Revisiting Prophet Muhammad’s nocturnal journey
“Surely, the religion with Allah is ISLAM, complete submission”... Qur’an 3: 19
“Glorified be He Who took His servant for a Journey by Night from Al- Masjid Al- Haraam ( in Makkah) to Al- Masjid Al- Aqsa ( in Jerusalem) – the surroundings of which We have blessed – to show him something of our wondrous signs. Verily, He alone is All- Hearing, All- Seeing.” Qur’an 17V1
BRETHREN, in our sermon last week, reference was made to one significant event that gave the month of Rajab ( which is 14th today) the iconic status in Muslim lunar calendar. That event is known as Mi’raajand Israa’. According to authentic traditions, the journey took place a year before Hijrah ( meaning it occurred 1,444 years ago).
In the Meaning of the Qur’an by Abul A’lamaududi, the traditional and biographical literature documented the details of the journey as related by a large number ( 25) of the Companions of the Prophet ( SAW).
In this verse ( Q17V1), the Qur’an mentions only a part of the Journey ( i. e from Masjid- i- Haraam to the Temple at Jerusalem). The object of the journey as stated in the verse above was that Allah ( SWT) willed to show His Servant some of His Signs. The Qur’an does not give any details other than this, but replete in the traditions are details which are to this effect:
One night, the Angel Jibril transported the Holy Prophet on al- Buraq ( a white animal bigger than a donkey and smaller than a mule) from Masjid- i- Haraam to Masjid- i- Aqsa ( the Temple). There, the Holy Prophet offered his prayers along with other Prophets. Then, Angel Jibril took him towards the higher spheres, where he met some of the great Prophets in different spheres. At last, he reached the Highest Place in the Heavens, and was received in audience by Allah. It was there that besides other important instructions five daily prayers were prescribed. Then he returned to the Temple and from there came back to Masjid- iHaraam.
During this journey, according to many traditions, Paradise and Hell were shown to the Prophet. It was also learnt from authentic traditions that on the following day when the Prophet mentioned the journey, the disbelievers of Makkah scoffed at him, and some of the Muslims also were skeptical about it.
There are different versions of this Journey. Some say that this happened in a dream, while others are of the opinion that the Holy Prophet was fully awake and went on the Journey with his own physical body; some others say that it was merely a mystic vision which was shown to him.
But the opening words of the verse ( Qur’an 17V1): “Glorified be He Who took His servant for a Journey…” clearly show that it was a supernatural event which was brought about by the unlimited power of Allah. It is quite obvious that if the event had been merely a mystic vision, it would not have been introduced by the words “Glorified be He” which imply that the Being Who brought about this event is free from each and every kind of weakness and defect.
Again, the words, ‘ took His servant for a Journey by Night” also show that this was not a dream or a vision but a physical journey in which Allah arranged that the Holy Prophet should make observation of His Signs with his physical eyes. Therefore, one is bound to admit that this was not a mere spiritual experience but a physical journey and visual observation which Allah ( SWT) arranged for His Prophet.
It is strange that some people are of the opinion that this extraordinary journey could not be possible, but now when man with his limited – very limited – power has been able to reach the moon ( in addition to several other space exploration ongoing), it is absurd to deny that Allah with His limitless powers could enable His Messenger to make this journey in the extraordinary short time it took. Indeed. The question whether a thing is possible or not, can arise only in the case of human beings whose powers are after all limited, but such questions cannot be raised where AllPowerful Allah is concerned.
This kind of objection will only come from such a person who does not believe that Allah is able to do everything despite Allah’s declaration that, He, indeed, did take “His servant for a Journey by Night from Al- Masjid Al- Haraam ( in Makkah) to Al- Masjid Al- Aqsa ( in Jerusalem). Likewise, all the objections raised against the various details which are given in the tradition, according to Maududi ( 1903- 1979), are frivolous, except two, which are plausible: First, if we accept these details, then we shall have to admit that Allah is confined to a certain place: otherwise, there was no need that His Servant should be transported for this purpose to a certain place. Secondly, according to traditions, the Holy Prophet was enabled to observe Paradise and Hell where he saw some people suffering from torment. The objection is: why should some people be awarded punishments or rewards before the Final Judgment after Resurrection?
Maududi’s response: “As regards the first objection, it is true that Allah is Infinite by Himself, but in dealing with His creation, He employs those means which suit His imperfect creation not because of any limitation of His, but because of the limitation of His creation. For instance, when He speaks to any of
His creatures, He adopts the same limited mode of conversation as the addressee can understand, though He has limitless modes of speech. Likewise, when He desires to show some of the wonderful Signs of His Kingdom to a servant, He transports him to the place where the Signs are to be shown. It is obvious that the servant cannot see at one and the same time the whole of the universe as Allah does, for Allah has no need to go to any place at all for this purpose but the servant has. The same applies to the appearance of the servant before the Creator. Though Allah is not confined to any locality, it is necessary for the servant to go to the place where His manifestations have been concentrated for his observation because it is not possible for the servant with his limited powers to go in His Presence in His Infinite Capacity. “As regards the second objection, it is based on the lack of understanding the thing: many of the Signs which were shown to the Holy Prophet were symbolical. For instance, a small hole from which a fat ox came out but could not go back into it, represented mischief personified. In the same way the adulterers were shown as if they had fresh meat before them but instead of that they were eating rotten flesh. Similarly, punishments for evil deeds shown to him were only symbolic observations of the punishments in the Hereafter so that he might see in advance the things which would take place in the Hereafter.”
In regard to Prophet’s journey to heaven, it should be kept in view that all the Prophets were enabled by Allah to see His Signs in the heaven and the earth according to their ranks. And for this purpose, all the material curtains were lifted so that they could see with their naked eyes the unseen realities, to which they were required to invite the people.
Despite this significant and historic journey coupled with the sacredness of the month of Rajab in which all forms of hostility, aggression and killing are forbidden, genocidal attacks which began since October 7, 2023 are still on in Gaza and within the vicinity of Jerusalem where Miraj of Prophet Muhammad ( SAW) took place 1444 years ago. May Allah ( SWT) continue to shower His infinite mercies on us. Jumu’at Mubarak.