences,
etc.). Verily, He is the All-Hearer, the All-Seer. (Quran: Chapter 17: Verse 1)
‫ا‬َ‫ن‬ْ‫ل‬ُ‫ق‬ْ‫ذ‬ِ‫إ‬َ‫و‬‫ى‬ ِ‫اس‬َِّ‫الن‬ِ‫ب‬ َ‫اط‬َ‫ح‬َ‫أ‬ َ‫ك‬َِّ‫ب‬َ‫ر‬ َِّ‫ِن‬‫إ‬ َ‫ك‬َ‫ل‬‫ى‬ۚ‫آنِى‬ْ‫ر‬ُ‫ق‬ْ‫ل‬‫ا‬ ِ‫ِف‬َ‫ة‬َ‫ون‬ُ‫ع‬ْ‫ل‬َْ‫ْل‬‫ا‬َ‫ة‬َ‫ر‬َ‫ج‬َِّ‫ش‬‫ل‬‫ا‬َ‫و‬ ِ‫اس‬َِّ‫لن‬ِِّ‫ل‬‫ا‬‫ة‬َ‫ن‬ْ‫ت‬ِ‫ف‬ َِّ‫ِّل‬‫إ‬ َ‫اك‬َ‫ن‬ْ‫ي‬َ‫ر‬َ‫أ‬ ِ‫ِت‬َِّ‫ال‬‫ا‬َ‫ي‬ْ‫ؤ‬ُِّ‫ر‬‫ل‬‫ا‬‫ا‬َ‫ن‬ْ‫ل‬َ‫ع‬َ‫ج‬‫ا‬َ‫م‬َ‫و‬‫ى‬‫ى‬ۚ‫ا‬‫ا‬‫ي‬ِ‫ب‬َ‫ك‬‫ا‬‫ا‬‫ان‬َ‫ي‬ْ‫غ‬ ُ‫ط‬ َِّ‫ِّل‬‫إ‬ْ‫م‬ُ‫ه‬ُ‫يد‬ِ‫ز‬َ‫ي‬‫ا‬َ‫م‬َ‫ف‬ْ‫م‬ُ‫ه‬ُ‫ف‬ِِّ‫و‬َ ُ‫ُن‬َ‫و‬
And (remember) when We told you: "Verily! Your Lord has encompassed mankind (i.e. they are in
His Grip)." And We made not the vision which we showed you (O Muhammad as an actual eye-
witness and not as a dream on the night of Al-Isra') but a trial for mankind, and likewise the
accursed tree (Zaqqum, mentioned) in the Qur'an. We warn and make them afraid but it only
increases them in naught save great disbelief (oppression and disobedience to Allah). (Quran:
Chapter 17: Verse 60)

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ٰ‫ى‬َ‫ر‬ْ‫خ‬ُ‫أ‬‫ا‬‫ة‬َ ‫ل‬ْ‫ز‬َ‫ن‬ُ‫آه‬َ‫ر‬ْ‫د‬َ‫ق‬َ ‫ل‬َ‫و‬
And indeed he (the Prophet) saw him (Jibra-eel Alayhis Salaam) at a second descent (i.e. another
time)
ٰ َ‫َه‬َ‫نت‬ُْ‫ْل‬‫ا‬ِ‫ة‬َ‫ر‬ْ‫د‬ِ‫س‬َ‫ند‬ِ‫ع‬
Near Sidrat-ul-Muntaha [lote-tree of the utmost boundary (beyond which none can pass)]
ٰ‫ى‬َ‫و‬ْ‫أ‬َْ‫ْل‬‫ا‬ُ‫ة‬َِّ‫ن‬َ‫ج‬‫ا‬َ‫ه‬َ‫ند‬ِ‫ع‬
Near it is the Paradise of Abode
ٰ َ‫َش‬ْ‫غ‬َ‫ي‬‫ا‬َ‫م‬َ‫ة‬َ‫ر‬ْ‫د‬ِّ
ِ‫س‬‫ال‬ َ‫َش‬ْ‫غ‬َ‫ي‬ْ‫ذ‬ِ‫إ‬
When that covered the Lote-Tree which did cover it
ٰ َ‫َغ‬ َ‫ط‬‫ا‬َ‫م‬َ‫و‬ ُ‫ر‬ َ‫ص‬َ‫ب‬ْ‫ل‬‫ا‬َ‫غ‬‫ا‬َ‫ز‬‫ا‬َ‫م‬
The sight (of the Prophet) turned not aside (right or left), nor it transgressed beyond (the) limit
ٰ‫ى‬َ ْ‫ْب‬ُ‫ك‬ْ‫ال‬ِ‫ه‬ِِّ‫ب‬َ‫ر‬ ِ‫ات‬َ‫آي‬ ْ‫ن‬ِ‫م‬ٰ‫ى‬َ‫أ‬َ‫ر‬ْ‫د‬َ‫ق‬َ ‫ل‬
Indeed he (the Prophet) did see, of the Greatest Signs of his Lord (Allah).
(Quran: Chapter 53: Verses13-18)
Sources from Hadith:
The whole incident of Mi’raj is summarised in one Hadith recorded in Sahih al-Bukhari and
narrated by Malik bin Sa’sa’a: (Volume 4, Book 54, Hadith number 429)
The Messenger of Allah (SAW) said:
“While I was at the House in a state midway between sleep and wakefulness, (an angel recognized
me) as the man lying between two men. A golden tray full of wisdom and belief was brought to me
and my body was cut open from the throat to the lower part of the abdomen. Then my abdomen
was washed with Zam-zam water and (my heart was) filled with wisdom and belief. Al-Buraq, a
white animal - smaller than a mule and bigger than a donkey - was brought to me and I set out
with Angel Gabriel.
When I reached the nearest (first) heaven, Gabriel said to the heaven gate-keeper: ‘Open the gate.’
The gatekeeper asked, ‘Who is it?’ He said, ‘Gabriel’. The gate-keeper: ‘Who is accompanying you?’
Gabriel said: ‘Muhammad’. The gate-keeper said: ‘Has he been called?’ Gabriel said: ‘Yes’. Then it
was said: ‘He is welcomed. What a wonderful visit his is!’ Then I met Adam and greeted him and he
said, ‘You are welcomed O son and a Prophet.’
Then we ascended to the second heaven. It was asked: ‘Who is it?’ Gabriel said: ‘Gabriel’. It was
said: ‘Who is with you?’ He said: ‘Muhammad’. It was asked: ‘Has he been sent for?’ He said: ‘Yes’. It
was said: ‘He is welcomed. What a wonderful visit his is!’ Then I met Isa (Jesus) and Yahya (John)
who said: ‘You are welcomed, O brother and a Prophet.’
Then we ascended to the third heaven. It was asked: ‘Who is it?’ Gabriel said: ‘Gabriel’. It was said:
‘Who is with you?’ He said: ‘Muhammad’. It was asked: ‘Has he been sent for?’ He said: ‘Yes’. It was
said: ‘He is welcomed. What a wonderful visit his is!’ There I met Yusuf (Joseph) and greeted him,
and he replied: ‘You are welcomed, O brother and a Prophet!’

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Then we ascended to the fourth heaven and again the same questions and answers were exchanged
as in the previous heavens. There I met Idris and greeted him. He said: ‘You are welcomed O
brother and Prophet.’
Then we ascended to the fifth heaven and again the same questions and answers were exchanged
as in previous heavens. There I met and greeted Haroon (Aaron) who said: ‘You are welcomed O
brother and a Prophet’.
Then we ascended to the sixth heaven and again the same questions and answers were exchanged
as in the previous heavens. There I met and greeted Musa (Moses) who said: ‘You are welcomed, O
brother and a Prophet.’ When I proceeded on, Musa started weeping and on being asked why he
was weeping, he said: ‘O Lord! Followers of this youth who was sent after me will enter Paradise in
greater number than my followers.’
Then we ascended to the seventh heaven and again the same questions and answers were
exchanged as in the previous heavens. There I met and greeted Ibraheem (Abraham) who said: ‘You
are welcomed O son and a Prophet’. Then I was shown Al-Bait-al-Ma’mur (i.e. Allah's House). I
asked Gabriel about it and he said: ‘This is Al-Bait-al-Ma'mur where 70,000 angels perform prayers
daily and when they leave they never return to it (but always a fresh batch comes into it daily)’.
Then I was shown Sidrat-ul-Muntaha (i.e. a tree in the seventh heaven) and I saw its Nabk fruits
which resembled the clay jugs of Hajr (i.e. a town in Arabia), and its leaves were like the ears of
elephants, and four rivers originated at its root, two of them were apparent and two were hidden. I
asked Gabriel about those rivers and he said: ‘The two hidden rivers are in Paradise, and the
apparent ones are the Nile and the Euphrates’.
Then fifty prayers were enjoined on me daily. I descended till I met Moses who asked me: ‘What
have you done?’ I said: ‘Fifty prayers have been enjoined on me.’ He said: ‘I know the people better
than you, because I had the hardest experience to bring Bani Israel to obedience. Your followers
cannot put up with such obligation. So, return to your Lord and request Him (to reduce the number
of prayers).’ I returned and requested Allah (for reduction) and He made it forty. I returned and (met
Moses) and had a similar discussion, and then returned again to Allah for reduction and He made it
thirty, then twenty, then ten, and then I came to Moses who repeated the same advice. Ultimately
Allah reduced it to five. When I came to Moses again, he said: ‘What have you done?’ I said: ‘Allah
has made it five only.’ He repeated the same advice but I said that I surrendered (to Allah's Final
Order). Allah’s Apostle was addressed by Allah: “I have decreed My Obligation and have reduced the
burden on My servants, and I shall reward a single good deed as if it were ten good deeds.”
Sahih Muslim: Chapter: The meaning of the words of Allah: "He saw him in another descent"
(Qur'an: Chapter 53: Verse 13). Did the Messenger of Allah (may peace be upon him) see his
Lord on the night of his journey (to the heavens) i.e. Mi’raj?
It is narrated on the authority of Masruq that he said: I was resting at (the house of) 'Aisha that she
said: O Abu 'Aisha (kunya of Masruq), there are three things, and he who affirmed even one of them
fabricated the greatest lie against Allah. I asked what they were.
She said: He who presumed that Muhammad (may peace be upon him) saw his Lord (with his
ocular vision) fabricated the greatest lie against Allah. I was reclining but then sat up and said: O
Mother of the Faithful, wait a bit and do not be in haste. Has not Allah (Mighty and Majestic) said:
“And truly he saw him on the clear horizon” (Qur'an: Chapter 81: Verse 23) and “he saw Him in
another descent” (Qur'an: Chapter 53: Verse 13)? She said: I am the first of this Ummah who
asked the Messenger of Allah (may peace be upon him) about it, and he said: Verily he is Gabriel. I
have never seen him in his original form in which he was created except on those two occasions (to

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which these verses refer); I saw him descending from the heaven and filling (the space) from the sky
to the earth with the greatness of his bodily structure. She said: Have you not heard Allah saying.
“Vision (eyes) perceives Him not, but He perceives (all) vision; and He is the Subtle, the
Acquainted.” (Qur'an: Chapter 6: Verse 103)? (She, i.e. 'Aisha, further said): Have you not heard
that, verily, Allah says: “And it is not for any human being that Allah should speak to him
except by revelation or from behind a partition or that He sends a messenger to reveal, by
His permission, what He wills. Indeed, He is Most High and Wise.” (Qur'an: Chapter 42: Verse
51).
She then said: He who presumes that the Messenger of Allah (may peace be upon him) concealed
anything, from the Book of Allah fabricates the greatest lie against Allah. Allah says: “O Messenger,
announce that which has been revealed to you from your Lord, and if you do not, then you
have not conveyed His message.” (Qur'an: Chapter 5: Verse 67).
She then said: He who presumes that he would inform about what was going to happen tomorrow
fabricates the greatest lie against Allah. And Allah says: “Say: ‘None in the heavens and earth
knows the unseen except Allah’.” (Qur'an: Chapter 27: Verse 65).
(Sahih Muslim: Kitab Al-Iman: Hadith: 337)
It is narrated on the authority of Abu Dharr (RA): I asked the Messenger of Allah (may peace be upon him):
‘Did you see thy Lord?’ He said: ‘He is a Light (Noor). How could I see Him?’
(Sahih Muslim: Kitab Al-Iman: Hadith: 341)
Sahih Muslim: Chapter: Knowing about seeing Allah (on the Day of Judgement)
Abu Sa'id al-Khudri reported: Some people during the lifetime of the Messenger of Allah (may peace be upon
him) asked: ‘O Messenger of Allah! Will we see our Lord on the Day of Resurrection?’ The Messenger of Allah
(may peace be upon him) said: ‘Yes,’ and added: ‘Do you feel any trouble in seeing the sun at noon with no
cloud over it, and do you feel trouble in seeing the moon (open) in the full moonlit night with no cloud over it?’
They said: ‘No, O Messenger of Allah!’ He (the Holy Prophet) said: ‘You will not have any trouble in seeing
Allah on the Day of Resurrection any more than you do in seeing any one of them… (Sahih Muslim: Kitab Al-
Iman: Hadith: 352)
May Allah send abundant blessings and greetings upon our Master Muhammad, his Family
and all his companions. And all praise belongs to Allah, the Lord of the worlds.
Abdul Haq Abdul Kadir
c/o REFLECTIONS
www.ummahreflections.co.za
11 Rajab 1434
22 May 2013