The Journey of Mi'raj

The Journey of Mi'raj in the Quran

Allah Almighty sent Prophets and Messengers into this world for the guidance and direction of humanity. Allah Almighty granted miracles to these noble Prophets عليهم السلام so that it would be easy for ordinary people to recognize Allah’s power and His Oneness, refrain from denying and insulting the Prophets عليهم السلام, and accept their message of truth with heart and soul. The virtues that Allah Almighty granted individually to the Prophets عليهم السلام were all gathered by Him in the blessed personality of the Beloved Prophet ﷺ. Therefore, Allah Almighty states: تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلٰى بَعْضٍۘ-مِنْهُمْ مَّنْ كَلَّمَ اللّٰهُ وَ رَفَعَ بَعْضَهُمْ دَرَجٰتٍؕ Translation: These are Messengers; that We have exalted one above the other; amongst them is one with whom Allah spoke, and one is he whom (Allah) elevated in rank above all. (Part 03, Surah al-Baqarah, verse 253) In Tafsir Sirat al-Janan, under the explanation of this verse, it is written that the third personality referred to as the one whom Allah raised in ranks is our Beloved Prophet ﷺ. He was granted superiority over all the Prophets عليهم السلام with numerous ranks. There is consensus of the entire Ummah upon this belief, and it is established through numerous ahadith. In this verse, the exalted rank of the Noble Prophet ﷺ has been mentioned without explicitly stating his blessed name. This itself is meant to demonstrate the loftiness of his status, for such is the majesty of his noble person that when superiority over all the Prophets is mentioned, this description applies to none other than the Noble Prophet ﷺ , and the mind does not incline toward anyone else. The unique qualities and perfections of the Beloved Prophet ﷺ, in which he surpasses and excels over all the Prophets عليهم السلام, and in which he has no equal, are countless. This is because the Quran states that he was raised in ranks, and no number or limit of these ranks has been mentioned in the Noble Quran. So who can determine the limit of those ranks? Among these countless distinctions, a brief and general mention is that his Messengership is universal, meaning that the entire universe is his Ummah. As Allah Almighty states: وَ مَاۤ اَرْسَلْنٰكَ اِلَّا كَآفَّةً لِّلنَّاسِ بَشِیْرًا وَّ نَذِیْرًا Translation: And O Beloved, We have not sent you except with such Messengership that encompasses the entirety of mankind, as a conveyer of glad tidings and warning. (Part 22, Surah Saba, verse 28) In this verse, Allah Almighty has mentioned the universal Messengership of the Noble Prophet ﷺ. When the Beloved Prophet ﷺ is the Messenger of all creation, it became necessary that he be shown a journey through his dominion. For this purpose, Allah Almighty granted the Noble Prophet ﷺ the miracle of the Journey of Mi'raj.

What Is the Journey of Mi'raj?

*This is a journey that took place in a state of wakefulness, involving both body and soul. *This is a journey in which the Beloved Prophet ﷺ was taken through the heavens. *This is a journey in which he met the noble Prophets عليهم السلام. *This is a journey in which the great act of worship, Salah, was made obligatory. *This is a journey in which the scenes of Paradise and Hell were shown. *This is a journey that was not granted to any Prophet before the Beloved Prophet ﷺ. *This is a journey that serves as a clear proof of Allah Almighty’s perfect power. *This is a journey in which he attained a closeness to Allah that was not granted to anyone else. *This is a journey that demonstrates the exalted status of the Beloved Prophet ﷺ and his divine love. To understand this journey, we begin by explaining it through the clear verses of the Holy Quran. Allah Almighty, while describing the initial part of the Journey of Mi’raj, says: سُبْحٰنَ الَّذِیْۤ اَسْرٰى بِعَبْدِهٖ لَیْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ اِلَى الْمَسْجِدِ الْاَقْصَا الَّذِیْ بٰرَكْنَا حَوْلَهٗ لِنُرِیَهٗ مِنْ اٰیٰتِنَاؕ-اِنَّهٗ هُوَ السَّمِیْعُ الْبَصِیْرُ Translation: “Glory be to Him Who took His bondsman by the night from the Sacred Mosque (the Ka’bah) to Al-Aqsa Mosque around which We have placed blessing, in order that We may show him Our great signs. Indeed, He is the All-Hearing, the All-Seeing.” (Part 15, Surah Bani Isra’il, verse 1) In this verse, Allah Almighty mentions a part of the Journey of Mi’raj of the Beloved Prophet ﷺ. This is the journey from Masjid al-Haram to Masjid al-Aqsa. (The details of what happened during this journey are explained in the second stage of the course; here, only some points from this verse are highlighted.)

The Wisdom Behind Beginning with the Word “Subhan”

Allah Almighty began the description of the Journey of Mi’raj with the word “Subhan”. The scholars of Islam have explained the reason and wisdom behind this: “Subhan” means One who is free from every defect and imperfection. Allah Almighty’s Essence is completely free from all flaws and blemishes. The next part of the verse mentions a matter that cannot be fully grasped by ordinary human reason, for it seems impossible for a person to travel from Masjid al-Haram to Masjid al-Aqsa and return in a short part of the night. However, when the One who facilitates the journey is the True Creator, the Owner of “Kun Fayakun,” and the One Who does whatever He wills, then no task is impossible for Him. Human reason comes to a standstill, and faith bows in submission, recognizing that the Lord who created time and space can easily take someone from Masjid al-Haram to Masjid al-Aqsa and bring him back in a single night. Indeed, this is a clear demonstration of His perfect power and the majesty of His Lordship.

The Wisdom Behind the Word “Isra”

Allah Almighty used the word “Isra”, which means “he was taken.” In the Arabic language, this word is used to mean “to be taken during the night while awake.” Thus, by using the word Isra, Allah Almighty also refutes the notion that the Beloved Prophet’s ﷺ journey was a dream; rather, it was a journey undertaken while he was fully awake. Allama Qurtubi رحمة اللہ علیہ, in his Tafsir al-Qurtubi, states: وَذَهَبَ مُعْظَمُ السَّلَفِ وَالْمُسْلِمِينَ إِلَى أَنَّهُ كَانَ إِسْرَاءً بِالْجَسَدِ وَفِي الْيَقَظَةِ، وَأَنَّهُ رَكِبَ الْبُرَاقَ بِمَكَّةَ، وَوَصَلَ إِلَى بَيْتِ الْمَقْدِسِ وَصَلَّى فِيهِ ثُمَّ أُسْرِيَ بِجَسَدِهِ. وَعَلَى هَذَا تَدُلُّ الْأَخْبَارُ الَّتِي أَشَرْنَا إِلَيْهَا وَالْآيَةُ. وَلَيْسَ فِي الْإِسْرَاءِ بِجَسَدِهِ وَحَالِ يَقَظَتِهِ اسْتِحَالَةٌ، وَلَا يُعْدَلُ عَنِ الظَّاهِرِ وَالْحَقِيقَةِ إِلَى التَّأْوِيلِ إِلَّا عِنْدَ الِاسْتِحَالَةِ، وَلَوْ كَانَ مَنَامًا لَقَالَ بِرُوحِ عَبْدِهِ وَلَمْ يَقُلْ بِعَبْدِهِ Translation: The majority of the pious predecessors and Muslims hold the view that the Journey of Mi’raj took place with the body and in a state of wakefulness, and that the Noble Prophet ﷺ rode the Buraq in Makkah, then arrived at Bayt al-Maqdis and performed Salah there, after which he was taken further with his body. The hadiths we have referenced, as well as the Quranic verse, all indicate this. It is not impossible for Isra to occur with the body and while awake. One resorts to allegorical interpretation only when something is impossible. And if this journey had taken place in a dream, the Quran would have said “with the soul of His servant,” but Allah Almighty did not say that; He said “with His servant”—indicating the Beloved Prophet ﷺ was physically present. (Tafsir al-Qurtubi, under verse 1, Surah Bani Isra’il)

The Wisdom Behind the Word “B’Abdihi”

By mentioning “Abd”, it was also clarified that the Journey of Mi’raj of the Beloved Prophet ﷺ was not a spiritual journey alone, but a physical journey. (Allama Qurtubi علیہ الرحمہ also explained this, as mentioned earlier.) من المسجد الحرام الی المسجد الاقصی : This part of the verse refers to a segment of the Journey of Mi’raj, and it is clear in its meaning. However, out of interest, let us consider the distance between Masjid al-Haram and Masjid al-Aqsa according to modern measurements and technology. It is approximately 910 miles, which is about 1465 kilometers. If the journey from Makkah to Masjid al-Aqsa were made by camel, it would take at least 42 days; on foot, it would take 58 days. By bus, the journey would take at least 16 hours, while by airplane, it would take approximately 2 hours. Yet, the Beloved Prophet ﷺ completed this journey in the very short span of a single night. (Indeed, my Lord is capable of all things.)

الذی برکنا حولہ

Allah Almighty has placed blessings around Masjid al-Aqsa. What is meant by “blessings” here? The commentators explain that by blessings, it refers to fruits, rivers, and gardens. Similarly, this is the land where the Prophets عليهم السلام continued to appear, where it became their place of residence, a place of worship, and Bayt al-Maqdis became the Qiblah for previous nations. Therefore, this land is considered blessed. Abu Muhammad Husayn bin Muhammad al-Baghawi, known as Imam al-Baghawi علیہ الرحمہ, explained in his Tafsir regarding the blessings around Masjid al-Aqsa: بِالْأَنْهَارِ وَالْأَشْجَارِ وَالثِّمَارِ، وَقَالَ مُجَاهِدٌ: سَمَّاهُ مُبَارَكًا لِأَنَّهُ مَقَرُّ الْأَنْبِيَاءِ وَمَهْبِطُ الْمَلَائِكَةِ وَالْوَحْيِ، وَمِنْهُ يُحْشَرُ النَّاسُ يَوْمَ الْقِيَامَةِ Translation: The blessings are due to rivers, trees, and fruits. And Mujahid علیہ الرحمہ said: Allah called it blessed because it is the center of the Prophets, the place of descent for angels and revelation, and from it people will be gathered on the Day of Resurrection. (Tafsir al-Baghawi, Surah Bani Isra’il, under verse 1) Abu al-Hasan Ali bin Muhammad Baghdadi al-Mawardi علیہ الرحمہ states: فِيهِ قَوْلانِ: أحَدُهُما: يَعْنِي بِالثِّمارِ ومَجارِي الأنْهارِ.الثّانِي: بِمَن جُعِلَ حَوْلَهُ مِنَ الأنْبِياءِ والصّالِحِينَ؛ ولِهَذا جَعَلَهُ مُقَدَّسًا Translation: There are two opinions regarding this. The first is that it refers to the abundance of fruits and flowing rivers. The second is that it refers to the Prophets and righteous people whom Allah placed around it; for this reason, it has been made a sacred land. (Tafsir al-Mawardi, Surah Bani Isra’il, under verse 1)

لنریہ من ایتنا

In this part of the verse, Allah Almighty explains the wisdom and purpose of the Journey of Mi’raj: that He took His Beloved from Masjid al-Haram to Masjid al-Aqsa so that He could show him some of His signs. What is meant by “signs”? Imam Abdul Rahman al-Thalabi علیہ الرحمہ explains: وقوله سبحانه: لِنُرِيَهُ يريد لنري محمَّداً بعينه آياتنا في السموات والملائكة والجَنَّةَ والسِّدْرةَ وغير ذلك من العجائبِ، مما رآه تلك الليلة Translation: By this, Allah intends to show the Beloved Prophet ﷺ in person some of His signs, such as the heavens, the angels, Paradise, the Lote tree of the utmost boundary (Sidrat al-Muntaha), and other wonders, which the Beloved Prophet ﷺ saw that night. (Tafsir al-Thalabi, Surah Bani Isra’il, under verse 1) From this single verse, many questions regarding the Journey of Mi’raj are clarified, and many doubts are removed, such as: • Who facilitated the Journey of Mi’raj? Allah Almighty. • When did the Journey occur? It began at night. • Who was taken on the Journey? The Beloved Prophet ﷺ was made the traveler of Mi’raj. • Why was it undertaken? So that Allah Almighty could show the Beloved Prophet ﷺ His great signs. • Was this journey a dream? No, it occurred while he was awake. • Was this journey spiritual? No, according to the majority, this was a physical journey, as is also evident from the apparent meaning of the verse.

In another place in the Holy Quran regarding the Journey of Mi’raj, Allah Almighty says, and we can consider this as the final part of the Journey of Mi’raj: وَٱلنَّجۡمِ إِذَا هَوَىٰ ۝١ مَا ضَلَّ صَاحِبُكُمۡ وَمَا غَوَىٰ ۝٢ وَمَا یَنطِقُ عَنِ ٱلۡهَوَىٰۤ ۝٣ إِنۡ هُوَ إِلَّا وَحۡیࣱ یُوحَىٰ ۝٤ عَلَّمَهُۥ شَدِیدُ ٱلۡقُوَىٰ ۝٥ ذُو مِرَّةࣲ فَٱسۡتَوَىٰ ۝٦ وَهُوَ بِٱلۡأُفُقِ ٱلۡأَعۡلَىٰ ۝٧ ثُمَّ دَنَا فَتَدَلَّىٰ ۝٨ فَكَانَ قَابَ قَوۡسَیۡنِ أَوۡ أَدۡنَىٰ ۝٩ فَأَوۡحَىٰۤ إِلَىٰ عَبۡدِهِۦ مَاۤ أَوۡحَىٰ ۝١٠ مَا كَذَبَ ٱلۡفُؤَادُ مَا رَأَىٰۤ ۝١١ أَفَتُمَـٰرُونَهُۥ عَلَىٰ مَا یَرَىٰ ۝١٢﴾﴿وَلَقَدۡ رَءَاهُ نَزۡلَةً أُخۡرَىٰ ۝١٣ عِندَ سِدۡرَةِ ٱلۡمُنتَهَىٰ ۝١٤ عِندَهَا جَنَّةُ ٱلۡمَأۡوَىٰۤ ۝١٥ إِذۡ یَغۡشَى ٱلسِّدۡرَةَ مَا یَغۡشَىٰ ۝١٦ مَا زَاغَ ٱلۡبَصَرُ وَمَا طَغَىٰ ۝١٧ Translation (Kanz al-Iman): By the oath of that beloved shining star Muhammad, when he descended from Mi’raaj (i.e the Ascension). Your companion (i.e. the Beloved Prophet Muhammad) has not strayed, nor was he misled. And he does not say anything of his own desire. It is not but revelation which is sent down upon him. The One Who is extremely Mighty, the Powerful has taught him. Then that Manifestation intended. And he (i.e. the Beloved Prophet Muhammad) was on the horizon of the uppermost heaven. Then that Manifestation came closer, and then He became increasingly closer (towards His Beloved). So, the distance remaining between that Manifestation and this Beloved was only of two arms length; rather, even less. Now He revealed to His bondsman whatever He revealed. The heart (of the Prophet Muhammad) did not lie regarding what he saw. So, do you dispute with him regarding what he saw (on the night of Mi’raaj)? And he did see that Manifestation two times. Near the Lote Tree of the furthest boundary. Close to which is Jannah Al-Ma’wa. When the Lote Tree was being enveloped with whatever was covering it (i.e. a supreme decoration of marvelous lights and angels). The eyes (of the Beloved Prophet) did not turn aside nor exceed the limit.

Some Faith-Inspiring Points Regarding These Verses of Surah An-Najm

Wal-Najm: In Arabic grammar, specific letters are used for taking an oath. Surah An-Najm begins with the letter “Waw”, which here signifies an oath. “An-Najm” in Arabic means “star.” In various tafsirs, An-Najm is interpreted as a star. Some scholars have taken An-Najm to refer to the Holy Quran, while in Tafsir Ruh al-Bayan, according to the statement of Imam Ja’far al-Sadiq رضي الله عنه, An-Najm refers to the blessed personality of the Beloved Prophet ﷺ. The word “Huwa” means “when he returned.” Sheikh Ismail Haqqi bin Mustafa al-Hanafi رحمة الله عليه states: وقال الامام جعفر الصادق رضى الله عنه أراد بالنجم محمدا عليه السلام إذا نزل ليلة المعراج والهوى النزول Translation: Imam Ja’far al-Sadiq رضي الله عنه said that by An-Najm, Muhammad ﷺ is meant, when he descended on the night of Mi’raj, and by al-Hawa, descent is meant. This verse points to that very descent. (Tafsir Ruh al-Bayan, Surah An-Najm, under verse 1) Consider how beautifully Aala Hazrat Imam Ahl al-Sunnah رحمة الله عليه rendered this tafsir: “By that beloved shining star Muhammad ﷺ, when he descended from the Mi’raj.” Upon reading this translation, the heart is filled with such a fragrance of love for the Messenger ﷺ that even the breath becomes perfumed.

ثم دنا فتدلی – Up to قاب قوسین: This part of the verse explains how close the Beloved Prophet ﷺ reached to Allah Almighty on the night of Mi’raj. The distance between that Manifestation and the Beloved was less than the span of two hands. What an exalted status my Beloved Master ﷺ holds! The translation by Imam Ahl al-Sunnah رحمة الله عليه aligns perfectly with the authentic Hadith in Sahih Bukhari (this Hadith is mentioned in the section on Hadiths related to Mi’raj). مَا زَاغَ الْبَصَرُ وَ مَا طَغٰى: This verse indicates that the Beloved Prophet ﷺ saw the Manifestation of his Lord and observed it so intently that his gaze remained fixed entirely on it, without turning attention to anything else. In Tafsir Sirat al-Jinan, it is mentioned that the power of the Beloved Prophet ﷺ surpasses that of Sayyiduna Musa عليه السلام. When Sayyiduna Musa عليه السلام saw the Divine Manifestation, he fainted. But when the Beloved Prophet ﷺ saw Allah’s essence, he neither blinked nor did his heart panic, nor did he lose consciousness.

Aala Hazrat رحمة الله عليه, while referring to this verse, explains the scope of the prophetic vision of the Beloved Prophet ﷺ: شش جہت سمت مقابل شب و روز ایک ہی حال دھوم والنَّجم میں ہے آپ کی بینائی کی Translation: "In all six directions—right, left, front, back, above, and below—day and night are the same for your vision, O Beloved of Allah. Your eyesight perceives everything equally, just as described in the verse مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ." This is the honor of your blessed eyes, as Allah Almighty said in Surah An-Najm: مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ—meaning, at the time of beholding Allah Almighty, the eyes of the Beloved of Allah ﷺ neither turned to any side nor exceeded their bounds. (Monthly Faizan-e-Madina, May 2020) Regarding the Journey of Mi’raj, in another place in the Quran, Allah Almighty says: وَمَا جَعَلۡنَا ٱلرُّءۡیَا ٱلَّتِیۤ أَرَیۡنَـٰكَ إِلَّا فِتۡنَةًّللنَّاسِ Translation: And We did not grant the vision (i.e. the wonders of Allah’s signs) which We showed you (on the night of Mi’raaj) except to test people. (Para 15, Surah Bani Isra’il, Ayah 60) The observation mentioned in this verse refers to the night of Mi’raj. Abu al-Muzaffar Mansur bin Muhammad al-Sama’ani رحمة الله عليه states: الْأَكْثَرُونَ أَن هَذِه الرُّؤْيَا هِيَ لَيْلَة الْمِعْرَاج Translation: According to the majority of mufassirun (commentators), the vision referred to here is the one shown to the Holy Prophet ﷺ on the night of Mi’raj. (Tafsir al-Sama’ani, Surah Bani Isra’il, under Ayah 60)

The visions of the Night of Mi’raj were called a test for the people because in a state of wakefulness—fully conscious—the Holy Prophet ﷺ was shown so many extraordinary sights in such a brief period that ordinary minds were unable to accept or comprehend them. Only someone with complete faith and certainty in the power of Allah could believe in them. This is why Sayyiduna Abu Bakr Siddiq رضي الله عنه became known as As-Siddiq, because he accepted it, while the disbelievers of Makkah, upon hearing it, rejected it and became deniers. In Tafsir Tha’alabi, it is stated: وقوله سبحانه: وَما جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْناكَ ... الآية: الجمهورُ أنَّ هذه الرؤيا رؤيا عين ويقظة، وذلك أنّ النبيّ ﷺ لما كان صَبِيحَةَ الإِسراء، وأخبر بما رأى في تلك الليلة من العجائب، قال الكفَّار: إِن هذا لعجب، واستبعدوا ذلك فافتتن بهذا قومٌ من ضَعَفَةِ المسلمين فارتدوا وشقَّ ذلك على النبيّ ﷺ فنزلت هذه الآية Translation: The majority of scholars hold that this vision was seen with the eyes and occurred in a state of wakefulness. The reason is that when the Holy Prophet ﷺ returned in the morning after the Night of Isra, he informed the people of the extraordinary signs of Allah that he had witnessed that night. The disbelievers said, “This is truly incredible,” and considered it beyond reason. Consequently, some weak-hearted Muslims were tested and fell into doubt, turning away from the faith. This saddened the Beloved Prophet ﷺ greatly, and so this verse was revealed: وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ. (Tafsir Tha’alabi, Surah Bani Isra’il, under Ayah 60) From this tafsir, it becomes clear that the journey of Mi’raj of the Holy Prophet ﷺ occurred with both body and soul in a state of full wakefulness. This is why the disbelievers rejected it. Had it been a journey in a dream, neither would the disbelievers have denied it, nor would people have been tested in this way.

Summary of the verses we have read regarding the Mi’raj of the Beloved Prophet ﷺ

The verse from Surah Bani Isra’il describes the initial part of the Mi’raj journey, while the verse from Surah An-Najm describes its final part. The verse from Surah Bani Isra’il also makes it clear that the Mi’raj demonstrates Allah Almighty’s perfect power and the greatness and exalted status of the Beloved Prophet ﷺ. Only one whose heart holds complete faith in Allah Almighty’s power will accept it, while anyone who denies it and says that it is impossible according to reason is, in reality, denying Allah’s power. Therefore, it is stated: فِتۡنَةًّللنَّاسِ —that this journey is a test for people, whether they accept it or not.

The Journey of Mi‘raj in the Light of Hadith

The Journey of Mi‘raj in the Light of Hadith One part of the Journey of Mi‘raj—namely, the journey from Masjid al-Haram to Masjid al-Aqsa—has been mentioned very clearly in the Noble Quran. According to some tafsir works, the final part of this journey has also been described in Surah an-Najm. As for the entire journey—at which places the Beloved Prophet ﷺ stopped, what occurred there, whom he met, and what scenes and realities were shown to him—all of these details are preserved in the hadith literature. Some of these narrations are being mentioned here. Along with strengthening and deepening the faith and conviction of those studying this course, they will also remove every kind of doubt concerning the belief in Mi‘raj. Imam Bukhari رحمه الله and Imam Muslim رحمه الله have both narrated detailed reports regarding the Journey of Mi‘raj. Here, two blessed hadith are being presented.

The First Hadith

وَعَنْ ثَابِتٍ البُنانيِّ عَنْ أَنَسٍ أَنَّ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ: « أُتِيتُ بِالبُرَاقِ وَهُوَ دَابَّةٌ أَبْيَضُ طَوِيلٌ فَوْقَ الْحِمَارِ وَدُونَ الْبَغْلِ يَقَعُ حَافِرُهٗ عِنْدَ مُنْتَهٰى طَرْفِهٖ فَرَكِبْتُهٗ حَتّٰى أَتَيْتُ بَيْتَ الْمَقْدِسِ فَرَبَطْتُّهٗ بِالْحَلْقَةِ الَّتِي تَرْبِطُ بِهَا الْأَنْبِيَاءُ».قَالَ:" ثُمَّ دَخَلْتُ الْمَسْجِدَ فَصَلَّيْتُ فِيهِ رَكْعَتَيْنِ ثُمَّ خَرَجْتُ فَجَاءَنِي جِبْرِيلُ بِإِنَاءٍ مِنْ خَمْرٍ وَإِنَاءٍ مِنْ لَبَنٍ فاختَرتُ اللَّبَنَ فَقَالَ جِبْرِيلُ: اخْتَرْتَ الْفِطْرَةَ ثُمَّ عُرِجَ بِنَا إِلَى السَّمَاءِ ". وَسَاقَ مِثْلَ مَعْنَاهُ قَالَ: «فَإِذَا أَنَا بِآدَمَ فرحَّبَ بِي وَدَعَا لِي بِخَيْرٍ» . وَقَالَ فِي السَّمَاءِ الثَّالِثَةِ: «فَإِذا أَنا بِيُوسُف إِذا هُوَ قَدْ أُعْطِيَ شَطْرَ الْحُسْنِ فَرَحَّبَ بِي وَدَعَا لِي بِخَيْرٍ» . وَلَمْ يَذْكُرْ بُكَاءَ مُوسٰى وَقَالَ فِي السَّمَاءِ السَّابِعَةِ: " فَإِذَا أَنَا بِإِبْرَاهِيمَ مُسْنِدًا ظَهْرَهٗ إِلَى الْبَيْتِ الْمَعْمُورِ وَإِذَا هُوَ يَدْخُلُهٗ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ لَا يَعُودُونَ إِلَيْهِ ثمَّ ذَهَبَ بِي إِلٰى السِّدْرَةِ الْمُنْتَهٰى فَإِذَا وَرَقُهَا كآذَانِ الْفِيَلَةِ، وإذَا ثَمَرُهَا كَالْقِلَالِ فَلَمَّا غَشِيَهَا مِنْ أَمْرِ اللّٰهِ مَا غَشّٰى تَغَيَّرَتْ فَمَا أَحَدٌ مِنْ خَلْقِ اللّٰهِ يَسْتَطِيعُ أَنْ يَنْعَتَهَا مِنْ حُسْنِهَا وَأَوْحٰى اليَّ مَا أَوْحٰى، فَفَرَضَ عَلَيَّ خَمْسِينَ صَلَاةً فِي كُلِّ يَوْمٍ وَلَيْلَةٍ فَنَزَلْتُ إِلٰى مُوسٰى فَقَالَ: مَا فَرَضَ رَبُّكَ عَلٰى أُمَّتِكَ؟ قُلْتُ: خَمْسِينَ صَلَاةً فِي كُلِّ يَوْمٍ وَلَيْلَةٍ. قَالَ: ارْجِعْ إِلٰى رَبِّكَ فَسَلْهُ التَّخْفِيفَ فَإِنَّ أُمَّتَكَ لَا تُطِيقُ ذٰلِكَ فَإِنِّي بَلَوْتُ بَنِي إِسْرَائِيلَ وَخَبَّرْتُهُمْ. قَالَ: " فَرَجَعْتُ إِلٰى رَبِّي فَقُلْتُ: يَا رَبِّ خَفِّفْ عَلٰى أُمَّتِي فَحَطَّ عَنِّي خَمْسًا فَرَجَعْتُ إِلٰى مُوسٰى فَقُلْتُ: حَطَّ عَنِّي خَمْسًا. قَالَ: إِنَّ أُمَّتَكَ لَا تُطِيقُ ذٰلِكَ فَارْجِعْ إِلٰى رَبِّكَ فَسَلْهُ التَّخْفِيفَ ". قَالَ: " فَلَمْ أَزَلْ أَرْجِعُ بَيْنَ رَبِّي وَبَيْنَ مُوسٰى حَتّٰى قَالَ: يَا مُحَمَّدُ إِنَّهُنَّ خَمْسُ صَلَوَاتٍ كُلَّ يَوْمٍ وَلَيْلَةٍ لِكُلِّ صَلَاةٍ عَشْرٌ فَذٰلِكَ خَمْسُونَ صَلَاةً مَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا كُتِبَتْ لَهٗ حَسَنَةً فَإِنْ عَمِلَهَا كُتِبَتْ لَهٗ عَشْرًا وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا لَمْ تُكْتَبْ لَهٗ شَيْئًا فَإِنَّ عَمِلَهَا كُتِبَتْ لَهٗ سَيِّئَةً وَاحِدَةً ". قَالَ: " فَنَزَلْتُ حَتَّى انْتَهَيْتُ إِلٰى مُوسٰى فَأَخْبَرتُهٗ فَقَالَ: ارجعْ إِلٰى رَبِّكَ فَسَلْهُ التَّخْفِيفَ " فَقَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ: " فَقُلْتُ: قَدْ رَجَعْتُ إِلٰى رَبِّي حَتَّى اسْتَحْيَيْتُ مِنْهُ ". رَوَاهُ مُسْلِمٌ

Translation of the First Hadith

Translation: It is narrated by Sayyiduna Thabit Bunani that he reported from Sayyiduna Anas رضي الله عنه that the Messenger of Allah ﷺ said: “Buraq was brought to me. It was a white, long animal—taller than a donkey and shorter than a mule. It placed its hoof at the farthest point of its sight. I mounted it until I reached Bayt al-Maqdis (Jerusalem). I tied it to the ring to which the Prophets used to tie their mounts. Then I entered the mosque and performed two rak‘ahs of prayer. Then I came out, and Sayyiduna Jibraeel عليه السلام brought to me two vessels: one containing wine and the other containing milk. I chose the milk. Sayyiduna Jibraeel عليه السلام said, ‘You have chosen the fitrah (natural disposition).’ Then we were taken up towards the heavens, and the meanings of the previous hadith were explained. He said: We came to Sayyiduna Adam عليه السلام, who welcomed me and prayed for goodness for me. Then we reached the third heaven, where I met Sayyiduna Yusuf عليه السلام, who had been given half of all beauty. He welcomed me and prayed for goodness for me. The mention of Sayyiduna Musa عليه السلام weeping was not made here. He further said: When we reached the seventh heaven, we came to Sayyiduna Ibrahim عليه السلام, who was leaning with his back against Bayt al-Ma‘mur. Every day, seventy thousand angels enter it, and they never return to it again. Then I was taken to Sidrat al-Muntaha. Its leaves were like the ears of elephants, and its fruits were like large jars. When it was enveloped by Noor (light) by the command of Allah, Sidrat al-Muntaha was transformed in such a way that none of Allah’s creation can describe its beauty. Then my Lord revealed to me what He revealed, and He made fifty prayers obligatory upon me for every day and night. Then I descended until I reached Sayyiduna Musa عليه السلام. He said, ‘What has your Lord made obligatory upon your Ummah?’ I said, ‘Fifty prayers each day and night.’ He said, ‘Return to your Lord and ask Him to make it lighter, for your Ummah will not be able to bear this. I have tested the Children of Israel and have experience with them.’ Then I returned to my Lord and said, ‘O my Lord, grant ease to my Ummah.’ So He reduced five prayers. Then I returned to Sayyiduna Musa عليه السلام and said, ‘Five prayers have been reduced.’ He said, ‘Your Ummah will not be able to bear even this. Return to your Lord and ask for further reduction.’ The Beloved Prophet ﷺ said: I continued going back and forth between my Lord and Sayyiduna Musa عليه السلام until Allah Almighty said, ‘O Muhammad ﷺ, these are five prayers each day and night, but each prayer carries the reward of ten, so they are equal to fifty prayers. Whoever intends to do a good deed but does not do it, one good deed will be written for him. If he does it, ten good deeds will be written for him. And whoever intends to commit an evil deed but does not do it, nothing will be written against him. If he commits it, one evil deed will be written.’ Then I descended to Sayyiduna Musa عليه السلام and informed him of this. He said, ‘Return to your Lord and ask Him for further reduction.’ The Messenger of Allah ﷺ said, ‘I have returned to my Lord so many times that now I feel shy before Him.’” (Muslim)

The Second Hadith

عَنْ قَتَادَةَ عَنْ أَنَسِ بْنِ مَالِكٍ عَنْ مَالِكِ بْنِ صَعْصَعَةَ أَنَّ نَبِيَّ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ حَدَّثَهُمْ عَنْ لَيْلَةٍ أُسْرِيَ بِهٖ:«بَيْنَمَا أَنَا فِي الْحَطِيمِ وَرُبَّمَا قَالَ فِي الْحِجْرِ مُضْطَجِعًا إِذْ أَتَانِي آتٍ فَشَقَّ مَا بَيْنَ هَذِهٖ إِلٰى هَذِهٖ» يَعْنِي مِنْ ثَغَرَةِ نَحْرِهٖ إِلٰى شِعْرَتِهٖ «فَاسْتَخْرَجَ قَلْبِي ثُمَّ أُتِيتُ بِطَسْتٍ مِنْ ذَهَبٍ مَمْلُوءٍ إِيمَانًا فَغُسِلَ قَلْبِي ثُمَّ حُشِيَ ثُمَّ أُعِيدَ» - وَفِي رِوَايَةٍ: " ثُمَّ غُسِلَ الْبَطْنُ بِمَاءِ زَمْزَمَ ثُمَّ مُلِئَ إِيمَانًا وَحِكْمَةً ثُمَّ أُتِيتُ بِدَابَّةٍ دُونَ الْبَغْلِ وَفَوْقَ الْحِمَارِ أَبْيَضَ يُقَالُ لَهٗ: الْبُرَاقُ يَضَعُ خَطْوَهٗ عِنْدَ أَقْصٰى طَرْفِهٖ فَحُمِلْتُ عَلَيْهِ فَانْطَلَقَ بِي جِبْرِيلُ حَتّٰى أَتَى السَّمَاءَ الدُّنْيَا فَاسْتَفْتَحَ قِيلَ: مَنْ هٰذَا ؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ. قِيلَ وَقَدْ أُرْسِلَ إِلَيْهِ. قَالَ: نَعَمْ. قِيلَ: مرْحَبًا بِهٖ فَنِعْمَ الْمَجِيء جَاءَ فَفُتِحَ فَلَمَّا خَلَصْتُ فَإِذَا فِيهَا آدَمُ فَقَالَ: هٰذَاأَبُوكَ آدَمُ فَسَلِّمْ عَلَيْهِ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ السَّلَامَ ثُمَّ قَالَ: مرْحَبًا بِالابْنِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ، ثُمَّ صَعِدَ بِي حَتّٰى أَتَى السَّماءَ الثَّانِيَةَ فَاسْتَفْتَحَ قِيلَ: مَنْ هٰذَا ؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهٖ فَنِعْمَ الْمَجِيءُ جَاءَ فَفُتِحَ. فَلَمَّا خَلَصْتُ إِذَا يَحْيٰى وَعِيسٰى وَهُمَا ابْنَا خَالَةٍ. قَالَ: هٰذَايَحْيٰى وَهٰذَاعِيسٰى فَسَلِّمْ عَلَيْهِمَا فَسَلَّمْتُ فَرَدَّا ثُمَّ قَالَا: مَرْحَبًا بِالْأَخِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ. ثُمَّ صَعِدَ بِي إِلَى السَّمَاءِ الثَّالِثَةِ فَاسْتَفْتَحَ قِيلَ: مَنْ هٰذَا ؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهٖ فَنِعْمَ الْمَجِيءُ جَاءَ فَفُتِحَ فَلَمَّا خَلَصْتُ إِذَا يُوسُفُ قَالَ: هٰذَايُوسُفُ فَسَلِّمْ عَلَيْهِ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ. ثُمَّ قَالَ: مَرْحَبًا بِالْأَخِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ ثُمَّ صَعِدَ بِي حَتّٰى أَتَى السَّمَاءَ الرَّابِعَةَ فَاسْتَفْتَحَ قِيلَ: مَنْ هٰذَا ؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهٖ فَنِعْمَ الْمَجِيءُ جَاءَ فَفُتِحَ فَلَمَّا خَلَصْتُ فَإِذَا إِدْرِيسُ فَقَالَ: هٰذَاإِدْرِيسُ فَسَلِّمْ عَلَيْهِ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ ثُمَّ قَالَ: مَرْحَبًا بِالْأَخِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ ثُمَّ صَعِدَ بِي حَتّٰى أَتَى السَّمَاءَ الْخَامِسَةَ فَاسْتَفْتَحَ قِيلَ: مَنْ هٰذَا ؟

قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهٖ فَنِعْمَ الْمَجِيءُ جَاءَ فَفُتِحَ فَلَمَّا خَلَصْتُ فَإِذَا هَارُونُ قَالَ: هٰذَاهَارُونُ فَسَلِّمْ عَلَيْهِ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ ثُمَّ قَالَ: مَرْحَبًا بِالْأَخِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ ثُمَّ صَعِدَ بِي إِلَى السَّمَاءَ السَّادِسَةَ فَاسْتَفْتَحَ قِيلَ: مَنْ هٰذَا ؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ. قَالَ: مَرْحَبًا بِهٖ فَنِعْمَ الْمَجِيءُ جَاءَ فَلَمَّا خَلَصْتُ فَإِذَا مُوسٰى قَالَ: هٰذَامُوسٰى فَسَلِّمْ عَلَيْهِ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ ثُمَّ قَالَ: مَرْحَبًا بِالْأَخِ الصَّالِحِ وَالنَّبِيِّ الصَّالح فَلَمَّا جَاوَزْتُ بَكٰى قِيلَ لَهٗ: مَا يُبْكِيكَ ؟ قَالَ: أَبْكِي لِأَنَّ غُلَامًا بُعِثَ بَعْدِي يَدْخُلُ الْجَنَّةَ مِنْ أُمَّتِهٖ أَكْثَرُ مِمَّنْ يَدْخُلُهَا مِنْ أُمَّتِي ثُمَّ صَعِدَ بِي إِلَى السَّمَاءِ السَّابِعَةِ فَاسْتَفْتَحَ جِبْرِيلُ قِيلَ: مَنْ هٰذَا ؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ بُعِثَ إِلَيْهِ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهٖ فَنِعْمَ الْمَجِيءُ جَاءَ فَلَمَّا خَلَصْتُ فَإِذَا إِبْرَاهِيمُ قَالَ: هٰذَاأَبُوكَ إِبْرَاهِيمُ فَسَلِّمْ عَلَيْهِ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ السَّلَامَ ثُمَّ قَالَ: مرْحَبًا بِالابْنِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ ثُمَّ رُفِعْتُ إِلٰى سِدْرَةِ الْمُنْتَهٰى فَإِذَا نَبِقُهَا مِثْلُ قِلَالِ هَجَرَ وَإِذَا وَرَقُهَا مِثْلُ آذَانِ الْفِيَلَةِ قَالَ: هٰذَاسِدْرَةُ الْمُنْتَهٰى فَإِذَا أَرْبَعَةُ أَنْهَارٍ: نَهْرَانِ بَاطِنَانِ وَنَهْرَانِ ظَاهِرَانِ. قُلْتُ: مَاهٰذَانِ يَا جِبْرِيلُ؟ قَالَ: أَمَّا الْبَاطِنَانِ فَنَهْرَانِ فِي الْجَنَّةِ وَأَمَّا الظَّاهِرَانِ فَالنِّيلُ وَالْفُرَاتُ ثُمَّ رُفِعَ لِيَ الْبَيْتُ الْمَعْمُورُ ثُمَّ أُتِيتُ بِإِنَاءٍ مِنْ خَمْرٍ وَإِنَاءٍ مِنْ لَبَنٍ وَإِنَاءٍ مِنْ عَسَلٍ فَأَخَذْتُ اللَّبَنَ فَقَالَ: هِيَ الْفِطْرَةُ أَنْتَ عَلَيْهَا وَأُمَّتُكَ ثُمَّ فُرِضَتْ عَلَيَّ الصَّلَاةُ خَمْسِينَ صَلَاةً كُلَّ يَوْمٍ فَرَجَعْتُ فَمَرَرْتُ عَلٰى مُوسٰى فَقَالَ: بِمَا أُمِرْتَ؟ قُلْتُ: أُمِرْتُ بِخَمْسِينَ صَلَاةً كُلَّ يَوْمٍ. قَالَ: إِنَّ أُمَّتَكَ لَا تَسْتَطِيعُ خَمْسِينَ صَلَاةً كُلَّ يَوْمٍ وَإِنِّي وَاللّٰهِ قَدْ جَرَّبْتُ النَّاسَ قَبْلَكَ وَعَالَجْتُ بَنِي إِسْرَائِيلَ أَشَدَّ الْمُعَالَجَةِ فَارْجِعْ إِلٰى رَبِّكَ فَسَلْهُ التَّخْفِيفَ لِأُمَّتِكَ فَرَجَعْتُ فَوَضَعَ عَنِّي عَشْرًا فَرَجَعْتُ إِلٰى مُوسٰى فَقَالَ مِثْلَهٗ فَرَجَعْتُ فَوَضَعَ عَنِّي عَشْرًا فَرَجَعْتُ إِلٰى مُوسٰى فَقَالَ مِثْلَهٗ فَرَجَعْتُ فَوَضَعَ عَنِّي عَشْرًا فَرَجَعْتُ إِلٰى مُوسٰى فَقَالَ مِثْلَهٗ فَرَجَعْتُ فَوَضَعَ عَنِّي عَشْرًا فَأُمِرْتُ بِعَشْرِ صَلَوَاتٍ كُلَّ يَوْمٍ فَرَجَعْتُ إِلٰى مُوسٰى فَقَالَ مِثْلَهٗ فَرَجَعْتُ فَأُمِرْتُ بِخَمْسِ صَلَوَاتٍ كُلَّ يَوْمٍ فَرَجَعْتُ إِلٰى مُوسٰى فَقَالَ: بِمَا أُمِرْتَ؟ قُلْتُ: أُمِرْتُ بِخَمْسِ صَلَوَاتٍ كُلَّ يَوْمٍ. قَالَ: إِنَّ أُمَّتَكَ لَا تَسْتَطِيعُ خَمْسَ صَلَوَاتٍ كُلَّ يَوْمٍ وَإِنِّي قَدْ جَرَّبْتُ النَّاسَ قَبْلَكَ وَعَالَجْتُ بَنِي إِسْرَائِيلَ أَشَدَّ الْمُعَالَجَةِ فَارْجِعْ إِلٰى رَبِّكَ فَسَلْهُ التَّخْفِيفَ لِأُمَّتِكَ قَالَ: سَأَلْتُ رَبِّي حَتّٰى اسْتَحْيَيْتُ وَلٰكِنِّي أَرْضٰى وَأُسَلِّمُ. قَالَ: فَلَمَّا جَاوَزْتُ نَادٰى مُنَادٍ: أَمْضَيْتُ فَرِيضَتِي وَخَفَّفْتُ عَنْ عِبَادِي۔

Translation of the Second Hadith

Translation: It is narrated by Sayyiduna Qatadah from Sayyiduna Anas ibn Malik, from Malik ibn Sa‘sa‘ah, that the Beloved Prophet ﷺ informed them about the night on which he was taken on the Journey of Mi‘raj. He ﷺ said: “I was in the Hatim (and at times he said: in the Hijr) when someone came to me. He split me open from here to here—meaning from the hollow of my throat to the lower part of my abdomen. Then my heart was taken out. A golden basin filled with faith was brought to me, and my heart was washed, then filled, and then returned to its place. In another narration, it is mentioned that my chest was washed with the water of Zamzam and then filled with faith and wisdom. Then an animal was brought to me which was smaller than a mule and larger than a donkey. It was white in color and was called Buraq. It would place one step at the farthest point its gaze could reach. I was made to ride it, and Sayyiduna Jibraeel عليه السلام took me along until we reached the sky of the world. He sought the opening of the gate. It was said, ‘Who is it?’ He replied, ‘Jibraeel.’ It was said, ‘Who is with you?’ He said, ‘Muhammad ﷺ.’ It was said, ‘Has he been invited?’ He replied, ‘Yes.’ It was then said, ‘Welcome! He has come most excellently,’ and the gate was opened. When I entered, there was Sayyiduna Adam عليه السلام. It was said, ‘This is your father Adam; greet him.’ I greeted him, and he returned the greeting. Then he said, ‘Welcome, righteous son and righteous Prophet.’ Then Jibraeel took me upward until we reached the second heaven. He sought the opening of the gate. It was said, ‘Who is it?’ He said, ‘Jibraeel.’ It was said, ‘Who is with you?’ He replied, ‘Muhammad ﷺ.’ It was said, ‘Has he been invited?’ He said, ‘Yes.’ It was then said, ‘Welcome! He has come most excellently,’ and the gate was opened. When I entered, there were Sayyiduna Yahya عليه السلام and Sayyiduna Isa عليه السلام, who are maternal cousins. Jibraeel said, ‘This is Yahya, and this is Isa; greet them.’ I greeted them, and they returned the greeting and said, ‘Welcome, righteous brother and righteous Prophet.’ Then Jibraeel took me up to the third heaven and sought the opening of the gate. It was said, ‘Who is it?’ He replied, ‘Jibraeel.’ It was said, ‘Who is with you?’ He said, ‘Muhammad ﷺ.’ It was said, ‘Has he been invited?’ He replied, ‘Yes.’ It was then said, ‘Welcome! He has come most excellently,’ and the gate was opened. When I entered, there was Sayyiduna Yusuf عليه السلام. Jibraeel said, ‘This is Yusuf; greet him.’ I greeted him, and he returned the greeting and said, ‘Welcome, righteous brother and righteous Prophet.’ Then he took me upward until we reached the fourth heaven. He sought the opening of the gate. It was said, ‘Who is it?’ He replied, ‘I am Jibraeel.’ It was said, ‘Who is with you?’ He said, ‘Muhammad ﷺ.’ It was said, ‘Has he been invited?’ He replied, ‘Yes.’ It was said, ‘Welcome! He has come most excellently.’ The gate was opened, and when we entered, there was Sayyiduna Idris عليه السلام.”

Jibraeel عليه السلام said, “This is Idris عليه السلام; greet him.” I greeted him, and he returned the greeting and said, “Welcome, righteous brother and righteous Prophet.” Then I was taken upward until we reached the fifth heaven. The gate was sought to be opened. It was said, “Who is it?” He replied, “I am Jibraeel عليه السلام.” It was said, “Who is with you?” He said, “Muhammad ﷺ.” It was said, “Has he been invited?” He replied, “Yes, he has been invited.” It was then said, “Welcome! You have come most excellently,” and the gate was opened. When I entered, there was Sayyiduna Harun عليه السلام. Jibraeel عليه السلام said, “This is Harun عليه السلام; greet him.” I greeted him, and he returned the greeting and said, “Welcome, righteous brother and righteous Prophet.” Then I was taken upward until we reached the sixth heaven. The gate was sought to be opened. It was said, “Who is it?” He replied, “I am Jibraeel عليه السلام.” It was said, “Who is with you?” He said, “Muhammad ﷺ.” It was said, “Has he been invited?” He replied, “Yes.” It was then said, “Welcome! You have come most excellently,” and the gate was opened. When I entered, there was Sayyiduna Musa عليه السلام. Jibraeel عليه السلام said, “This is Musa عليه السلام; greet him.” I greeted him, and he returned the greeting and said, “Welcome, righteous brother and righteous Prophet.” When we moved on from there, he began to weep. It was said to him, “What makes you weep?” He said, “Because a son has been appointed a Prophet after me, whose Ummah will enter Paradise in greater numbers than my Ummah.” Then I was raised to the seventh heaven. Jibraeel عليه السلام sought the opening of the gate. It was said, “Who is it?” He replied, “I am Jibraeel عليه السلام.” It was said, “Who is with you?” He said, “Muhammad ﷺ.” It was said, “Has he been invited?” He replied, “Yes.” It was then said, “Welcome! You have come most excellently.” When I entered there, Sayyiduna Ibrahim عليه السلام was present. Jibraeel عليه السلام said, “This is your father Ibrahim عليه السلام; greet him.” I greeted him, and he returned the greeting and said, “Welcome, righteous son and righteous Prophet.” Then I was taken up to Sidrat al-Muntaha. Its fruits were like earthen jars, and its leaves were like the ears of elephants. Jibraeel عليه السلام said, “This is Sidrat al-Muntaha.” There were four rivers there: two hidden rivers and two visible rivers. I said, “O Jibraeel, what are these?” He replied, “The two hidden rivers are two rivers of Paradise, and the two visible rivers are the Nile and the Euphrates.” Then Bayt al-Mamur was brought before me. Then a vessel of wine, a vessel of milk, and a vessel of honey were brought to me. I chose the milk, and Jibraeel عليه السلام said, “This is the natural disposition upon which you and your Ummah are.” Then fifty prayers were made obligatory upon me each day. Then I returned…

When he (the Beloved Prophet ﷺ) passed by Sayyiduna Musa عليه السلام, he said, “What command has been given to you?” I replied, “Fifty prayers every day.” He said, “Your Ummah will not have the strength to offer fifty prayers every day. By Allah, I tested the people before you, and I thoroughly tried the Children of Israel. So return to your Lord and ask Him to grant ease for your Ummah.” So I returned, and He reduced ten prayers for me. Then I returned to Sayyiduna Musa عليه السلام. Then I returned to my Lord, and He forgave ten more. Then I returned to Sayyiduna Musa عليه السلام; he said the same again. Then I returned, and He forgave ten more. Then I returned to Sayyiduna Musa عليه السلام; he again said the same. Then I returned, and my Lord forgave ten more. Then I returned to Sayyiduna Musa عليه السلام; he again said the same. Then I returned, and I was commanded with five prayers every day. Then I returned to Sayyiduna Musa عليه السلام. He said, “What command has been given to you?” I said, “Five prayers every day.” He said, “Your Ummah will not have the strength to offer five prayers every day. I have already tested the people before you, and I thoroughly tried the Children of Israel. So return to your Lord and ask Him to grant a reduction for your Ummah.” The Beloved Prophet ﷺ said, “I have asked my Lord so many times that now I feel shy; rather, I am pleased, and I submit.” He said that when I moved forward, a caller called out: “I have made My obligation final and I have granted ease to My servants.” (Muslim, Bukhari) In these two hadiths, many aspects of the Journey of Mi‘raj have been described, such as: 1. The opening of the chest (Shaqq al-Sadr) 2. The bringing of Buraq 3. The journey to Masjid al-Aqsa 4. Offering prayer there 5. The journey through the heavens and meeting the Prophets 6. Reaching Sidrat al-Muntaha 7. The obligation of prayer and the concession granted in it.

The Third Hadith

رَأَيْتُ رَبِّي تَبَارَكَ وَتَعَالَى فِي أَحْسَنِ صُورَةٍ، فَقَالَ: يَا مُحَمَّدُ، فَقُلْتُ: لَبَّيْكَ رَبِّ، قَالَ: فِيمَ يَخْتَصِمُ الْمَلَأُ الْأَعْلَى؟ … فَوَضَعَ كَفَّهُ بَيْنَ كَتِفَيَّ، حَتَّى وَجَدْتُ بَرْدَ أَنَامِلِهِ بَيْنَ ثَدْيَيَّ، فَانْجَلَى لِيَ كُلُّ شَيْءٍ وَعَرَفْتُ» Translation: The Messenger of Allah ﷺ said: “I saw my Lord in the most beautiful form. He said: ‘O Muhammad.’ I said: ‘At your service, my Lord.’ He said: ‘What is the dispute among the highest assembly of angels about?’ … Then He placed His hand between my shoulders, and I felt the coolness of It upon my chest, and then everything became clear to me, and I knew all that exists.” (Jami` at-Tirmidhi, Hadith 3233) In this Hadith, the most important stage of the Mi’raj journey — the Divine Vision of Allah Almighty — is described by the Beloved Prophet ﷺ himself. It also mentions the immense knowledge and understanding that Allah Almighty granted him during this experience. The Fourth Hadith: وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ: "لَقَدْ رَأَيْتُنِي فِي الْحَجْرِ وَقُرَيْشٌ تَسْأَلُنِي عَنْ مَسْرَايَ فَسَأَلَتْنِي عَنْ أَشْيَاءَ مِنْ بَيْتِ الْمَقْدِسِ لَمْ أَثْبَتُهَا فَكُرِبْتُ كَرْبًا مَا كُرِبْتُ مِثْلَهٗ فَرَفَعَهُ اللّٰهُ لِي أَنْظُرُ إِلَيْهِ مَا يَسْأَلُونِي عَنْ شَيْءٍ إِلَّا نَبَّأْتُهُمْ Translation: Narrated by Sayyiduna Abu Huraira رضي الله عنه: The Messenger of Allah ﷺ said: “I was seen in the Hatim, and the Quraysh were asking me about my Night Journey (Isra and Mi’raj). They asked me about certain things related to Bayt al-Maqdis, which I could not recall, and I felt extreme distress like I had never felt before. Then Allah made it clear before me so that I could see it. Whatever they asked me about, I informed them.”

Mufti Ahmad Yar Khan Naeemi رحمه الله under this Hadith, explains: The disbelievers of Makkah began asking the Beloved Prophet ﷺ meaningless and trivial questions about the Mi’raj. For example, they asked, "How many columns are in Bayt al-Maqdis?" How many stairs are there? In which direction is the pulpit? Obviously, such things cannot be remembered even after seeing them many times, so how could one remember them after seeing them just once? The disbelievers said: “You are speaking about the Throne and the Kursi (Divine Footstool), which we do not know of. But we have seen Bayt al-Maqdis; tell us about its signs.” That is why Allah divided the Mi’raj into two parts: up to Bayt al-Maqdis, and then from there up to the Throne, so that people could understand the journey of Mi’raj with clear evidence. The Beloved Prophet’s ﷺ sadness at that moment was not for himself but for the disbelievers. He was concerned that if he did not describe the signs of Bayt al-Maqdis, the disbelievers would reject the Mi’raj and lose the opportunity to accept the truth. (Mir’at al-Manajih, Sharh Mishkat al-Masabih, Vol. 8, Hadith 5866) This Hadith clarifies that when the Beloved Prophet ﷺ returned from the journey of Mi’raj, those who considered it beyond reason began asking him various questions. These questions were unreasonable and meaningless, such as: “How many columns are in Masjid al-Aqsa? How many stairs are there?” These questions are unreasonable because no one counts the number of stairs or columns when visiting a place, and even repeated visits do not make one remember their exact number. Yet, the Beloved Prophet ﷺ provided the answers to these questions. ہے جدا جہاں میں سب سے تیری شان میرے آقا تیری عظمتوں کا مظہر ہے قرآن میرے آقا There is none in the world equal to your grandeur, my Master. The Quran itself is a manifestation of your greatness, my Master.

The Journey of Mi‘raj in the View of the Great Scholars of the Ummah

The Journey of Mi‘raj of the Noble Prophet ﷺ took place physically and in a state of full wakefulness. There are numerous authentic and reliable statements from the noble Companions (رضوان الله عليهم) regarding this matter. Likewise, whether among the commentators of the Qur’an, the scholars of Hadith, the jurists, or the Sufis, all have mentioned and affirmed the Journey of Mi‘raj of the Beloved Prophet ﷺ. Allama Qurtubi علیہ الرحمہ compiled the various opinions concerning whether the Mi‘raj of the Beloved Prophet ﷺ was physical or not, and whether it occurred in a state of wakefulness or otherwise. In the end, he gave preference to the view that the Mi‘raj of the Beloved Prophet ﷺ was physical and took place while he was awake. He states: وَذَهَبَ مُعْظَمُ السَّلَفِ وَالْمُسْلِمِينَ إِلَى أَنَّهُ كَانَ إِسْرَاءً بِالْجَسَدِ وَفِي الْيَقَظَةِ، وَأَنَّهُ رَكِبَ الْبُرَاقَ بِمَكَّةَ، وَوَصَلَ إِلَى بَيْتِ الْمَقْدِسِ وَصَلَّى فِيهِ ثُمَّ أُسْرِيَ بِجَسَدِهِ. وَعَلَى هَذَا تَدُلُّ الْأَخْبَارُ الَّتِي أَشَرْنَا إِلَيْهَا وَالْآيَةُ. وَلَيْسَ فِي الْإِسْرَاءِ بِجَسَدِهِ وَحَالِ يَقَظَتِهِ اسْتِحَالَةٌ، وَلَا يُعْدَلُ عَنِ الظَّاهِرِ وَالْحَقِيقَةِ إِلَى التَّأْوِيلِ إِلَّا عِنْدَ الِاسْتِحَالَةِ، وَلَوْ كَانَ مَنَامًا لَقَالَ بِرُوحِ عَبْدِهِ وَلَمْ يَقُلْ بِعَبْدِهِ. وَقَوْلُهُ" مَا زاغَ الْبَصَرُ وَما طَغى(١٣) " يَدُلُّ عَلَى ذَلِكَ. وَلَوْ كَانَ مَنَامًا لَمَا كَانَتْ فِيهِ آيَةٌ وَلَا مُعْجِزَةٌ “The majority of the Salaf and the Muslims hold the view that the Isra was with the body and in a state of wakefulness; that the Beloved Prophet ﷺ mounted the Buraq in Makkah, reached Bayt al-Maqdis, prayed there, and then was taken further with his physical body. This is indicated by the reports we have mentioned and by the Quranic verse. There is nothing impossible in the Isra taking place with his body and while awake, and one does not depart from the apparent meaning and the literal reality toward interpretation except in the case of impossibility. Had it been a dream, it would have been said that it occurred with the soul of His servant, and not with His servant himself. And His statement, ‘The sight did not deviate, nor did it transgress,’ points to this reality. Had it been a dream, it would not have contained any sign nor any miracle.” Now, we shall present in sequence the statements of the great scholars, so that our faith and conviction in the miracle of Mi‘raj may become even stronger and more firmly established.

The Noble Companions (رضوان الله عليهم) and the Journey of Mi‘raj of the Beloved Prophet ﷺ

The first person to confirm the Journey of Mi‘raj was the most virtuous of humans after the Prophets, the Caliph of the Muslims, Sayyiduna Abu Bakr Siddiq رضی اللہ عنہ. After the Beloved Prophet ﷺ returned from the Mi‘raj and informed the people of Makkah about this journey, some individuals ran to Sayyiduna Abu Bakr Siddiq رضی اللہ عنہ and asked if he would confirm what his friend (the Beloved Prophet ﷺ) had said—that he had gone to Masjid al-Aqsa in a short part of the night and returned from there. Hearing this, what was Sayyiduna Abu Bakr Siddiq رضی اللہ عنہ’s response? Those who brought the news expected that Abu Bakr Siddiq رضی اللہ عنہ might leave his friend’s statement unconfirmed, but without any surprise or hesitation, he simply replied: لَئِنْ كَانَ قَالَ ذَلِكَ لَقَدْ صَدَقَ — “If he has said this, then it is certainly true.” (Al-Mustadrak li al-Hakim, Hadith 4407) Imam Ali ibn Abi Bakr Haytami علیہ الرحمہ states: عن ابن عباس انه كان يقول: ان محمدا رأى ربه مرتين. مرة ببصره و مرة بفواده — Narrated from Abdullah ibn Abbas رضی اللہ عنہ that the Messenger of Allah ﷺ saw his Lord twice: once with his physical eyes and once with his heart.

The Scholars of Tafsir and the Mi‘raj of the Beloved Prophet ﷺ

Imam Nasafi’s Position: Imam Abu’l-Barakat Abdullah bin Ahmad bin Mahmood, known as Imam Nasafi علیہ الرحمہ, states: وكانَ الإسْراءُ قَبْلَ الهِجْرَةِ بِسَنَةٍ وكانَ في اليَقَظَةِ، وعَنْ عائِشَةَ رَضِيَ اللهُ عَنْها أنَّها قالَتْ: واللهِ ما فُقِدَ جَسَدُ رَسُولِ اللهِ ﷺ ولَكِنْ عُرِجَ بِرُوحِهِ، وعَنْ مُعاوِيَةَ مِثْلُهُ، وعَلى الأوَّلِ الجُمْهُورُ إذْ لا فَضِيلَةَ لِلْحالِمِ ولا مَزِيَّةَ لِلنّائِمِ "The event of Isra occurred one year before the Hijrah, and it was in a state of wakefulness. It is narrated from Sayyidatuna Aisha رضی اللہ عنہا that she said: ‘By Allah! The body of the Messenger of Allah ﷺ was not absent, but he was taken in the Mi‘raj with his soul.’ Similarly, it is narrated from Sayyiduna Mu‘awiyah رضی اللہ عنہ. However, the majority of scholars follow the first view, because there is no particular virtue in seeing a dream, nor any distinction for a sleeper." (Madarik al-Tanzil wa Haqa’iq al-Ta’wil, under Ayah 01, Surah Bani Isra’il) Note: Sayyidatuna Aisha’s رضی اللہ عنہا narration and its explanation are included later in the course. Imam Baydawi’s Position: Abu’l-Khayr Abdullah bin Umar Baydawi علیہ الرحمہ states under the same verse: والأكْثَرُ عَلى أنَّهُ أُسْرِيَ بِجَسَدِهِ إلى بَيْتِ المَقْدِسِ، ثُمَّ عُرِجَ بِهِ إلى السَّمَواتِ حَتّى انْتَهى إلى سِدْرَةِ المُنْتَهى، ولِذَلِكَ تَعَجَّبَ قُرَيْشٌ واسْتَحالُوهُ، والِاسْتِحالَةُ مَدْفُوعَةٌ بِما ثَبَتَ في الهَنْدَسَةِ أنَّ ما بَيْنَ طَرَفَيْ قُرْصِ الشَّمْسِ ضِعْفُ ما بَيْنَ طَرَفَيْ كُرَةِ الأرْضِ مِائَةً ونَيِّفًا وسِتِّينَ مَرَّةً "The majority are of the view that the Beloved Prophet ﷺ was taken with his physical body to Bayt al-Maqdis, and then he was ascended to the heavens until he reached Sidrat al-Muntaha. This is why the Quraysh were amazed and considered it impossible. However, its impossibility is rejected, because it is proven in geometry that the distance between the two edges of the sun’s disk is more than 160 times the distance between the two edges of the Earth." (Anwar al-Tanzil wa Asrar al-Ta’wil, under Ayah 01, Surah Bani Isra’il) Imam Baydawi علیہ الرحمہ explained to those who denied the physical Mi‘raj of the Beloved Prophet ﷺ through logical reasoning. He said: “The sun is over 160 times larger than the Earth. If Allah Almighty is capable of creating such a massive sun—and you acknowledge His power—then why would it be impossible for the same Lord to grant the Beloved Prophet ﷺ a miraculous Mi‘raj in a brief portion of the night, with both body and soul, while awake? If the Lord is capable of creating such a huge sun, He is surely capable of this as well.” He also provided another reasoning: The amazement of the Quraysh and their perception of impossibility occurred because the Beloved Prophet ﷺ described the Mi‘raj as physical. If it had been a dream, it would not have seemed extraordinary or impossible.

Imam Fakhr al-Din Razi’s Position: Imam Fakhr al-Din Razi علیہ الرحمہ states: اخْتُلِفَ في كَيْفِيَّةِ ذَلِكَ الإسْراءِ، فالأكْثَرُونَ مِن طَوائِفِ المُسْلِمِينَ اتَّفَقُوا عَلى أنَّهُ أُسْرِيَ بِجَسَدِ رَسُولِ اللَّهِ ﷺ، والأقَلُّونَ قالُوا: إنَّهُ ما أُسْرِيَ إلّا بِرُوحِهِ. "There is a difference of opinion regarding the manner of the Isra. Among the various groups of Muslims, the majority are agreed that the Messenger of Allah ﷺ was taken on the Isra (Mi‘raj) with his physical body, while a minority said that the Isra occurred only with his soul." (Tafsir al-Kabir, under Ayah 01, Surah Bani Isra’il)

Great Muhaddithin and the Journey of Mi‘raj of the Beloved Prophet ﷺ

Position of Sheikh Abdul Haq Muhaddith Dehlvi علیہ الرحمہ: The absolute scholar, Sheikh Abdul Haq Muhaddith Dehlvi علیہ الرحمہ, states: There was a difference of opinion among the Companions regarding whether the Beloved Prophet ﷺ saw Allah Almighty on the Night of Mi‘raj or not. Sayyidatuna Aisha رضی اللہ عنہا denied it, while Sayyiduna Abdullah ibn Abbas رضی اللہ عنہ affirmed it, and groups of Companions agreed with each of them respectively. Similarly, among the Tabi‘in, some followed the view of Sayyidatuna Aisha Siddiqah رضی اللہ عنہا, and some followed the view of Sayyiduna Abdullah ibn Abbas رضی اللہ عنہ, while others remained silent on this matter. However, the majority of scholars are in agreement with the view of Sayyiduna Abdullah ibn Abbas رضی اللہ عنہ. Imam Muhyiddin An-Nawawi علیہ الرحمہ wrote that the preferred view among the greatest scholars is that the Beloved Prophet ﷺ saw his Lord with the eyes of his head. Some scholars also mentioned that the statement of Sayyiduna Abdullah ibn Abbas رضی اللہ عنہ on this matter is decisive, because he could not have spoken about it without hearing it directly from the Beloved Prophet ﷺ, nor would it have been permissible for him to claim it through personal reasoning (ijtihad). Sayyiduna Abdullah ibn Umar رضی اللہ عنہ also asked Sayyiduna Abdullah ibn Abbas رضی اللہ عنہ whether the Messenger of Allah ﷺ had seen Allah Almighty. When Sayyiduna Abdullah ibn Abbas رضی اللہ عنہ affirmed it, Sayyiduna Abdullah ibn Umar رضی اللہ عنہ accepted his statement. (Reference: Mi‘raj al-Nabi and Related Matters, citing Ash‘at al-Lama‘at, page 194)

Position of Abu Zakariya Muhyiddin Yahya bin Sharaf An-Nawawi علیہ الرحمہ: اخْتَلَفَ النَّاسُ فِي الْإِسْرَاءِ بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقِيلَ إِنَّمَا كَانَ جَمِيعُ ذَلِكَ فِي الْمَنَامِ وَالْحَقُّ الَّذِي عَلَيْهِ أَكْثَرُ النَّاسِ وَمُعْظَمُ السَّلَفِ وَعَامَّةُ الْمُتَأَخِّرِينَ مِنَ الْفُقَهَاءِ وَالْمُحَدِّثِينَ وَالْمُتَكَلِّمِينَ أَنَّهُ أُسْرِيَ بِجَسَدِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالْآثَارُ تَدُلُّ عَلَيْهِ لِمَنْ طَالَعَهَا Translation: People differed regarding the Isra and Mi‘raj of the Messenger of Allah ﷺ. Some said that it all happened in a dream. However, the truth, which most people hold, and which the majority of the pious predecessors (Salaf al-Salih), as well as the later jurists (fuqaha), hadith scholars (muhaddithin), and theologians (mutakallimun), agreed upon, is that the Beloved Prophet ﷺ was taken on the journey of Mi‘raj with his body. Whoever studies the evidence (athar/narrations) will find that they clearly indicate this. (Sharh Muslim by An-Nawawi, vol. 1, p. 91, printed Karachi) Sufi Scholars and the Mi‘raj of the Beloved Prophet ﷺ: The majority of Sufi mashaikh also hold the same view—that the Beloved Prophet ﷺ saw his Lord, and that he attained a level of perfection beyond the comprehension of ordinary creation. On the Night of Mi‘raj, the Beloved Prophet ﷺ reached a level of excellence surpassing all other perfections. On that night, he achieved a closeness to Allah Almighty that is beyond the grasp of ordinary minds. (Mi‘raj al-Nabi and Related Matters, p. 194)

Position of Ahl al-Sunnah Scholars

Position of Aala Hazrat علیہ الرحمہ: Imam Ahl al-Sunnah, Aala Hazrat Imam Ahmed Raza Khan علیہ الرحمہ states: “Subhan! How extraordinary it is — to be taken to the heavens with the physical body, to traverse the sphere of ice and the sphere of fire, to cover the distance of millions of years in just a few hours, and to be shown the entirety of the realms of creation.” (Fatawa Razawiyya, Vol. 29, p. 633, Raza Foundation, Lahore) Position of Syed Ahmad Saeed Shah Kazmi علیہ الرحمہ: The esteemed scholar Syed Ahmad Saeed Shah Kazmi علیہ الرحمہ writes: “On the Night of Mi’raj, when Allah Almighty called His Beloved ﷺ, the entire creation was instantly frozen except for the Beloved Prophet ﷺ and those things that the Beloved Prophet ﷺ found in motion. The whole universe came to a halt as it would if a workshop were suddenly closed. The moon remained in its place; the sun remained stationary. The passage of time and all temporal motion stopped (except for those exceptions previously mentioned). Heat and cold remained exactly at the level they had reached when the universe paused. Even the warmth of the blessed bed of the Beloved Prophet ﷺ remained fixed; the water for ablution stopped flowing at the point where it was, and the chain of the blessed chamber halted exactly where it had reached. When the Beloved Prophet ﷺ returned, the workshop of creation, by the command of the True Owner, immediately resumed operation, and everything began its natural processes again. The moon and the sun resumed their orbits; heat and cold resumed their natural states; things that had stopped started moving again; the water for ablution flowed once more; the warmth of the blessed bed returned to its natural course; and the chain of the blessed chamber resumed motion. No change was apparent in the universe, nor did anyone perceive it, for both change and perception are impossible without motion. And when motion itself was suspended, how could there have been awareness or change?” (Maqalat Kazmi, Vol. 1, pp. 182–183, Maktabah Ziaiyah, Rawalpindi)

Position of Allama Faiz Muhammad Owaisi علیہ الرحمہ: The eminent scholar Faiz-ul-Millat Allama Faiz Ahmad Owaisi علیہ الرحمہ writes: “Scholars have explained the journey of Mi’raj through the concept of rapid travel, so that both time and space remained in their natural capacity. It is clear that the distance the Beloved Prophet ﷺ traveled on the Night of Mi’raj was immensely long; in reality, it is stated that the distance from Makkah Sharif to the specific destination was three hundred thousand years, while some scholars mentioned fifty thousand years, etc. Others have interpreted the journey as taking place with time and space suspended, as mentioned in Ruh al-Ma‘ani… When the Beloved Prophet ﷺ, returned from Mi’raj, everything remained as it was: the blessed bed was still warm, the water for ablution was still flowing, and the chain of the blessed chamber was still in motion. It is impossible to estimate how long the Beloved Prophet ﷺ actually spent in the Mi’raj. However, a famous view states that for a period of eighteen thousand years, the order of the universe remained suspended. Modern and classical philosophers, who rely strictly on reason, may call this ‘beyond comprehension,’ but it is futile to measure miracles by the yardstick of human intellect. A miracle is something before which humans are powerless, and reason stands amazed. Especially the events of the Mi’raj, from beginning to end, are unique and extraordinary, as Allah Almighty displayed the wonders of His power to the Beloved Prophet ﷺ.” (Mi’raj-e-Mustafa, pp. 27–28, Maktabah Owaisiya Razawiya, Bahawalpur) The positions of the scholars of Ahl al-Sunnah have also been included from the Dar al-Ifta Ahl al-Sunnah fatwas.

The Journey of Mi’raj and Science

To understand and believe in the Mi’raj of the Noble Prophet ﷺ, we do not need to prove it through science. Nor is it the case that we will accept the journey of Mi’raj only if it conforms to the principles of science and reject it otherwise. Rather, for the believers, the Qur’an and Hadith are sufficient evidence for affirming the journey of Mi’raj, and after that, there remains no need for any further proof. Despite this, this topic has been included for a specific reason: those who consider the journey of Mi’raj to be against reason, or who are confused or doubtful about it, often find scientific explanations easier to understand. Therefore, it was deemed appropriate to include this topic as part of the course so that the faith of the believers may become even stronger. It is also necessary to clarify here that science and philosophy can assist in bringing the reality of miracles closer to human understanding and awareness, and they may also contribute to strengthening faith. However, taking them as the primary basis for understanding miracles is not correct, because miracles—which are manifestations of the perfect power of Allah Almighty—are not dependent on scientific explanations or philosophical laws. Physics, which is a branch of science, has a theory known as the Theory of Relativity. This theory was presented in the recent past by a scientist known as “Einstein.” What does this theory state? Let us try to understand it.

Theory of Relativity (THEORY OF RELATIVITY) Through this theory, Einstein demonstrated that matter and energy, gravity, time, and space are all interconnected and share a specific relationship and proportion. For example, whenever we measure time or distance, we do so in a relative sense. This means that at different locations in the universe, the measurement of time and distance can vary. Previously, it was believed that time and distance were the same for everyone and everywhere. However, after Einstein presented this theory, science was compelled to revise this understanding. Time Dilation One of the most important points of this theory is that time is not absolute, but relative. This means that whenever an object moves at a very high speed, time becomes slower for it. This phenomenon is technically known as time dilation. For example, if an object were to travel at 90 percent of the speed of light, ten years would pass on Earth, while only five years would pass for the traveler. In other words, the greater the speed, the less time passes. To understand this with a simple modern-day example, consider one person traveling on a motorcycle and another traveling on a bicycle, both heading to the same destination. When both begin their journey, the motorcyclist, due to a higher speed, will reach the destination sooner and will spend less time traveling, whereas the cyclist, due to a lower speed, will take more time. Similarly, if we compare the cyclist with a person walking on foot, the cyclist’s speed is greater than that of the pedestrian, so the cyclist will take less time than the one walking. After understanding this explanation, it becomes easier to comprehend the miracle of Mi’raj. According to science, the speed of light is approximately 300,000 kilometers per second. This means that light can travel around the Earth seven times in a single second. On the night of Mi’raj, the Noble Prophet ﷺ was taken on the heavenly steed Buraq, whose speed was far greater than that of light—something that cannot even be estimated, because this was a purely miraculous matter. When the speed is of such magnitude, then according to Einstein’s theory, the greater the speed, the less time passes. In this way, understanding this concept also becomes easier.

Length Contraction This means that distances spread across millions and billions of meters can be compressed into a single step. In other words, the greater the speed, the more the distance contracts. There are many examples of this before us. Take the example of a motorcycle and a bicycle: since the motorcycle has a higher speed, the distance is covered and “shrinks” more quickly, whereas the bicycle has a lower speed, the distance cannot be covered as quickly in comparison to the motorcycle. Similarly, during the Mi’raj journey of the Noble Prophet ﷺ, the speed of Buraq was even faster than the speed of light (this comparison is only for explanation; otherwise, it cannot truly be compared with the speed of light, because this was a purely miraculous matter). Therefore, the distance became completely contracted, and the time was reduced to the minimum. Thus, even through a single theory of Einstein, Mi’raj can be understood scientifically. Statement of Mufti of Ahl al-Sunnah The Mufti of Ahl al-Sunnah, Allama Mufti Muhammad Qasim Attari Madani دامَت برکاتہم العالیہ, writes in one of his articles titled “Mi’raj and Reason”: In the present scientific age, understanding and accepting the miracle of Mi’raj has become even easier. This is because earlier people were not familiar with the divine laws operating in the universe, so they would deny things that were beyond their comprehension. For example, if someone had claimed a thousand years ago that a palace made of iron weighing millions of tons could fly in the air, people would have mocked him. But today, everyone accepts the airplane. Similarly, if someone had said five hundred years ago that by pressing a single button, millions of fans, machines, and devices could start moving, and millions of bulbs could light up—and that by pressing one button everything could be switched off—listeners would have rejected such a claim. But today, by pressing a single button at a power station, all of this happens in the real world, and everyone accepts it. When the wonders of human knowledge and power are so astonishing, one can only imagine the power of Allah. This is mentioned only for the sake of understanding: if, on the night of Mi’raj, the entire earthly system was paused by switching off a “spiritual button,” and Mi’raj was carried out, and upon return, the system was set into motion again, then what is impossible for the power of Allah? Now, even scientists openly admit that so far we have discovered only a very small portion of the secrets of the universe. Accordingly, the greatest scientist of recent times, “Einstein,” stated: “Through a radio telescope I have observed a galaxy that is twenty million light-years away from the Earth—that is, light, which travels at 186,000 miles per second, would take twenty million years to reach it. But as far as discovering the boundaries of the universe is concerned, even if I were to live for one million years, I would still not be able to discover them.” Perhaps this universe is still incomplete, For the continuous call of ‘Be!’ (Kun fayakun) is still being heard.

Before our very eyes, things that once seemed impossible are turning into possibilities. Through mobile phones and the internet, our voices, messages, and emails reach thousands of miles away within moments. Likewise, an event occurring in one place becomes viewable across the entire world within seconds through television and the internet. A car is faster than walking, an airplane is faster than a car, a space shuttle is faster still, and a vehicle traveling to Mars is faster than all previous means of transport. Sound travels faster than wind, and light travels faster than sound. Similarly, the motion of stars in the universe is unbelievably fast. In short, the unveiling of cosmic realities has only just begun. Much more is yet to come—wait and see what unfolds next. In the presence of all these realities, reflect for a moment: if the Creator of all these speeds, the Owner of the universe, enables His Messenger ﷺ to traverse hundreds of thousands of miles and witness countless scenes within a few moments, what is impossible or contrary to reason in that? This article further makes it easier to understand the miracle of the Mi’raj of the Noble Prophet ﷺ from a scientific perspective. In a very simple and accessible manner, Einstein’s theory and the additional examples presented in the article illuminate both the heart and the mind.

The Journey of Mi‘raj (from Masjid al-Haram to Masjid al-Aqsa)

After understanding, in the light of the Quran and Hadith and the statements of the Salaf and the great scholars of the Ummah, the Miraj of the Beloved Prophet ﷺ in a concise manner, and after recognizing the truth of the Miraj from a scientific perspective, we now, at this stage of the course, present a detailed account of the event of Miraj. This is so that the realities of this blessed journey may be properly understood, and the study may not remain limited to information alone, but may also give rise to scholarly insight and heartfelt conviction. The Date and Month of the Journey of Miraj There are differing opinions among historians regarding the month and the exact date on which the Journey of Miraj took place. However, there is unanimous agreement that the Journey of Miraj occurred during the period of revelation and before the migration (Hijrah). The opinion that is given preference regarding the date and month of the Journey of Miraj is that it took place on the twenty-seventh night of Rajab al-Murajjab. Imam Sharaf al-Din Nawawi رحمه الله states regarding the Journey of Miraj: ثُمَّ نَسَخَهُ بِإِيجَابِ الصَّلَوَاتِ الْخَمْسِ لَيْلَةَ الْإِسْرَاءِ بِمَكَّةَ بَعْدَ النُّبُوَّةِ بِعَشْرِ سِنِينَ وَثَلَاثَةِ أَشْهُرٍ لَيْلَةَ سَبْعٍ وَعِشْرِينَ مِنْ رَجَبٍ Translation: After this (the obligation of night prayer), Allah the Exalted abrogated it by making the five daily prayers obligatory on the Night of Isra, in Makkah, ten years and three months after the declaration of Prophethood, on the twenty-seventh night of Rajab. (Al-Rawd al-Talibin, Part 10, p. 206)

The Beginning of the Journey of Miraj

In the Noble Quran, in the first verse of Surah Bani Israil, the journey of Miraj is mentioned as beginning from Masjid al-Haram, while in the blessed Hadith, the Beloved Prophetﷺ mentioned the house of Sayyidatuna Umm Hani رضي الله عنها. There is no contradiction here, because the Beloved Prophet ﷺ was first brought from the house of Sayyidatuna Umm Hani رضي الله عنها to Masjid al-Haram, and then the journey toward Masjid al-Aqsa commenced from there. The renowned commentator of Sahih al-Bukhari, Allama Mahmud Ayni Hanafi عليه الرحمہ, states that the Noble Prophet ﷺ was resting in the house of Sayyidatuna Umm Hani رضي الله عنها, which was located near Shi‘b Abi Talib. The roof of the house was opened, an angel entered, and the Beloved Prophet ﷺ was taken from the house to Masjid al-Haram. (Umdat al-Qari, under Hadith 3887) The Event of the Splitting of the Chest and the Ride on Buraq The splitting of the chest (Shaqq al-Sadr) is one of the miracles of the Beloved Prophet ﷺ. This event occurred four times in his blessed life. On these occasions, Sayyiduna Jibraeel Amin عليه الصلاة والسلام split open the blessed chest, removed the sacred heart, washed it with Zamzam water in a golden vessel, filled it with light and wisdom, and then placed it back in its proper position. On the night of Miraj, after the Beloved Prophet ﷺ was brought to Masjid al-Haram, he was taken near the well of Zamzam, where the splitting of the chest took place. This was the fourth occurrence of Shaqq al-Sadr. Imam al-Bukhari عليه الرحمہ narrates this incident in Sahih al-Bukhari with the following words: فَاسْتَخْرَجَ قَلْبِي، ثُمَّ أُتِيتُ بِطَسْتٍ مِنْ ذَهَبٍ مَمْلُوءَةٍ إِيمَانًا، فَغُسِلَ قَلْبِي، ثُمَّ حُشِيَ ثُمَّ أُعِيدَ “My heart was taken out, then a golden vessel filled with faith was brought to me. My heart was washed, then it was filled, and then it was returned to its place.” (Sahih al-Bukhari, Hadith 3887) After this, to manifest the honor and greatness of the Beloved Prophet ﷺ, Buraq was brought, and the Beloved Prophet ﷺ was made to ride upon it. The two honored angels who assisted in this were Sayyiduna Jibraeel Amin and Sayyiduna Mika’il عليهما السلام. Mufti Ahmad Yar Khan Naeemi عليه الرحمہ states: “The Beloved Prophet ﷺ said: I did not mount it myself; rather, I was made to mount it. Jibraeel Amin عليه السلام helped the Beloved Prophet ﷺ to mount, Jibraeel held the stirrup, and Mika’il عليه السلام held the reins. Thus, the procession moved forward with the dignity of a groom’s ride. It should be noted that the Beloved Prophet’s ﷺ riding upon Buraq was for the manifestation of his honor, just as a groom rides while the rest of the procession walks on foot, and the mount moves gracefully and calmly. The pace of Buraq on this occasion was also dignified and gentle.” (Mirat al-Manajih, vol. 8, p. 137, summarized)

Offering Prayers at Various Locations After Departing from Masjid al-Haram

After mounting the Buraq, the Noble Prophet ﷺ began his journey toward Bayt al-Maqdis. During this journey, the Beloved Prophet ﷺ offered prayers at various locations and witnessed several remarkable events. A few of these are mentioned here. While traveling toward Bayt al-Maqdis, the Beloved Prophet ﷺ offered prayers at three different places along the way. The Beloved Prophet ﷺ said that during the journey, at one location, Sayyiduna Jibraeel علیہ السّلام said: “Please dismount and offer prayer.” I dismounted and offered prayer. Then he said, “Do you know where you have prayed?” He then said: “You have prayed in Taybah (that is, Madinah Munawwarah); it is toward this place that your migration will take place.” Then at another location, he said, “Please dismount and offer prayer.” I dismounted and offered prayer. Sayyiduna Jibraeel عليه السلام said: “Do you know where you have prayed?” He then said: “You have prayed at Tur Sinai, where Allah Almighty granted Sayyiduna Musa عليه السلام the honor of divine conversation.” Then, at another place he said, “Please dismount and offer prayer.” I dismounted and offered prayer. Sayyiduna Jibraeel علیہ السّلام said: “Do you know where you have prayed?” He then said: “You have prayed at Bayt Lahm, where Sayyiduna Isa عليه السلام was born.” (Monthly Fizan-e-Madinah, February 2022, with reference to Sunan al-Nasai, p. 81, Hadith 448) Arrival at Bayt al-Maqdis (Masjid al-Aqsa) It is reported in one narration that the Noble Prophet ﷺ entered Bayt al-Maqdis through Bab al-Yamani, then came near the mosque and tied his mount there. (Sirat Halabiyyah, 1/523) The Beloved Prophet ﷺ said: “I tied the Buraq to the same ring where the Prophets used to tie their mounts. Then I entered the mosque and offered two rakahs. After that, I came out, and according to a narration of Sahih al-Bukhari, two bowls were brought before me—one containing milk and the other wine. I looked at them and then chose the bowl of milk.” Upon this, Sayyiduna Jibraeel عليه السلام said: اَلْحَمْدُ لِلّٰہِ الَّذِیْ ہَدَاکَ لِلْفِطْرَۃِ لَوْ اَخَذْتَ الْخَمْرَ غَوَتْ اُمَّتُکَ “All praise is for Allah, Who guided you to the natural disposition (fitrah). Had you chosen the wine, your Ummah would have gone astray.” (Monthly Fizan-e-Madinah, February 2022, with reference to Sahih al-Bukhari, p. 1181, Hadith 4709) The Noble Prophet ﷺ then led all the Prophets in prayer. After that, various Prophets delivered sermons, and finally, the Noble Prophet ﷺ himself delivered a sermon. Here, for the sake of blessings, we present the sermon of the Noble Prophet ﷺ.

The Sermon of the Noble Prophet ﷺ

الْحَمْدُ لِلَّهِ الَّذِي أَرْسَلَنِي رَحْمَةً لِلْعَالَمِينَ، وَكَافَّةً لِلنَّاسِ بَشِيرًا وَنَذِيرًا، وَأَنْزَلَ عَلَيَّ الْفُرْقَانَ فِيهِ تِبْيَانُ كُلِّ شَيْءٍ، وَجَعَلَ أُمَّتِي خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ، وَجَعَلَ أُمَّتِي أُمَّةً وَسَطًا، وَجَعَلَ أُمَّتِي هُمُ الْأَوَّلُونَ وَهُمُ الْآخِرُونَ، وَشَرَحَ صَدْرِي، وَوَضَعَ عَنِّي وِزْرِي، وَرَفَعَ لِي ذِكْرِي وَجَعَلَنِي فَاتِحًا وَخَاتَمًا. Translation: All praise is for Allah Almighty, Who sent me as a mercy for all the worlds, and as a giver of glad tidings and a warner for all humanity; Who revealed to me the Book that distinguishes truth from falsehood (the Noble Quran), in which there is a clear exposition of every matter; Who made my Ummah the best Ummah, brought forth for the guidance of mankind. Allah Almighty made my Ummah the most virtuous Ummah—first (in entering Paradise) and last (in coming into the world). Allah Most Merciful expanded my chest, removed my burden from me, exalted my remembrance for me, and made me the opener and the final one. After the Beloved Prophet ﷺ delivered this sermon, Sayyiduna Ibrahim عليه السلام said to the Prophets عليهم السلام: فَبِهَذَا فَضَّلَكُمْ مُحَمَّدٌ Translation: “It is because of this that Muhammad ﷺ has been given superiority over you all.” (Dalail al-Nubuwwah, Vol. 1, p. 400) Read this sermon once again and reflect: this sermon is being delivered in Masjid al-Aqsa; the one delivering it is the Beloved Prophet ﷺ; the listeners are the noble Prophets عليهم الصلاة والسلام; the occasion is the Night of Miraj—and whom is the Beloved Prophet ﷺ speaking about? He is speaking about his Ummah. This is the love of our Master ﷺ for his Ummah: he is being taken on the miraculous journey of Miraj, yet in the gathering of the Prophets, he mentions his Ummah, highlights its virtues, and grants his Ummah a share in elevation as well. جو نہ بُھولا ہم غریبوں کو رضا یاد اُس کی اپنی عادت کیجئے He never forgot us poor ones, O Raza; Make remembering him your constant habit.

The Journey of Miraj (The Ascent Through the Heavens)

This is the second part of the Journey of Miraj of the Noble Prophet ﷺ. It begins after the Beloved Prophet ﷺ led the prophets in prayer at Masjid al Aqsa and continues up to Sidrat al Muntaha. In the blessed hadith, the Noble Prophet ﷺ himself described the details of the journey through the heavens. That complete hadith has already been mentioned earlier, so it is not repeated here. What follows is a description only of the ascent through the heavens, the meetings with the prophets, and the conversations that took place. The First Heaven: After completing the matters related to Bayt al Maqdis, the Beloved Prophet ﷺ began his journey toward the heavens. He continued ascending rapidly, making every height seem insignificant, until in an instant the first heaven came before him. It is narrated that the Beloved Prophet ﷺ reached one of its gates, which is called Bab al Hafazah. An angel named Ismail is appointed at this gate. Sayyiduna Jibraeel علیہ السلام requested that the gate be opened. It was asked, “Who is this?” He replied, “Jibraeel.” It was then asked, “Who is with you?” He replied, “Muhammad Mustafa ﷺ.” It was asked, “Has he been invited?” He replied, “Yes.” At this, it was said, مَرْحَبًام بِہٖ فَنِعْمَ الْمَجِیْءُ جَاءَ “Welcome to him, and how excellent is his arrival.” Then the gate was opened. When the Beloved Prophet ﷺ passed through the gate and entered the heaven, he saw Sayyiduna Adam علیہ السلام present there. Sayyiduna Jibraeel علیہ السلام said, “This is your father, Adam علیہ السلام. Convey greetings to him.” The Beloved Prophet ﷺ greeted him, and he returned the greeting. Then he welcomed the Beloved Prophet ﷺ and said, “Welcome to the righteous son and the righteous Prophet.”

The souls of the inhabitants of Paradise and Hell

The Beloved Prophet ﷺ saw some people to the right and left of Sayyiduna Adam عليه السلام. When he looked to his right, he would smile, and when he looked to his left, he would weep. Sayyiduna Jibraeel عليه السلام said, “The figures you see on his right and left are his offspring. Those on the right are the people of Paradise, and those on the left are the people of Hell.” The Second Heaven: After this, the Beloved Prophet ﷺ began the journey toward the second heaven. In an instant, the second heaven came into view, and the same procedure took place. Sayyiduna Jibraeel عليه السلام sought permission for the gate to be opened. It was asked, “Who is it?” He replied, “Jibraeel.” It was asked, “Who is with you?” He replied, “Muhammad Mustafa ﷺ.” It was asked, “Has he been invited?” He replied, “Yes.” Then it was said: مَرْحَبًام بِہٖ فَنِعْمَ الْمَجِیْءُ جَاءَ — Welcome! What an excellent arrival this is.” The gate was then opened. When the Noble Prophet ﷺ passed through the gate and entered the heaven, he saw Sayyiduna Yahya and Sayyiduna Isa عليهما السلام, who were maternal cousins. Sayyiduna Jibraeel عليه السلام said, “These are Yahya and Isa عليهما السلام; convey your greetings to them.” The Beloved Prophet ﷺ greeted them, and they returned his greeting. Then they welcomed him, saying: مَرْحَبًام بِالْاَخِ الصَّالِحِ وَ النَّبِیِّ الصَّالِحِ — Welcome to the righteous brother and the righteous Prophet.”

The Third Heaven

Then the journey to the Third Heaven began. When they arrived, Sayyiduna Jibraeel عليه السلام wished to have the door opened. They asked: “Who is it?” He replied, “Jibraeel.” They asked: “Who is with you?” He said, “Muhammad Mustafa ﷺ.” They asked: “Have they been called?” He replied, “Yes.” Then it was said: مَرْحَبًام بِہٖ فَنِعْمَ الْمَجِیْءُ جَاءَ — “Welcome! What a wonderful arrival this is.” The door was then opened. When he ﷺ passed through the door and reached above the Third Heaven, he ﷺ saw Sayyiduna Yusuf عليه السلام. Sayyiduna Jibraeel عليه السلام said: “This is Sayyiduna Yusuf عليه السلام, greet him.” He ﷺ greeted him, and he replied with peace. Then he welcomed the Beloved Prophet ﷺ, saying: مَرْحَبًام بِالْاَخِ الصَّالِحِ وَ النَّبِیِّ الصَّالِحِ — “Welcome, righteous brother and righteous Prophet.”

Fourth Heaven

Then the journey toward the Fourth Heaven began. Upon reaching there, the same procedure occurred: Sayyiduna Jibraeel عليه السلام sought to open the gate. He was asked, “Who is it?” He replied, “Jibraeel.” He was asked, “Who is with you?” He said, “Muhammad Mustafa ﷺ.” They asked, “Has he been summoned?” He replied, “Yes.” Then it was said: مَرْحَبًام بِہٖ فَنِعْمَ الْمَجِیْءُ جَاءَ — “Welcome! What a good and noble arrival this is.” The gate was then opened. When the Beloved Prophet ﷺ passed through and arrived above the Fourth Heaven, he saw Sayyiduna Idris عليه السلام. Sayyiduna Jibraeel عليه السلام said, “This is Sayyiduna Idris عليه السلام. Greet him.” The Beloved Prophet ﷺ greeted him, and he returned the greeting. Then he welcomed the Beloved Prophet ﷺ, saying: مَرْحَبًام بِالْاَخِ الصَّالِحِ وَ النَّبِیِّ الصَّالِحِ — “Welcome, righteous brother and righteous Prophet.”

Fifth Heaven

After that, the Beloved Prophet ﷺ began his journey toward the fifth heaven. Upon reaching there, Sayyiduna Jibraeel عليه السلام sought permission to open the gate. He was asked, “Who is it?” He replied: “Jibraeel.” He was asked, “Who is with you?” He said: “Muhammad Mustafa ﷺ.” He was asked: “Has he been called?” He replied: “Yes.” Then it was said: مَرْحَبًام بِہٖ فَنِعْمَ الْمَجِیْءُ جَاءَ — “Welcome! What a good arrival this is.” The gate was then opened. The Beloved Prophet ﷺ passed through the gate and ascended above the heaven, where he saw Sayyiduna Haroon عليه السلام. Sayyiduna Jibraeel عليه السلام said: “This is Sayyiduna Haroon عليه السلام, greet him.” The Beloved Prophet ﷺ greeted him, and he replied. Then he welcomed the Beloved Prophet ﷺ, saying: مَرْحَبًام بِالْاَخِ الصَّالِحِ وَ النَّبِیِّ الصَّالِحِ — “Welcome, O righteous brother and righteous Prophet.”

The Sixth Heaven

After meeting with Sayyiduna Haroon عليه السلام on the fifth heaven, the Beloved Prophet ﷺ proceeded to the sixth heaven. Sayyiduna Jibraeel عليه السلام sought to open the gate. He was asked, “Who is this?” He replied: “Jibraeel.” Then they asked: “Who is with you?” He replied: “Muhammad Mustafa ﷺ.” They asked: “Has he been called?” He replied: “Yes.” Then it was said: مَرْحَبًام بِہٖ فَنِعْمَ الْمَجِیْءُ جَاءَ – “Welcome! What a good and blessed arrival.” The gate was then opened. The Beloved Prophet ﷺ passed through the gate and ascended above the sixth heaven, where he saw Sayyiduna Musa عليه السلام. Sayyiduna Jibraeel عليه السلام said: “This is Sayyiduna Musa عليه السلام; greet him with Salaam.” The Beloved Prophet ﷺ greeted him, and he returned the greeting. Then he welcomed the Beloved Prophet ﷺ, saying: مَرْحَبًام بِالْاَخِ الصَّالِحِ وَ النَّبِیِّ الصَّالِحِ – “Welcome, righteous brother and righteous Prophet.” After meeting Sayyiduna Musa عليه السلام, when the Beloved Prophet ﷺ proceeded further, Sayyiduna Musa عليه السلام began to weep. When asked what caused him to weep, he replied: “I weep because a young man who was sent after me will have more people from his nation entering Paradise than the people from my nation.”

Seventh Heaven

Then the Beloved Prophet ﷺ reached the seventh heaven. Here too, Sayyiduna Jibraeel عليه السلام wished to have the door opened. He was asked, “Who is this?” He replied: “Jibraeel.” He was asked, “Who is with you?” He replied: “Muhammad Mustafa ﷺ.” He was asked: “Has he been called?” He said: “Yes.” Then it was said: مَرْحَبًام بِہٖ فَنِعْمَ الْمَجِیْءُ جَاءَ— “Welcome! What a good arrival this is.” The door was then opened. When the Beloved Prophet ﷺ passed through the door and ascended above the heaven, he saw Sayyiduna Ibrahim عليه السلام, who was leaning against Bayt al-Ma’mur. Sayyiduna Jibraeel عليه السلام said: “This is your father; convey your greetings to him.” The Beloved Prophet ﷺ greeted him, and he returned the greeting. Then he welcomed the Beloved Prophet ﷺ, saying: مَرْحَبًام بِالْاِبْنِ الصَّالِحِ وَالنَّبِیِّ الصَّالِحِ— “Welcome, O righteous son and righteous Prophet.” Sidrat al-Muntaha: After meeting Sayyiduna Ibrahim عليه السلام in the seventh heaven, the Beloved Prophet ﷺ proceeded to Sidrat al-Muntaha. It is a luminous lote tree whose roots are in the sixth heaven, and its branches reach above the seventh heaven. Its fruits are as large as water jars, and its leaves are like the ears of elephants. Sayyiduna Jibraeel عليه السلام said: “This is Sidrat al-Muntaha.” The Beloved Prophet ﷺ observed four rivers flowing from its roots, two of which were visible and two hidden. He ﷺ asked Sayyiduna Jibraeel عليه السلام: “O Jibraeel! What are these rivers?” Sayyiduna Jibraeel عليه السلام replied: “The hidden rivers are from Paradise, and the visible rivers are the Nile and the Euphrates.”

Maqam al-Mustawaa When the Beloved Prophet ﷺ proceeded beyond Sidrat al-Muntaha, Sayyiduna Jibraeel عليه السلام stopped there and excused himself from going further. Zarqani, in Al-Mawahib, narrates: اَتَانِي جِبْرِيلُ، وَكَانَ السَّفِيرَ بِي إِلَى رَبِّي، إِلَى أَنْ اِنْتَهَى إِلَى مَقَامٍ، ثُمَّ وَقَفَ عِنْدَ ذٰلِكَ، فَقُلْتُ: يَا جِبْرِيلُ، فِي مِثْلِ هٰذَا الْمَقَامِ يُتْرَكُ الْخَلِيلُ خَلِيلَهُ؟ فَقَالَ: إِنْ تَجَاوَزْتُهُ احْتَرَقْتُ بِالنُّورِ Translation: Jibraeel came to me; he was to guide me to my Lord until we reached a certain station. Then he stopped there. I asked: 'O Jibraeel, does a friend leave his friend at such a station?' He said: 'If I proceed further, I would be consumed by the light.' In the same narration, when the Beloved Prophet ﷺ intended to proceed, he asked Sayyiduna Jibraeel: اجِبْرِيْلُ! هَلْ لَكَ مِنْ حَاجَةٍ؟ "O Jibreel! Do you have any need (that I may present before Allah)?" Sayyiduna Jibraeel replied: سَلِ اللهَ لِيْ اَنْ اَبْسُطَ جَنَاحِيْ علَى الصِّرَاطِ لِاُمَّتِكَ حَتّٰى يَجُوْزُوْا عَلَيْهِ "Ask Allah for me that I may stretch my wings over the Sirat (Bridge) for your Ummah, so that they may safely cross it." (Zarqani, Al-Mawahib, Vol. 8, p. 195) Then the Beloved Prophet ﷺ continued his journey upward and reached a station called Mustawaa, where he heard the rustling of the pens. These were the pens with which angels record the daily commands of Allah. The events of each year are copied from the Lawh al-Mahfuz (Preserved Tablet) onto separate sheets, which are then delivered to the appointed angels on the 15th night of Sha’ban. Imam Ahl al-Sunnah, Ala Hazrat, explains: the distance from Earth to Sidrat al-Muntaha is a path of 50,000 years. Beyond that is Mustawaa, and then God knows what is after that. Beyond that, the Throne (Arsh) is separated by 70 veils, and each veil is 500 years apart from the next. (Malfoozat Ala Hazrat, p. 439) تفصیل سے کی سیر مگر اِس پہ یہ طُرّہ اِک پل میں یہ طے ہو گیا رستہ شبِ مِعْرَاج زنجیر درِ پاک کی ہِلتی ہوئی پائی اور گرم تھا وہ بستر شبِ مِعْرَاج “In a moment, this path was traversed on the Night of Mi’raj, A detailed journey it was, yet in an instant, The chain of the sacred door was found moving, And the blessed bed of the Night of Mi’raj was still warm.” (Qiblah Bakhshish) This completes the second part of the Beloved Prophet’s ﷺ Mi’raj journey, up to the point where Sayyiduna Jibraeel accompanied him and then excused himself from proceeding further. The next stage of the Beloved Prophet’s ﷺ journey is the third part of Mi’raj, which scholars refer to as ‘I’raaj’.

The Divine Vision

When the call of اُدن ُ مِنِّی was proclaimed, the Beloved Prophet ﷺ moved forward from Maqam al-Mustawa, and the Throne (Arsh) came into view. This blessed journey continued onward until the point where even the concepts of “where” and “when” came to an end—because these words are used only for a physical place, whereas this was a journey into La-Makan (the realm beyond space). Where the Beloved Prophet ﷺ was honored with presence, there was neither time nor place. Ala Hazrat عليه الرحمہ states: سراغِ اَین و متٰی کہاں تھا، نشانِ کیف و اِلیٰ کہاں تھا نہ کوئی راہی نہ کوئی ساتھی نہ سنگِ منزِل نہ مرحلے تھے There was no trace of “where” or “when,” No sign of “how” or “toward where.” There was no traveler and no companion, No milestone and no stages. Here, Allah Almighty granted His Beloved ﷺ such exclusive nearness as was neither given to anyone before nor will ever be given to anyone after. In the Noble Hadith, the words قَابَ قَـوْسَیْن “Qaba Qawsayn” are used to describe this station—an expression employed when the utmost closeness and intimacy are intended. The Divine Vision and the Honor of Direct Communion: The Noble Messenger ﷺ, in a state of full wakefulness, beheld his Beloved Lord Almighty with the eyes of his head. And what a vision it was—there was no veil and no barrier, no time and no space, no angel and no human intermediary. He was also granted the honor of direct, unmediated speech with Allah Almighty.

Revelation Beyond Space

What was the revelation that Allah Almighty bestowed upon His chosen servant in that special closeness, and what secrets were exchanged? The Noble Quran describes it in these words: فَاَوْحٰۤى اِلٰى عَبْدِهٖ مَاۤ اَوْحٰىؕ “Now He revealed to His bondsman whatever He revealed.” (Surah An-Najm, Part 28, Verse 10) Most scholars and researchers state that the exact content of this revelation is unknown to anyone, because the secrets shared between the Lover and the Beloved are not disclosed to others. Had Allah Almighty intended to make them known, He Himself would have clearly explained them. Since He did not elaborate and merely said, “He revealed to His bondsman whatever He revealed,” no one has the authority to inquire further into it. Nevertheless, in brief, it may be said that all physical and spiritual, outward and inward blessings, and all forms of knowledge and divine wisdom that Allah Almighty wished—according to His wisdom—to grant to His Beloved ﷺ, were bestowed upon him. However, the manifestation of each blessing and each form of knowledge and wisdom occurred, and will continue to occur, at its appointed time. According to the scholars, the Noble Prophet ﷺ has three states: 1. The state of humanity (bashariyyah), 2. The state of angelic nature (malakiyyah), and 3. The state of ultimate reality (haqiqah). During the journey of Mi‘raj, Allah Almighty manifested all three of these states. The earthly journey from Masjid al-Haram to Masjid al-Aqsa took place in the state of humanity. Then, from there to Sidrat al-Muntaha, the journey occurred in the state of malakiyyah, which may also be called the state of luminosity (nuraniyyah). Beyond that, the journey beyond space (la-makan) took place in the state of ultimate reality. This was the station where no human nor any angel could proceed. That is why Sayyiduna Jibraeel Amin عليه السلام also excused himself from going further beyond Sidrat al-Muntaha and the station of Mustawa. Thus, at this point, both the state of humanity and the state of malakiyyah were transcended, and the third state of the Beloved Prophet ﷺ—the Muhammadan Reality (Haqiqat-e-Muhammadiyyah)—became fully dominant. (Tajdar-e-Shab-e-Isra, p. 66)

The Divine Vision of Allah Almighty

On the Night of Miʿraj, the Noble Prophet ﷺ beheld his Lord Almighty without asking how (bila kayf). What kind of vision was this? Allah Almighty has described it in the Holy Quran. Allah Almighty says: مَا زَاغَ ٱلۡبَصَرُ وَمَا طَغَىٰ “The eyes (of the Beloved Prophet) did not turn aside nor exceed the limit.” (Quran, Surah An-Najm 53:17) Allamah Sayyid Abu al-Hasanat Muhammad Ahmad Qadri رحمه الله, while explaining a verse of Qasidah Burdah, quotes the statement of Allamah Haqqi Andalusi رحمه الله, who says: يَقُولُ الْفَقِيرُ:إِيرَادُ الرُّؤْيَةِ فِي مُقَابَلَةِ الْكَلَامِ يَدُلُّ عَلَى رُؤْيَةِ الْعَيْنِ،لِأَنَّ مُوسَىٰ عَلَيْهِ السَّلَامُ سَأَلَهَا فَمُنِعَ مِنْهَا،فَاقْتَضَىٰ أَنْ يُفَضَّلَ نَبِيُّنَا ﷺ بِمَا مُنِعَ مِنْهُ،وَهُوَ الرُّؤْيَةُ الْبَصَرِيَّةُ،وَلَا شَكَّ أَنَّ الرُّؤْيَةَ الْقَلْبِيَّةَ يَشْتَرِكُ فِيهَا جَمِيعُ الْأَنْبِيَاءِ حَتَّى الْأَوْلِيَاءِ “This humble servant says: the mention of vision alongside divine speech indicates a vision with the physical eyes, because Sayyiduna Musa عليه السلام asked for this vision and was prevented from it. This necessitates that our Beloved Prophet ﷺ was granted superiority through that which Sayyiduna Musa عليه السلام was denied—namely, vision with the eyes. There is no doubt that vision of the heart is shared by all the Prophets, and even by the great saints.” (Sharh Qasidah Burdah, p. 303) Imam ʿAbd al-Razzaq رحمه الله narrates from Imam Maʿmar رحمه الله, who reports from Sayyiduna Hasan al-Basri رحمه الله that: أَنَّهُ حَلَفَ أَنَّ مُحَمَّدًا رَأَىٰ رَبَّهُ “He would take an oath that Muhammad ﷺ saw his Lord.” (Miʿraj Habib-e-Khuda, p. 174)

Qadi Iyad Maliki رحمه الله has narrated a report from Sayyiduna Muʿadh رضي الله عنه in his book Ash-Shifa: عَنْ مُعَاذٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: رَأَيْتُ رَبِّي Translation: Sayyiduna Muʿadh رضي الله عنه narrates from the Noble Prophet ﷺ that he said: “I saw my Lord.” (Ash-Shifa bi-Taʿrif Huquq al-Mustafa, p. 379) A similar marfuʿ narration has been reported from Sayyiduna ibn Abbas رضي الله عنه in Musnad Ahmad: عن ابن عباس، قال: *قال رسول اللّٰهﷺ: رأیت ربی تبارك وتعالىٰ. Translation: Sayyiduna Ibn Abbas رضي الله عنه narrates that the Noble Prophet ﷺ said: “I saw my Lord, the Most Blessed and the Most High.” (Musnad Imam Ahmad, Hadith 2580) Hafiz Ibn Hajar al-Asqalani رحمه الله narrates in Fath al-Bari, quoting Marwazi, the statement of Imam Ahmad رحمه الله: عَنِ الْمَرْوَزِيِّ قُلْتُ لِأَحْمَدَ: إِنَّهُمْ يَقُولُونَ: إِنَّ عَائِشَةَ قَالَتْ: مَنْ زَعَمَ أَنَّ مُحَمَّدًا رَأَىٰ رَبَّهُ فَقَدْ أَعْظَمَ عَلَى اللَّهِ الْفِرْيَةَ. فَبِأَيِّ شَيْءٍ يُدْفَعُ قَوْلُهَا؟ قَالَ: بِقَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: رَأَيْتُ رَبِّي. قَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَكْبَرُ مِنْ قَوْلِهَا Translation: Marwazi says: I said to Imam Ahmad ibn Hanbal رحمه الله that people say Sayyidah Aishah رضي الله عنها used to say: “Whoever claims that the Messenger ﷺ saw his Lord has indeed uttered a great slander against Allah.” So, how should her statement be answered? Imam Ahmad رحمه الله replied: It should be answered with the statement of the Noble Prophet ﷺ: رَأَيْتُ رَبِّي “I saw my Lord.” And the statement of the Beloved Prophet ﷺ is greater than the statement of Sayyidah Aishah رضي الله عنها. (Fath al-Bari, p. 608)

Imam al-Nawawi رحمه الله, after presenting a detailed discussion on this issue, writes that based on numerous narrations concerning the Vision of Allah Almighty, the position preferred by the majority of scholars is that the Messenger of Allah ﷺ beheld Allah, the Most Blessed and Exalted, with his blessed eyes on the night of the Ascension (Miʿraj). He states: فَالْحَاصِلُ: أَنَّ الرَّاجِحَ عِنْدَ أَكْثَرِ الْعُلَمَاءِ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأَىٰ رَبَّهُ بِعَيْنَيْ رَأْسِهِ لَيْلَةَ الْإِسْرَاءِ، لِحَدِيثِ ابْنِ عَبَّاسٍ وَغَيْرِهِ مِمَّا تَقَدَّمَ. وَإِثْبَاتُ هَذَا لَا يَأْخُذُونَهُ إِلَّا بِالسَّمَاعِ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. “The conclusion is that the view preferred by the majority of scholars is that the Messenger of Allah ﷺ saw his Lord with the eyes of his head on the night of the Isra, based on the hadith of Ibn Abbas and others that have preceded. And the affirmation of this matter can only be established through direct hearing from the Messenger of Allah ﷺ.” (Sharh al-Nawawi ʿala Sahih Muslim, Vol. 3, p. 5)

Tashahhud in Prayer: The Conversation of the Night of Mi‘raj

Imam Ahmad ibn Muhammad ibn Isma‘il al-Tuhtawi al-Hanafi رحمه الله mentioned in his commentary Hashiyat Tuhtawi—and other scholars have also clarified this in their works—that the Tashahhud recited at the end of the prayer is the very conversation that took place on the Night of Mi‘raj between Allah Almighty and the Beloved Prophet ﷺ. Imam al-Tuhtawi رحمه الله writes: وَهِيَ الصَّادِرَةُ مِنْهُ لَيْلَةَ الْإِسْرَاءِ، فَلَمَّا قَالَ ذٰلِكَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِإِلْهَامٍ مِنَ اللَّهِ سُبْحَانَهُ، رَدَّ اللَّهُ عَلَيْهِ وَحَيَّاهُ بِقَوْلِهِ: "السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ Translation: These words were the ones spoken by the Beloved Prophet ﷺ on the Night of Isra. When the Noble Prophet ﷺ spoke them under Allah’s inspiration, Allah Almighty replied to him and greeted him: "O Prophet! Peace be upon you, and may Allah’s mercy and blessings be with you." Upon receiving this greeting from Allah, the Beloved Prophet ﷺ—who loves his Ummah—remembered his Ummah and mentioned them before Allah as well. Imam al-Tuhtawi further states: فَلَمَّا أَفَاضَ اللَّهُ سُبْحَانَهُ وَتَعَالَى عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالثَّلَاثَةِ مُقَابِلَ الثَّلَاثَةِ، وَالنَّبِيُّ أَكْرَمُ خَلْقِ اللَّهِ وَأَجْوَدُهُمْ، عَطَفَ بِإِحْسَانِهِ مِنْ ذٰلِكَ الْفَيْضِ لِإِخْوَانِهِ الْأَنْبِيَاءِ، وَالْمَلَائِكَةِ، وَصَالِحِي الْمُؤْمِنِينَ مِنَ الْإِنْسِ وَالْجِنِّ، فَقَالَ: "السَّلَامُ عَلَيْنَا وَعَلَىٰ عِبَادِ اللَّهِ الصَّالِحِينَ Translation: When Allah Almighty bestowed upon the Beloved Prophet ﷺ three blessings in exchange for three things, and since the Beloved Prophet ﷺ is the most honored and most generous among Allah’s creation, he extended this divine bounty, out of his generosity and grace, to his fellow Prophets, the angels, and the righteous believers from among both humans and jinn, and proclaimed: السَّلَامُ عَلَيْنَا وَعَلَىٰ عِبَادِ اللَّهِ الصَّالِحِينَ "Peace be upon us and upon the righteous servants of Allah."

Regarding the next words of al-Tahiyyat, Imam al-Tuhtawi رحمه الله writes: فَلَمَّا أَنْ قَالَ ذٰلِكَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِحْسَانًا مِنْهُ، شَهِدَ أَهْلُ الْمَلَكُوتِ الْأَعْلَىٰ، وَالسَّمَاوَاتِ، وَجِبْرِيلُ بِوَحْيٍ وَإِلْهَامٍ، بِأَنْ قَالَ كُلٌّ مِنْهُمْ: أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ "So when the Noble Prophet ﷺ spoke these words out of his graciousness, the angels of the highest realms, the inhabitants of the heavens, and Sayyiduna Jibraeel ﷺ bore witness through revelation and inspiration, each one saying: 'I bear witness that there is no god but Allah, and I bear witness that Muhammad ﷺ is His servant and Messenger.'" (Hashiyat al-Tuhtawi ‘ala Marāqi al-Falah, p. 284) At this point, a question arises: The Beloved Prophet ﷺ mentioned the righteous (the Salihin), but why did he not specifically mention the sinful people of his Ummah? The scholars have given a beautiful explanation. How could the Beloved ﷺ forget the sinful members of his Ummah? Even there, he encompassed them within his cloak of mercy. How? The Noble Prophet ﷺ said: “As-salamu ‘alayna” — “Peace be upon us”. Here, the plural pronoun “us” is used, including himself with his Ummah, while the righteous are mentioned separately. It is as if his heart speaks: O Allah, peace be upon my sinful servants as well as upon the righteous servants. The righteous are Yours, and the sinful are mine; who else will protect them but me?” (Tajdar Shab-i-Isra ﷺ, p. 74) After calling His beloved ﷺ to His presence, granting him the treasures of divine knowledge, when the glad tidings of return are given, Allah Almighty bestowed a gift through His beloved ﷺ for the Ummah. What is that gift? Learn in the next part of the course…

The Beautiful Gift of the Mi’raj Journey

While passing through the various stages of the Mi’raj journey, when the Beloved Prophet ﷺ was blessed with the Divine Vision, Allah the Exalted granted His Beloved ﷺ a special closeness, shared intimate secrets, and bestowed unparalleled blessings. Among these blessings was one particular gift: the gift of fifty prayers (Salah) for the Ummah. This is a gift that, when accepted, allows a Muslim to be in direct communion with their Lord. It is the spiritual elevation of a person’s destiny—that their connection with their Creator is firmly established. In the accounts of the Mi’raj, while many observations and the grandeur, significance, and historical reality of the journey are mentioned, it is equally important to pay full attention to this great blessing of prayer that was granted on that night by Allah. Allah Almighty specially emphasized the obligation of prayer by summoning His Beloved ﷺ to His special closeness to grant this gift. Other acts of worship and commandments were sent down on Earth, but the unique distinction of prayer is that it was honored and elevated even in the heavens. Therefore, on the occasion of the Night of Mi’raj, we need to understand the greatness and significance of Salah. Consider how beloved prayer is to Allah that He made fifty prayers obligatory upon the Ummah of Muhammad ﷺ, even though Allah, the Knower of the unseen, knew that fifty prayers would not actually be performed, and that fewer would be observed. Allah could have made just five prayers obligatory at once, but He did not. Instead, He granted fifty prayers to His Beloved ﷺ.

After receiving the gift of the prayers, when the Noble Prophet ﷺ returned, he met again with Sayyiduna Musa عليه السلام on the sixth heaven. Sayyiduna Musa عليه السلام asked: “What command have you received from Allah Almighty?” The Noble Prophet ﷺ replied: “I have been commanded to perform fifty prayers during the day and night.” Sayyiduna Musa عليه السلام said to the Beloved Prophet ﷺ: اِرْجِعْ اِلٰی رَبِّکَ فَاسْأَلْہُ التَّخْفِیْفَ فَاِنَّ اُمَّتَکَ لَا یُطِیْقُوْنَ ذٰلِکَ فَاِنِّیْ قَدْ بَلَوْتُ بَنِیْ اِسْرَائِیْلَ وَخَبَّرْتُہُمْ "Return to your Lord and ask Him for a reduction, for your Ummah will not be able to bear this. I have tested the Children of Israel and informed them of their limits." The Noble Prophet ﷺ went again to the Divine Presence and said: یَارَبِّ خَفِّفْ عَلٰی اُمَّتِیْ “O my Lord, lighten the burden on my Ummah.” Allah Almighty reduced five prayers, leaving forty-five obligatory prayers. The Beloved Prophet ﷺ then passed by Sayyiduna Musa عليه السلام again, and the same conversation occurred. The Beloved Prophet ﷺ returned once more, and five more prayers were reduced. This process continued until only five prayers remained. Even with five prayers left, Sayyiduna Musa عليه السلام advised: “Request further reduction.” The Noble Prophet ﷺ replied: “I have gone to my Lord so many times that now I feel shy (embarrassed) to ask for further reduction.”

Allah Almighty made five prayers obligatory, and the narrations further mention that Allah Almighty said: “O Muhammad ﷺ, Our words do not change. These are the five prayers for day and night, and the reward for each prayer is tenfold, thus making them fifty.” This means that whoever performs the five daily prayers will be granted the reward of fifty prayers by Allah Almighty. (In the section on the Miraj journey, this Hadith was explained in detail with reference to Sahih Muslim. Here, it is mentioned again as an incident to highlight the importance of prayer.)

Return from the Journey

On that night, the Noble Prophet ﷺ undertook a journey and witnessed events that, if measured in normal time, would span thousands of years. Yet this journey was not “traveled” in the conventional sense; it was “experienced” by him, and the One who facilitated it is free from every imperfection and fault. By His perfect power, the Almighty enabled His Beloved ﷺ to undertake this vast journey within the brief span of a single night. It is not necessary for our limited minds to fully comprehend every detail, for our intellects are finite, whereas the power of Allah is infinite. Some ignorant people, accustomed to measuring everything by their limited reason, try to interfere with their flawed intellect even in such matters. When they cannot rationalize something, they resort to false interpretations and excuses, thereby denying the power of the Creator of the universe. (May Allah protect us!) Remember! Allah is the Absolute Omnipotent; He has power over all things. This earth and sky, these mountains and seas, the sun and the moon, distances and destinations—all were created by Him. He can compress distances for whomever He wills and expand them for whomever He wills. Human intellect is incapable of encompassing His power.

The journey of Mi’raj needs to be understood not with the intellect but with the light of faith (Noor-e-Imani). For this reason, Allah Almighty says in the Holy Qur’an: وَمَا جَعَلْنَا الرُّءْيَا الَّتِيْ أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ Translation: “And We did not grant the vision (i.e. the wonders of Allah’s signs) which We showed you (on the night of Mi’raaj) except to test.” (Para 15, Surah Bani Isra’il, Ayah 60) What kind of trial was this? When the Noble Prophet ﷺ returned to this world carrying the gift of the prayers, what happened? When Rasulullah ﷺ informed the people of the Mi’raj, the disbelievers considered it impossible and refused to accept it. Some Muslims even apostasized, while the disbelievers mockingly tried to map the structure of Bayt al-Maqdis. The Noble Prophet ﷺ described the entire layout, and in response, the disbelievers called him a magician. Those whose hearts were firm in faith and who had complete conviction in Allah’s power accepted this event. This was the trial for people: the disobedient disbelievers grew more rebellious, the weak-hearted lost their faith, and those with full belief in Allah’s power became even stronger in iman. Tafsir Sirat al-Janan explains: The “vision” mentioned in the verse refers to the journey of the night of Mi’raj that the Beloved Prophet ﷺ informed the people of Makkah about. Sayyiduna Abu Bakr Siddiq رضي الله عنه accepted it and became Siddiq, while the disbelievers of Makkah rejected it and were counted among the heretics. In short, believing in Mi’raj made one a Siddiq, and denying it made one a Zandeeq. (Sirat al-Janan, Para 15, Surah Bani Isra’il, under Ayah 60) The very first to believe in the Noble Prophet ﷺ was the first caliph of Islam, Sayyiduna Abu Bakr Siddiq رضي الله عنه. (Details of this have been mentioned earlier.) Allah Almighty has granted His Beloved ﷺ, so many miracles that they cannot be counted. All the miracles granted individually to other Prophets were gathered collectively and in even greater number in the person of our Beloved Prophet ﷺ. Such is the station of our Beloved Prophet ﷺ that: دئیے معجزے انبیا کو خُدا نے ہمارا نبی معجزہ بن کے آیا “Allah granted miracles to the Prophets, Our Prophet came as a miracle himself.”

Among the thousands of miracles of the Beloved Prophet ﷺ, one of the most famous and unique events in the universe is the Noble Mi’raj. This single miracle encompasses numerous other miracles within it—for example, the Blessed Prophet ﷺ having his chest opened and his pure heart taken out, yet without any harm coming to him, remaining fully conscious and witnessing the entire process. Similarly, riding the Buraq at a speed faster than light is another extraordinary event of this journey, which is miraculous in itself. In short, the journey of Mi’raj is the greatest miracle of the Noble Prophet ﷺ. Its grandeur is unparalleled in history, and through it, the station, honor, and closeness of the Beloved Prophet ﷺ in the Court of the Lord of Glory becomes even more radiant and evident than the sun. (Faizaan-e-Mi’raj, p. 49 summarized, Maktaba-tul-Madina)

Lessons and Benefits Gained from the Journey of Mi’raj

The journey of Mi’raj should not be viewed by Muslims merely as a historical event; rather, we should also focus on the lessons and benefits it contains. Allah Almighty facilitated this journey, and one of His attributes is Al-Hakim (The Wise). Nothing from the actions of the Wise One is devoid of wisdom. In the actions of the Wise, lessons and benefits are hidden, which we must understand to improve and organize our lives. Here, we mention a few lessons and benefits derived from the Mi’raj of the Beloved Prophet ﷺ. First Lesson: The journey of Mi’raj clearly demonstrates the grandeur and honor of the Noble Prophet ﷺ. Therefore, faith demands that our love for this exalted Master ﷺ be firm. Second Lesson: When Allah Almighty made us the followers of such a noble and exalted Prophet and, because of him, granted us the title of Khair al-Ummah (the best nation) in the Qur’an, then certainly we should take pride in being his followers. One way to manifest this is by ensuring that our character, actions, and morals serve to elevate the honor of the Prophetic way. It should not happen that, due to our bad deeds, poor character, or improper conduct, non-Muslims or weak-faith Muslims are driven away from the religion. Third Lesson: Upon returning from the journey of Mi’raj, Allah Almighty granted His Beloved ﷺ a gift. We should accept this gift and make the observance of the five daily prayers, performed on time, an integral part of our lives. Just as eating and drinking are essential parts of our daily life and we cannot survive without them, so too should prayer become such that we do not find peace without performing it. Here, we have mentioned three lessons. Now, we turn to the benefits obtained from the journey of Mi’raj. In Al-Ibtihaj fi Ahadith al-Mi’raj, it is stated: وَفِی حَدِیثِ الاِسرَاءِ اِحدی وَّ سِتُونَ فَائِدَۃً— that is, there are approximately 61 benefits contained in the Hadiths of Isra and Mi’raj (Al-Ibtihaj fi Ahadith al-Mi’raj, p. 93).

Here, we mention a few benefits: First Benefit: The Beloved Prophet ﷺ was provided with Buraq for the journey. Certainly, Allah Almighty could have facilitated this journey without Buraq, but the use of Buraq was to honor and elevate the status of the Beloved Prophet ﷺ. In Al-Ibtihaj, page 103, it is stated: عُرِجَ بِهِ إِلَى السَّمَاءِ عَلَى الْبُرَاقِ إِظْهَارًا لِكَرَامَتِهِ لَهُ، فَإِنَّهُ قَادِرٌ عَلَى أَنْ يَكُونَ ذَلِكَ بِدُونِ بُرَاقٍ، إِذْ لَا اسْتِحَالَةَ فِيهِ، فَكَانَ الْبُرَاقُ لِكَرَامَتِهِ مِنْ حَيْثُ كَرَامَةُ الرَّاكِبِ عَلَى الْمَاشِي غَيْرِهِ Translation: The Beloved Prophet ﷺ was taken to the heavens on Buraq to manifest his greatness and honor, for Allah Almighty was fully capable of enabling this event without Buraq, and there was nothing impossible about it. Thus, Buraq was provided as a means of honoring him, since the dignity of a rider surpasses that of a pedestrian. (From this, a secondary benefit can also be derived: when hosting a distinguished guest, arrangements should be made for their arrival and departure, as this also reflects their honor.) Second Benefit: When undertaking an important journey, one should first visit the mosque before setting out. The Beloved Prophet ﷺ was resting at the house of Umm Hani رضي الله عنها, and when the angels arrived with the glad tidings of Mi’raj, He ﷺ was first taken to Masjid al-Haram before commencing the journey.

Third Benefit: The Beloved Prophet ﷺ was first taken to Bayt al-Maqdis (Masjid al-Aqsa). Several wisdoms have been mentioned regarding this, one of which is that the gate of the heavens, known as مصعد الملائکہ, is located near Bayt al-Maqdis. In Al-Ibtihaj, page 107, it is stated: إِنَّمَا ذُهِبَ بِهِ أَوَّلًا إِلَى بَيْتِ الْمَقْدِسِ، ثُمَّ إِلَى السَّمَاءِ، لِأَنَّ بَابَ السَّمَاءِ الَّذِي يُقَالُ لَهُ: مِصْعَدُ الْمَلَائِكَةِ، بِحِذَاءِ بَيْتِ الْمَقْدِسِ. Meaning: The Beloved Prophet ﷺ was first taken to Bayt al-Maqdis and then to the heavens, because the gate of the heavens, called مصعد الملائکہ, is situated opposite Bayt al-Maqdis. Fourth Benefit: On the journey from Masjid al-Haram to Masjid al-Aqsa, the Beloved Prophet ﷺ offered prayers at various locations. This demonstrates that places associated with the righteous carry blessings. According to the Hashiya Sindhi, the blessed action of the Beloved Prophet ﷺ serves as strong evidence for seeking the traces of the righteous, deriving blessings from them, and performing worship of Allah Almighty near them. Fifth Benefit: During the journey from Masjid al-Haram to Masjid al-Aqsa, the Beloved Prophet ﷺ saw Sayyiduna Musa عليه السلام offering prayers inside his blessed grave. Upon reaching Masjid al-Aqsa, Sayyiduna Musa عليه السلام was also present there. Later, when the journey to the heavens began, Sayyiduna Musa عليه السلام was already present on the sixth heaven. This indicates that the speed of the Prophets surpasses even the speed of Buraq. The Beloved Prophet ﷺ arrived later because He ﷺ was on Buraq, whereas Sayyiduna Musa’s عليه السلام presence first at Bayt al-Maqdis and then in the heavens is clear evidence of this.

Sixth Benefit: When the gift of fifty prayers was granted from the Divine Presence, and Sayyiduna Musa عليه السلام requested that the number be reduced, asking the Beloved Prophet ﷺ to return and have it lessened, it showed the extraordinary closeness of the Beloved Prophet ﷺ to Allah’s Presence, as he repeatedly approached the Divine Presence. This is the exalted status of my Master ﷺ. Seventh Benefit: During the journey of Mi’raj, the Beloved Prophet ﷺ also witnessed the rewards of Paradise and observed the punishments of Hell. This demonstrates that both Paradise and Hell have already been created. Thus, three lessons and seven benefits have been mentioned, completing the count of ten. May Allah Almighty grant us the ability to act upon the lessons derived from the event of Mi’raj. Ameen.

At the end of the course, it is necessary to mention a few essential points related to understanding, so that various doubts regarding the journey of Mi’raj that may arise in people’s minds can also be clarified. (1) Doubt: In the Holy Qur’an, Surah Al-An’am, verse 103, it is stated: لَّا تُدۡرِكُهُ ٱلۡأَبۡصَـٰرُ وَهُوَ یُدۡرِكُ ٱلۡأَبۡصَـٰرَۖ وَهُوَ ٱللَّطِیفُ ٱلۡخَبِیرُ Translation: “Eyes do not encompass Him, and He encompasses all eyes; and He is the Most Subtle, the Fully Aware.” From this verse, it may be asked: if Allah Almighty cannot be seen, then how did the Beloved Prophet ﷺ witness Allah Almighty? Clarification of the Doubt: This verse does not negate the divine vision of Allah; it negates the human comprehension (idrak) of Allah. What is idrak? In Tafsir Sirat al-Jinan, it is stated that idrak means being fully aware of all aspects and limits of the thing being seen—that is, knowing where it begins and where it ends. For example, if we say that a person extends from the head to the feet, this complete knowledge is called ihata (encompassment). This interpretation of idrak has been transmitted from Sayyiduna Saeed bin Musayyib and Sayyiduna Abdullah bin Abbas رضي الله عنهما. The majority of Qur’anic commentators define idrak as ihata (encompassment), and ihata is only possible for something that has defined limits and dimensions. For Allah Almighty, having limits or dimensions is impossible, so human idrak or complete comprehension of Him is also impossible. This is the belief of Ahl al-Sunnah. Deviant sects, such as the Kharijites and Mu’tazilah, do not distinguish between idrak (comprehension) and ru’yah (vision), and that is why they went astray by declaring the divine vision of Allah to be impossible according to reason.

Imam Fakhr al-Din Razi علیہ الرحمہ in his exegesis of this verse, explained at the very outset that the vision of Allah Almighty is possible. He states: هَذِهِ الآيَةُ تَدُلُّ عَلى أنَّهُ تَعالى تَجُوزُ رُؤْيَتُهُ Meaning: This verse indicates that seeing Allah Almighty is indeed possible. Even if it is assumed that idrak (comprehension) here refers to vision, it would then refer to worldly comprehension. As Allama Abu al-Ishaq al-Thalabi علیہ الرحمہ explains: قال ابن عباس ومقاتل: *معناه لا تُدْرِكُهُ الْأَبْصارُ في الدنيا وهو يرى في الآخرة Meaning: Ibn Abbas رضي الله عنه and Muqatil رضي الله عنه said: The eyes cannot see Allah in this world, but they will see Him in the Hereafter. Regarding comprehension in the Hereafter, there are verses in the Qur’an, and there is clear clarification in Hadith as well. All the Companions unanimously agreed that Muslims will witness the vision of Allah Almighty in the Hereafter. Verse of the Qur’an: وُجُوْهٌ یَّوْمَىٕذٍ نَّاضِرَةٌۙ اِلٰى رَبِّهَا نَاظِرَةٌۚ Translation: “On that Day, some faces will be bright. Looking towards their Lord.” (Juz 29, Surah Al-Qiyamah, verses 22–23) Hadith: عن ابْنَ عُمَرَ، يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ أَدْنَى أَهْلِ الجَنَّةِ مَنْزِلَةً لَمَنْ يَنْظُرُ إِلَى جِنَانِهِ وَأَزْوَاجِهِ وَنَعِيمِهِ وَخَدَمِهِ وَسُرُرِهِ مَسِيرَةَ أَلْفِ سَنَةٍ، وَأَكْرَمَهُمْ عَلَى اللَّهِ مَنْ يَنْظُرُ إِلَى وَجْهِهِ غَدْوَةً وَعَشِيَّةً» ، ثُمَّ قَرَأَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ {وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ إِلَى رَبِّهَا نَاظِرَةٌ} Narrated from Sayyiduna Abdullah bin Umar رضي الله عنهما, the Messenger of Allah ﷺ said: “The lowest-ranking person in Paradise will see his gardens, wives, servants, and thrones from a distance of a thousand years, and the most honored in the sight of Allah is the one who is graced with the vision of Allah Almighty morning and evening.” Then the Beloved Prophet ﷺ recited: وُجُوْهٌ یَّوْمَىٕذٍ نَّاضِرَةٌۙ*اِلٰى رَبِّهَا نَاظِرَةٌ (Tirmidhi, Hadith 2553) Consensus of the Ummah: Regarding the vision of Allah in the Hereafter, the true scholars are unanimous. Mufti Abu al-Hasan Muhammad Hashim Khan Attari, citing Allama Abdul Ghani Nabulsi علیہ الرحمہ, states: أَجْمَعَ أَهْلُ الْحَقِّ وَاتَّفَقَ أَهْلُ التَّوْحِيدِ وَالصِّدْقِ أَنَّ اللَّهَ تَعَالَى يُرَى فِي الْآخِرَةِ Translation: The people of truth, and those committed to the oneness and sincerity of Allah, are in agreement and consensus that Allah Almighty will be seen in the Hereafter. (Belief in the Vision of Allah, p. 27, Majlis Ifta)

Now the question arises: if in this verse idrak refers to worldly vision, then the doubt still remains—how did the Beloved Prophet ﷺ witness Allah Almighty on the Night of Mi’raj? Answering this doubt, Allama Badal al-Din Ayni علیہ الرحمہ writes in Umdat al-Qari: رُؤْيَة النَّبِي صلى الله عَلَيْهِ وَسلم ربه عز وَجل لم يكن فِي دَار الدُّنْيَا بل كَانَت فِي الملكوت الْعليا وَالدُّنْيَا لَا تطلق عَلَيْهَا وَالدَّلِيل الصَّرِيح على عدم وُقُوع رُؤْيَة الله تَعَالَى بالأبصار فِي الدُّنْيَا Translation: The vision of the Beloved Prophet ﷺ of his Lord, Mighty and Majestic, did not occur in the realm of this world; rather, it took place in the higher spiritual realm, to which the term “world” does not apply. And there is clear evidence that seeing Allah Almighty with the eyes does not occur in this worldly life. (Umdat al-Qari, Sharh Sahih al-Bukhari, p. 291) Even if this vision of Allah is considered a worldly vision, there is no contradiction, because, as cited by Mufti Hashim Khan, referencing Allama ibn Hajar Haithami علیہ الرحمہ the position of the majority of Ahl al-Sunnah is as follows: According to Ahl al-Sunnah, while the vision of Allah Almighty is indeed possible both rationally and textually, in this world it occurred only for our Beloved Prophet ﷺ and for no one else. (Belief in the Vision of Allah, p. 63)

(2) Doubt: There is a narration from Sayyidatuna Aishah رضي الله عنها, which is also found in Sahih al-Bukhari, in which she says: مَنْ حَدَّثَكَ أَنَّ مُحَمَّدًا صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَأَى رَبَّهُ فَقَدْ كَذَبَ Meaning: “Whoever tells you that Muhammad ﷺ saw his Lord has lied.” (Sahih al-Bukhari, Hadith 4855) The question arises: how can this narration be reconciled? Clarification of the Doubt: The predecessors have provided several explanations for this narration: 1. First Explanation: There is unanimous agreement that the physical Mi’raj (Isra and Mi’raj in bodily form) occurred before the Hijrah (migration). Sayyidatuna Aishah رضي الله عنها moved in with the Beloved Prophet ﷺ after the Hijrah. Therefore, her statement is correct in its context, as she was referring to the spiritual visions that occurred during her time, while the physical Mi’raj had taken place several years before her presence. 2. Second Explanation: Sayyidatuna Aishah’s statement represents a negation (nafi), whereas the statements of other Companions are affirmations (ithbat). In the principles of Hadith, when both negation and affirmation are present regarding an issue, the position of affirmation is given preference. 3. Third Explanation: In Sayyidatuna Aishah’s narration, she appears to base her view on a Qur’anic verse. Her understanding was derived by reasoning from the verse, whereas the statements of the Companions are based on direct hearing (sama‘) from the Beloved Prophet ﷺ. In such a case, the statements of the Companions are preferred. 4. Fourth Explanation: Several Companions narrated accounts that contradict Sayyidatuna Aishah’s statement. When one Companion expresses a view, and others contradict it, the single view loses its authority. Therefore, the marfoo Hadith in which the Beloved Prophet ﷺ himself said: رَأَيْتُ رَبِّي تَبَارَكَ وَتَعَالَى Translation: “I have seen my Lord Almighty.” is given precedence.

(3) Doubt: Was the Beloved Prophet ﷺ commanded to go to the Throne (Arsh) wearing his sandals (na‘lain)? Clarification of the Doubt: Sahib Bahar e Shariat states regarding this matter: It is widely reported that on the Night of Mi’raj, the Beloved Prophet ﷺ went to the Throne wearing the blessed sandals. Some preachers also narrate a report regarding this. However, there is no authentic evidence for this, nor is there proof that he was barefoot. Therefore, it is appropriate to remain silent (i.e., refrain from asserting) on this matter. (Bahar al-Shariat, Volume 16, p. 645) Some narrations related to the event of Mi’raj are mentioned without authentic sources. Hence, it is beneficial to study only reliable and established books and to follow the statements of trusted scholars. (The observation of Paradise and Hell shown to the Beloved Prophet ﷺ during the journey of Mi’raj will be explained in the form of a separate post.)

The Journey of Mi’raj in Poetic Form

We have just read and understood the journey of Mi’raj of the Beloved Prophet ﷺ in prose. Now, a few well-known poetic verses related to the journey of Mi’raj are being presented, through which the enjoyment of reading about the Mi’raj is further enhanced. This is a famous qasidah written by Imam Sharaf al-Din Busiri عليه الرحمہ, which has also attained acceptance in the court of the Messenger ﷺ. One of its sections relates to the Mi’raj of the Beloved Prophet ﷺ. This section is being mentioned here along with its complete translation. يَا خَيْرَ مَنْ يَمَّمَ الْعَافُونَ سَاحَتَهُ سَعْيًا وَفَوْقَ مُتُونِ الْأَيْنُقِ الرُّسُمِ O the best of all, to whose doorstep the needy hasten on foot, and the afflicted set out with resolve, riding upon camels, to present themselves before you. وَمَنْ هُوَ الْآيَةُ الْكُبْرَى لِمُعْتَبِرٍ وَمَنْ هُوَ النِّعْمَةُ الْعُظْمَى لِمُغْتَنِمِ O that exalted being ﷺ whose very existence is the greatest sign for one who seeks reflection, and whose being sent is the greatest blessing for one who recognizes and values it.

سَرَيْتَ مِنْ حَرَمٍ لَيْلًا إِلَى حَرَمٍ كَمَا سَرَى الْبَدْرُ فِي دَاجٍ مِنَ الظُّلَمِ You ﷺ journeyed by night from Masjid Al Haram to Masjid Al Aqsa, just as the full moon moves through the deep darkness of the night. وَبِتَّ تَرْقَى إِلَى أَنْ نِلْتَ مَنْزِلَةً مِنْ قَابِ قَوْسَيْنِ لَمْ تُدْرَكْ وَلَمْ تُرَمِ And throughout the night, you ﷺ continued to ascend until you attained the station of Qab Qawsayn. It is such a station that none reached before you, nor did anyone ever aspire to attain it.

وَقَدَّمَتْكَ جَمِيعُ الْأَنْبِيَاءِ بِهَا وَالرُّسْلِ تَقْدِيمَ مَخْدُومٍ عَلَى خَدَمِ All the Prophets and Messengers placed you ﷺ ahead as their leader, just as a master is placed before his servants. وَأَنْتَ تَخْتَرِقُ السَّبْعَ الطِّبَاقَ بِهِمْ فِي مَوْكِبٍ كُنْتَ فِيهِ الصَّاحِبَ الْعَلَمِ It was you ﷺ who traversed the seven-layered heavens in their company, in a procession in which you ﷺ were the standard-bearer. حَتَّى إِذَا لَمْ تَدَعْ شَأْوًا لِمُسْتَبِقٍ مِنَ الدُّنُوِّ وَلَا مَرْقًى لِمُسْتَنِمِ You ﷺ continued advancing until no degree of nearness remained for any contender, and no place was left for anyone seeking to ascend further.

خَفَضْتَ كُلَّ مَقَامٍ بِالْإِضَافَةِ إِذْ نُودِيتَ بِالرَّفْعِ مِثْلَ الْمُفْرَدِ الْعَلَمِ When you ﷺ were called for the Mi’raj like a singular, distinguished standard, you ﷺ lowered the ranks of all the Prophets in comparison to your exalted station. كَيْمَا تَفُوزَ بِوَصْلٍ أَيِّ مُسْتَتِرٍ عَنِ الْعُيُونِ وَسِرٍّ أَيِّ مُكْتَتَمِ This calling was so that you ﷺ might attain a closeness and union which no chosen one’s eye had ever been granted, and be informed of secrets of which no knower had ever been made aware. فَحُزْتَ كُلَّ فَخَارٍ غَيْرَ مُشْتَرَكٍ وَجُزْتَ كُلَّ مَقَامٍ غَيْرَ مُزْدَحَمِ Thus, as a result of this meeting, you ﷺ attained every kind of honor that none else had attained, and you ﷺ passed through every station without any contention or obstruction.

وَجَلَّ مِقْدَارُ مَا وُلِّيتَ مِنْ رُتَبٍ وَعَزَّ إِدْرَاكُ مَا أُولِيتَ مِنْ نِعَمِ The station to which you ﷺ were raised is of immense grandeur, and the understanding of the blessings you ﷺ were granted is beyond comprehension. بُشْرَى لَنَا مَعْشَرَ الْإِسْلَامِ إِنَّ لَنَا مِنَ الْعِنَايَةِ رُكْنًا غَيْرَ مُنْهَدِمِ Glad tidings for us, O community of Islam, that we have a pillar of divine care and mercy that can never collapse. لَمَّا دَعَا اللهُ دَاعِينَا لِطَاعَتِهِ بِأَكْرَمِ الرُّسْلِ كُنَّا أَكْرَمَ الْأُمَمِ When Allah sent His Messenger ﷺ to guide us and call us to obedience, then since he ﷺ is the most honored of the Prophets, his followers became the most honored among nations.

A Few Verses from Ala Hazrat’s Qasida Mi’rajiyya

Allah Almighty granted Imam of Ahl al-Sunnah, Imam Ahmad Raza Khan رحمه الله, such comprehensiveness and mastery in his pen that whenever he researched any issue and wrote a book, treatise, or fatwa on it, he explained the subject in complete clarity. Similarly, whenever he wrote poetry on any topic, he fully captured its visualization, astonishing even experts in the art of poetry. A remarkable example of this is the “Qasida Mi’rajiyya,” composed in an extremely short time, which consists of 67 verses. In this qasida, the Imam of Ahl al-Sunnah رحمه الله skillfully combined beautiful imaginings with powerful explanations of Quranic verses and Prophetic hadiths. Moreover, he presented the various stages of the Mi’raj journey in highly eloquent and expressive language. At the same time, he extensively employed Urdu metaphors and idioms. One notable feature of this qasida is that Mujaddid-e-Azam, Ala Hazrat رحمه الله, discussed the Mi’raj in relation to the Ka‘bah and Hatim, Masjid al-Aqsa and the prayer at Aqsa, Jibraeel and Buraq, the heavens and the Greatest Throne, Sidrat al-Muntaha and Paradise, as well as the concepts of boundless space and the Vision of the Merciful, all in a very subtle and refined manner. In summary, if anyone wishes to read a concise account of the Mi’raj in Urdu, they should refer to this blessed and unique “Qasida Mi’rajiyya” by Imam of Ahl al-Sunnah, Ala Hazrat رحمه الله. Below, a few selected verses from this qasida are presented along with a brief overview of the themes they convey.

(1) وہ سَروَرِ کِشْورِ رِسالت، جو عَرش پر جَلوہ گَرہوئے تھے نئے نِرالے طَرَب کے ساماں، عَرَب کے مہمان کے لئے تھے The sovereign of the kingdom of Prophethood ﷺ, who manifested gloriously on the Throne, was the source of fresh and unique joys arranged for the guests of Arabia. Words & Meanings: • سَروَر (Sarwar): King / Sovereign • کِشْور (Kishwar): Kingdom / Land • جَلوہ گَر (Jalwa-gar): Manifested gloriously / Displayed magnificence • طَرَب کے ساماں (Tarab ke samaan): Means of joy and delight Explanation: This opening verse (matla) of the Qasida Mi’rajiyya conveys that the King of the Kingdom of Prophethood ﷺ appeared in splendor on the Greatest Throne during the night of Mi’raj, and by the command of Divine Power, provisions of happiness and celebration were prepared in the universe for the sake of the guest of Arabia, specifically for the Beloved Messenger ﷺ. (2) نَمازِ اَقْصیٰ، میں تھا یہی سِرّ، عیاں ہوں مَعنی اَوَّل آخِر کہ دَسْت بَستہ، ہیں پیچھے حاضِر، جو سَلطَنت آ گے کر گئے تھے The secret of the prayer at al-Aqsa lay revealed, its meaning clear—first and last— for behind, bound in submission, stood those who had excelled in rank. Words & Meanings: • سِرّ (Sir): Secret / Hidden wisdom • عِیاں (Ayaan): Clear / Manifest • دست بستہ (Dast-basta): Hands bound, standing in obedience Explanation: On the night of Mi’raj, the Beloved Prophet ﷺ led all the Prophets علیہم السَّلام in prayer at Masjid al-Aqsa. As narrated: فَجُمِعَ لِیَ الْاَنْبِیَاءُ عَلَیْھِمُ السَّلَامُ فَقَدَّمَنِیْ جِبْرَ ئِیْلُ حَتّٰی اَمَمْتُھُمْ “The Prophets were gathered for me at al-Aqsa, and Jibraeel advanced me forward until I led them in prayer” (Nasa’i, p.81, Hadith 448). The verse illustrates the wisdom behind advancing the Beloved Prophet ﷺ ahead of all Prophets for leading them in prayer: it conveys the meaning of “first and last” to creation. Though appearing last in arrival, the Messenger ﷺ holds the highest station and rank. All other Prophets stood behind him, hands bound, as his followers in the Mi’raj prayer at Masjid al-Aqsa.

(3) تَھکے تھے رُوحُ الاَمِیں کے بازُو چُھٹا وہ دامن کہاں وہ پہلو رِکاب چُھوٹی اُمید ٹُوٹی نِگاہِ حَسرت کے وَلْوَلے تھے The arms of the Trustworthy Spirit were weary, the hem released, the side abandoned, the stirrup lost, hope broken, and eyes filled with longing and anguish. Words & Meanings: • رُوحُ الاَمِیں (Ruh al-Ameen): Jibraeel عليه السَّلام • رِکاب (Rikaab): The iron stirrup for mounting a horse • وَلْوَلے (Walwale): Outbursts of emotion or fervor Explanation: Upon reaching Sidrat al-Muntaha during Mi’raj, Sayyiduna Jibraeel عليه السَّلام could not advance further. The Beloved Prophet ﷺ asked: “O Jibraeel! Can a friend leave his beloved at such a place?” Jibraeel replied: اِنْ تَجَاوَزْتُہُ اِحْتَرَقْتُ بِالنُّوْر “If I move beyond this point, I will be burned by the Divine Light” (Mawahib al-Ladunniyya, vol. 2, p. 381). The above verse beautifully depicts this state and struggle. (4) جُھکا تھا مُجرے کو عرشِ اَعلیٰ گِرے تھے سجدے میں بَزمِ بالا یہ آنکھیں قدموں سے مَل رہا تھا وہ گِرد قربان ہورہے تھے The highest Throne bent in salutation, the angels of the heavens prostrated, its eyes brushed against the feet of the Beloved Prophet ﷺ, while all around were offering themselves in devotion. Words & Meanings: • مُجرے (Mujaray): Salutation / Acts of reverence • بزمِ بالا (Bazm al-Ala): The assembly of angels Explanation: Sufis explain that when the Beloved Prophet ﷺ reached the highest Throne during Mi’raj, the Throne itself embraced his noble hem. Ala Hazrat رحمه الله states that on the night of Mi’raj, the Throne inclined to pay homage to the Beloved Prophet ﷺ, the angels prostrated in gratitude before Allah’s presence, the Throne’s gaze touched the Beloved Prophet’s ﷺ feet, and the surrounding angels offered themselves in complete devotion (Mawahib al-Ladunniyya, vol. 2, p. 388).

(5) بَڑھ اے محمد! قَریں ہو اَحمد! قریب آ سَروَرِ مُمَجَّد! نِثار جاؤں یہ کیا نِدا تھی یہ کیا سَماں تھا یہ کیا مَزے تھے Advance, O Muhammad! Come near, O Ahmad! Approach, O Exalted Leader! I would sacrifice myself—what a call it was, what a scene it was, what delights it held! Words & Meanings: • قریں ہو (Qareen ho): Come near • سرور (Sarwar): Chief / Leader • مُمجّد (Mumajjad): Glorified / Exalted • سماں (Samaan): Scene / spectacle Explanation: In this verse, Ala Hazrat رحمه الله also alludes to a narration. When the Beloved Prophet ﷺ reached a special station of closeness to Allah during Mi’raj, a call was announced: اُدْنُ یَاخَیْرَالْبَرِ یَّۃِ،اُدْنُ یَااَحْمَد،اُدْنُ یَامُحَمَّد—meaning: “Come near, O best beloved of all creation! Come near, O Ahmad! Advance, O Muhammad ﷺ” (Mawahib al-Ladunniyya, vol. 2, p. 381). (6) وہ بُرْج بَطحا کا مَاہ پارہ بِہِشْت کی سَیر کو سِدَھارا چمک پہ تھا خُلد کا سِتارہ کہ اس قَمَر کے قَدَم گئے تھے That moonlike figure of the Makkah’s land illuminated the journey through Paradise, its radiance reflected the star of Eternity, where the feet of that Moon ﷺ had trodden. Words & Meanings: • برج بطحا (Burj Batha): The land of Makkah / the dome of Makkah • ماہ پارہ (Mah-e-Paara): Moon / extremely beautiful • بہشت (Bahisht): Paradise • خُلد (Khald): Eternal Paradise • قمر (Qamar): Moon Explanation: In this verse, Ala Hazrat رحمه الله explains that the Beloved Prophet ﷺ during Mi’raj journeyed to tour Paradise, and its star of fortune shone brightly as the perfect Moon of Prophethood ﷺ set foot there. The Beloved Prophet ﷺ said regarding this visit: ثُمَّ اُدْخِلْتُ الْجَنَّۃَ، فَاِذَا فِیْھَا حَبَائِلُ اللُّؤْلُؤِ وَ اِذَا تُرَابُھَا الْمِسْکُ — “Then I was admitted into Paradise, where there were structures of pearls, and its soil was musk” (Muslim, p. 89, Hadith 415).

(7) خُدا کی قدرت کہ چاند حق کے کروروں منزل میں جَلوہ کرکے ابھی نہ تاروں کی چھاؤں بدلی کہ نُور کے تڑکے آ لیے تھے By the power of Allah, the Moon ﷺ shone across countless realms of Truth, before even the shadow of the stars changed, the rays of light had already arrived. Words & Meanings: • کروروں منزل (Kuroon Manzil): Countless realms / innumerable places • نور کے تڑکے (Noor ke Tadke): Early rays of light / dawn Explanation: In this verse, Ala Hazrat رحمه الله summarizes several narrations and tafsirs: Allah Almighty enabled His Beloved ﷺ, during the Night of Mi’raj, to traverse centuries of journey within the extremely brief span of a night. Chains were moving, waters flowing, and the Mi’raj Groom ﷺ traveled through realms, heavens, Paradise, and the vision of Allah, returning from the Lamakan to Makkah al-Mukarramah. (8) نَبیِ رَحمت شفیعِ اُمّت! رضؔا پہ لِلّٰہ ہو عِنایَت اسے بھی ان خِلْعَتوں سے حِصّہ جو خاص رَحمت کے واں بَٹے تھے O Prophet of Mercy, Intercessor for the Ummah! May Allah’s favor be upon Ahmad Raza ﷺ, grant him a share of those robes bestowed from that special mercy. Words & Meanings: • عِنایت (Inayat): Attention / care / favor • خلعتیں (Khil’aat): Gifts / rewards • واں (Waan): There / from that place Explanation: In this couplet, Ala Hazrat رحمه الله beseeches: O beloved Prophet ﷺ, Mercy upon the Ummah! Kindly bestow your attention and blessings upon Ahmad Raza, and grant him a share of those special luminous gifts and rewards that were granted to you ﷺ from the Divine Presence.

The final composition, which is the work of Ameer Ahl al-Sunnat, simple and faith-inspiring

ہیں صَف آرا سب حُور وملک اور غِلماں خُلد سجاتے ہیں The rows of all the houris, angels, and attendants of Paradise are arranged, adorning the eternal bliss. اِک دھوم ہے عرشِ اعظم پر مِہمان خُدا کے آتے ہیں There is a great celebration on the highest Throne as the guest of God arrives. ہے آج فلک روشن روشن ،ہیں تارے بھی جگمگ جگمگ Today the skies shine brightly, and the stars twinkle radiantly. محبوب خُدا کے آتے ہیں محبوب خُدا کے آتے ہیں The Beloved of God is arriving, the Beloved of God is arriving. قربان میں شان و عَظمت پر سوئے ہیں چَین سے بستر پر In awe of his grandeur, all lie peacefully on their resting places. جِبریلِ امیں حاضِر ہوکر مِعراج کا مُژدہ سناتے ہیں Jibraeel the Trustworthy appears and announces the glad tidings of Mi’raj. جِبریل امین بُراق لیے جنت سے زمیں پر آپہنچے Jibraeel, carrying Buraq, descends from Paradise to Earth. بارات فِرِشتوں کی آئی مِعراج کو دولہا جاتے ہیں The procession of angels arrives, escorting the Groom of Mi’raj. ہے خُلد کا جوڑا زیبِ بدن رَحمت کا سجا سہرا سر پر The cloth of Paradise is adorned on his body, with the diadem of mercy upon his head. کیا خوب سُہانا ہے منظر مِعراج کو دولہا جاتے ہیں What a beautiful and splendid sight it is as the Groom of Mi’raj proceeds. ہے خوب فَضامہ کی مہکی چلتی ہے ہوا ٹھنڈی ٹھنڈی The fragrance of the heavens is pleasant, and the gentle breeze flows coolly. ہر سَمت سماں ہے نورانی مِعراج کو دولہا جاتے ہیں In every direction, the scene is radiant as the Groom of Mi’raj proceeds. یہ عِزّوجلال اللہ! اللہ! یہ اَوج وکمال اللہ! اللہ This Majesty and Glory Allah! Allah! This Height and Perfection Allah! Allah! یہ حُسن وجما ل اللہ! اللہ! مِعراج کو دولہا جاتے ہیں This Beauty and Splendor Allah! Allah! The Groom of Mi’raj proceeds.

دیوانو! تصوُّر میں دیکھو! اَسرٰی کے دولہا کا جلوہ O lovers! Imagine and behold the splendor of the Groom of Isra. جُھرمٹ میں ملائک لیکر انہیں مِعراج کا دولہا بناتے ہیں In a throng, the angels carry him, shaping him as the Groom of Mi’raj. اقصٰی میں سُواری جب پہنچی جِبریل نے بڑھ کے کہی تکبیر When the rider reached Al-Aqsa, Jibraeel advanced and proclaimed the Takbir. نبیوں کی امامت اب بڑھ کر سلطانِ جہاں فرماتے ہیں Now the leadership of the Prophets is granted, as the Sovereign of the World proceeds. وہ کیسا حسیں منظر ہوگا جب دولہا بنا سروَر ہوگا What a beautiful sight it will be when the Groom becomes the Master of all. عُشّاق تصوُّر کر کر کے بس روتے ہی رہ جاتے ہیں The lovers, imagining this, remain overwhelmed and weeping in awe. یہ شاہ نے پائی سعادت ہے خالِق نے عطاکی زیارت ہے The king has attained felicity; the Creator has granted him the blessed vision. جب ایک تجلّی پڑتی ہے موسیٰ تو غش کھا جاتے ہیں When even a single radiance touches Musa, he swoons in wonder. جِبریل ٹَھہَر کر سِدرہ پر بولے جو بڑھے ہم ایک قدم Jibraeel paused at Sidrat al-Muntaha and said: “If we step forward one step…” جل جائیں گے سارے بال و پَر اب ہم تو یہیں رہ جاتے ہیں “…all hair and wings will be burned; so we must remain here.” اللہ کی رَحمت سے سرور جا پہنچے دَنَا کی منزِل پر By the mercy of Allah, the master reached the station of the All-Wise. اللہ کا جلوہ بھی دیکھا دیدار کی لذّت پاتے ہیں He also witnessed the Manifestation of Allah and tasted the delight of the Divine Vision. مِعراج کی شب تو یاد رکھا پھر حشر میں کیسے بھولیں گے He ﷺ remembered us (ummah) on the night of Mi‘raj — so how could he ever forget us (ummah) on the Day of Resurrection? عطارؔ اِسی اُمّید پہ ہم دن اپنے گزارے جاتے ہیں۔ Attar, with this hope, spends his days immersed in devotion.