Nocturnal Journey of Muhammad (ﷺ)

Nocturnal Journey of Muhammad (ﷺ)

or Miraj

Shahidullah Kausar

“Glorious is He who has taken his servant for a journey by night from the sacred Mosque to the farthest Mosque, of which vicinity we have blessed, to show him our signs, verily only, He is the Hearer and Seer. (17:1).

There were some exalted and elevated persons who have performed incredible and astonishing feats, which were not or rather could not be performed by ordinary men. These extra-ordinary occurrences, in the case of the Prophets, are called “Miracles” or معجزات and in the case of the Saints, are called “Karamat" or کرامات . The history of almost every nation records these supra-natural incidents and these happenings are not unknown to the people.

Many Prophets, like Noah, Abraham, David, Moses, Jesus and the last Prophet Muhammad (ﷺ) have performed, on many occasions, miracles, which work is taken by their respective followers as a distinctive sign of their commission to Prophet-hood.

The Prophet Muhammad (ﷺ) has performed numerous miracles which are recorded in the Books of Ahadith with authentic historical evidence and with reliable sources. One of his most astonishing miracles is his Ascent to the Heavens or Miraj.

Historians, biographers and traditionists are not unanimous on the date of Miraj. There are different opinions regarding the date of ascent. These differences arose because, firstly, when the incident of Miraj took place, the Muslims were few in number and were subjected to every kind of torture, cruelties and atrocities by the Mecca pagans and, secondly, those people narrated this event who either were very small in age at that time or even had not been born. However, there are eleven or more opinions on the determination of month and date of ascension. One group says it was Rabiul Awwal and another says it was Rabiul Althani. A third group says it was Rajjab yet the fourth group says that it was either Ramadan or Shawwal. Waqidi, who is a well known liar even fixed the date and month of Miraj. He says Miraj was on Saturday night 17^th of Ramadhan. These narrations of Waqidi are without authentic sources or chain of narration. However, Ibn Qutaiba Dinuri-and Ibn Abdul Barr from among the earlier scholars and Imam Rafee and Nowri from among the later scholars say that it was in the month of Rajjab. Another traditionalist Abdul Ghani Maqdasi not only accepted this but he also said that it was on 27^th of Rajjab. The well-known scholar Zurqani wrote, “On this is the practice of the people and some scholars say that this is the most authentic narration. This is 27^th of Rajjab which is generally accepted as the night of Miraj. On the basis of all these evidences we may say that Miraj took place on the 27^th night of the month of Rajjab more than one year before Hijri.

According to one narration the Prophet (ﷺ) was lying in his house and Angel Gabriel-appeared accompanied by a group of Angels.

In accordance with another narration, that same night the Holy Prophet (ﷺ) was lying down, either in the Hatim or nearby the Black-Stone within the precincts of the Kabah in a state of wakefulness and sleep. Angel Gabriel came with a party of Angels and brought a carrier called “Burraq” which was bigger than an ass and smaller than a mule.

The Angel then cut open the chest of the Prophet (ﷺ) and washed his heart with the water of Zum Zum, and brought a golden cup full of faith and wisdom and then poured them into the heart of the Prophet (ﷺ). The Prophet (ﷺ) mounted the “Burraq” and then almost instantaneously, reached Jerusalem. Here he tied his steed where other Prophets used to tie their steeds, and he ascended to the Heavens.

The Prophet’s bodily journey from Mecca to Jerusalem and then to the Seven Heavens and the Arsh and his return to Mecca, all within a few moments, appears incredible. This miraculous feat of the Holy Prophet (ﷺ) has been met with scepticism by some; disbelief by others but, by and large, most of the Scholars agree that such a journey was performed. Opinions differ as to whether the Miraj involved the Prophet’s total personality or not. Some scholars say that the Miraj was nothing but a dream. These are the differences of opinion of the nature and circumstances of the event and the time involved. This can partly be understood at present due to scientific advances in the field of interstellar movement and the discovery of the movement and the speed of light. The Prophet’s (ﷺ) vehicle is known as Burraq derived from “Barq” which means electricity. This Burraq might have been electrically propelled vehicle whose travelling speed was beyond our present day scientific comprehension. Perhaps the day is not far off when the advancement of scientific research will be able to throw more light on this subject.

In the transcendental region the Prophet (ﷺ) led a congregational prayer. He acted as Imam with the Prophets of old behind him. Afterwards, according to one narration he was offered three cups: one full of wine, the second was full of milk and the third cup contained honey, for refreshment. The Prophet (ﷺ) had the choice of selecting any of the three and he chose milk whereupon, Gabriel said that his choice was in accordance with the ‘normal nature’, and if he would have taken wine his followers would have gone astray.

From there his ascent to the Heavens commences. He then crossed through starry, galaxies and reached the gate to the first sky. Gabriel knocked at the gate whereupon a voice was heard and enquired who was that; then Gabriel replied that it was he and then it was asked who else was with him. Gabriel answered that the Prophet Muhammad (ﷺ) was with him. The Guard Angel asked if he was sent for, whereupon Gabriel answered in the affirmative, and the gate was opened. The Prophet (ﷺ) was welcomed and the same conversation took place at the gate of every sky.

In the first Heaven the Prophet (ﷺ) met Adam. The Prophet was requested by Gabriel to greet him, whereupon, the Prophet did so. Adam welcomed the Prophet remarking “Righteous Son” and “Righteous Prophet”. When Adam looks to the right side of himself, he smiles here are the souls from among his (Adam A.S.) progeny who will enter Paradise, and to the left were the souls of those who would go to Hell. When he sees them he weeps.

Anas (may Allah be pleased with him), says that Hadrat-Abu Zarr did not tell him about the positions of the Prophets. However, the Prophet Abraham (ﷺ) who greeted the Prophet as saying, “Righteous Son” and “Righteous Prophet”. Then Angel. Gabriel took the Prophet (ﷺ) to the Seventh Heaven. On continuing their journey the party reached the Sidratul Muntaha here the Prophet saw Angel Gabriel in real form, which is the highest stage of his freedom and beyond this stage no one could ever go and even Angel Gabriel expressed his inability, Gabriel said: If I. try to cross a hair breadth distance, glaringness shall burn my feather, (wings).

Here the Prophet (ﷺ) heard the voice of the pen write the destiny of the universe. Angel Gabriel who has been a constant companion of the Prophet could not go beyond but the last Prophet continued his journey until he reached in the presence of Allah, the Lord. Here, at the Abode of Authority, the Prophet (ﷺ) looked without blinking, and conversed with Allah.

There are indications in the Holy Qur’an that it was a physical journey.

(A) In the verse, quoted at the beginning of this Article the word ‘Abd’ is used, which is not employed in the Arabic language to mean the soul only, rather it is used in the sense of involving the total Personality including physique.

(B) One of the purposes of this journey is to see the signs of God, which involves the physical senses.

(C) The Prophet's chest was cut open and his assertion that he did not feel any pain, is a physical experience.

(D) When the Prophet informed his people that he ascended to the Heaven the infidels did not believe him and thought it to be a dream or spiritual experience; the infidels and pagans would have not belied him because in the dream world many things can be experienced.

(E) On this occasion the daily live prayers, which are the second pillar of Islam, were obligated, which cannot be merely in a dream, though the dreams of the Prophets were always true.

(F) Allah says that he revealed to his servant what he revealed. Revelation is something other than a dream, hence it was a physical experience.

(G) Allah says in these verses of the Holy Qur’an: “His heart did not falsify what he saw”

(H) “His eyes neither swerved, nor went wrong”.

In these verses it is clearly stated that the Prophets heart did not belie what he saw, neither his eyes. Now the heart and the eyes are not the same thing: eyes are the external instruments of sight of the physical body and therefore, it was a physical experience hence the journey of the Prophet (ﷺ) was a physical one.

Significance of the Miraj

The highest pinnacle of human perfection was reached by our noble Prophet (ﷺ) when he stood, face to face with Allah. The quality or degree of this supreme honour is borne out by the fact that when the Prophet Moses wanted to see Allah he (Moses) was shown only an aspect of the Divine Majesty and he fell down in a swoon, i.e. his senses could not behold the glory of the Creator.

The major significations of the Miraj are that the last few verses of the Surah Baqarah were given to the Prophet (ﷺ), the five daily prayers were also given, good tidings to the members of the Ummat-i-Muhammad with reward of Heaven i f they refrain from associating anything or anyone with Allah, etc.

Thus the reason behind the Miraj is significant in that it needed our beloved Prophet (ﷺ) to undergo a ‘Physical experience’ so that he may relate to his people afterwards what he saw and heard. With regard to the five daily prayers the Prophet (ﷺ) has said:

“The prayer is the Miraj of the Believers”

From this statement we may rightly conclude that the Mira] which was undertaken by the Noble Prophet (ﷺ) with his Total Personality, should also be undertaken by the Mu’min (believer) in the spirit i.e., his inflinching desire for spiritual perfection and to aspire to become spiritually developed so that he may see “things as they are and not as they appear to be” which is the reward for him from his Lord.

May Allah bestow upon us this blessing so that we may also, in some measure, gain the experience of our beloved Prophet Muhammad (ﷺ). Amen!