Takbir! Allahu Akbar! The Celebration of Al-Isra Wal-Mi'raj!

[Saleh Ali]

The Celebration Of Al-Isra Wal Mi'raj! Allahu Akbar! The 4th of October is Indeed a Blesseded day, This Day Our Holy Light of the Prophets Muhammat Al-Mustaf Rose to the Shy And was Taken to Al-Aqsa And the taken to the Divine presence of Allah! Allahu Akbar!

May Allah Bless Muhammat who Had the secret of the Secret, Allah Humma Salli 'aLa Sayyadina Muhammat Va'ala Aali Muhammat!




The night journey and the ascension of prophet Muhammad)


Praise be to Allah, the Lord of t he Worlds, the One Who exists without a place. To Him belong the endowments and proper commendations. May Allah raise the rank of Prophet Muhammad and his kind Al and Companions and protect his nation from what he fears for them. May the Lord of Heavens and Earth grant us the sincere intentions and guide us to the acceptable deeds.

Thereafter, Allah sent the prophets as a mercy to the slaves and supported them with miracles to indicate the truthfulness of their message. Of all the prophets, our Prophet, Muhammad, was blessed with the most miracles. Al-Isra' and al-Mi^raj are among the many miracles of Prophet Muhammad.

The miracle of al-Isra' is confirmed in the Qur'an. In Surat al-Isra', Ayah 1, Allah said:



which means: [Praise be to Allah Who enabled His slave, Muhammad, to make the journey at night from Masjid al-Haram in Makkah to Masjid al-Aqsa in Jerusalem, which is surrounded a blessed land.] This journey is also confirmed in the sahih hadith. As such, there is scholarly consensus (ijma^) Prophet Muhammad journeyed in body and soul the night of al-Isra' from Masjid al-Haram in Makkah to Masjid al-Aqsain Jerusalem. Moreover, these scholars indicated the person who denies al-Isra' is a blasphemer for belying the explicit text of the Qur'an.

Before the Prophet took this night journey, the ceiling of the house in which he was staying was opened, and Jibril descended. He cut open the chest of Prophet Muhammad and washed that open area with Zamzam water. Then he emptied something from a container into the chest of the Prophet to increase his wisdom as well as the strength of his belief. This was done to prepare the Messenger of Allah for that which he had yet to see in the upper world from among the wonders of the creation of Allah.





Al-Isra'

After the Prophet performed the Evening Prayer (^Isha'), Jibril came to him with a white animal, slightly larger than a donkey yet smaller than a mule. This animal was the buraq,--one of the animals of Paradise. Jibril held the buraq by his ear and told the Prophet to mount it. When the buraq was mounted, the Prophet set forth.

The buraqis a very fast animal; the length of the buraq's stride is the farthest distance it's eye can see. The Prophet and Jibril arrived to a land with palm trees. Jibril told the Prophet to dismount and pray, so the Prophet dismounted the buraq and prayed two rak^as. Jibril asked him, "Do you know where you prayed?" and the Prophet answered, "Allah knows best." Jibril told him, "This is Yathrib; this is Taybah. "." (These are two names for the city of al-Madinah.) Before the Prophet emigrated to al-Madinah, it was called Taybah and Yathrib. It earned the name al-Madinah after the Prophet emigrated to it.

The buraq continued with the Prophet and Jibril until they reached another place. Again Jibril told the Prophet to get down and pray. The Prophet dismounted there and prayed two rak^as. Jibril informed the Prophet of the name of that place; it was Tur Sina'.

Once again the buraq took off with the Prophet and Jibril. Once again it stopped, and the Prophet dismounted and prayed two rak^as. This was in Bayt Lahm, where Prophet ^Isa (Jesus) was born. Then the buraq continued with the Messenger of Allah until they entered the city of Jerusalem. There the Prophet went to Masjid al-Aqsa. Outside was a ring used by the Messengers of Allah to tie their animals. The Prophet tied his buraq to this ring. Then the Prophet entered the masjid where Allah assembled for him all the Prophets--from Adam to ^Isa. Prophet Muhammad moved forward and led them all in prayer. This is an indication the Prophet is higher in status than all the rest of the prophets and messengers.

1- On Prophet Muhammad's journey from Masjid al-Haram to Masjid al-Aqsa, Allah enabled him to see some of His wondrous creations. Allah enabled the Prophet to see the world (dunya) like an old woman. However, this old woman was wearing a great deal of jewelry, and in this there is an indication signifying the reality of the world.

2- Allah enabled the Prophet to see Iblis. The Prophet saw something on the side of the road which did not dare to stand in his way or speak to him. What the Prophet saw was Iblis. Originally, Iblis was a believer and lived with the angels in Paradise. When Allah ordered the angels to prostrate (sujud) to Prophet Adam, Iblis was ordered to prostrate to him as well. The angels prostrated to Adam in obedience to Allah, because angels do not disobey Allah. However, Iblis did not obey, and he objected to the order of Allah. He said, "You created me out of fire, and You created him out of clay. How do You order me to prostrate to him?" So this objection by Iblis to the order of Allah was the first blasphemy he committed.

3- On his journey, the Prophet smelled a very nice odor. He asked Jibril about this pleasant scent and Jibril informed him this good smell was coming from the grave of the woman whose duty used to be to comb Pharaoh's daughter's hair. This woman was a good, pious believer. One day, as she was combing Pharaoh's daughter's hair, the comb fell from her hand. At this she said, ""Bismillah. "Pharaoh's daughter asked her, "Do you have a god other than my father?" The woman said, "Yes. My Lord and the Lord of your father is Allah." Pharaoh's daughter told her father what had happened. Pharaoh demanded this woman blaspheme and leave Islam, but she refused. At that, Pharaoh threatened to kill her children. He brought a great pot of water and built a great fire under it. When the water boiled, Pharaoh brought her children and started to drop them into that pot one after the other. Throughout all this, the woman remained steadfast to Islam, even when Pharaoh reached her youngest child--a little boy still breast feeding--but she felt pity for him. At that, Allah enabled this child to speak. He said to his mother, "O Mother, be patient. The torture of the Hereafter is far more severe than the torture of this life, and do not be reluctant, because you are right." At this the woman requested Pharaoh collect her bones and the bones of her children and bury them in the same grave. Pharaoh promised her that--then dropped her into that boiling water. She died as a martyr. The good odor the Prophet smelled coming from her grave is an indication of her high status.

4- During his trip, the Prophet saw people who were planting and reaping in two days. Jibril told the Prophet, "These were the people who fight for the sake of Allah (mujahidun). ")."

5- The Prophet also saw people whose lips and tongues were clipped with scissors made of fire. Jibril told the Prophet, "These are the speakers of sedition (fitna) who call people to misguidance."

6- He also saw a bull which exited a very small outlet, then was trying in vain to return through that small outlet. Jibril told the Prophet, "This is the example of the bad word--once spoken, it cannot be returned."

7- The Prophet saw people grazing like animals, with very little clothing on their private parts. Jibril told the Prophet, "These are the ones who refused to pay zakat. "."

8- The Prophet saw angels smashing some people's heads with rocks. These heads would return to the shape they had been, and then the angels would smash their heads again--and so on. Jibril told the Prophet, "These are the ones whose heads felt too heavy to perform prayer--the ones who used to sleep without praying."

9- On his journey the Prophet saw people who were competing to eat some rotten meat--ignoring meat that was sliced and unspoiled. Jibril told the Prophet, "These are people from your nation who leave out that which is permissible (halal), and consume that which is forbidden ((haram). "This reference was to the fornicators, that is, the ones who left out the permissible (marriage) and committed sins (fornication).

10- Also, the Prophet saw people who were drinking from the fluid coming from the bodies of the fornicators, (water mixed with blood). Jibril indicated to the Prophet these were the ones who were drinking the alcohol which is prohibited in this world.

11- The Prophet saw people scratching their faces and chests with brass finger nails. Jibril said, "These are the examples of those who commit gossip ((ghibah). ")."







Al-Mi^raj



1- After the Prophet took this night journey from Masjid al-Haram to Masjid al-Aqsa, he ascended to the upper heavens. The Prophet ascended to the heaven on stairs, called al-mirqat, in which one step is made of gold and the next of silver, and so on. These stairs are veiled from us. The Prophet ascended these stairs until he reached the first heaven. When the Prophet and Jibril arrived at the first heaven, Jibril requested the gate to be opened. The angel assigned to that gate asked Jibril, "Who is with you?" Jibril answered, "It is Muhammad." The angel asked Jibril, "Was he dispatched? Is it time for him to ascend to the heaven?" Jibril said, "Yes." So, the gate was opened for him, and Prophet Muhammad entered the first heaven.

There, Prophet Muhammad saw Prophet Adam. To Adam's right, the Prophet saw some bodies, and to Adam’s left, other bodies. If Adam would look to his right he would laugh, and if he would look to his left he would cry. Adam was seeing the souls of his descendants. Those on his right were his descendants who would die as believers and those on his left were his descendants who would die as non-believers.

Then the Prophet ascended to the second heaven. In this second heaven was where Prophet Muhammad saw Prophets ^Isa and Yahya. ^Isa and Yahya are cousins; their mothers were sisters. They welcomed the Prophet and made supplication (du^a') for him for good things. The Prophet ascended to the third heaven, where he found Prophet Yusuf. Prophet Yusuf was extremely handsome. Allah bestowed half the beauty on Yusuf. Yusuf received the Prophet with a warm welcome and made supplication (du^a') for him for good things.

Then the Prophet ascended to the fourth heaven, where he found Prophet Idris. Idris welcomed the Prophet and made supplication (du^a') for him for good things. In the fifth heaven, the Prophet encountered Harun, the brother of Prophet Musa. In the sixth heaven, he encountered Prophet Musa. Each of these Prophets received Prophet Muhammad with a warm welcome and made supplication (du^a')') for him for good things.

Then the Prophet ascended to the seventh heaven, and that is where our Messenger saw Prophet Ibrahim. Prophet Ibrahim is the best of the prophets after our prophet, Muhammad. The Prophet saw Prophet Ibrahim with his back against al-Bayt al-Ma^mur. To the inhabitants of the skies, al-Bayt al-Ma^mur is like the Ka^bah is to us, the inhabitants of the earth. Every day 70,000 angels go there; then exit from it, and never return. The next day another 70,000 angels go, come out, and never return. This will continue until the Day of Judgment. In this, there is an indication as to the greatness of the numbers of the angels--their numbers are far more than the numbers of the humans and the jinns together.

In the seventh heaven, Prophet Muhammad saw Sidrat al-Muntaha--a very big tree of sidr. Each of the fruits of this tree is as large as a big jar. The leaves of this tree are similar to the ears of the elephants. Sidrat al-Muntahais an extremely beautiful tree. It is visited by butterflies made of gold. When these butterflies gather on this tree, its beauty is beyond description.

Then the Prophet ascended to what is beyond the seven skies; he entered Paradise. He saw examples of the inhabitants of Paradise and how their situation would be. He saw most of the inhabitants of Paradise are the poor people .

The Prophet saw other things on the night of his ascension. He saw Malik, the angel in charge of the Hellfire. Malik did not smile at the Prophet when he saw him, and the Prophet asked why. In answer to the Prophet's question, Jibril said, "Malik did not smile since the day Allah created him. Had he smiled for anyone, he would have smiled for you."

In Paradise, the Prophet saw some of the bounties Allah prepared for the inhabitants of Paradise. He saw the Hur ul-^In: females Allah created who are not humans or jinn. They are in Paradise and will be married to those men Allah willed them to marry.

The Prophet saw the wildan ul-mukhalladun: creations of Allah who are not human, jinn, or angels. They are a very beautiful creation of Allah whose appearance is like laid-out pearls. They are servants of the inhabitants of Paradise. The least in status of the People of Paradise will have 10,000 wildan ul-mukhalladun to serve him. Each one of them would carry a tray of gold in one hand and a tray of silver in the other hand.

The Prophet saw the Throne (^Arsh), which is the ceiling of Paradise. The Throne is the largest creation of Allah in size; Allah did not create anything bigger in size than it. The seven heavens and the earth in comparison to the Kursiyy, are like a ring thrown in a desert, and the Kursiyy in comparison to the Throne, is like a ring thrown in a desert. The seven heavens and the earth in comparison to the Throne are like a seed of mustard compared to the ocean. Allah created the Throne as a sign of His Power and He did not create the Throne to sit on it.

Allah created the Throne to show His Power. It is carried by four angels, and on the Day of Judgment, it will be carried by eight. The Prophet said he was permitted to speak about one of these angels who carry the Throne. In describing this angel, the Prophet told us the distance between his ear lobe and shoulder is the distance a fast-flying bird would cover in 700 years.

Then the Prophet ascended beyond Paradise. He reached a place where he heard the creaking of the pens used by the angels who are copying from the Preserved Tablet. It is at that location Prophet Muhammad heard the Kalam of Allah, which is an attribute of the Self of Allah. He heard the Kalam of Allah which does not resemble our speech--so it is not something that occurs bit after bit. It is not letter after letter or a word that comes after another word. Rather, it is an attribute of Allah which is eternal and everlasting. It does not resemble our attributes. The Kalam of Allah has neither silence nor interruptions. It is an attribute of Allah, and it does not resemble the attributes of the creation.

The Prophet understood several things from hearing this Kalam of Allah. He understood the obligation of the five Obligatory Prayers. At first, Allah obligated fifty prayers. When Prophet Muhammad encountered Musa, Musa told him to make supplication (du^a') to his Lord to ease the obligation of fifty (50) prayers, because his nation could not handle that. Musa said, "I have experience with the people of Israel, and I know your nation cannot bear that." So the Prophet asked his Lord to lessen these prayers for his people. Five prayers were eliminated. Once again, Musa told the Prophet to ask Allah to lessen the number of prayers. Allah did. Nine times the Prophet made supplication to Allah to lessen these prayers--until these prayers were lessened to five Obligatory Prayers. So Prophet Musa was a great benefit to us. Had we been obligated to pray fifty prayers a day, this would have been a difficult matter for us.

From the Kalam of Allah, the Prophet also understood that a good deed would be written for the person who intends to do a good deed, even if he did not do it. Also, the good deed performed would be registered for he who performs it as at least ten good deeds--up to 700 good deeds. For some people, Allah would multiply the reward of their deeds more than that. Additionally, if one performs a bad deed, it is registered for him as one bad deed; yet for he who inclines towards committing a bad deed and then refrains from committing it, a good deed would be registered for him. Here one should note the difference between two matters. If a thought crossed a person's mind about doing something sinful, and this person wavered in this thinking, i.e., considered whether he should do it or not, then he refrained from doing this for the sake of Allah, this is written as a good deed. However, if a person has the firm intention in his heart that he wants to commit a sin, it would be written for him as a sin, even if he does not do it.





The Prophet Returns to Makkah


After all these matters took place with the Prophet, he returned to the city of Makkah. Some scholars said the Prophet's journey took about one-third of the night, i.e., his journey from Makkah to Jerusalem, then to the heavens and what is above them, and then back to Makkah The next day the Prophet told the people what happened to him the previous night. The blasphemers belied the Prophet and mocked him, saying, "We need a month to get there and back, and you are claiming to have done all this in one night?" They said to Abu Bakr, "Look at what your companion is saying. He says he went to Jerusalem and came back in one night." Abu Bakr told them, "If he said that, then he is truthful. I believe him concerning the news of the heavens--that an angel descends to him from the heavens. How could I not believe he went to Jerusalem and came back in a short period of time--when these are on earth?" At that, the Companion, Abu Bakr, was called "as-Siddiq"--because of how strongly he believed all what the Prophet said.

The blasphemous people questioned the Prophet: "If you are truthful, then describe to us Masjid al-Aqsa and its surroundings." They asked this because they knew Prophet Muhammad had never been there before the previous night. Allah enabled the Messenger to see Masjid al-Aqsa, and he described the masjid and its surroundings in exact detail. Moreover, the Prophet said, "On my way back, I saw some of your shepherds grazing their animals in a particular location. They were searching for a camel they had lost." The Prophet continued by giving the description of the camel. When these shepherds came back, they told their people what happened to them--precisely as the Prophet had already told them.

These blasphemers admitted the Prophet's description was exact. Despite that, they were still stubborn and rejected the faith. They did not accept Islam. Only those whom Allah willed to be guided, will be guided. The person whom Allah did not will to be guided, will not believe--regardless of how much explanation or how many proofs he is shown. The person whom Allah willed to be guided, surely he will be a believer. Many people witnessed miracles and still did not believe. Many people witnessed the miracle of the Prophet's splitting of the moon. Those who refused to embrace Islam said, "This is magic. Muhammad played a magic trick on our eyes." They even asked the people of a faraway land who witnessed the moon split in two. Despite this, they still did not believe. They said, "The magic of Muhammad is powerful; it even reached the faraway lands!" This was their response to witnessing a miracle--instead of believing and becoming Muslims.

We ask Allah that we would all die as Muslims. We ask Allah to bestow on us the bounty of entering Paradise without torture.

And Allah knows best.

[muawiyah]

Beautiful post. The night of alisra wal miraaj is indeed a blessed occasion. In the Ancient Israelite scripture Prophet Daniel Fortold this event in babylon while making a prophecisy about the coming of Allah' Final Apostle. He called him the Leader of the Prophets who will be uplifted to the heavens and will appear in the court of God and will receive Glory and who will kill the Beast-symbolized as the roman empire. this glorious event has also been fortold in the Ancient Hindu and Buddhist Scriptures. The Hindu scriptures state that a final prophet will arise in Arabia who will be given a horse like creature by which he will ride the seven heavens. In the buddhist scriptures it is stated that the final prophet who will appear in a land west of India, will encounter the heavens face to face.

[Saleh Ali]

May Allah bless the Muslims of this world!


May Allah bless our Prophet and His family!

[AbuMubarak]

Isra wal-Meraaj: The Journey by Night

http://www.ahya.org - Authentic Islamic Information and Resources
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Israa wal Meraaj [Book]

Isra wal-Meraaj: The Journey by Night


by Shawana A. Aziz
From As-Sunnah Bi-Monthly Islamic Newsletter

Reference Books: Tafseer Ibn Katheer, Saheeh al-Bukharee, Saheeh Muslim, Sunan Abu Dawood, Raheeq al-Makhtoom, Lectures on Meraaj by Allama Ehsaan Ilaahi Zaheer and others.
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“Glorified be He (Allah), Who took His slave Muhammad (sallallahu alaihe wa-sallam) for a journey by night from al-Masjid al-Haraam (in Makkah) to the farthest mosque (in Jerusalem), the neighborhood whereof We have blessed in order that We might show him of Our Aayat. Verily, He is all-Hearer All- Seer.” [Soorah al-Israa (17): 1]
INTRODUCTION: Allah narrates His Dignity, Greatness and Power that He is All-Able to do anything He Wills. He Alone is the true deity worthy of worship and He Alone is the Rabb (Creator, Provider, Sustainer). He took his slave Muhammad (sallallahu alaihe wa-sallam) from Makkah to the farthest Mosque in Jerusalem in one part of the night. [Adapted from Tafseer Ibn Katheer]

The Miracles of Allah’s Messenger (sallallahu alaihe wa-sallam): The Messenger of Allah (sallallahu alaihe wa-sallam) was granted various miracles by Allah, the Exalted. His greatest miracle is the Noble Qur'aan, which was revealed 1400 years ago and nobody has been able to change a single letter or produce its imitation. Allah says: “Verily, We: It is We Who have sent down the Dhikr (i.e. the Qur’aan) and surely, We will guard it (from corruption).” [Soorah al-Hijr (15): 9]

This verse is a challenge to mankind. Although the disbelievers tried to make variation in the Qur’aan but they failed miserably. All the other Divine books the Torah, the Injeel were corrupted by their people in the form of additions and subtractions or alteration to the original text. Allah said: “We will guard it (Qur’aan)” and indeed, He has guarded the Qur’aan.

The Messenger of Allah (sallallahu alaihe wa-sallam) said: “Before me, every Prophet was given a miracle and they practiced it during their lifetime: e.g. Eesa (alaihis-salaam) used to cure the sick and make the dead alive. Moosa (alaihis-salaam) was given the stick etc. and I have been given the permanent miracle of the Qur’aan until the Hour is established, so I hope that my followers will be more in number than all the other Messengers as my miracle will last till the Day of Resurrection, and it is the Glorious Book. When anyone reads it, even if he is a pagan, he is convinced that it is produced by none but by the Creator of the Heavens and the Earth.” [Saheeh al-Bukharee and Saheeh Muslim]

Splitting of the moon: Another miracle of Allah’s Messenger was the splitting of the moon. Narrated Anas (radiyallahu anhu) that the Makkans requested Allah’s Messenger (sallallahu alaihe wa-sallam) to show them a miracle, so he showed them the splitting of the moon. [Saheeh al-Bukharee vol: 4, no: 831]

The Flowing of water from amongst the fingers of Allah's Messenger (sallallahu alaihe wa-sallam). Narrated Jabir Ibn Abdullah (radiyallahu anhu): ‘I was with the Prophet (sallallahu alaihe wa-sallam) and the time for the Asr prayer became due. We had no water with us except a little which was put in a vessel and was brought to the Prophet (sallallahu alaihe wa-sallam). He put his hand into it and spread out his fingers and then said: “Come along! Hurry up! All those who want to perform ablution. The blessing is from Allah.” I saw the water gushing out from his fingers. So the people performed the ablution and drank, and I tried to drink more of that water (beyond my thirst and capacity), for I knew it was blessing. The sub-narrator said: ‘I asked Jabir: “How many persons were you then?” He replied: “We were one thousand four hundred men.” [Saheeh al-Bukharee vol: 7, no: 543 and Saheeh al-Muslim vol: 4, no: 779]

Speaking of the wolf: Abi Saeed al-Khudri (radiyallahu anhu) narrated that while a shepherd was amongst his sheep suddenly a wolf attacked a sheep and took it away. The shepherd chased the wolf and took back his sheep. The wolf sat on its tail and addressed the shepherd saying: “Be afraid of Allah. You have taken the provision from me which Allah gave me.” The shepherd said: “What an amazing thing! A wolf sitting on its tail and speaks to me in the language of human beings.” The wolf said: “Shall I tell you something more amazing than this? There is Muhammad (sallallahu alaihe wa-sallam) in Yathrib (Madinah) informing the people about the news of the past.” Then the shepherd proceeded (towards al-Madinah) driving his sheep till he entered al-Madinah, cornered his sheep to one side and came to Allah’s Messenger (sallallahu alaihe wa-sallam) and informed the whole story. Allah’s Messenger (sallallahu alaihe wa-sallam) ordered for the proclamation of a congregational prayer, then he
came out and asked the shepherd to inform the people (about his story) and he informed them. Then Allah’s Messenger (sallallahu alaihe wa-sallam) said: “He (the shepherd) has spoken the truth. By Him in Whose Hand is my soul, the Day of Resurrection will not be established until the beasts of prey speak to the human beings, and the stick lash and the shoe-laces of a person speak to him and his thigh informs him about the family as to what happened to them after him.” [Musnad Ahmad vol: 3, page: 83. Musnad Abi Sa’eed al-Khudr]

The Messenger of Allah (sallallahu alaihe wa-sallam) was granted many other miracles. The Prophet’s meal used to glorify him [Saheeh al-Bukharee vol: 4, no: 779], and the stones used to greet him, when he passed though the lanes of Makkah. Another magnificent miracle is that of 'Isra wal-Miraaj' or 'The Night Journey'. This article is an attempt to comprehend the Virtuous, Benefits and lessons of this great miracle.

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The event of Isra wal-Miraaj has in itself immense wisdom, advices and lessons. It teaches that one should not despair from the Mercy of Allah and keep constant relations with Allaah, especially in the times of stress and troubles. The slave should have full Faith in Allah, because when Allah bestows His Mercy and Bounties on His slaves, the problems depart as if they never existed.





The Year of Grief: The event of Israa wal-Meraaj took place in the “Year of the Grief”. This year was called so because of the following reasons:

(a) The Death of Abu Talib: Abu Talib, who was an uncle of Prophet Muhammad (sallallahu alaihe wa-sallam) died. Abu Talib was a protection for the Muslims in Makkah against the aggressions of the Kuffar. While the Makkans burst into outrage and disapproval on the call of Prophet (sallallahu alaihe wa-sallam), Abu Talib was committed to protect and help his nephew. He said: “We love to help, accept your advice and believe in your words. These are your kinspeople whom you have collected and I am one of them, but I am fastest to do what you like. Do what you have been ordered. I shall protect and defend you, but I cannot quit my religion.” Abu Lahab exclaimed: “I swear by Allah that this is a bad thing. You must stop him before the others do.” He (Abu Talib) declared: “I swear by Allah to protect him as long as I am alive.” [Al-Raheeq al-Makhtoom]

Narrated al-Abbas bin Abdul Mutallib (radiyallahu anhu) that he said to the Prophet (sallallahu alaihe wa-sallam): ‘You have not been of any avail to your uncle (Abu Talib) (though) by Allah, he used to protect you and used to become angry on your behalf.’ The Prophet (sallallahu alaihe wa-sallam) said: “He is in a shallow fire, and had it not been for me, he would have been in the bottom of the (Hell) Fire.” [Saheeh al-Bukharee v: 5, no: 222]

Thus, Abu Talib even though being a Kafir, supported his nephew with money and strength from the ill deliberations of the Kuffar. As long as he was alive, the Pagans could not harm the Prophet (sallallahu alaihe wa-sallam). However, the death of Abu Talib rendered the Prophet (sallallahu alaihe wa-sallam) weak and gave the polytheist an opportunity to oppress the Muslims. Their harsh behavior made it difficult for the Messenger of Allah (sallallahu alaihe wa-sallam) to live in Makkah. The confession of Faith and accepting Islam was made impossible for the Companions of Allah’s Messenger (sallallahu alaihe wa-sallam), they were subjected to unbearable tortures and oppressions. Anybody who accepted Islaam was given a choice to either leave his faith, or leave his country or that his soul leaves his body; the Kuffar did not agree to any other alternative. But the companions of Allah’s Messenger (sallallahu alaihe wa-sallam) even in these times of trial and tortures stood firm on their
religion and advanced with the Messenger of Allah (sallallahu alaihe wa-sallam). Islaam spread, and more and more people accepted the Faith. The spread of Islaam made the Kuffar more aggressive and they tried all possible means to obstruct and cease the spread of Islaam. The Dawah of Allah’s Messenger (sallallahu alaihe wa-sallam) was made difficult... even staying in Makkah became hard.

2. Khadijah (radhi allahu anha) passes away: Only two months after the death of Abu Talib, the Prophet (sallallahu alaihe wa-sallam) experienced another great personal loss. His wife and the mother of the believers, ‘Khadijah (radhi allahu anha)’ passed away. Khadijah was a blessing from Allah to the Prophet (sallallahu alaihe wa-sallam). She shared the toils and trials of life with him, for twenty-five years. The Prophet (sallallahu alaihe wa-sallam) deeply mourned over her death, and once said: “She believed in me when none else did. She embraced Islam when people disbelieved me. And she helped and comforted me in her person and wealth when there was none else to lend me a helping hand. I had children from her only.” [Musnad Ahmad (6/118)]

These two painful events took place within a short period of time. The Messenger of Allah (sallallahu alaihe wa-sallam) lost all hopes in guiding the Arabs and turned to al-Taif (a city) seeking support. However, there too he was disappointed and faced agony which increased his grief and sufferings. Rapid succession of misfortune led the Prophet (sallallahu alaihe wa-sallam) to call that period “the Year of Grief”

Allah took His slave for Isra: In the midst of all these sorrows, Allah took His Prophet (sallallahu alaihe wa-sallam) through the great miracle of ‘Isra and Miraaj’ to show him His Signs and provide him support. Allah say: “…in order that We might show him (Muhammad (sallallahu alaihe wa-sallam) of Our Ayat (proofs, evidences, signs etc.).” [Soorah al-Isra (17): 1]

With the miracle of Isra and Miraaj, Allah established that even if the Kuffar had closed the doors for His Messenger (sallallahu alaihe wa-sallam), Allah is his Supporter and Protector, and the doors of Heavens are open for him. No strength can stop or harm the one who is under the Protection of Allah. Isra wal-Miraaj confirmed the success of the Prophet’s (sallallahu alaihe wa-sallam) Dawah and victory over his enemies, after all the sorrows and grief.

When did it take place? - The exact date of Isra and Miraaj is controversial. Ibn Katheer (rahimahullah) quoted a number of different scholarly views in al-Bidayah wan-Nihayah (3/108) concerning the exact date of Isra wal-Miraaj. Majority of the scholars support a date between 12-16 months before the migration to Madinah, they not only disagree about a particular day, but the month as well.





Before the Journey: Angel Jibreel (alaihis-salaam) opened the Prophet’s (sallallahu alaihe wa-sallam) breast, extracted his heart and washed it with the water of Zam-Zam. Narrated Anas bin Malik (radiyallahu anhu): “The Messenger of Allah (sallallahu alaihe wa-sallam) said: “The night, Allah’s Messenger (sallallahu alaihe wa-sallam) was taken for a journey from the sacred mosque (of Mecca) Al-Ka'ba. Three persons came to him (in a dream) while he was sleeping in the Sacred Mosque before the Divine Inspiration was revealed to him. One of them said: “Which of them is he?” The middle (second) Angel said: “He is the best of them.” The last (third) angle said: “Take the best of them.” Only this happened on that night. The Messenger of Allah (sallallahu alaihe wa-sallam) did not see them till they came on another night, i.e. after the Divine Inspiration was revealed to him (Fateh al-Baree p: 258, Vol. 17), and he saw them, his eyes were asleep but his heart was not and so is the case with
(all) the Prophets (alaihis-salaam); their eyes sleep while their hearts are awake. Therefore, those angels did not talk to him until they carried him and placed him beside the well of Zam-Zam. From among them, Jibreel (alaihis-salaam) took charge of him. He cut open (the part of his body) between his throat and the middle of his chest (heart), took all the material out of his chest and abdomen and then washed it with the water of Zam-Zam with his own hands till he cleansed the inside of his body, and then a gold tray containing a gold bowl full of belief and wisdom was brought. Jibreel (alaihis-salaam) then stuffed his chest and throat, blood vessels with it and then closed it (the chest).” [Saheeh al-Bukharee v: 9, no: 608, v: 1, no: 345, v: 5, no: 227]
Israa means the Prophet’s (sallallahu alaihe wa-sallam) journey in body and soul from al-Kaaba in Makkah to the ‘Masjid al-Aqsa’ in Jerusalem by an amazing beast called al-Buraq and his return back to Makkah.

Al-Buraq: The Messenger of Allah (sallallahu alaihe wa-sallam) was carried from the Sacred Mosque in Makkah to Masjid al-Aqsa in Jerusalem on a beast called ‘al-Buraq’ in the company of Angel Jibreel (alaihis-salaam). The Messenger of Allah (sallallahu alaihe wa-sallam) described al-Buraq saying: “I was brought the Buraq, a long white beast, slightly bigger than a donkey but smaller than a mule which when trotting (ride), would place its next step as far as its eyesight could see. I mounted it until I reached al-Quds, Jerusalem. There I tied it up to the same ring used by the Prophets.” [Saheeh Muslim and Saheeh al-Bukharee]

Narrated Anas ibn Malik (radiyallahu anhu): “On the night when the Prophet (sallallahu alaihe wa-sallam) was taken up to Heaven, al-Buraq was brought to him, bridled and saddled, but it proved refractory (stubbornness), so Jibreel (alaihis-salaam) said to it: “Is it to Muhammad (sallallahu alaihe wa-sallam) you are doing this? No one more honorable in Allah's Sight has mounted you than he.” It then poured with sweat.” [at-Tirmidhee no: 5920 and Musnad Ahmad]

The meaning of al-Buraq in the Arabic language is ‘Beam, send out light.

Today, science tells us that light is the fastest traveling entity in the world. It travels at the speed of 700 million miles an hour. Fourteen hundred years ago, when no scientist had even imagined the swiftness of the light or it’s reality, Allah and His Messenger (sallallahu alaihe wa-sallam) called this fast traveling beast ‘al-Buraq’ on the basis of its fast pace. This is a proof for the truthfulness of the religion of Islaam and the Prophet-hood of Allah’s Messenger (sallallahu alaihe wa-sallam). Today, if science testifies to some fact then it is the truthfulness of Islam and Prophet Muhammad (sallallahu alaihe wa-sallam), as Allah says: “we will show them our signs in the Universe and in their own-selves, until it becomes manifest to them that this (the Qur’aan) is the truth.” [Soorah al-Fussilat (41): 53]

Formerly, people objected: ‘where did such a creature appear, which took the Prophet (sallallahu alaihe wa-sallam) from one part of the world to the other and through the spheres of the Heavens in one single night?’ Today, we see man-made rockets and missiles traveling miles in minutes. When man, who is a creature of Allah can create such fast traveling machines, then why cannot Allah, the Creator of mankind create a beast, which could travel millions of miles.





The First Site of the Journey – Masjid al-Aqsa: The Messenger of Allah (sallallahu alaihe wa-sallam) said: “Then, I entered the Masjid, offered two raka’hs of prayer.” [Saheeh Muslim] It is related in other narrations that Prophet (sallallahu alaihe wa-sallam) led the other prophets in the prayer. Masjid al-Aqsa has been the center of all Prophet (alaihis-salaam), since the period of Khalil Ibraheem (alaihis-salaam) therefore all the Prophets (alaihis-salaam) gathered in the Mosque and Prophet (sallallahu alaihe wa-sallam) lead them in prayers. This proves the high position of the last Messenger, Muhammad (sallallahu alaihe wa-sallam) amongst the previous Prophets and Messengers (alaihis-salaam). [Tafseer Ibn Katheer]

In the Qur’aan, Allah, the Exalted mentioned the story of Isra wal-Miraaj [Soorah al-Isra (17): 1], soon in the next verse is a quick shift to uncover the shameful deeds and crimes of the Jews, followed by the admonitions of the Qur’aan. This arrangement is not merely a co-incidence, Jerusalem was the first scene of the Night Journey, and here lies the message directed to the Jews which explicitly suggested that they are discharged from the office of leadership of humanity due to the crimes they perpetuated (committed and continued). The message explicitly proves that the office of leadership is re-instituted by the Messenger of Allah (sallallahu alaihe wa-sallam) to hold both the headquarters of the Abrahamic Faith, Holy Sanctuary in Makkah and the Farthest Mosque in Jerusalem. Thus, the authority was granted to the nation blessed with piety, and obedience to Allah, with a Messenger who enjoys the privilege of the Qur’aan that guides people to the Truth. [Adapted from al-Raheeq
al-Makhtoom]

Choosing the Fitrah: Two vessels of gold were brought to the Prophet (sallallahu alaihe wa-sallam), one full with milk and the other with wine. Jibreel (alaihis-salaam) asked the Messenger of Allah (sallallahu alaihe wa-sallam) to choose either of them. He selected the vessel containing milk and drank it. Jibreel (alaihis-salaam) said: “You have been guided on al-Fitrah and you have attained al-Fitrah. Had you selected the wine, your nation would have been mislead.” [Saheeh al-Bukharee v: 6, no: 232]

[Note: Fitrah is the pure instinct inborn in every child, which recognizes Allah; if this instinct is not corrupted it leads to the belief in Allah's Oneness]

Imaam an-Nawawi (rahimahullah) said that the reply of Jibreel (alaihis-salaam): “You chose al-Fitrah” meant that he (sallallahu alaihe wa-sallam) chose the religion of Islaam, i.e. “You have chosen the emblem of Islaam and Istiqamah (being steadfast on the Straight Path). The milk was a sign because it is easy to drink, good and tasty, while wine is “the mother of all evil” and a cause for cruel acts.”

It is a symbolic way to saying that good and evil were brought before the Messenger of Allah (sallallahu alaihe wa-sallam) and he instinctively made a choice for the good. Today, in the world when man is turning away from the Fitrah in search of life other than the Way prescribed by Allah, we see him wandering astray and involved in all sorts of evil. It is essential for him to stick to the Way commanded by Allah because “whosoever turns away from My Reminder (Qur’aan) verily, for him is a life of hardships and We shall raise him up blind.” [Soorah Ta-Ha (20): 24]

“And whosoever is blind in this world (i.e. does not see Allah’s Signs and believes not in Him), will be blind in the Hereafter, and is more astray from the Path.” [Soorah al-Israa (17): 72]





Miraaj is the ascension of Allah’s Messenger (sallallahu alaihe wa-sallam) from Masjid al-Aqsa to the Heavens and his meeting with Allah.

Angel Jibreel (alaihis-salaam) ascended with the Messenger of Allah (sallallahu alaihe wa-sallam) to the Heavens. Ibn Katheer (rahimahullah) writes in his book al-Bidayah wan-Nihayah: “Ascension did not take place on al-Buraq, for al-Buraq was tied to the door of Bayt al-Maqdis, so that he could ride back to Makkah.”

After the visit to Masjid al-Aqsa, Jibreel (alaihis-salaam) and the Prophet (sallallahu alaihe wa-sallam) set out to the first heaven. Jibreel (alaihis-salaam) asked the guardians of the Heaven to open the gates, he was asked: “Who is it?” he replied: “Jibreel”. It was again asked: “Who is accompanying you?” He said: “Muhammad (sallallahu alaihe wa-sallam)” It was said: “Has he been sent for?” Jibreel (alaihis-salaam) replied: “He has indeed been sent for.” The Angels said: “(Marhaba) He is welcomed. What an excellent visit his is!” The gates were opened and they saw Adam (alaihis-salaam). Jibreel (alaihis-salaam) said to the Messenger of Allah (sallallahu alaihe wa-sallam): “This is your father, Adam (alaihis-salaam). Pay him your greetings.” The Prophet (sallallahu alaihe wa-sallam) greeted him and Adam (alaihis-salaam) returned the greetings and said: “You are welcome, O pious son and pious Prophet.” and prayed for his well being.

Then they ascended to the second Heaven and similar as before, Jibreel (alaihis-salaam) asked the guardians to open the gates of the Heaven and they inquired about him and his company. This dialogue took place at the entrance of all seven Heavens. Eventually the gates were opened and they were welcomed with the greeting: “(Marhaba) He is welcomed. What an excellent visit his is!”

On the second Heaven, the Messenger of Allah (sallallahu alaihe wa-sallam) saw Eesa Ibn Maryam (alaihis-salaam) and Yahya Ibn Zakariyyah (alaihis-salaam) cousins from the maternal side. The Prophet (sallallahu alaihe wa-sallam) further said: “I met Jesus (alaihis-salaam). He was one of moderate height and was red-faced as if he had just come out of a bathroom…” [Saheeh al-Bukharee v: 4, no: 647] Jibreel (alaihis-salaam) said: “These are Yahya Ibn Zakariyyah and Jesus (alaihis-salaam); pay them your greetings.” The Prophet (sallallahu alaihe wa-sallam) greeted them, both returned the greeting and said: “You are welcome, O pious brother and pious Prophet” and prayed for his well-being.

They ascended to the third Heaven and saw Yusuf (alaihis-salaam), who had been given half of the (world’s) beauty. The Prophet (sallallahu alaihe wa-sallam) greeted him and he returned the greetings and welcomed him and ascended with them to the fourth Heaven. The gates were opened and Idris (alaihis-salaam) was there. Allah says about him: “We evaluated him to the exalted position.” [Soorah (19): 57] Idris (alaihis-salaam) welcomed the Prophet (sallallahu alaihe wa-sallam) and they greeted each other. Then Idris (alaihis-salaam) ascended with them to the fifth Heaven and there was Haroon (alaihis-salaam), he welcomed them, returned the greetings and prayed for the well being of the Prophet (sallallahu alaihe wa-sallam).

Then the Prophet (sallallahu alaihe wa-sallam) was taken to the sixth Heaven and there he saw Moosa (alaihis-salaam), he (sallallahu alaihe wa-sallam) said: “I met Moses on the night of my Ascension to Heaven. He was a tall person with lank hair as if he belonged to the people of the tribe of Shanu's….” [Saheeh al-Bukharee v: 4, no: 647] Moosa (alaihis-salaam) welcomed the Messenger (sallallahu alaihe wa-sallam), they greeted each other and Moosa (alaihis-salaam) prayed for the well being of the Prophet (sallallahu alaihe wa-sallam). When they left, Moosa (alaihis-salaam) wept. Someone asked him: “What makes you cry?” Moosa (alaihis-salaam) said: “I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater number than my followers.”

They ascended to the seventh Heaven and found Ibraheem (alaihis-salaam) reclining against Baitul Ma’mur (the much-frequented House), into which seventy thousand angels (who will never visit again) enter every day...” He (sallallahu alaihe wa-sallam) said: “I saw Ibraheem (radiyallahu anhu), whom I resembled more than any of his children did.” [Saheeh al-Bukharee v: 4, no: 647] Ibraheem (alaihis-salaam) welcomed the Prophet (sallallahu alaihe wa-sallam) and they greeted each other and Ibraheem (alaihis-salaam) prayed for the well being of Prophet (sallallahu alaihe wa-sallam).” [Refer to the narrations of Saheeh al-Bukharee v: 5, no: 227 and Saheeh Muslim]

Narrated Abdullah ibn Mas’ood (radiyallahu anhu): “The Prophet (sallallahu alaihe wa-sallam) said: “On the night of my Ascension (Miraaj) I met Ibraheem (radiyallahu anhu) and he said to me: “Muhammad (sallallahu alaihe wa-sallam), Convey my salaam to your people and tell them that Paradise is a vast plain of pure soil and sweet water and its trees cry: ‘Holy is Allah, all praise is due to Allah, there is none worthy of worship save Allah, and Allah is Great.” [at-Tirmidhee no: 1445]

The Utmost Boundary - Sidhrat al-Muntaha: Narrated Abdullah ibn Mas'ud (radiyallahu anhu) “When the Messenger of Allah (sallallahu alaihe wa-sallam) was taken for the Night Journey, he was taken to Sidrat al-Muntaha, where terminates everything that ascends from the Earth and is held there, and where terminates everything that descends from above it and is held there…” [Saheeh Muslim no: 329]

The Messenger of Allah (sallallahu alaihe wa-sallam) said: “Then I was taken to Sidhrat al-Muntaha, whose leaves were like the ears of an elephant and its fruit like big earthen vessels. And when it was covered by the Command of Allah, it underwent such a change that none amongst the creation has the power to praise its beauty.” [Saheeh Muslim]

In another narration: “Then I was made to ascend to Sidhrat al-Muntaha. Behold it’s fruits were like the jars of Hajr (place near Madinah) and its leaves were as big as the ears of an elephant. Jibreel said: “This is the lote tree of the farthest limit.” Behold there ran four rivers, two were hidden and two were visible. I asked: “What are these two kinds of rivers, Jibreel (alaihis-salaam)?” He replied: “As for the hidden rivers, the are two rivers in Paradise and the two visible are the Nile and Euphrates.”

This Hadeeth does not mean that these two rivers well up from the Paradise, but it symbolically describe the areas, where the Messenger of Allah (sallallahu alaihe wa-sallam) will settle, and the people whereof will always remain adherent bearers of Islam, which will be passed on to generations. [ar-Raheeq al-Makhtoom]

The Messenger of Allah (sallallahu alaihe wa-sallam) also said: “…Then Jibreel (alaihis-salaam) took me until we reached Sidhrat al-Muntaha (lote tree of the utmost boundary), which was shrouded in colors, indescribable. Then I was admitted into Paradise where I found small (tents) or walls (made) of pearls and its earth was of musk.” [Saheeh al-Bukharee v: 1, no: 345] “While I was walking in Paradise (on the night of Miraaj), I saw a river, on the two banks of which there were tents made of hollow pearls. I asked, 'What is this, O Jibreel?' He said, 'That is the Kauthar, which Your Lord has given to you.” Behold! Its scent or its mud was sharp smelling musk!” (The sub-narrator, Hudba is in doubt as to the correct expression.) [Saheeh al-Bukharee v: 8, no: 583] “On the night of my Ascent to the Heaven… I also saw Malik, the gate-keeper of the (Hell) Fire and Ad-Dajjal amongst the Signs which Allah showed me.” [The Prophet (sallallahu alaihe wa-sallam) then recited]: “So be not you in
doubt of meeting him when you met Moosa during the night of Miraaj over the Heavens.” [(32): 23] [Saheeh al-Bukharee v: 4, no: 462]

Narrated by Anas ibn Malik (radiyallahu anhu): “The Prophet (sallallahu alaihe wa-sallam) said: “When I was taken up to heaven I passed by people who had nails of copper and were scratching their faces and their breasts. I said: Who are these people, Jibreel? He replied: They are those who used to backbite and who slander people's honor.” [Sunan of Abu-Dawood no: 4860]

Narrated Abu Hurayrah (radiyallahu anhu): “The Messenger of Allah (sallallahu alaihe wa-sallam) said: “On the night when I was taken up to Heaven I came upon people whose bellies were like houses and contained snakes which could be seen from outside their bellies. I asked Jibreel who they were and he told me that they were people who had practiced usury (dealing with interest).” [Musnad Ahmad, Ibn Majah and at-Tirmidhee 2828]

Narrated Anas ibn Malik (radiyallahu anhu): “The Messenger of Allah (sallallahu alaihe wa-sallam) said: “On the night when I was taken up to Heaven, I passed by people whose lips were being cut by scissors of fire. I asked Jibreel (alaihis-salaam) who they were and he told me they were the preachers among my people, who said what they did not do.” [at-Tirmidhee (gharib) no: 4801]

Buraydah ibn al-Hasib (radiyallahu anhu) narrated, how one morning Allah's Messenger (sallallahu alaihe wa-sallam) called Bilal and said: “What did you do to get to Paradise before me? I have never entered Paradise without hearing the rustling of your garments in front of me.” He (radiyallahu anhu) replied: "O Messenger of Allah (sallallahu alaihe wa-sallam)! I have never called the Adhaan without praying two raka’hs, and no impurity has ever happened to me without my performing ablution on the spot and thinking that I owed Allah two raka’hs." Allah's Messenger (sallallahu alaihe wa-sallam) said: "It is because of them." [at-Tirmidhee , no: 326]

Narrated Jabir bin Abdullah (radiyallahu anhu): The Prophet said: “I saw myself entering Paradise, and behold! I saw Ar-Rumaisa, Abu Talha's wife. I heard footsteps. I asked: “Who is it?” Somebody said: “It is Bilal” Then I saw a palace and a lady sitting in its courtyard. I asked: “For whom is this palace?” Somebody replied: “It is for 'Umar.” I intended to enter it and see it, but I thought of your (Umar's) Gheerah (and gave up the attempt)." Umar said: “Let my parents be sacrificed for you, O Messenger of Allah (sallallahu alaihe wa-sallam)! How dare I think of my Gheerah (self-respect) being offended by you? [Saheeh al-Bukharee vol: 5, no: 28]

Here we see the great character of Allah’s Messenger (sallallahu alaihe wa-sallam); he did not only teach manners but also set forth a practical example by his actions. He taught: “If anyone peeps into the house of a people without their permission and he (the owner of the house) knocks out his eye, no responsibility is incurred for his eye.” [Sunan of Abu-Dawood no: 5153] because one who peeps into people’s house has committed theft by harming the privacy of the recipient and therefore Allah and His Messenger (sallallahu alaihe wa-sallam) has prescribed very harsh punishment for the thieves: The Messenger of Allah (sallallahu alaihe wa-sallam) said: “The hand of a thief should be cut off for (even) stealing a quarter of a Deenar." [Saheeh al-Bukharee vol: 8, no: 781]

Meeting with Allah - Did the Messenger of Allah (sallallahu alaihe wa-sallam) see His Lord?

“While he was in the highest part of the horizon. Then he (alaihis-salaam) approached and came closer, and was at a distance of two bows length or (even) nearer. So, did Allah convey the Inspiration to His slave. The (Prophet’s) heart lied not (in seeing) what he (Muhammad (sallallahu alaihe wa-sallam) saw (Ruya). Will you then dispute with him (Muhammad (sallallahu alaihe wa-sallam) about what he saw. And indeed he (Muhammad (sallallahu alaihe wa-sallam) saw him at a second descent. Near Sidhrat al-Muntaha. Near it is the Paradise of Abode. When that covered the lote-tree which did cover it! The sight (of Prophet (sallallahu alaihe wa-sallam) turned not aside, not it transgressed beyond (the) limit (ordained for it). Indeed, he (Muhammad (sallallahu alaihe wa-sallam) did see, of the Greatest Signs of his Lord (Allah).” [Soorah an-Najm (53): 8-18] [Refer to Saheeh al-Bukharee v: 9, no: 608]

The pious predecessors (Salaf as-Saalih) disagree whether the Messenger of Allah (sallallahu alaihe wa-sallam) see his Lord with his physical eye or not.

Umm al-Mumineen, Aa'ishah (radhi allahu anha), Abu Hurayrah (radiyallahu anhu) and Ibn Mas’ood (radiyallahu anhu) reject that the Messenger of Allah (sallallahu alaihe wa-sallam) saw Allah with his physical eyes. It is reported in Ibn Abi Hatim that Ibn Mas'ood (radiyallahu anhu) explained the above mentioned verse [(53): 8-18] saying: “The Messenger of Allah (sallallahu alaihe wa-sallam) saw Jibreel (alaihis-salaam) twice in his real form, once with his wish Angel Jibreel (alaihis-salaam) appeared in his real form in front of the Messenger (sallallahu alaihe wa-sallam) and all the horizons were covered by his body. The second time was when Angel Jibreel (alaihis-salaam) took the Messenger of Allah (sallallahu alaihe wa-sallam) to the Heavens.” And this is the meaning of the saying: “While he was in the highest part of the horizon…” [Tafseer Ibn Katheer] Thus, this verse signifies that Jibreel (alaihis-salaam) approached and came closer to the Prophet (sallallahu alaihe wa-sallam).
[Fateh al-Baree Page 263, 264, Vol. 17]

Narrated Masruq (radiyallahu anhu): “I asked Aa’ishah (radhi allahu anha): “O Mother! Did Prophet Muhammad (sallallahu alaihe wa-sallam) see his Lord?” Aa’ishah (radhi allahu anha) said: “What you have said makes my hair stand on end! Know that if somebody tells you one of the following three things, he is a liar: ‘Whoever tells you that Muhammad (sallallahu alaihe wa-sallam) saw his Lord, is a liar.” Then Aa’ishah recited the Verse: “No vision can grasp Him, but His grasp is over all vision. He is the Most Courteous Well-Acquainted with all things.” [(6): 103] “It is not fitting for a human being that Allah should speak to him except by inspiration or from behind a veil.” [(42): 51] Aa’ishah further said: “And whoever tells you that the Prophet knows what is going to happen tomorrow, is a liar.” She then recited: “No soul can know what it will earn tomorrow.” [(31): 34] She added: “And whoever tells you that he (sallallahu alaihe wa-sallam) concealed (some of Allah's orders), is a
liar.” Then she recited: “O Messenger! Proclaim (the Message) which has been sent down to you from your Lord...” [(5): 67] Aa’ishah added: “But the Prophet saw Jibraeel in his true form twice.” [Saheeh al-Bukharee vol: 6, no: 378]

On the other hand, Ibn Abbas (radiyallahu anhu) affirmed the Messenger of Allah (sallallahu alaihe wa-sallam) seeing His Lord, he (radiyallahu anhu) said that the Messenger of Allah (sallallahu alaihe wa-sallam) saw his Lord twice. [Tafseer Ibn Katheer]

Al-Haafidh Ibn Hajr (rahimahullah) said: “The narrations from Ibn Abbas (radiyallahu anhu) have come unrestricted (i.e. he does not mention whether the Messenger of Allah (sallallahu alaihe wa-sallam) see His Lord with his physical eye or not) and the others are restricted (i.e. they indicate that the Messenger of Allah (sallallahu alaihe wa-sallam) did not see His Lord with his physical eyes)…. It is possible to reconcile between the affirmation of Ibn Abbas (radiyallahu anhu) and the denial of Aa'ishah (radhi allahu anha) in that the denial can be taken to be the denial of the vision of the (physical) eyes and its affirmation to be the affirmation of the heart…” [Fath al-Baaree (8/608)]

Secondly, it can also reconcile between the two sayings of Ibn Abbas (radiyallahu anhu) and Aa’ishah (radhi allahu anha) in another way and that is that Ibn Abbas (radiyallahu anhu) speaks about the affirmation of the vision for the Prophet (sallallahu alaihe wa-sallam) basing this upon the possibility that he saw his Lord in his sleep, and this is also a true vision. And it is not that he saw him in the Night of Ascent and Aa’ishah (radhi allahu anha) denied the Prophet’s vision of his Lord on the Night of Ascent only, not the seeing of his Lord while he was awake and that she does not deny that he saw Allah in his sleep. Rather, she just negates that he saw Allah while he was awake.

Those who claim that the Messenger of Allah (sallallahu alaihe wa-sallam) saw his Lord with his physical eyes bring forth a Daef Hadeeth, no authentic (Saheeh) traditions are found in accordance to their claim. They bring forth the tradition of at-Tirmidhee where Ibn Abbas (radiyallahu anhu) narrates that the Messenger of Allah (sallallahu alaihe wa-sallam) saw his Lord. Ikrima asked him: “Then what about the verse in which Allah says: ‘No vision can grasp Him’ he replied it is when Allah is surrounded with His Noor (light), otherwise Allah’s Messenger (sallallahu alaihe wa-sallam) saw His Lord twice. “This Hadeeth is Daef.”

Thus, according to this, there remains no contradiction and Allah knows best. [Sharah Usool al-Itiqaad of al-Lailaka'ee, 93/512 as-Sunnah, 1/181 and Sifaat al-Maqdisee pp. 109-111]





The Gift of Miraaj: Abdullah ibn Mas’ood (radiyallahu anhu) said: “…The Messenger of Allah (sallallahu alaihe wa-sallam) was given three (things): he was given five prayers, he was given the concluding verses of Soorah al-Baqarah, and the remission of serious sins for those among his Ummah who associate not anything with Allah.” [Saheeh Muslim no: 329] The Messenger of Allah (sallallahu alaihe wa-sallam) said: “Allah revealed to me a revelation and He made obligatory for me fifty Salaah every day and night. Then I went down to Moosa (alaihis-salaam) who asked: “What has you Lord enjoined upon your Ummah?” I said: “Fifty salaahs.” He said: “Return to your Lord and beg for reduction (in the number of Salaah), for your community shall not be able to bear this burden. As I had been put to test by the children of Israel and tried them (and found them too weak to bear such a heavy burden).” So, the Prophet turned to Jibreel (alaihis-salaam) as if he wanted to consult him about that issue.
Jibreel (alaihis-salaam) informed him of his opinion saying: “Yes, if you wish.” So, Jibreel (alaihis-salaam) ascended with him to the Allah. [Saheeh al-Bukharee v:9, no: 608] The Prophet (sallallahu alaihe wa-sallam) said: “I went back to my Lord and said: “My Lord make things lighter for my Ummah.” (Allah) reduced the number by five (salaahs) for me. I went down to Moosa and said: “(The Lord) reduced it by five (salaahs) for me.’ He said: “Verily, your Ummah shall not be able to bear this burden; return to your Lord and ask Him to make things lighter. O Muhammad! By Allah, I tried to persuade my nation, Bani Israel to do less than this, but they could not do it and gave it up. However, your followers are weaker in body, heart, sight and hearing, so return to your Lord so that He may lighten your burden.” [Saheeh al-Bukharee v:9, no: 608] “I then kept going back and forth between My Lord, Blessed and Exalted and Moosa (alaihis-salaam) until He (Allah) said: “There are five salaahs
every day and night, O Muhammad (sallallahu alaihe wa-sallam). Each being credited as ten, so that makes fifty salaahs. He who intends to do a good deed and does not do it will have a good recorded for him; and if he does it, it will be recorded for him as ten. Whereas he who intends to do an evil deed and doesn’t (do it), it will not be recorded for him; and if he does it, only one evil deed will be recorded. I then came down and when I came to Moosa (alaihis-salaam) and informed him, he said: “Go back to your Lord and ask Him to make things lighter”. Upon this the Messenger of Allah remarked: “I returned to my Lord until I felt ashamed before Him.” [Saheeh Muslim] On this Jibreel (alaihis-salaam) said: “Descend in Allah's Name.” The Prophet (sallallahu alaihe wa-sallam) then woke while he was in the Sacred Mosque (at Mecca). [Saheeh al-Bukharee v:9, no: 608] And the narration of Saheeh al-Bukharee there is an addition of words: “… When I left, I heard a voice saying: ‘I have My
Order and reduced the burden of My Worshippers.”
Allah has glorified Salaah and granted it a very high position by revealing its obligation on the night of Miraaj. All the command of Allah were conveyed by the Angel Jibreel (alaihis-salaam) on the Earth to the Messenger of Allah (sallallahu alaihe wa-sallam), whereas Salaat was prescribed by calling the Messenger of Allah (sallallahu alaihe wa-sallam) above the seven Heavens and without any intercessor. Many Verses of the Qur’aan and numerous Ahadeeth are witness to the great importance and obligation of the Prayer.

Ibn Hajar (rahimahullah) writes in his commentary of Saheeh al-Bukharee (1/460) “The wisdom of prescribing the Salaah during the Miraaj is that the Prophet (sallallahu alaihe wa-sallam) was hallowed internally and externally. He was washed with Zam-Zam water and was showered with Eemaan and wisdom. Since, Salaah is preceded by ablution, it was thus appropriate that Salaah was prescribed in that state; i.e. after the Prophet (sallallahu alaihe wa-sallam) was purified…”

Allah says: “And if you count the blessings of Allah, never will you be able to count them.” [Soorah (14): 34] The lessening of the Salaah is a blessing from Allah, but as Allah said: “But few of My slaves are grateful.” [Soorah (34): 13] And: “Verily, man is ungrateful to His Lord.” [Soorah (100): 6] What can be a greater blessing than reducing the number of Salaah from fifty to five and then rewarding each as ten which sums up to fifty?

Ibn Hibban (rahimahumullah) said in his Saheeh (1/133): “Then he (the Prophet (sallallahu alaihe wa-sallam)) was obliged with fifty salaahs; the order was a trial, one that Allah wanted to test His beloved (sallallahu alaihe wa-sallam), with. When He prescribed fifty Salaats for him, Allah previously knew that He would only prescribe five salaahs for the Ummah of Prophet Muhammad (sallallahu alaihe wa-sallam), but the order to pray fifty prayers was a test. This is similar to our saying that Allah might order something while willing that the ordered individual obey His orders and not necessarily carry out the order literally. An example of this was when Allah ordered His beloved Ibraheem to slaughter his son. Allah’s Will behind this order was to have His Order obeyed and submitted to: when they had both submitted themselves (to the Will of Allah), and Ibraheem (alaihis-salaam) had laid his son (for slaughtering), Allah ransomed him with a great sacrifice. Had Allah willed the
literal fulfillment of His Order, he (Ibraheem (alaihis-salaam) would have found his son really slaughtered. Similarly, prescribing fifty salaahs was meant to have His Order obeyed and submitted to, without having it literally carried out.”

Anybody who neglects the prayer has not only denied a pillar of Islam but also rejected the gift of Allah. Salaah is the first act of worship ordained for the Muslim and it will be the first worship, which the slave will be accounted for on the Day of Judgement, and it was the last command which the Prophet kept repeating. When he (sallallahu alaihe wa-sallam) was on his death-bed, he said: “(Preserve) the prayer, the prayer, and what your right hands possess (slaves).” [Authenticated by Sheikh al-Albanee, Ibn Majah and Musnad Ahmad] When a person dies, he only speaks those words which he regards as very important and desires the people to adhere to his advice. Thus, the Messenger of Allah (sallallahu alaihe wa-sallam) commanded us with those words which he regarded very important, i.e. Preserve the prayer.

Abdullah ibn Qart (radiyallahu anhu) related that the Messenger of Allah (sallallahu alaihe wa-sallam) said: “The first act which the slave will be accountable for on the Day of Judgement will be the prayer. If it is good, then the rest of his acts will be good. And if it is evil, then the rest of his acts will be evil.” [Related by at-Tabaranee]

Narrated Buraydah ibn al-Hasib (radiyallahu anhu): “The Messenger of Allah (sallallahu alaihe wa-sallam) said: “which distinguishes us from the disbelievers and hypocrites is our commitment to the Prayer. He who gives it up, falls into disbelief.” [al-Tirmidhee no: 1083]

Allah relates that when the people of the Fire will be thrown in the Hell, they will be asked: “What has caused you to enter the Hell-Fire?” they will reply: “We were not of those who used to offer Salaat.” [Soorah (74): 42-43] Thus, the first thing, which they will confess, will be abandoning of Salaat.

The importance of Salaah is also demonstrated from Masjid al-Quba. It was built when the Messenger of Allah (sallallahu alaihe wa-sallam) migrated from Makkah to Medina. In between he stayed in Quba for four days. The Messenger of Allah (sallallahu alaihe wa-sallam) did not plan to stay in Quba, he did not built any place to stay or rest, but the first thing he did was to build the Mosque of Quba. This act of Allah’s Messenger (sallallahu alaihe wa-sallam) shows the great importance and significance of Mosques in Islaam. Thus, when the Messenger of Allah (sallallahu alaihe wa-sallam) sent a group of Sahabah (radiyallahu anhu) to fight in the cause of Allah, he ordered them to postpone their attack and wait until they heard the Adhaan. If the Adhaan was not pronounced then they should attack. Anas bin Malik (radiyallahu anhu) said: “Whenever the Prophet (sallallahu alaihe wa-sallam) went out with us to fight (in Allah's cause) against any nation, he never allowed us to attack till
morning and he would wait and see if he heard Adhaan; he would postpone the attack and if he did not hear Adhaan he would attack them….” [Saheeh al-Bukharee vol: 1, no: 584]


The Link for this Article is
http://www.ahya.org/amm/index.php/mo...icle&artid=138 Source: http://www.ahya.org

[GenN]

Assalamalikum

Nice to see you back Saleh

Jazakllah for the post.

Muawiyah, can you provide more info on all of the statements you made about the ancient scriptures? I honestly would love to more about all that.

[AbuNajm]

all good, thanxs for the info, but as far as marking a day as an anniversary, count me out.

call me a wahhabi, but i dont approve.

regards,

Abu Najm

[GenN]

You wahabi






















lol

[muawiyah]

Originally posted by GenN
Assalamalikum

Nice to see you back Saleh

Jazakllah for the post.

Muawiyah, can you provide more info on all of the statements you made about the ancient scriptures? I honestly would love to more about all that.

check this one out:
http://www.ic.sunysb.edu/Stu/azarinni/Proph.htm
let me know if you dont find it

[GenN]

JK Muwawiyah, that makes a very interesting read. Maybe you should post it in the general forum for the kuffar to see.