The PPK Muslims (Proud, Practicing, Knowledgable) : 03/02/19

Quran and Hadith on the Night Journey and Me’raj of Prophet Mohammed

Ongoing Muslim Debate: Physical or Spiritual?

ABSTRACT

“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”.

I have selected this ayah referring to the famous phenomenon of Mi’raaj f0r a purpose. While it will be regarded unanimously as kufr to deny the fact of this event, the nature and details remain controversial. Let us thrash that out. First, the translation of the ayah.

سُبحانَ is usually translated as glorified or exalted. It also means above and beyond any defect or deficiency; and this seems to more relevant here. The ayah continues الَّذي أَسرىٰ بِعَبدِهِ لَيلًا “He who took His Servant by night”. His servant here is a reference to Prophet Muhammad. The temporal or horizontal part of this mystique experience extends مِنَ المَسجِدِ الحَرامِ إِلَى المَسجِدِ الأَقصَى from al-Masjid al-haram to al-Masjid al- Aqsa. The former site obviously refers to the haram sharif at Makkah It should be noted that the latter, al-Masjid al-Aqsa is not alluding to the present structure by this name in Jerusalem. This was built by Sayyedna Umer, the second caliph in a small and simple scale. Later, it was expanded to the present size and design in 30 A.H. Since then it has been refurbished time and again over the centuries. The other prominent structure at this site, the Dome of the Rock was built even later by Amir Abd al Malik in 68 A.H. Aqsa literally means distant; the precincts of the ancient Jewish Temple of Solomon are referred to as the Farthest Mosque in this ayah because it was the outermost sacred place visited by the Prophet and the utmost place in which he prayed during his lifetime. To the Arabs of the seventh century CE Jerusalem was a very far flung land, taking about a month to reach.This Temple was built in 1004 BC by Sayyadna Sulaiman. It was destroyed by the Babylonians under Nebuchadnezzar about 586 B.C. Within few years it was rebuilt by Ezra and Nehemiah about 515 B.C. This symbol of Jews was turned into a heathen idol-temple by one of Alexander’s successors, Antiochus Epiphanes in 167 B.C. Herod, appointed king by the Romans started a massive program of restoration and decoration in 17 B.C. completing it by 29 C.E. But a few years later, it was totally razed to the ground by the Roman Emperor Titus in 70 C.E. The “wailing wall”, a very well known structure after the Israeli occupation is the only remnant of the majestic great Temple of Solomon. So the ayah is referring to the precincts of this ruined temple, known as the temple mount at which stands today the Dome of the Rock. A rock under the dome is the launching pad for the departure of the Holy Prophet for the Heavens. The ayah then describes this spot of land as الَّذي بارَكنا حَولَهُ “whose surroundings We have blessed” because of the uninterrupted stream of prophets who sanctified this place right from Prophet Moosa to Prophet Issa. Apart from this spiritual grace, this blessing also has a worldly advantage: its fertile land is green, lush and verdant with streams, rivers, fruit farms and crops. The motivation for this episode is explained as لِنُرِيَهُ مِن آياتِنا “to show him of Our signs”. The term ayah very often means the verses of the Quran but it primarily denotes "a sign or token by which a thing is known. A reminder, as the ayah ends إِنَّهُ هُوَ السَّميعُ البَصيرُ “He is the Hearing, the Seeing”.

So this mystic experience of the our Holy Prophet has two distinct segments: first, temporal travel called al-isra ie the ”Night Journey" to Jerusalem and second the subsequent Ascension to the heavens. The index ayah speaks only of the first part of the journey. The Mi’raaj is mentioned in another ayah in the same surah:5

“……..and so We have ordained that the vision which We have shown thee - as also the tree [of hell,] cursed in this Qur'an - shall be but a trial for men……..”

Most probably this event took place a year or two prior to the migration to Madinah. The whole experience occurred outside the realm of ordinary time, because the Prophet is said to have made the journey and returned in a single or a part of night. This event is “foundational” in the life of the Prophet Muhammad and for Islamic spirituality pushing Jerusalem to the third most sacred site for Muslims.

Despite the importance and distinction of this expedition, the Quran’s submission on this subject is brief and elliptical. It clearly refers to the incident as “ar-ru’a” and leaves it there. Our noble Prophet himself did not leave any clear-cut explanation of this experience.The majority of main stream ulama regard Mi’raaj as a physical journey because of narrations by a large number of sahaabaa to this effect. However none of this narrations reach the height of marfoo’ that is, the Prophet himself did not describe it as such. Against this Umm al-Muaminin Sayyidah ‘A’ishah declared emphatically that "he was transported only in his spirit (bi-ruhihi), while his body did not leave its place" (confirmed by Tabari, Zamakhshari and Ibn Kathir in their commentaries on the ayah). The great Al-Hasan al-Basri, who belonged to the next generation, held uncompromisingly to the same view and again ratified by the three scholars mentioned above. Umm al-Muaminin and the great sahaabi are not labelling the event as a dream but as a journey of the soul (bi-ruhihi) which definitely has an objective connotation. It should be emphasized that spiritual experiences of the kind referred to above are as "real" and objective than anything which could be experienced in the body. There is no reason to doubt the objective reality of such an event produced by temporary independence of the soul from the body (which occurs to every soul during sleep), so the soul appears to be able freely to traverse time and space. Since the human mind is restricted within the confines of time and space—and soul is not—human beings will never be in a position to fully comprehend spiritual experiences of this kind which defy our attempts at a clear-cut definition.

February 28, 2019

Read ONLY, IF AND WHEN you have time and mood for:

“An Ayah of the Quran for 30 Days” — February 2019

Choose the section you have time, in the next 30 days to read this ayah:-

Prelude: Recurrent Primary Message 1st. Page

Starting Dua, a note & The Ayah 2nd. Page

A Short Summary: For the Busy Bee Two Pages

The Main Story: Recommended Five Plus Pages

Footnotes: For the Perfectionist Three Pages

PRELUDE

From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.

In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.

It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this generates a fruitful interactive discussion.

DUAA’

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.

Further, we recall that Allah Ta’aala has declared in HIS Book¹

“He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)”

and we also recollect that he has warned us about the day of judgement²

“Then on that day you shall most certainly be questioned about the boons (joy, pleasure).”

We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but in matters religion we choose to

resort to blind following -- taqleed, doctrine of classical Sunni Islamic Fiqh.

(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main text will then be of reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)

THE AYAH

Surah Al-Isra (n0. 17), ayah no. 1

سُبحانَ الَّذي أَسرىٰ بِعَبدِهِ لَيلًا مِنَ المَسجِدِ الحَرامِ إِلَى المَسجِدِ الأَقصَى الَّذي بارَكنا حَولَهُ لِنُرِيَهُ مِن آياتِنا ۚ إِنَّهُ هُوَ السَّميعُ البَصيرُ

“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”.

A SHORT VERSION

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

I have selected this ayah referring to the famous phenomenon of Miraaj f0r a purpose. While it will be regarded unanimously as kufr to deny the fact of this event, the nature and details remain controversial. Let us thrash that out. First, the translation of the ayah.

سُبحانَ is usually translated as glorified or exalted. It also means above and beyond any defect or deficiency; and this seems to more relevant here………..(Please see the main story) At the end of the ayah these two groups—infidels and Jews— are again reminded that إِنَّهُ هُوَ السَّميعُ البَصيرُ HE is the Hearing, the Seeing and therefor they should not be under the impression that they will go scot-free.

The ayah continues الَّذي أَسرىٰ بِعَبدِهِ لَيلًا “He who took His Servant by night”. His servant here is a reference to Prophet Muhammad who was carried by night from the Sacred Mosque in Makkah to the Farthest Mosque meaning the site of the ancient Jewish Temple in Jerusalem. “The verb asrā by itself means to travel at night, ……….(Please see the main story). The word that follows بِعَبدِهِ emphasizes that in spite of all those attributes and miracles the Holy Prophet was not a god but still a servant of Allah Ta'aala Subhaanahoo. This comprises the temporal or horizontal part of this journey called أَسرىٰ ………(Please see the main story)

The temporal or horizontal part of this mystique experience extends مِنَ المَسجِدِ الحَرامِ إِلَى المَسجِدِ الأَقصَى from al-Masjid al-haram to al-Masjid al- Aqsa. The former site obviously refers to the haram sharif at Makkah—The Inviolable House of Worship. The Quran has described it elsewhere as the first Temple set up for mankind and the first ever built for the worship of the One God. It should be noted that the latter al-Masjid al-Aqsa is not alluding to the present structure by this name in Jerusalem. This was built by Sayyedna Umer, the second caliph in a small and simple scale. Later, it was expanded to the present size and design in 30 A.H. Since then it has been refurbished time and again over the centuries. The other prominent structure at this site, the Dome of the Rock was built even later by Amir Abd al Malik in 68 A.H. Aqsa literally means distant; the precincts of the ancient Jewish Temple of Solomon

are referred to as the Farthest Mosque in this ayah because it was the outermost sacred place visited by the Prophet and the utmost place in which he prayed during his lifetime; however he did travel farther, to Damascus, for trade before he became a prophet. To the Arabs of the seventh century CE Jerusalem was a very far flung land, taking about a month to reach.This Temple was built in 1004 BC by Sayyadna Sulaiman. It was destroyed by the Babylonians under Nebuchadnezzar about 586 B.C. Within few years it was rebuilt by Ezra and Nehemiah about 515 B.C. This symbol of Jews was turned into a heathen idol-temple by one of Alexander’s successors, Antiochus Epiphanes in 167 B.C. Herod, appointed king by the Romans started a massive program of restoration and decoration in 17 B.C. completing it by 29 C.E. But a few years later, it was totally razed to the ground by the Roman Emperor Titus in 70 C.E. The “wailing wall”, a very well known structure after the Israeli occupation is the only remnant of the majestic great Temple of Solomon. So the ayah is referring to the precincts of this ruined temple, known as the temple mount. Allamaa Yousuf Ali refers to it as the hill of Moriah, at which stands the Dome of the Rock. A rock under the dome is the launching pad for the departure of the Holy Prophet for the Heavens.

“The juxtaposition of these two sacred temples is meant to show that the Qur'an does not inaugurate a "new" religion but represents a continuation ………….(Please see the main story)

Nasr, Sayyid Hossein et al have an interesting comment ……….(Please see the main story)

The index ayah refers only to the worldly segment of the journey. ……(Please see the main story)

The ayah then describes this spot of land as الَّذي بارَكنا حَولَهُ “whose surroundings We have blessed”. Jerusalem, comprising the Biblical land of Canaan is a………(Please see the main story)

The motivation for this episode is explained as لِنُرِيَهُ مِن آياتِنا “to show him of Our signs”. The term ayah very often means the verses of the Quran but it primarily denotes “"a sign [or "token"] by which a thing is

known”…….(Please see the main story)

A reminder, as the ayah ends إِنَّهُ هُوَ السَّميعُ البَصيرُ “He is the Hearing, the Seeing”.

What is the the date of the event of al-Isra and Mi’raaj? ……….(Please see the main story)

Let us now venture to face the devil in the details ……(Please see the main story)

The whole experience occurred outside the realm of ordinary time, because, despite the great distance between Makkah and Jerusalem, the Prophet is said to have made the journey and returned in a single night, nay a part of night; according to some, “the door of his house, through which he passed when he left on the journey, was still swinging on its hinges when he returned”.

In the hadith literature, its details have been reported by a large number, about twenty five of the companions…………….(Please see the main story)

Based on various well-documented Traditions …….(Please see the main story)

A note worth mentioning: Despite the importance of the Prophet’s Mi’raaj, the Quran’s mention of this event is “brief and elliptical” according to the Study Quran. “The Quran does not give any details” confirms Maulana Maudoodi.

Since the Prophet himself did not leave any clear-cut explanation of this experience, as per

Dr. Mohammed Asad, Muslim thinkers - including the Prophet's Companions - have always widely differed as to its true nature. Mainstream Islamic tradition holds that the Ascension (miʿrāaj) was bodily as well as spiritual and considers it a special miracle granted to the Prophet. Most of the Prophet’s Companions agreed that this miraculous journey took place physically and not only spiritually but, adds Dr. Mohammed Asad “without, however, being able to point to a single Tradition to the effect that the Prophet himself described it as such”.

However, a minority of the companions maintained that it was an inner, purely spiritual journey. Among this group we find, in particular, the name of A'ishah, the Prophet's widow and most intimate companion of his later years. She declared emphatically that "he was transported only in his spirit (bi-ruhihi), while his body did not leave its place" (confirmed by Tabari, Zamakhshari and Ibn Kathir in their commentaries on this ayah). The great Al-Hasan al-Basri, who belonged to the next generation, held uncompromisingly to the same view and again ratified by the three scholars mentioned above. It may be added that spiritual ascension is believed by some Muslims, particularly Sufis, to be a possibility open to all Muslims who follow a spiritual path in this life. Indeed, a well-known ḥadīth states, “The canonical prayer (ṣalāh) is the ascension (miʿrāj) of the believers.”

Maulana Maudoodi argues ………(Please see the main story)

The Qur'an, Sunnah and ‘Ijma prove that the Mi'raaj was physical” according to Mufti Mohammed Shafi. …………..(Please see the main story)

It appears in Tafsir al-Qurtubi ………..(Please see the main story). Please read a brief account of Mi'raaj as reported by Ibn Kathir.³

Let me pass you, on to Dr. Mohammed Asad to explain “the most convincing argument in favour of a spiritual interpretation of both the Night Journey and the Ascension is forthcoming from the highly allegorical descriptions found in the authentic Traditions relating to this double experience: descriptions, that is, which are so obviously symbolic that they preclude any possibility of interpreting them literally, in "physical" terms. …………..(Please see the main story)

For our sahaabaa there were only two ways to explain this phenomenon: physical or a dream. ……. But modern psychical research has suggested a third possibility. A spiritual experience “may be no less real or "factual" in the objective sense of this word ………. For additional details please see Appendix.⁴

In the final analysis, this kind of spiritual experience is not only not inferior, but, on the contrary, vastly superior to anything that bodily organs could ever perform or record; and it is far superior to what we term “dream-experiences". …….(Please see the main story)

As I have stated earlier, the index ayah speaks only of the first part of the journey. The Mi’raaj is mentioned in another ayah in the same surah:⁵

“……..and so We have ordained that the vision which We have shown thee - as also the tree [of hell,] cursed in this Qur'an - shall be but a trial for men……..”

The tree mentioned here does not fall within the limits of this discussion.

The vision (ru'ya) referred to here is the Prophet's experience of the Ascension, …..(Please see the main story)

Maulana Maudoodi maintains that “here word ruya does not mean …….(Please see the main story)

Mufti Mohammed Shafi states that the word “ar-ru’a) ………..(Please see the main story)

Obviously, before we leave there is a need for a take home message after this confusing mass of data. Despite the importance and distinction of this expedition, the Quran’s submission on this subject is brief and elliptical. It clearly refers to the incident as “ar-ru’a” and leaves it there. Our noble Prophet himself did not leave any clear-cut explanation of this experience.The majority of main stream ulama regard Mi’raaj as a physical journey because of narrations by a large number of sahaabaa to this effect. However none of this narrations reach the height of marfoo’ that is, the Prophet himself did not describe it as such. Against this Umm al-Muaminin Sayyidah ‘A’ishah declared emphatically that "he was transported only in his spirit (bi-ruhihi), while his body did not leave its place" (confirmed by Tabari, Zamakhshari and Ibn Kathir in their commentaries on the ayah). The great Al-Hasan al-Basri, who belonged to the next generation, held uncompromisingly to the same view and again ratified by the three scholars mentioned above. Umm al-Muaminin and the great sahaabi are not labelling the event as a dream but as a journey of the soul (bi-ruhihi) which definitely has an objective connotation. It should be emphasized that spiritual experiences of the kind referred to above are as "real" and objective than anything which could be experienced "in body”. There is no reason to doubt the objective reality of such an event produced by temporary independence of the soul from the body, so the soul appears to be able freely to traverse time and space. Since the human mind is restricted within the confines of time and space—and soul is not—human beings will never be in a position to fully comprehend spiritual experiences of this kind which defy our attempts at a clear-cut definition.

........and Allah knows best.

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

THE MAIN STORY

I have selected this ayah referring to the famous phenomenon of Me’raaj f0r a purpose. While it will be regarded unanimously as kufr to deny the fact of this event, the nature and details remain controversial. Let us thrash that out. First, the translation of the ayah.

سُبحانَ is usually translated as glorified or exalted. It also means above and beyond any defect or deficiency; and this seems to more relevant here. At this time the infidels and the Jews were in charge of the two most venerated places of worship. They were misusing and abusing these places without any fear as if their Creator was oblivious of their misdeeds. They are reminded that HE is far above such a failing. HE is warning them that shortly they will be dislodged and Bani Ismail will be the new leader and executive of these places. At the end of the ayah these two groups are again reminded that إِنَّهُ هُوَ السَّميعُ البَصيرُ HE is the Hearing, the Seeing and therefor they should not be under the impression that they will go scot-free.

“The verb asrā by itself means to travel at night, and thus the additional additional qualifier, laylan, by night or “in a night,” emphasizes that this journey from Makkah to Jerusalem and back again—a journey that would ordinarily have taken over a month at that time—was accomplished in a single night” stated in “the Study Quran” a modern exegesis by b Nasr Sayyid Hossein et al. Mufti Mohammed Shafi further narrows it down to “ Then, by placing this word as a common noun, the indication released was that during this event the time spent was that of a part of the night - not even that of the whole night. The word that follows بِعَبدِهِ emphasizes that in spite of all those attributes and miracles the Holy Prophet was not a god but still a servant of Allah Ta'aala Subhaanahoo.

This comprises the temporal or horizontal part of this journey called أَسرىٰ and stands confirmed by the definitive textual authority of the index ayah. The next segment of the journey is the ascension to the heavens commonly labelled as the Mi’raaj. This is briefly referred to in another ayah in the same surah:⁵

“……..and so We have ordained that the vision which We have shown thee - as also the tree [of hell,] cursed in this Qur'an - shall be but a trial for men……..”

Additionally it is mentioned over the first eighteen ayahs of Surah Al Najam.

are referred to as the Farthest Mosque in this ayah because it was the outermost sacred place visited by the Prophet and the utmost place in which he prayed during his lifetime; however he did travel farther, to Damascus, for trade before he became a prophet. To the Arabs of the seventh century CE Jerusalem was a very far flung land, taking about a month to reach. This Temple was built in 1004 BC by Sayyadna Sulaiman. It was destroyed by the Babylonians under Nebuchadnezzar about 586 B.C. Within few years it was rebuilt by Ezra and Nehemiah about 515 B.C. This symbol of Jews was turned into a heathen idol-temple by one of Alexander’s successors, Antiochus Epiphanes in 167 B.C. Herod, appointed king by the Romans started a massive program of restoration and decoration in 17 B.C. completing it by 29 C.E. But a few years later, it was totally razed to the ground by the Roman Emperor Titus in 70 C.E. The “wailing wall”, a very well known structure after the Israeli occupation is the only remnant of the majestic great Temple of Solomon. So the ayah is referring to the precincts of this ruined temple, known as the temple mount. Allamaa Yousuf Ali refers to it as the hill of Moriah, at which stands the Dome of the Rock. A rock under the dome is the launching pad for the departure of the Holy Prophet for the Heavens.

“The juxtaposition of these two sacred temples is meant to show that the Qur'an does not inaugurate a "new" religion but represents a continuation and the ultimate development of the same divine message which was preached by the prophets of old who had Jerusalem as their spiritual home” points out Dr. Mohammed Asad. He adds further “This view is supported by Traditions according to which the Prophet, during his Night Journey, also offered prayers at Yathrib, Sinai, Bethlehem, etc. His encounters with other prophets, mentioned in this connection, symbolize the same idea. The well-known Traditions to the

effect that on the occasion of his Night Journey the Prophet led a prayer in the Temple of

Jerusalem, in which all other prophets ranged themselves behind him, expresses in a figurative

manner the doctrine that Islam, as preached by the Prophet Muhammad, is the fulfillment and

perfection of mankind's religious development and that Muhammad was the last and the

greatest of God's message-bearers”.

Nasr, Sayyid Hossein et al have an interesting comment in their tafseer “The Study Quran”: “This Night Journey (isrāʾ) to Jerusalem and the Ascension (miʿrāaj) of the Prophet from the site of the ancient Jewish Temple in that city through the seven heavens, where he encountered several Judeo-Christian prophets is one of the most significant spiritual events in the Prophet’s life. From this time onward, the Islamic community saw itself as deeply connected to the Jewish and Christian prophetic heritage, and this is one of the reasons that Jerusalem was and is revered as a sacred city for Muslims, serving also as the direction of prayer for the Muslim community for several years thereafter. The Prophet was also reportedly given the final form of the Islamic canonical prayer (ṣalāh) during his Ascension”. “Described in this verse is the event of Mi'raaj (the Ascent to the heavens, or al-Isra, the midnight journey) of the Holy Prophet which is a signal honor and distinctive miracle of our Messenger of Allah” adds Mufti Mohammed Shafi.

The index ayah refers only to the worldly segment of the journey. The cosmic or vertical part of this expedition is referred to in another ayah in the Quran:⁵

“……..and so We have ordained that the vision which We have shown thee - as also the tree [of hell,] cursed in this Qur'an - shall be but a trial for men……..”

It may also be found over the first eighteen ayahs of Surah Al Najam. The tree mentioned here does not fall within the limits of this discussion.

The ayah then describes this spot of land as الَّذي بارَكنا حَولَهُ “whose surroundings We have blessed”. Jerusalem, comprising the Biblical land of Canaan is a blessed place for the millat-e-Ibrahim because of the uninterrupted stream of prophets who sanctified this place right from Prophet Moosa to Prophet Issa. It has been the Qiblah of all past prophets, their home and their last resting place. After a long break of six centuries, appeared the final Prophet in the same area. Apart from this spiritual grace, this blessing also has a worldly advantage: its fertile land is green, lush and verdant with streams, rivers, fruit farms and crops.

known". According to Raghib Isfahani, an eleventh-century Persian Muslim scholar of Qur'anic exegesis and the Arabic language “it signifies any perceivable phenomenon (irrespective of whether it is apparent to the senses or only to the intellect) connected with a thing that is not, by itself, similarly perceivable; in brief, a symbol". Hence ayatina آياتِنا here refers to symbols which provide comprehension of some ultimate truths. “Our signs” probably refer to the miraculous journey, the encounters with past prophets, angels, and ?God Himself that the Prophet has experienced during its course according to the hadith literature.

A reminder, as the ayah ends إِنَّهُ هُوَ السَّميعُ البَصيرُ “He is the Hearing, the Seeing”.

What is the the date of the event of al-Isra and Mi’raaj? Imam al-Qurtubi has said in his Tafsir that there are numerous narratives of ahaadith offered on this subject. This journey most probably took place around the year 619, a year or two prior to the migration to Madinah and just after the death of his beloved wife Khadījah and his uncle Abū Ṭālib, who had long sheltered him from the idolaters.

After some discussion in his classical tafseer Ma’aariful Quran, Mufti Mohammed Shafi concludes that this event of Mi'raaj dates back to several years before the Hijrah to Madinah. Yet the exact day is commonly and confidently quoted as the 27th night of the month of Rajab. (And Allah, the Pure and the High, knows best).

Let us now venture to face the devil in the details of this mystique encounter of our Holy Prophet. There is no denying the fact for every Muslim anywhere on the planet that declining the occurrence of Mi’raaj amounts to kufr (Please note this does not make the individual a Kafir). It is also broadly agreed that this was not just a dream, even though a dream of a prophet is valuable and significant. Was this a Spiritual vision or a physical journey to the heavens? This is the million dollar question which still divides the Islamic Scholarship. The renowned scholar Dr. Israr Ahmed, conservative on many issues admits in his dars-e-Quran video series that the spiritual possibility is a strong contender even though he strongly believes in material and tangible journey.

In the hadith literature, its details have been reported by a large number, about twenty five of the companions. Anas bin Malik, Malik bin Saasaah, Abuzar Ghifari, and Abu Hurairah have related details of the event. Besides them, Umar, Ali, Abdullah bin Masud have also related some parts of this event. Some of the details are to this effect: One night the Angel Jibril took Prophet on al-Buraq from Masjid-i-Haram to Masjid-i-Aqsa (the Temple). There, the Prophet offered his prayers along with the other Prophets. Then he took him towards the higher spheres, where he met some of the great Prophets in different spheres. At last he reached the Highest Place in the Heavens, and was received in audience by Allah. It was there that, besides other important instructions, five daily Prayers were prescribed. Then he returned to the Temple 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 mentioned this event, the disbelievers of Makkah scoffed at him, and some of the Muslims also were skeptical about this.

Based on various well-documented Traditions extensively quoted and discussed by Ibn Kathir in his commentary on this ayah,³ as well as by Ibn Hajar in Fath al-Bari, Dr. Mohammed Asad describes “the Apostle of God, accompanied by the Angel Gabriel, found himself transported by night to the site of Solomon's Temple at Jerusalem, where he led a congregation of many of the earlier, long since deceased prophets in prayer; some of them he afterwards encountered again in heaven. The Ascension, in particular, is important from the viewpoint of Muslim theology inasmuch as it was in the course of this experience that the five daily prayers were explicitly instituted, by God's ordinance, as an integral part of the Islamic Faith”.

This event is “foundational” in the life of the Prophet Muhammad and for Islamic spirituality. Nasr Sayyid Hossein et al have an interesting piece of information in their tafseer “the Study Quran” in this respect: “Detailed accounts of the Night Journey exist in the Ḥadīth, and the event resonates throughout Islamic literature, especially in mystical works, where the journey is seen as the prototype for all spiritual journeying toward the encounter with God. This central spiritual event in the life of the Prophet has also been the subject of some of the greatest masterpieces of Islamic miniature painting and poetry. Elements of the account of the Prophet’s Night Journey may have even influenced accounts of mystical journeying in other traditions, such as Dante’s Divine Comedy, whose architecture of the heavens is similar to that described in accounts of the Prophet’s ascension, some of which had reached the Latin West”.

Primarily because of the Prophet’s miraculous journey to the city and his rise from the site of the ancient Jewish Temple to the Heavens, Jerusalem has risen to be the third most sacred site for Muslims. In fact, after the Prophet’s return from the Night Journey, the Prophet and the Muslim community prayed in the direction of Jerusalem, making the city the first direction of prayer (al-qiblat al-ūlā). This is another reason for its sacred status in Islam. Muslims continued to face this qibla for about nineteen months when it was changed from Jerusalem to Makkah in the year 2 A.H. after a revelation instructing the Prophet and the Muslim community to turn in prayer toward the Sacred Mosque in Makkah.

Since the Prophet himself did not leave any clear-cut explanation of this experience, as per

Dr. Mohammed Asad, Muslim thinkers - including the Prophet's Companions - have always widely differed as to its true nature. Mainstream Islamic tradition holds that the Ascension (miʿrāj) was bodily as well as spiritual and considers it a special miracle granted to the Prophet. Most of the Prophet’s Companions agreed that this miraculous journey took place physically and not only spiritually but, adds Dr. Mohammed Asad “without, however, being able to point to a single Tradition to the effect that the Prophet himself described it as such”.

Maulana Maudoodi argues that the wording of the Text “clearly show that it was a supernatural event which was brought about by the unlimited power of Allah”. He further states that this was not merely a mystic vision nor a dream nor a mere spiritual experience “but a physical journey in which Allah arranged that the Prophet should make observation of His signs with his physical eyes”.

As an explanation for the details described about Mi’raaj in the hadith literature, Maulana Maudoodi makes a sweeping general statement which generates more questions: “In regard to the Miraj it should be kept in view that all the Prophets 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 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”.

The Qur'an, Sunnah and ‘Ijma prove that the Mi'raaj was physical” according to Mufti Mohammed Shafi. The use of words like “Subhan” and “Abd”, according to him and also Maudoodi point to a physical journey. The intense negative reaction of people also suggests a bodily movement. He claims that some neo-Muslims even became apostates (murtadd) after hearing the news.

It appears in Tafsir al-Qurtubi that the Ahadith relating to the event of al-Isra are recurrent and uninterrupted; Naqqash has reported related narratives from twenty Sahaabaa of the Holy Prophet. Qadi Iyad has given additional details in Al-Shifa (Qurtubi). Imam Ibn Kathir, in his Tafsir, after analysing all these narratives has come out with twenty-five name of the Sahaabaa who have reported this incident. As for the Hadith of al-Isra, it is claimed that there is a consensus of the scholars on its authenticity; only heretics and atheists have denied it. (Ibn Kathir).

Let me pass you on to Dr. Mohammed Asad to explain (discussed in detail in one of the appendices to his monumental tafseer “The Message of the Quran)⁴ “the most convincing argument in favour of a spiritual interpretation of both the Night Journey and the Ascension is forthcoming from the highly allegorical descriptions found in the authentic Traditions relating to this double experience: descriptions, that is, which are so obviously symbolic that they preclude any possibility of interpreting them literally, in "physical" terms. Thus, for instance, the Apostle of God speaks of his encountering at Jerusalem, and subsequently in heaven, a number of the earlier prophets, all of whom had undoubtedly passed away a long time before. According to one Tradition (quoted by Ibn Kathir on the authority of Anas), he visited Moses in his grave, and found him praying. In another Tradition, also on the authority of Anas the Prophet describes how, on his Night Journey, he encountered an old woman, and was thereupon told by Gabriel, "This old woman is the mortal world (ad-dunya)". In the words of yet another Tradition, on the authority of Abu Hurayrah, the Prophet "passed by people who were sowing and harvesting; and every time they completed their harvest, [the grain) grew up again. Gabriel said, 'These are the fighters in God's cause (al-mujahidun). Then they passed by people whose heads were being shattered by rocks; and every time they were shattered, they became whole again. [Gabriel] said, 'These are they whose heads were oblivious of prayer.... Then they passed by people who were eating raw, rotten meat and throwing away cooked, wholesome meat. [Gabriel] said, 'These are the adulterers.'"

Moreover, “In the best-known Tradition on the Ascension (quoted by Bukhari), the Prophet introduces his narrative with the words: "While I lay on the ground next to the Ka'bah [lit., "in the hur"], lo! there came unto me an angel, and cut open my breast and took out my heart. And then a golden basin full of faith was brought unto me, and my heart was washed (therein) and was filled [with it]; then it was restored to its place…….Since "faith" is an abstract concept, it is obvious that the Prophet himself regarded this prelude to the Ascension - and therefore the Ascension itself and, ipso facto, the Night Journey to Jerusalem - as purely spiritual experiences”.

For our sahaabaa there were only two ways to explain this phenomenon: physical or a dream. Since the latter is so ephemeral for such a momentous event all of them instinctively fell for a physical explanation, emphatically rejecting the views of A'ishah, Mu'awiyah or al-Hasan al-Basri. But modern psychical research has suggested a third possibility. A spiritual experience “may be no less real or "factual" in the objective sense of this word than anything that man can experience by means of his physiological organism”; there is no reason to doubt the objective reality of such an event. Little is known as yet about such exceptional psychic activities when there is a temporary independence of the soul from the body, so the soul appears to be able freely to traverse time and space. Such visionary experiences can be communicated only in figurative language. This explains the allegorical style of all the Traditions relating to the mystique vision of the Night Journey and the Ascension.

To further comprehend and assure ourselves about this discussion on “spiritual Ascension” let us read the observations on this subject by one of the truly great Islamic thinkers, Imam Ibn al-Qayyim, a medieval Islamic jurisconsult, theologian and spiritual writer: "A'ishah and Mu'wiyah maintained that the [Prophet's) Night Journey was performed by his soul (bi-ruhihi), while his body did not leave its place. The same is reported to have been the view of Al-Hasan al-Basri. But it is necessary to know the difference between the saying, 'the Night Journey took place in dream (manaman)', and the saying, 'it was [performed] by his soul without his body'. The difference between these two [views] is tremendous.... What the dreamer sees are mere reproductions (amthal) of forms already existing in his mind; and so he dreams [for example] that he ascends to heaven or is transported to Mecca or to [other]

regions of the world, while [in reality] his spirit neither ascends nor is transported... Those who have reported to us the Ascension of the Apostle of God can be divided into two groups - one group maintaining that the Ascension was in spirit and in body, and the other group maintaining that it was performed by his spirit, while his body did not leave its place. But these latter [also] do not mean to say that the Ascension took place in a dream: they merely mean that it was his soul itself which actually went on the Night Journey and ascended to heaven, and that the soul witnessed things which it [otherwise) witnesses after death [lit., mufaraqah, "separation"]. Its condition on that occasion was similar to the condition [of the

soul] after death.... But that which the Apostle of God experienced on his Night Journey was superior to the [ordinary experiences of the soul after death, and, of course, was far above the dreams which one sees in sleep.... As to the prophets [whom the Apostle of God met in heaven], it was but their souls which had come to dwell there after the separation from their bodies, while the soul of the Apostle of God ascended there in his lifetime."

In the final analysis this kind of spiritual experience is not only not inferior, but, on the contrary, vastly superior to anything that bodily organs could ever perform or record; and it is far superior to what we term “dream-experiences". It should be emphasized that spiritual experiences of the kind referred to above are as "real" and objective than anything which could be experienced "in body”. Hence we are not reducing or belittling the extraordinary worth and importance of this journey. “However, it is improbable that we ordinary human beings will ever be in a position fully to comprehend spiritual experiences of this kind. Our minds can only operate with elements provided by our consciousness of time and space; and everything that extends beyond this particular set of conceptions will always defy our

attempts at a clear-cut definition”

As I have stated earlier, the index ayah speaks only of the first part of the journey. The Mi’raaj is mentioned in another ayah in the same surah:⁵

“……..and so We have ordained that the vision which We have shown thee - as also the tree [of hell,] cursed in this Qur'an - shall be but a trial for men……..”

The tree mentioned here does not fall within the limits of this discussion.

The vision (ru'ya) referred to here is the Prophet's experience of the Ascension, which was preceded by the Night Journey. This is labelled in the ayah as a "a trial for men”. An indeed it did become a test for the recipients of this wahee as it was subjected to widely conflicting interpretations; and this clashing explanations persist till today. This had given give rise to doubts regarding its objective reality. So much so that some of the Neo-Muslims started doubting their Faith in the Holy Prophet instead of seeing it as “an extraordinary evidence of the spiritual grace which He bestows on His chosen ones”. Had they done so, it would have strengthened their faith in the message of the Qur’an.

Maulana Maudoodi maintains that “here word ruya does not mean “seeing things in a dream” but seeing things actually with physical eyes”. He has based this extraordinary reading on the conjecture that assertion of simply a dream would not have caused such a turmoil in the society, even pushing some towards apostasy. So does Mufti Mohammed Shafi think. The Mufti also points out that “the word 'fitnah' is used in the Arabic language to convey many different meanings. It could mean falling into error and going astray, or trial or test or some disorder or upheaval as well”. Some commentators refer this ru'ya to visions other than Mi’raaj like the dream the Prophet had in Madinah that he and his followers would make the pilgrimage to Makkah. When their attempted pilgrimage was blocked by the Quraish on the outskirts of the city the apparent thwarting of the Prophet’s vision became a test of faith for some of his followers. Still others have suggested that the vision was a reference to a vision the Prophet had of his overcoming the Quraish at either Badr or the conquest of Makkah. However, since these three events occurred in the Madinan period, it is unlikely that the vision in this Makkan sūrah refers to them .

Mufti Mohammed Shafi states that the word “ar-ru’a) in the verse means seeing and is probably used “in the sense of a simile”. He adds further “And if, “ar-ru’a" is taken to mean dream itself, then, it is also not too far out to say that the event of Mi'raaj, in addition to its being physical, also transpired, before or after it, in the form of a spiritual Mi'raaj as a dream as well. Therefore, the saying, that it was a dream, reported from Sayyidna 'Abdullah ibn 'Abbas and Umm al-Muaminin Sayyidah 'A'ishah is also correct in its place, but it does not necessarily imply that physical Mi'raaj did not take place”. An amusing attempt, as usual at tatbeeq that is reconciliation.

........and Allah knows best.

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

Dr. Khalid Mitha

FOOTNOTES

(1) Surah 2/269

يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ

(2) Surah 102/8

ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ

(3) A brief account of Mi'raaj - as reported by Ibn Kathir
After having explained the present verse in his Tafsir along with a detailed background of relevant Ahaadith, Imam Ibn Kathir has said: The truth of the matter is that the journey of Isra' came to pass when the Holy Prophet was awake, not dreaming. From Makkah al-Mukarramah to Baitulmaqdis, the journey was covered on Buraq (a special heavenly horse to ride). When he reached the gate of Baitulmaqdis, he tied the buraq close to the gate, entered the Masjid of Baitulmaqdis and offered two rakat of Tahiyyatul-masjid (prayer in honor of the Mosque) facing its orientation. After that, a staircase was brought which had steps to go up from below. Through this staircase, he went to the first heaven. After that, he went to the rest of the heavens. [Only Allah knows the reality of this staircase - what it was and how did it work and things like that. In our day too, many kinds of stairs are in use. There are stairs that escalate automatically and there are elevators that take one up. Therefore, falling into any doubt or suspicion about this miraculous staircase is not right.] On every heaven, the resident angels greeted him and on every heaven, he met blessed prophets who were stationed on a particular heaven, such as, Sayyidna Musa on the sixth heaven, and Sayyidna Ibrahim Khalilullah on the seventh heaven. After that, he went beyond the stations of all these blessed prophets and reached a plain where he could hear the sound of the pen writing destinies. And he saw the Sidratul-muntaha, the Far Tree in Jannah, on which moths in gold and variegated colors were falling from above by the command of Allah and which was surrounded by angels of Allah. And it was at this place that the Holy Prophet saw Sayyidna Jibra'il al-Amin in his real form with six hundred wings. And right there, he saw a flag in green that had the horizon all covered up. And he also saw al-Bayt al-Ma'mur (the well-attended House believed to be located in Jannah exactly above the Baytullah in Makkah) sitting by which was the founder of the Ka'bah, Sayyidna Ibrahim with his back reclining against its wall. Seventy thousand angels enter this Bayt al-Ma'mur every day who shall be waiting for their turn to re-enter there right through the day of Qiyamah. And the Holy Prophet saw
Jannah and the Jahannam with his own blessed eyes. At that time, first came the command that his people were being obligated with fifty prayers, then, these were reduced to five. This shows the importance and merit of Salah as being the foremost out of all acts of 'Ibadah.

After that, he alighted back into Baytul-maqdis and, with him, so did the blessed prophets he had met on different heavens (as if) they had come to see him off as far as Baytul-maqdis. At that time, as it was time for Salah, he offered the prayer with all prophets. It is also probable that this Salah was the Salah of Fajr the same day. Ibn Kathir says that this event concerning the prayer with prophets led by the Holy Prophet has come to pass, as held by some, before he went to the heavens. But, as obvious, this event took place after the return because it has been re-ported in the incident relating to his meeting with blessed prophets at different heavens that it was Sayyidna Jibra'il who introduced him to all prophets. Had this event relating to his leading the prayer passed earlier, no introduction was needed there - and, for that matter, it is obvious enough that the real purpose of this journey was to visit with the heavenly hosts. Doing that first appears to be more likely. Once he was done with the real mission, all prophets came to say good bye to him up to Baytul-maqdis and by making him the Imam of the prayer through a signal from Sayyidna Jibra'il, his precedence over others was demonstrated practically. After that, he departed from Baytul-maqdis riding buraq and reached Makkah al-Mu’azzama while it was still dark. (And Allah, the Pure and the High, knows best).

(4) Appendix IV, The Night Journey, The Message of THE QURAN, Dr. Mohammed Asad (abridged)

According to various well-documented Traditions - extensively quoted and discussed by Ibn Kathir in his commentary on 17:1, as well as by Ibn Hajar in Fath al-Bari VII, 155 ff - the Apostle of God, accompanied by the Angel Gabriel, found himself transported by night to the site of Solomon's Temple at Jerusalem, where he led a congregation of many of the earlier, long since deceased prophets in prayer; some of them he afterwards encountered again in heaven. The Ascension, in particular, is important from the viewpoint of Muslim theology inasmuch as it was in the course of this experience that the five daily prayers were explicitly instituted, by God's ordinance, as an integral part of the Islamic Faith.

Since the Prophet himself did not leave any clear-cut explanation of this experience, Muslim

thinkers - including the Prophet's Companions - have always widely differed as to its true

nature. The great majority of the Companions believed that both the Night Journey and the

Ascension were physical occurrences - in other words, that the Prophet was borne bodily to

Jerusalem and then to heaven - while a minority were convinced that the experience was

purely spiritual. Among the tatter we find, in particular, the name of A'ishah, the Prophet's

widow and most intimate companion of his later years, who declared emphatically that "he was transported only in his spirit (bi-ruhihi), while his body did not leave its place" (cf. Tabari, Zamakhshari and Ibn Kathir in their commentaries on 17:1); the great Al-Hasan al-Basri, who belonged to the next generation, held uncompromisingly to the same view (ibid.). As against this, the theologians who maintain that the Night Journey and the Ascension were physical experiences refer to the corresponding

belief of most of the Companions - without, however, being able to point to a single Tradition to the effect that the Prophet himself described it as such.

The most convincing argument in favour of a spiritual interpretation of both the Night Journey

and the Ascension is forthcoming from the highly allegorical descriptions found in the

authentic Traditions relating to this double experience: descriptions, that is, which are so

obviously symbolic that they preclude any possibility of interpreting them literally, in

"physical" terms. Thus, for instance, the Apostle of God speaks of his encountering at

Jerusalem, and subsequently in heaven, a number of the earlier prophets, all of whom had

undoubtedly passed away a long time before. According to one Tradition (quoted by Ibn

Kathir on the authority of Anas), he visited Moses in his grave, and found him praying. In

another Tradition, also on the authority of Anas (cf. Fath al-Bari VII, 158), the Prophet

describes how, on his Night Journey, he encountered an old woman, and was thereupon told

by Gabriel, "This old woman is the mortal world (ad-dunya)". In the words of yet another

Tradition, on the authority of Abu Hurayrah (ibid.), the Prophet "passed by people who were

sowing and harvesting; and every time they completed their harvest, [the grain) grew up again.

Gabriel said, 'These are the fighters in God's cause (al-mujahidun).' Then they passed by

people whose heads were being shattered by rocks; and every time they were shattered, they

became whole again. [Gabriel] said, 'These are they whose heads were oblivious of prayer....

Then they passed by people who were eating raw, rotten meat and throwing away cooked,

wholesome meat. [Gabriel] said, 'These are the adulterers.'"

In the best-known Tradition on the Ascension (quoted by Bukhari), the Prophet introduces his

narrative with the words: "While I lay on the ground next to the Ka'bah [lit., "in the hur"], lo!

there came unto me an angel, and cut open my breast and took out my heart. And then a

golden basin full of faith was brought unto me, and my heart was washed (therein) and was

filled [with it]; then it was restored to its place..." Since "faith" is an abstract concept, it is

obvious that the Prophet himself regarded this prelude to the Ascension - and therefore the

Ascension itself and, ipso facto, the Night Journey to Jerusalem - as purely spiritual

experiences.

But whereas there is no cogent reason to believe in a "bodily" Night Journey and Ascension,

there is, on the other hand, no reason to doubt the objective reality of this event. The early

Muslim theologians, who could not be expected to possess adequate psychological

knowledge, could visualize only two alternatives: either a physical happening or a dream.

Since it appeared to them - and rightly so - that these wonderful occurrences would greatly

lose in significance if they were relegated to the domain of mere dream, they instinctively

adopted an interpretation in physical terms and passionately defended it against all contrary

views, like those of A'ishah, Mu'awiyah or al-Hasan al-Basri. In the meantime, however, we

have come to know that a dream-experience is not the only alternative to a physical

occurrence. Modern psychical research, though still in its infancy, has demonstrably proved

that not every spiritual experience (that is, an experience in which none of the known organs

of man's body has a part) must necessarily be a mere subjective manifestation of the "mind" - whatever this term may connote - but that it may, in special circumstances, be no less real or "factual" in the objective sense of this word than anything that man can experience by means of his physiological organism. We know as yet very little about the quality of such exceptional psychic activities, and so it is well-nigh impossible to reach definite conclusions as to their nature. Nevertheless, certain observations of modern psychologists have confirmed the possibility - claimed from time immemorial by mystics of all persuasions - of a temporary "independence" of man's spirit from his living body. In the event of such a temporary independence, the spirit or soul appears to be able freely to traverse time and space, to embrace within its insight occurrences and phenomena belonging to otherwise widely separated categories of reality, and to condense them within symbolical perceptions of great intensity, clarity and comprehensiveness. But when it comes to communicating such

"visionary" experiences (as we are constrained to call them for lack of a better term) to people who have never experienced anything of the kind, the person concerned - in this case, the Prophet - is obliged to resort to figurative expressions: and this would account for the

allegorical style of all the Traditions relating to the mystic vision of the Night Journey and the Ascension.

At this point I should like to draw the reader's attention to the discussion of "spiritual

Ascension" by one of the truly great Islamic thinkers, Ibn al-Qayyim (Zad al-Ma'da 11, 48 f):

"A'ishah and Mu'wiyah maintained that the [Prophet's) Night Journey was performed by his

soul (bi-ruhihi), while his body did not leave its place. The same is reported to have been the

view of Al-Hasan al-Basri. But it is necessary to know the difference between the saying, 'the

Night Journey took place in dream (manaman)', and the saying, 'it was [performed] by his soul without his body'. The difference between these two [views] is tremendous.... What the

dreamer sees are mere reproductions (amthal) of forms already existing in his mind; and so he dreams [for example] that he ascends to heaven or is transported to Mecca or to [other]

regions of the world, while [in reality] his spirit neither ascends nor is transported...

"Those who have reported to us the Ascension of the Apostle of God can be divided into two

groups - one group maintaining that the Ascension was in spirit and in body, and the other

group maintaining that it was performed by his spirit, while his body did not leave its place.

But these latter [also] do not mean to say that the Ascension took place in a dream: they

merely mean that it was his soul itself which actually went on the Night Journey and ascended to heaven, and that the soul witnessed things which it [otherwise) witnessses after death [lit., mufaraqah, "separation"]. Its condition on that occasion was similar to the condition [of the soul] after death.... But that which the Apostle of God experienced on his Night Journey was superior to the [ordinary experiences of the soul after death, and, of course, was far above the dreams which one sees in sleep.... As to the prophets [whom the Apostle of God met in heaven], it was but their souls which had come to dwell there after the separation from their bodies, while the soul of the Apostle of God ascended there in his lifetime."

It is obvious that this kind of spiritual experience is not only not inferior, but, on the contrary, vastly superior to anything that bodily organs could ever perform or record; and it goes without saying, as already mentioned by Ibn al-Qayyam, that it is equally superior to what we term "dream-experiences", inasmuch as the latter have no objective existence outside the subject's mind, whereas spiritual experiences of the kind referred to above are not less "real" (that is, objective) than anything which could be experienced "in body". By assuming that the Night Journey and the Ascension were spiritual and not bodily, we do not diminish the extraordinary value attaching to this experience of the Prophet. On the contrary, it appears that the fact of his having had such an experience by far transcends any miracle of bodily ascension, for it presupposes a personality of tremendous spiritual perfection - the very thing which we expect from a true Prophet of God. However, it is improbable that we ordinary human beings will ever be in a position fully to comprehend spiritual experiences of this kind. Our minds can only operate with elements provided by our consciousness of time and space; and everything that extends beyond this particular set of conceptions will always defy our attempts at a clear-cut definition.

In conclusion, it should be noted that the Prophet's Night Journey from Mecca to Jerusalem,

immediately preceding his Ascension, was apparently meant to show that Islam is not a new

doctrine but a continuation of the same divine message which was preached by the prophets of old, who had Jerusalem as their spiritual home. This view is supported by Traditions (quoted in Fath al-Bari VII, 158), according to which the Prophet, during his Night Journey, also offered prayers at Yathrib, Sinai, Bethlehem, etc. His encounters with other prophets,

mentioned in this connection, symbolize the same idea. The well-known Traditions to the

effect that on the occasion of his Night Journey the Prophet led a prayer in the Temple of

Jerusalem, in which all other prophets ranged themselves behind him, expresses in a figurative manner the doctrine that Islam, as preached by the Prophet Muhammad, is the fulfilment and perfection of mankind's religious development, and that Muhammad was the last and the greatest of God's message-bearers.

(5) Surah 13/60 (part of the ayah)

………. وَما جَعَلنَا الرُّؤيَا الَّتي أَرَيناكَ إِلّا فِتنَةً لِلنّاسِ وَالشَّجَرَةَ المَلعونَةَ فِي القُرآنِ ۚ

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Quran and Hadith on the Night Journey and Me’raj of Prophet Mohammed Ongoing Muslim Debate: Physical or Spiritual?