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Al Qur'anic
Mail [The Best Guide
Al-Qur'an]
[33. Surah Al-Ahzab : Ayah 56]
"Surely Allah and His angels bless the Prophet;
O
you who
believe! call for (Divine) blessings on him
and salute him with a
(becoming) salutation."
Sacred Journey:
Masjidi-Al-Haram to Masjidi-Al-Aqsa
[17.
Surah Al-Israa : Ayah 1]
"Glory be to Him, Who
transported His Servant one night from the Masjid-i-Haram to
Masjid-i-Aqsa, whose surroundings We have blessed, so that we might show
him some of Our Sings:* the fact is that He alone is All-Hearing and
All-Seeing."
Explanation:
*The
event referred to in this verse is known "Mi`raj" and "Isra"'. According
to authentic traditions, this took place a year before Hijrah. In the
traditional and biographical literature, its details have been related
by a large number (25) of the Companions. Anas bin Malik, Malik bin
Sa`asa`ah, Abuzar Ghifari, and Abu Hurairah (Allah be pleased with them
all) have related details of the event. Besides them, `Umar, `Ali,
`Abdullah bin Mas`ud...........(Allah be pleased with them) have also
related some parts of this event.
In this verse, the Qur'an
mentions only a part of the Journey, i.e., from Masjid-i-Haram to
Masjid-i-Aqsa. The object of this journey as stated here was that Allah
willed to show His servant (Prophet Muhammad Sall'Allahu alaihi
wasallam) some of His signs. The Qur'an does not give any details other
than this but we find further details in the traditions, which are to
this effect:
One night the Angel Jibril (Alaihis-Salaam)
transported the Holy Prophet (Sall'Allahu alaihi wasallam) on al-Buraq
from Masjid-i-Haram to Masjid-i-Aqsa. There the Holy Prophet
(Sall'Allahu alaihi wasallam) offered his prayers along with the other
Prophets (May peace n blessings of Allah be upon them). Then he took him
towards the higher spheres, where he met some of the great Prophets
(May peace n blessings of Allah be upon them) in different spheres. At
last he (Sall'Allahu alaihi wasallam) reached the Highest Place in the
Heavens, and was received in audience by AIlah. It was there that
besides other important instructions five daily Prayers were prescribed.
Then he (Sall'Allahu alaihi wasallam) returned to Masjid-i-Aqsa and
from there came back to Masjid-i-Haram. 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
(Sall'Allahu alaihi wasallam) mentioned this event, the disbelievers of
Makkah scoffed at him, and some of the Muslims also were sceptical about
this.
The above additional details based on the traditions
cannot be said to be against the Qur'an, for these are additions to the
details given in the Qur'an; therefore, the details related in the
traditions cannot be rejected on the plea that they are against the
Qur'an. Nevertheless, if one rejects any part of those details which are
given in the traditions, one cannot be declared a renegade. On the
other hand, if one rejects the details given in the Qur'an, one does
become a renegade.
There are different versions of this Journey.
Some say that this happened in a dream, while others are of the opinion
that the Holy Prophet (Sall'Allahu alaihi wasallam) 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: "Glory be to Him, who transported His Servant. . . . .... "
however, clearly show that it was a super-natural event which was
brought about by the unlimited power of Allah. It is quite obvious that
if the event had been merely a mystic vision, it would not have been
introduced by the words which imply that the Being Who brought about
this event is free from each and every kind of weakness and defect.
Again the words "transported His servant one night" also show that this
was not a dream or a vision but a physical journey in which Allah
arranged that the Holy Prophet (Sall'Allahu alaihi wasallam) should make
observation of His Signs with his physical eyes. Therefore, one is
bound to admit that this was not a mere spiritual experience but a
physical journey and visual observation which AIIah arranged for His
Prophet (Sall'Allahu
alaihi wasallam).
It is strange that some people are of the opinion that this
extraordinary journey could not be possible, but now when man with his
limited-very limited power has been able to reach the moon, it is absurd
to deny that Allah with His limitless powers could enable His Messenger
(Sall'Allahu
alaihi wasallam) to make
this journey in the extraordinary short time it took.
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 wonderful Journey about
which Allah Himself says that He transported His Servant one night from
Masjid-i-Haram to Masjid-i-Aqsa. Likewise all the objections raised
against the various details which are given in the traditions are
frivolous, except two, which are plausible:
First, if we accept these details, then we shall have to admit drat
Allah is confined to a certain place: otherwise there was no need that
His Servant should be transported for this purpose to a certain place.
Secondly, according to traditions, the Holy Prophet was enabled to
observe Paradise and Hell where he saw some people suffering from
torment.
In regard to the Mi `raj it should be kept in view that all the
Prophets (May
peace n blessings of Allah be upon them) were
enabled by Allah to see His Signs in the heavens and the earth according
to their ranks. And for this purpose all the material curtains were
lifted so that they could see with their naked eyes the unseen
realities, to which they were required to invite the people.
This was done so that the Prophets (May peace n blessings of Allah be
upon them) could say
with full conviction what they had seen with their own eyes. For this
experience would distinguish there from a philosopher who bases all his
theories on guess-work and cannot say that he bears witness to what he
claims. In contrast to philosophers, Prophets (May peace n blessings of
Allah be upon them) could say
that they bore witness to the things which they presented because they
had seen them with their own eyes. *
(Allah knows the best)
Note: Even though the incidence of
al-Israa' wal Mi'raaj is an
undeniable fact in history, yet the exact date or even the exact month
in which this took place is not certain.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) said:
"With regard to this night on which the Isra' and Mi'raaj took place,
there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab
or in any other month. Everything that has been narrated concerning a
specific date for these events cannot be proven to have come from the
Prophet (Sal Allaahu Alaihi Wassallam) according to the scholars of
hadeeth.."
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