Night of the Israa_ and the Mi’raaj (Final Phase)

Prepared by: M. Tahir Farrath ([email protected])

 

 

The Laylatul Israa_ wal Mi’raaj (the miraculous night journey and ascension to heaven) was a night wherein our Nabiy Muhammad, Sollal LAAHU ‘alayhi wa Sallam, was Honoured with the greatest of honours ever Granted to anyone on this Dunyaa (earth). The Israa_ was a land-to-land journey from Makkah to Jerusalem and from there he undertook the M’iraaj - the land-to-heaven journey - where the Solaah became Fard upon the Ummah. It was a journey to a place where no human, other than the Prophet (S.A.W.S.), had reached or has reached ever since. ALLAAHU Subehaanahuu wa Ta’aalaa Caused the Israa_ and Mi’raaj to be a comfort to His Prophet (S.A.W.S.) at a time of grief so as to confirm that though the people on earth had brought upon him sorrow, those in heaven were his real supporters. Prophet Muhammad (S.A.W.S.) who was received by other Prophets at al-Aqesaa Mosque and his leading them in Solaah is also significant. If his people resisted him, then he would be the Imaam of ALLAAH’s Prophets (Solawaatul LAAHI ‘alayhim Ajema’iin) and they would follow him. Another important lesson of the journey is the high regard al-Aqesaa Mosque has among the Ummah. Al-Aqesaa was the first Qibelah in Islaam and if it is true that the Israa_ took place in the tenth year of the Prophet's mission, then this would mean that the Muslimuun prayed towards al-Quds (the sanctuary) for three years before the Hijeroh (migration) and 16 months after it. Let us therefore meditate on the reason the Night Journey was from ALLAAH's Sacred House to the furthest Mosque (from which the Ascension to heaven was made) and not directly from Makkah.

 

ALLAAH, the Almighty, had Established the significance and sacredness of Masjidul Aqesaa upon our hearts to Emphasise that it should not be ceded for whatever reason. The Nabiy’s (S.A.W.S.) journey to al-Aqesaa, the land of Prophets, was an indication that the Revelation had shifted to a new nation and that a new leadership had been vested in the Prophet of Islaam. Today too, the Muslimuun are to hold al-Aqesaa Masjid as sanctified as the Baytul LAAH in Makkah and His Prophet's Mosque (Masjidun Nabawiy) in Madiinah. The 'Israa_ and Mi’raaj are to remind us of the gravity in which al-Aqesaa Mosque is surrounded during this era because of our disunity, differences and pettiness. Thus, we must not become weakened to our responsibility of sanctifying the Aqesaa Mosque and surrounds, and we must believe that ALLAAH is with us and that He will Grant us success as He, the Most High, had Promised to Support the true believers. Let us pray: O ALLAAH, Unite the hearts of the Muslimiiin for none other than Thy sake!

 

In order to keep the Muslim masses reminded of this amazing event, the narratives are lectured year after year, especially on the disputed 27^th of Rajab, so that the lessons derived from it may awaken the weakened heart. Whenever there is a discussion on the great events in Islaam, it is always beneficial to gather on such days to listen to the talks, learn from it and remember it. If no emphasis is placed on this for a variety of well-argued reasons we will, with the exception of a very fortunate few, be at a greater risk of leaving behind a generation that is raised in ignorance, a generation whose outlook is mixed with secularism, a generation which will always be divided, and a generation which will become solely ritualistic - if at all. We will then be leaving a generation that will be preyed upon by the Dunyaa(earth), remaining trapped therein, for which no amount of talking or reading will benefit them. Concerning this great event, ALLAAHU Subehaanahuu wa Ta’aalaa Informs us in the Holy Qur-aan as follows:

 

Subehaanal Laathii Asraa bi-‘Abedihii Laylan-minal Masjidil Haraami ilal Masjidil Aqesol Lathii Baaroknaa Hawlahuu li-Nuriyahuu min Aayaatinaa. Innahuu Huwas Samii’ul Basiir(u)

 

"Glorified be HE Who undertook HIS slave (Muhammad) on a Journey at night (beyond the depths of darkness) from the Masjidul Haraam (at Makkah) to the Masjidul Aqesaa (of the farthest Mosque in Jerusalem), the neighbourhood whereof We have Blessed (with produce, fruits, agriculture, etc.), in order that We might Show him of Our Signs (proofs, evidences, lessons, etc.). Verily, HE is the All-Hearing, the All-Seeing (to the words and actions after this of the believers and disbelievers, and the faithful and hypocrite)." (17.Israa_:1)

 

Subehaanal LAAH(Glory be to ALLAAH)! The ‘Ulamaa_(scholars) state that whoever denies the Israa_ blasphemes against the explicit text of the Honourable Qur-aan and is a Kaafir(disbeliever), and whosoever contradicts the Mi’raaj in reference to the various narrations is a Faasiq(sinner). These events are beyond any doubt amongst the great Signs of ALLAAH(S.W.T.) which were Manifested to man of HIS Existence, Ability, Authority, Power and Exaltedness. Indeed, the events confirm the great rank and nearness that ALLAAH had Bestowed on our Nabiy(S.A.W.S.). It is stated that when the Messenger of ALLAAH(S.A.W.S.) arrived among his people from his nocturnal journey, he showed anxiety because he knew that his people would not believe him. On this particular occasion, various Ahaadiith(narrations) were recorded, among which the following is presented to highlight the people’s reaction when they first heard of it:

 

Thumma Ataa ilaa Oshaabihii Qobelas Subehi bi-Makkata fa-lammaa Osbaha Qoto’a wa ‘Aroqo Annan Naasa Tukith-thibuhuu fa-Qo’ada Haziinan fa-marro bihii ‘Aduwwul LAAHI Abuu Jahlin fa-Jaa-a hattaa Jalasa ilayhi fa-Qaala lahuu kal-Mustahzi-i: Hal Kaana min Shay-in? Qaal(a): Na’am. Qaal(a): Maa Huwa. Qaal(a): Usraa bil Laylat(a). Qaal(a): Ilaa ayn(a).  Qaal(a): Ilaa Baytil Maqedis. Qaal(a):  Thumma Osbahta bayna Dhohraaniinaa. Qaal(a): Na’am.

 

Then he (the Prphet) came to his companions a little before sunrise in Makkah, and by the break of dawn, he surely knew that the people would belie him. So he sat in a state of grief until Abuu Jahl - the arch-enemy of ALLAAH – came and passed by him. He sat with him and mockingly said: Is there anything new? The (Messenger of ALLAAH) said: Yes. He asked: What is it? He said: I was taken on a Journey during the night. He asked: Where to? He said: To Baytul Maqedis. He replied: Then, this morning you are among us? He said: Yes.

 

Fa-lam Yara annahuu Yukath-thibuhuu Ma-khaafata An Yajehadahul Hadiitha In Da’aa Qowmahuu ilayhi. Qaal(a): A Ro-ayta In Da’awtu Qowmaka Atuhaddithuhum bi-maa Haddathtanii. Qaal(a): Na’am. Qaal(a): Yaa Ma’sharo Banii Ka’bini-beni Lu-ayyin. Halummuu fan-Qodot ilayhil Majaalisu wa Jaa-uu hattaa Jalasuu ilayhimaa. Fa-Qaal(a):  Haddith Qowmaka bi-maa Haddithtanii bi-hii. Fa-Qaala Rosuulul LAAHI Sollal LAAHU ‘alayhi wa Sallam(a): Innii Usriya bil Laylat(a). Qaaluu: Ilaa ayna? Qaal(a): Ilaa Baytil Maqedis. Qaaluu: Thumma Osbahta bayna Dhohraaniinaa. Qaal(a): Na’am. Fa-min bayni Musoffiqin wa min bayni Waadi’in Yadahuu ‘alaa Ro_sihii Mutahajjiban wa Dojjuu wa A’dhomuu thaalik.

 

Abuu Jahl held that he was lying to him and feared that before Rosuulul LAAH(S.A.W.S.) denied his statement when he called his people, he should ask: Do you think if I call your people you will tell them about what happened? The Messenger of ALLAAH said: Yes. Abuu Jahl then called out: O people of Banii Ka'b bin Lu'ay! The people got up from where they were sitting and came to join them. Abuu Jahl said: Tell your people what you told me. (The Messenger of ALLAAH repeated to them exactly what he said earlier…) Some of them began to clap their hands together and another among them placed his hands to conceal his head and screamed in their astonishment of that.

 

Fa-Qaalal Mute’imu-benu ‘Adiyyin: Kullu Amrika Qobelal Yawmi Kaana Amaman ghoro Qowlikal Yawma. Ana Ash-hadu Annaka Kaathibun. Nahnu Nodribu Akbaadal Ibili ilaa Baytil Maqedisi Mus’idan Shahron wa Munhadiron Shahron, Taz’amu Annaka Ataytahuu fii Laylatin, wal Laata wal ‘Uzzaa Laa Usoddiquk(a). Fa-Qaala Abuu Bakrin: Yaa Mute’imu, Bi_sa Maa Qulta li-Ibeni Akhiika Jabbahtahuu wa Kath-thabetahuu, Ana Ash-hadu Annahuu Saadiqun.

 

Al-Mute’im bin ‘Adiy said: All your affairs before this day were insignificant as compared to the thing you mentioned today. I testify that you are a liar! We ceaselessly endure a month onwards to Baytul Maqedis by camel and a month back, and you are claiming to have clearly done it in one night! By Laat and ‘Uzzah (their idols), I don’t believe you! So Abuu Bakr said: O Mute’im, what you said to your brother’s son was unbecoming, you accused him and belied him. I testify that he is truthful!

 

Fa-Qaaluu: Yaa Muhammad(u), Sif la-naa Baytal Maqedis. Kayfa Binaa-uhuu wa Kayfa Hay-atuhuu wa Kayfa Quubatuhuu minal Jabali, wa fil Qowmi man Saafaro ilayhi, fa-Thahaba Yan’atu la-hum Binaa-uhuu Kathaa wa Hay-atuhuu Kathaa wa Qurbuhuu minal Jabali Kathaa, fa-maa Zaala Yan’atuhuu la-hum Hattal Tabasa ‘alayhin Na’tu fa-Kuriba Karban maa Kuriba Mithlahuu

 

They said: O Muhammad, describe for us Baytul Maqedis! Its building, how it is shaped and its proximity to the mountain? Among the bystanders were those who travelled to it (and seen the sanctuary). Then he went on to describe to them (so much) of its structure… until he reached a point in which he was not sure about some details that he nearly confused himself concerning them in his anxiousness as never before.

 

Fa-Jii-a bil-Masjidi wa Huwa Yandhuru ilayhi Hattaa Wudi’a Duuna Daari ‘Aqiilin Aw ‘Iqaalin. Qaaluu: Kam lil-Masjidi min Baabin, wa lam Yakun ‘Addahaa, fa-Ja’ala Yandhuru ilayhaa wa Ya’udduhaa Baaban wa Yu’limuhum, wa Abuu Bakrin Yaquul(u): Sodaqeta, Sodaqeta, Ash-hadu Annaka Rosuulul LAAHI fa-Qaalal Qowmu: Amman Na’tu fa-wal LAAHI la-qode Asaab(a).

 

So the Masjid was brought close and he looked at it until (it was) placed near the house of 'Uqayl or ‘Aqiil (by ALLAAH’s Will so that he could describe it in detail). They asked: How many doors does the Masjid have? And he did not count them (during his visit), but while looking at it…he described them door for door with further details. And Abuu Bakr said: You are truthful, you are truthful. I testify that you are the Messenger of ALLAAH! Then the bystanders said:  As for the description, by ALLAAH, he certainly got it right!

 

Thumma Qaaluu li-Abii Bakrin: A fa-Tusoddiquhuu Annahuu Thahabal Laylata ilaa Baytil Maqedis wa Jaa-a Qobela An Yusbiha. Qaal(a): Na’am, Innii La-Usoddiquhuu fii-maa Huwa Abe’adu min Thaalika. Usoddiquhuu bi-Khobaris Samaa-I fii Ghudewatin Aw Rowhatin, fabi-Thaalika Summiya Abuu Bakrin As-Siddiiq(u)

 

Then they said to Abuu Bakr(R.A.): Do you then believe that he went to Baytul Maqedis in one night and returned before sunrise? He replied: Yes! Verily, I certainly believe him in more than that. I believe him (whenever he receives) News from heaven during (the hours of) the day and night. So, for that, he was called As-Siddiiq.

 

Thumma Qaaluu: Yaa Muhammad, Akhbirnaa ‘An ‘Iirinaa. Fa-Qaal(a): Ataytu ‘alaa ‘Iiro Banii Fu’laanin bir-Rowhaa-i qode Dolluu Naaqotan la-hum fan-Tolaquu fii Tolabihaa, fan-Tahaytu ilaa Rihaalihim wa laysa bi-haa min-hum Ahadun. Wa ithaa bi-Qodahi Maa-in fa-Sharibetu min-huu. Thumman-Tahaytu ilaa ‘Iiri Banii Fulaanin bi-Makaanin Kathaa wa Kathaa wa fii-haa Jamalun Ahmaru ‘alayhi Ghiraaroh Sawdaa-u wa Ghiraarotun Baydaa-u. Fa-lammaa Haathaytul ‘Iiro Nafarot wa Soro’a thaalikal Ba’iiru wan-Kasar(o)

 

They said: O Muhammad, tell us about our caravan. He then said: I came upon a caravan of a certain tribe at Ar-Rowhaa_ who had lost a she-camel of theirs and they had gone searching for it. So I came upon their luggage and not a single one of them was with it. And when I found a jug of water, I then drank of it. I then passed another caravan of a certain tribe at such and such a place whereat there was a reddish camel with a black and white bag on it. When I came near the caravan, it got a fright, stumbled and broke away.

 

Thumman-Tahaytu ilaa ‘Iiri Banii Fu’laanin fit Tana’iim Yaqedumuhaa Jamalun Awroqu ‘alayhi Mishun Aswaadu wa Ghiraarotaani Sawdaawaani wa Haahiya thiih Tatela’u ‘alaykum minath Thaniyyati. Qaaluu: Fa-mataa Tajii-u? Qaal(a): Yawmal Arbi’aa-i. Fa-lamma kaana thaalikal Yawmu Ashrofat Quroyshun Yantadhiruunal ‘Iiro wa qode Wallaan Nahaaru wa lam Taji_ fa-Da’an Nabiyyu Sollal LAAHU ‘alayhi wa Sallam fa-Ziida la-huu fin Nahaari Saa’atun wa Hubisat la-hush Shamsu hattaa Tola’atil ‘Iir(u)

 

Then I passed by a caravan of a certain tribe at Tana’iim. Ahead of it was a camel with a piece of black material and two black bags on it. Its load will arrive shortly. They asked: When will it arrive? He said: Wednesday. When that day came, the Quroysh tribe came out to supervise (it and) they looked out for the caravan. The day had nearly passed with nothing arriving. So the Nabiy(S.A.W.S.) supplicated (and as a matter of expression) the day was lengthened for an hour with the sun remaining still for him until the caravan arrived.

 

Fas-Taqebalul Ibel(a). Fa-Qaaluu: Hal Dolla la-kum bi-‘Iir(un)? Qaaluu: Na’am. Qaal(a): Fa-Sa-alul ‘Iirol Aakhiro. Qaaluu: Halin-Kasaro la-kum Naaqotun Hamraa_(u)? Qaaluu: Na’am. Qaaluu: Fa-Hal Kaana ‘indakum Qos’atun min Maa_(in)? Fa-Qaala Rojul(un): Ana wal LAAHI wa Do’tuhaa fa-maa Sharibahaa Ahadun minnaa wa laa Uhriiqot fil Ord,i fa-Romawhuu bis-Sihri wa Qaaluu Sodaqol Waliid(u)

 

They welcomed the caravan (and) they then asked: Did you lose a camel? They said: Yes! So they asked the people of the other caravan: Did a red she-camel break free? They said: Yes. They asked: Did you have a jug of water? A person replied: By ALLAAH, I left it and none of us drank from it nor was it spilled onto the ground. They then accused the Nabiy (S.A.W.S.) of magic, and said: “Waalid always spoke the truth (i.e. he always accused the Holy Prophet as being a magician)”.

 

Fa-Anzalal LAAHU Subehaanahuu wa Ta’aalaa “Wa maa Ja’alnar Ru_yal latii Aroynaaka illaa Fitnatan lin-Naas(i)”

 

So ALLAAH Subehaanahuu wa Ta’aalaa Revealed, “And We did not Make the Ru_yah which We Showed thee (O Muhammad) except as a Trial to mankind”. (17.Israa_:60)

 

The word Ru_yah has two meanings: a dream; or something that was seen with the eye. In the above Aayah(verse) just quoted, Ru_yah is referred to as a Trial which indicates that it was definitely seen with the eye, for man can never be placed under a Trial on the basis of a dream. Moreover, if it was a dream then the experiences of such a person can never be said to be a miraculous event, and should such a person relate to people his experiences with the understanding that anything is possible in a dream, he would then never be called a liar. The Arabs at that time knew the language well, and when it was related to them, they called the Holy Prophet a liar for they knew that he was referring to a physical journey, but had he said that it was a dream, they would not have belied and rejected him.

 

As for those who follow the report of Umm Haani_(R.A.H.), claiming that the journey was undertaken with the Holy Prophet’s soul and not with his physical body, Qaadii Ayyaad states that the already quoted Aayah in Suuroh 17.Israa_:1 would have made mentioned of it as “Subehaanal Laathii Asraa bi-Ruuhi ‘Abedihii (Glorified be HE Who undertook HIS slave’s soul on a Journey)”. Since the Aayah states “Subehaanal Laathii Asraa bi-‘Abedihii (Glorified be HE Who undertook HIS slave on a Journey)”, the word ‘Abd(slave) means that he was taken bodily and in spirit on both the Israa_ and Mi’raaj. Imaam Raazii again proves from other Aayaat(verses) that the word ‘Abd is a combination of one’s body and soul. Amidst the many reports on these events, the ‘Ulamaa_ are divided on whether all of it happened in the same time frame or in a dream which was later followed in body on another occasion or first in body and then in spirit. But when referring to the reports of ‘Aa-ishah(R.A.H) and Mu’aawiyah(R.A.), some of the ‘Ulamaa_ have concluded that the reports are weak and that the former was unmarried and still a child, and the latter had not embraced Islaam yet when these occurrences took place.

 

However, these events were considered too far-fetched for the imagination of those of little Faith, causing some of those who became Muslim to turn apostates and return to their former beliefs. But as we learnt, this was not the case with Abuu Bakr(R.A.) and others, for they believed firmly in all that the Holy Prophet said, and there upon, this humble Companion who was also the first among the Holy Prophet’s friends to embrace Islaam, simply because he said so, spoke out so boldly that he earned for himself the title of "As-Siddiiq”. It is also stated that when he heard the people’s amazement in the matter, he said:

 

“If he had said it, then he has spoken the truth. Then why are you so astonished of that? By ALLAAH, he tells me that News comes to him from heaven during the day and night to earth and I believe him for that. What he receives comes from beyond (the places on earth) in which you are wondering”.

 

Sayyidunaa Abuu Bakr(R.A.) with his outstanding Iimaan(Faith) shows the very high level of humble Faith he possessed. None can rise to such a rank unless he makes tremendous sacrifices, the like of which, will surpass the Faith of the ordinary man. With such a degree of Faith, it becomes possible to reach the great heights of obedience to the Huquuqul LAAH(Rights of ALLAAH) over HIS truthful slaves. Therefore, to be regarded as a slave among mankind is to expect a most humiliating form of existence, but to be recognised as ALLAAH’s slave concerns one who has been greatly Honoured, and such was the case with our Nabiy Muhammad(S.A.W.S.) .

 

The reports on the actual Israa wal Mi’raaj will follow in another session, until then, we humbly beseech ALLLAAH (S.W.T.) with the Du’aa_ of our Nabiy(S.A.W.S.) as made after his ordeal at Taa-if, which among others, was the build-up to the great events:

 

ALLAAHUMMA ilayka Ashkuu Do’fa Quwwatii wa Qillata Hiilatii wa Hawaanii ‘alan Naasi, Yaa Arhamar Raahimiin. Anta Robbul Mustad’ifiina wa Anta Robbii. ilaa man Takilunii. ilaa Ba’iidin Yatajahhamunii Am ilaa ‘Aduwwin Mallaktahuu Amrii. In lam Yakun bi-ka ‘alayya Ghodobun fa-laa Ubaa lii. Ghoyro Anna ‘Aafiyataka Awsa’u lii. A’uuthu bi-Nuuri Wajehikal Kariimil Lathii Adaa-at la-hus Samaawaatu wa Ashroqot la-hudh Dhulumaatu wa Solaha ‘alayhi Amrud Dunyaa wal Aakhiroti An Tuhilla ‘alayya Ghodobaka Aw Tunzila ‘alayya Sa-khatoka. La-kal ‘Utbaa hattaa Tardaa wa Laa Hawla wa Laa Quwwata illaa bi-k(a).

 

“O ALLAAH, to Thee I complain of my weak ability and my shortage of means, and being despised among men, O Most Merciful of those who show mercy. Thou art the Lord of the oppressed, and Thou art my Lord. To whom will Thou Entrust me? To a stranger who insults me or to an enemy who will dominate my affairs? Should there be no Anger with Thee upon me, then there is no rejection towards me. Verily, Thy Pardon is wider (than Thy Wrath) towards me. Thus, I seek refuge under the light of Thy Honourable Face which illuminates with it the heavens and disperses with it all darkness and on which this world and the Hereafter depend. Release not Thy Wrath upon me or Send Thy Anger upon me. To Thee Alone belongs the right to Chastise until Thy Pleasure is met. And there is no Might nor Power except in Thee”.

 

 

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