Al-Isra' and Al-Mi'raj

"Al-Isra' and Al-Mi'raj" means the Prophet's Miraculous Night Journey
from Makkah to the Farthest Mosque in Jerusalem, and his Ascent
through
the Spheres of Heavens.


The last days of the Makkan phase of the Prophet's life are noted for
alternate fortunes ranging between two extremes: gradual success and
continual persecution. However, glimpses of propitious lights were
looming on the distant horizon, to ultimately materialize in the
event
of the Prophet's Night Journey to Jerusalem and then Ascension
through
the spheres of the heavens.


As for its exact date, it is still controversial and no common
consent
has been reached. However, the majority of jurists is in favour of a
date between 16-12 months prior to migration to Madinah. The
following
is a epitome of the details of that miraculous event narrated on the
authority of Ibn Al-Qayyim.


The Messenger of Allh (salla Allahu alayhi wa sallam, salla Allahu
alayhi wa sallam) was carried in body from the Sacred Mosque in
Makkah
to the Distant Mosque in Jerusalem on a creature in the shape of a
horse called Al-Buraq in the company of Gabriel, the archangel. There
he alighted, tethered Al-Buraq to a ring in the gate of the Mosque
and
led the Prophets in prayer. After that Gabriel took him to the
heavens
on the same Buraq.


When they reached the first heaven Gabriel asked the guardian angel
to
open the door of heaven. It was opened and he saw Adam, the
progenitor
of mankind. The Prophet (salla Allahu alayhi wa sallam) saluted him
and
the other welcomed him and expressed his faith in Muhammad's
Prophethood. He saw the souls of martyrs on his right and those of
the
wretched on his left.


Gabriel then ascended with the Prophet to the second heaven, asked
for
opening the gate and there he saw and saluted John, son of Zachariya
(Yahya bin Zakariya) and Jesus, son of Mary. They returned the
salutation, welcomed him and expressed their faith in his
Prophethood.


Then they reached the third heaven where they saw Joseph (Yusuf) and
saluted him. The latter welcomed the Prophet and expressed faith in
his
Prophethood. The Prophet, in the company of Gabriel, then reached the
fourth heaven where he met the Prophet Enoch (Idris) and saluted him.
Prophet Enoch returned the salutation and expressed faith in his
Prophethood.


Then he was carried to the fifth heaven where he met the Prophet
Aaron
(Harun) and saluted him. The latter returned the salutation and
expressed faith in his Prophethood. In the sixth heaven he met Moses
(Musa) and saluted him. The latter returned the salutation and
expressed faith in his Prophethood. Muhammad (salla Allahu alayhi wa
sallam) on leaving, saw that Moses began to weep. He asked about the
reason. Moses answered that he was weeping because he witnessed a man
sent after him as a Messenger (Muhammad) who was able to lead more of
his people to the Paradise than he himself did.


Then Prophet Muhammad (salla Allahu alayhi wa sallam) reached the
seventh heaven and met Abraham (Ibrahim) and saluted him. The latter
returned the salutation and expressed faith in his Prophethood. Then
he
was carried to Sidrat-al-Muntaha (the remotest lote tree) and was
shown
Al-Bait-al-Ma'mûr [(the much frequented house) which is like the
Ka'bah (Sacred House) encompassed daily by seventy thousand angels,
so
that the angels who once encompassed it would not have their turn
again
till the Resurrection].


He was then presented to the Divine Presence and experienced the
thrill
of witnessing the Divine Glory and Manifestation at the closest
possible propinquity. There the Lord revealed unto His servant that
which He revealed, and ordained fifty daily prayers for him.


On his return, he spoke to Moses that his followers had been enjoined
to pray fifty times a day. Moses addressing the Prophet (salla Allahu
alayhi wa sallam) said: "Your followers cannot perform so many
prayers.
Go back to your Lord and ask for a remission in number." The Prophet
turned to Gabriel as if holding counsel with him. Gabriel nodded,
"Yes,
if you desire," and ascended with him to the Presence of Allh. The
All-Mighty Allh, Glory is to Him, made a reduction of ten prayers.


He then descended and reported that to Moses, who again urged him to
request for a further reduction. Muhammad (salla Allahu alayhi wa
sallam) once more begged his Lord to reduce the number still further.
He went again and again in the Presence of Allh at the suggestion of
Moses for reduction in the number of prayers till these were reduced
to
five only. Moses again asked him to implore for more reduction, but
he
said: "I feel ashamed now of repeatedly asking my Lord for reduction.
I
accept and resign to His Will."


When Muhammad (salla Allahu alayhi wa sallam) went farther, a Caller
was heard saying: "I have imposed My Ordinance and alleviated the
burden of My servants."


There is however some difference as regards the issue whether the
Prophet saw Allh with his physical eye or not. Some interpreters say
that seeing Allh with his naked eyes was not confirmed. Ibn 'Abbas,
on the other hand, says that the word Ru'ya as used in the Noble
Qur'n signifies the observation with the help of the eye.


In Sûrah An-Najm (Chapter: The Star) we read: "Then he approached and
came closer." [53:8]. Here (he) refers to archangel Gabriel, and this
context is completely different from that in the Prophetic tradition
of
Isra' and Mi'raj, where 'the approach' relates to that of the Lord,
Glory is to Him.


Some significant suggestive incidents featured the 'Night Journey' of
the Prophet, of which we could mention:


1. The Prophet's breast was cleft by Gabriel, his heart extracted and
washed with the water of Zamzam -a sacred spring in Makkah.


2. In the same context, there were brought to him two gold vessels.
There was milk in one, while the other was full of wine. He was asked
to choose either of them, so he selected the vessel containing milk
and
drank it. He (the angel) said: "You have been guided on Al-Fitrah or
you have attained Al-Fitrah. Had you selected wine, your nation would
have been misled." [It is a symbolic way of saying that good and evil
in the form of milk and wine were brought before the Prophet and he
instinctively made a choice for the good. It is very difficult to
render the Arabic term 'Fitrah' into English. It denotes the original
constitution or disposition, with which a child comes into this
world,
as contrasted with qualities or inclinations acquired during life;
besides it refers to the spiritual inclination inherent in man in his
unspoilt state].


3. The Prophet (salla Allahu alayhi wa sallam) told that he saw two
manifest rivers, - the Nile and the Euphrates - and two hidden ones.
It
appears that the two manifest rivers, the Nile and the Euphrates,
symbolically describe the area in whose fertile valleys, Muhammad's
Message will settle, and the people whereof will always remain the
adherent bearers of Islam that will be passed on from generation to
another. They can by no means suggest that they well up from the
Garden.


4. He had the opportunity to see Malik, the guardian of Hell, with a
cheerless frowning face. Therein, he saw the Hell dwellers, of whom
were those who unjustly eat up the property of the orphans. They have
flews similar to those of camels, swallowing red-hot stones and then
issuing out of their backs. There were also the people who take usury
with bellies too big to be able to move around; they are trodden by
the
people of Pharaoh when these are admitted into Hell. In the same
abode,
he saw the adulterers offered tasty fatty meat and rotten smelly one
but they make option for the latter. The licentious women were also
there hanging from their breasts.


5. The 'Night Journey' raised a good deal of stir among the people
and
the sceptical audience plied the Prophet Muhammad with all sorts of
questions. He told them that he saw the camels of Makkan merchants to
and fro. He also guided them to some of their animals that went
astray.
He informed them that he had drunk some of their water while they
were
fast asleep and left the container covered.


The disbelievers, however, found it a suitable opportunity to jeer at
the Muslims and their creed. They pestered the Prophet (salla Allahu
alayhi wa sallam) with questions as to the description of the Mosque
at
Jerusalem, where he had never gone before and, to the astonishment of
many, the Prophet's replies furnished the most accurate information
about that city. He supplied them with all the news about their
caravans and the routes of their camels. However, all this increased
in
them nothing but flight from the Truth, and they accepted nothing but
disbelief.


For the true Muslims, however there was nothing unusual about the
Night
Journey. The All-Mighty Allh, Who is Powerful enough to have created
the heavens and the earth by an act of His Will, is surely Powerful
enough to take His Messenger beyond the heavens and show him those
signs of His at firsthand which are inaccessible to man otherwise.
The
disbelievers on their part went to see Abu Bakr on account of this
event, and he readily said: "Yes, I do verify it." It was on this
occasion that he earned the title of As-Siddiq (the verifier of the
truth).


The most eloquent and most concise justification of this 'Journey' is
expressed in Allh's Words: "... in order that We might show him
(Muhammad) of Our Ayt (proofs, evidences, signs, etc.)" [17:1]. The
Divine rules as regards the Prophets goes as follows: "Thus did We
show
Abraham the kingdom of the heavens and the earth that he be one of
those who have Faith with certainty." [6:75]. To Moses, his Lord
said:
"That We may show you (some) of Our Greater Signs." [20:23]; in order
that: "He be of those who have Faith with certainty."


The Prophets, after seeing Allh's Signs, will establish their Faith
on solid certainty too immune to be parted with. They are in fact
eligible for this Divine privilege because they are the ones who will
bear burdens too heavy for other ordinary people to carry, and in the
process of their mission, they will regard all worldly ordeals and
agonies too small to care about.


There are simple facts that emanate from this blessed Journey, and
flow
along into the flowery garden of the Prophetic biography. The story
of
'the Night Journey' as we see in the Noble Qur'n is epitomised in
the
first verse of the Sûrah Isra'. Then there is a quick shift to
uncover
the shameful deeds and crimes of the Jews, followed by an admonition
saying that the Qur'n guides to that which is most just and right.
This arrangement is not in fact a mere coincidence. Jerusalem was the
first scene of the Night Journey, and here lies the message directed
to
the Jews and which explicitly suggested that they would be discharged
of the office of leadership of mankind due to the crimes they had
perpetrated and which no longer justified their occupation of that
office.


The message suggested explicitly that the office of leadership would
be
reinstituted by the Messenger of Allh (salla Allahu alayhi wa
sallam)
to hold in his hand both headquarters of the Abrahamic Faith, the
Holy
Sanctuary in Makkah and the Farthest Mosque in Jerusalem. It was high
time for the spiritual authority to be transferred from a nation
whose
history got pregnant with treachery, covenant-breaching and
aggression
to another nation blessed with piety, and dutifulness to Allh, with
a
Messenger who enjoys the privilege of the Qur'nic Revelation, which
leads to that which is best and right.


There, however, remains a crucial question waiting to be answered:
How
could this foreseen transition of authority be effected while the
champion himself (Muhammad) was left deserted and forsaken stumbling
in
the hillocks of Makkah? This question per se uncovered the secrets of
another issue which referred to a phase of the Islamic Call and the
appearance of another role it was about to take up, different in its
course and noble in its approaches.


The forerunners of that new task took the shape of Qur'nic verses
smacking of direct and unequivocal warning accompanied by a severe
ultimatum directed to the polytheists and their agents: "And when We
decide to destroy a town (population), We (first) send a definite
order
(to obey Allh and be righteous) to those among them [or We (first)
increase in number those of its population] who are given the good
things of this life. Then, they transgress therein, and thus the word
(of torment) is justified against it (them). Then We destroy it with
complete destruction. And how many generations (past nations) have We
destroyed after Noah?! And Sufficient is your Lord as an All-Knower
and
All-Beholder of the sins of His slaves." [17:16, 17]


Together with these verses, there were others revealed to show the
Muslims the rules and items of the civilization upon which they could
erect their Muslim community, and foreshadowing their ownership of a
piece of land, exercising full freedom over it and establishing a
coherent society around whose axis the whole humanity would rotate.


Those verses in reality implied better prospects for the Prophet
(salla
Allahu alayhi wa sallam) comprising a secure shelter to settle in,
and
headquarters safe enough to empower and embolden him to communicate
his
Message to all the world at large; that was in fact the inner secret
of
that blessed journey. For this very wisdom and the like we deem it
appropriate to suggest that 'the Night Journey' took place either
before the First Pledge of 'Aqabah or between the two; after all,
Allh knows best.


Source: The Sealed Nectar


Wednesday : 31/08/2005


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