The Night Journey raised a good deal of stir among the people and the disbelievers harassed the Messenger of Allah (sallallahu alaihe wa-sallam) with all sorts of questions. They found it a suitable opportunity to jeer at the Muslims and their creed. They asked the Messenger of Allah (sallallahu alaihe wa-sallam) with questions about the description of the Mosque in Jerusalem, where he had never gone before and the Messenger of Allah (sallallahu alaihe wa-sallam) rightfully responded to their queries. The Messenger of Allah (sallallahu alaihe wa-sallam) said: “When the Quraysh disbelieved in me (concerning my journey), I stood up in Al-Hijr (the unfooted portion of the Ka’ba) and Allah displayed Bait al-Maqdis before me, and I started to inform them (Quraysh) about its signs while looking at it.”
[Saheeh al-Bukharee v: 6, no: 233]
Narrated Abu Hurayrah (radiyallahu anhu): “The Messenger of Allah (sallallahu alaihe wa-sallam) said: “I found myself in Hijr and the Quraysh were asking me about my night journey. I was asked about things pertaining to Bayt al-Maqdis, which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah raised it (Bayt al-Maqdis) before my eyes. I looked towards it, and I gave them the information about whatever they questioned me. I also saw myself among the group of apostles. I saw Moses saying a prayer and found him to be a well-built man as if he were a man of the tribe of Shanu'ah. I saw Jesus, son of Mary, (peace be upon him) offering prayer; of all men he had the closest resemblance to Urwah ibn Mas'ud ath-Thaqafi. I saw Ibrahim offering prayer; he had the closest resemblance to your companion (the Prophet himself) amongst people. When the time of prayer came I led them. When I completed the prayer, someone said: Here is Malik, the keeper of the Hell; give him salutation. I turned to him, but he preceded me in salutation.”
[Saheeh Muslim no: 328]
The Messenger of Allah (sallallahu alaihe wa-sallam) gave the various proofs of his journey, which they too verified. He (sallallahu alaihe wa-sallam) told them that he saw the camels of Makkan merchants to and fro. He also guided them to some of their animals that went astray. He informed them that he had drank some of their water while they were fast asleep and left the container covered. He supplied them with all the news about the caravans and the routes of their camels. However, all this only increased their arrogance, and they accepted nothing but disbelief.
Israa wal-Miraaj – A test of Eemaan
“And We made not the vision which we showed you (O Muhammad (sallallahu alaihe wa-sallam) but a trial for mankind…”
[Soorah al-Isra (17): 60]
Eemaan is belief and action. People differ in the ranks on the extent of their belief in Allah and actions in accordance to the teachings of Islaam. Allah described the believers saying: “who believe in the revelation sent to you, and sent before your time, and (in their hearts) have assurance for the Hereafter. They are on (true guidance), from their Lord, and it is these who will prosper.
[Soorah al-Baqarah (2): 4-5]
Isra wal-Miraaj was a test of Eemaan for the Companions of Allah’s Messenger (sallallahu alaihe wa-sallam). Allah, the All-Mighty Who is Powerful enough to create the Heavens and the Earth by an act of His Will, is surely Powerful to take His Messenger beyond the Heavens and show him His signs. How could they not believe when they knew for certain that the informer is either Allah, the Exalted: “And whose word can be truer then Allah”
[Soorah an-Nisa (4): 122] or His Messenger (sallallahu alaihe wa-sallam): “Nor does he speak from his desire, it is only a revelation sent down to him.”
[Soorah (53): 3-4]
The disbelievers on their part went towards Abu Bakr (radiyallahu anhu) with an attempt to weaken his faith. But this great companion of Allah’s Messenger (sallallahu alaihe wa-sallam) readily agreed saying: “Yes, I do verify it.” It was on this occasion that he earned the title of As-Siddeq (the verifier of truth), because he immediately and unconditionally believed in what the Prophet (sallallahu alaihe wa-sallam) said about his journey. He was the man who believed in the Messenger (sallallahu alaihe wa-sallam), when he said that Jibreel (alaihis-salaam) comes to me from above the seven Heavens several times a day. If Allah can send Jibreel (alaihis-salaam) several times a day, then why cannot Allah take His Messenger for a journey through the Heavens?
Isra wal-Miraaj was a physical Journey
Isra wal-Miraaj was a physical journey by body and soul and not a spiritual vision or a dream. The Prophet (sallallahu alaihe wa-sallam) was carried in his body to the farthest mosque in Jerusalem and eventually to the Seven Heavens and to his Lord. He eye-witnessed everything which he saw, as Allah made it clear in the Qur’aan: “And We made not the vision which we showed you (O Muhammad (sallallahu alaihe wa-sallam) as an actual eye-witness and not as a dream on the night of Isra) but a trial for mankind…”
[Soorah al-Isra (17): 60]
Ibn Abbas (radiyallahu anhu) said regarding this verse: “The signs, which the Messenger of Allah (sallallahu alaihe wa-sallam) was shown on the Night Journey when he was taken to Bait al-Maqdis were actual sights (not dreams)…” [Saheeh al-Bukharee v: 5, no: 228] Imaam Ibn Hajr writes in his commentary of Saheeh al-Bukharee (1/460) that no one should dispute the fact that al-Isra took place while the Prophet was awake. This is what the Qur’aan clearly said about it, and also because the people of Quraysh disbelieved in it.”
Had Isra wal-Miraaj been only a dream, the Quraysh would not have found it necessary to reject it, for people can dream anything. However, since the Messenger of Allah (sallallahu alaihe wa-sallam) claimed to have physically visited Jerusalem in a single night, (which in those days generally took almost three months of traveling) they denied and refused to believe his visit to Jerusalem, let alone the issue of visiting the Heavens and meeting with Allah. Even some who claimed to be Muslims rejected this great physical miracle of Isra and Miraaj.
Also, Imaam an-Nawawi (rahimahullah) writes in his commentary of Saheeh Muslim (2/209) that: “The truth cherished by the majority of people in general, and the Salaf (pious predecessors) in particular, the scholars of Fiqh, and scholars of Hadeeth is that the Prophet (sallallahu alaihe wa-sallam) went in the journey of Isra physically i.e. with his body.”
Is the Night of Isra wal-Miraaj a night of Worship?
The incident of Isra wal-Miraaj represents a great event in the history of Islam. However, it is not an occasion of worship. Firstly, by the wisdom of Allah, the date of Isra wal-Miraaj is unknown to us because the night of Isra wal-Miraaj does not carry any significance and is not worth remembering. The Sahabah (radhi allahu anhum) did not find it least important to preserve its date, month or year. In fact, the lofty and exalted gift of Miraaj occupies the maximum importance, which is also the second pillar of Islam. Salaah implied great importance to the Sahabah (radhi allahu anhum) therefore we find every detail of the Salaah utterly recorded in the books of Ahaadeeth and in the form Aathar (sayings) of the Sahabah.
Thus, if this event is unidentified and Islam confers no guidelines for its observance, then it is unreasonable to commemorate it as an occasion of worship, especially when worship is the combination of Ikhlas and submission to the Commands of Allah.
Those who favor the celebration of Isra wal-Miraaj usually compare it to the Night of al-Qadr. They explain the Night of Miraaj as better and more virtuous than the Night of al-Qadr, and eventually deduce the meaning that people should perform more Salaah and Supplication as compared to the worship performed in the Night of al-Qadr.
Some favor the celebration of Miraaj because the Messenger of Allah (sallallahu alaihe wa-sallam) encountered events on this night which he never experienced before. Honoring the event of Miraaj is correct but acts of worship are defined by the Sunnah and not by emotions. Such methods of understanding Islaam are baseless; no Salaf ever proposed such an approach. Specifying particular events for worship need strong proofs from the Qur'aan and the Sunnah.
Thus, the event of Isra wal-Miraaj is not associated with any form of worship. But indeed, it carries a number of lessons, which the Muslim Ummah should understand, contemplate and benefit from.
Lastly, we ask Allah to make this article beneficial to the readers and serve as a guide ….
Reference Books: 1. Tafseer Ibn Katheer | 2. Saheeh al-Bukharee | 3. Saheeh Muslim | 4. Sunan Abu Dawood | 5. Raheeq al-Makhtoom
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