Al-Isra’ wal-Mi’raj: The Story of the Miraculous Night Journey
The Isra journey is the journey that the Messenger (PBUH) made at night on Al-Buraq with Gabriel from Mecca to the Holy House in Palestine. Then he ascended to the highest heaven at Sidrat al-Muntaha and returned later that same night.
The reason for naming Al-Isra’ and Al-Mi’raj with this name:
What is meant by Al-Isra? It can be defined in language and terminology as follows: In language, it is a source from Asra, which means walking at night. In terminology, it means the Prophet—may God bless him and grant him peace—going on a mount called Al-Buraq with Gabriel—peace be upon him—from the Sacred House in Mecca to Al-Aqsa Mosque in Jerusalem during part of the night and returning to Mecca on the same night.
The meaning of Al-Mi’raj in language and terminology is as follows: In language, it is a verb from Al-‘Uruj; which means ascension, and its root is ‘Araj, ya’ruj; If he ascended, and the Mi’raj: is the stairs or ladder by which one ascends to heaven, and it was said: it is what the souls ascend by when they are taken, and in terminology the Mi’raj is applied to the ascent of the Prophet – may God’s prayers and peace be upon him – to what is above the seven heavens, and his return during part of the night.
The reason for the Isra and Mi’raj journey:
The Isra and Mi’raj journey had many reasons.
It was to alleviate his pain and sorrow—may God bless him and grant him peace—due to the harm he received from his people, elevate the status of the Prophet—may God bless him and grant him peace—and honour him.
It was a way of comforting and consoling the Prophet, and informing him of his status and value with God – the Almighty – as he began a new phase of his call after that, in addition to the fact that it was a great favour for the Prophet – may God bless him and grant him peace -.
It was compensation for the Prophet – may God bless him and grant him peace – for what he encountered from the people of Taif and their denial of him, God Almighty said: (That is the bounty from God, and God is sufficient as Knower).
Informing the Prophet – may God’s prayers and peace be upon him – of the great signs of God Almighty, God Almighty says about the Isra’ journey: (To show him some of Our signs), and He Almighty said about the Mi’raj journey: (He has certainly seen some of the greatest signs of his Lord), because of what is in that of the ability to confront the difficulties of the call that confronts him, and of the scenes that the prophets and messengers saw, and some scenes of Paradise and Hell, and other than that.
Timing of the Isra’ and Mi’raj journey:
The opinions of the biography scholars varied regarding the time of the Isra’ and Mi’raj journey. The most famous of these sayings is what Al-Zuhri recorded: It was one year before the migration to Medina. It was after the Prophet’s suffering —may God’s prayers and peace be upon him—during his journey to Taif, so it was on the night of the twenty-seventh of Rajab in the twelfth year of the mission.
Events of the Night of Isra and Mi’raj:
Preparing for the Isra and Mi’raj journey:
Imam Al-Bukhari—may God have mercy on him—included in his Sahih the incident of the Isra and Mi’raj, where the Prophet—may God bless him and grant him peace—was lying on his back in the house of Umm Hani when the roof of the house split open. Two angels descended from it in human form and took him to Al-Hatem near Zamzam. Then they split open his chest, took out his noble heart, washed it with Zamzam water, and filled it with faith and wisdom.
The Prophet (peace be upon him) was spiritually prepared, and scholars affirm it.
The wisdom behind this is to prepare the Prophet (peace and blessings of Allah be upon him) for what he will witness and to prepare him for it from a certain spiritual perspective. Al-Hafiz Ibn Hajar commented on this by saying: “All that has been reported about splitting the chest and extracting the heart and other supernatural matters must be accepted without being exposed to diverting it from its reality, due to the validity of the ability, so nothing of that is impossible.”
The Prophet (peace be upon him) rode Al-Buraq to Al-Aqsa with Gabriel’s guidance.
Riding Al-Buraq and the Night Journey to Al-Aqsa Mosque Then Gabriel (peace be upon him) came to the Prophet with the mount Al-Buraq, which is a mount smaller than a horse and larger than a donkey, placing its hoof at the end of its sight; that is, placing its steps so that it reaches the extent of its vision. When the Prophet (peace and blessings of Allah be upon him) rode it, he did not remain steadfast, until Gabriel (peace be upon him) told him to remain steadfast, for no one better than him had ridden it, so the Prophet remained steadfast and sweated profusely, then it set off with them to the Holy House.
The Prophet (peace be upon him) ascended through the heavens, meeting Adam, Yahya, and Jesus.
Ascension to Heaven The Prophet and Gabriel ascended to the lowest heaven, and he saw Adam, peace be upon him, and welcomed him, and returned his greetings, and showed him the souls of the martyrs on his right, and the souls of the wretched on his left, then he ascended to the second heaven, and saw Yahya and Jesus, peace be upon them, and greeted them.
The Prophet (peace be upon him) ascended through the heavens, meeting and being greeted by various prophets.
Then he ascended to the third heaven and saw Joseph, peace be upon him, then he saw Idris, peace be upon him, in the fourth heaven, and Aaron, peace be upon him, in the fifth heaven, and Moses, peace be upon him, in the sixth heaven, and in the seventh heaven he saw Abraham, peace be upon him, and all of them greeted him and acknowledged his prophethood.
The Prophet (peace be upon him) ascended, spoke to God, received prayers, and saw scenes of the afterlife.
Then he ascended to the Lote Tree of the Limit and the Frequented House, then he ascended above the seventh heaven, and spoke to God – the Highest – and He imposed fifty prayers upon him, and the Prophet kept reviewing it until He made it five, and he was offered milk and wine, and he chose milk, and it was said to him that he had hit the fitnah, and he saw the rivers of Paradise, two apparent, and two hidden, and he saw the keeper of Hell – Malik – and he saw the usurers, and the unjust eater of the orphans’ money, and many other scenes. Lessons learned from the Isra and Mi’raj journey:
The Isra and Mi’raj journey had many lessons and morals to be learned, including the following:
God Almighty compensated the Prophet – may God bless him and grant him peace – for people’s refusal to him, especially since the incident occurred after the people of Taif harmed him and prevented him from entering the Sacred Mosque except near Mut’am bin Adi, so God Almighty compensated him by opening the gates of heaven for him and welcoming him to its people.
Allah comforted the Prophet (peace be upon him) after his losses by showing him divine signs.
Condolences and consolation from Allah – the Highest – to his Prophet – may God bless him and grant him peace – after the death of his wife Khadija – may God be pleased with her – and his uncle Abu Talib, so he honoured him with seeing signs from his Lord and other things.
The journey tested people’s faith, and Abu Bakr earned the title “Truthful” for believing in the Prophet’s miracle.
The temptation and testing of people; by clarifying who believes in him and who denies him, as going to the Holy House is only a two-month journey, there and back, and from that time Abu Bakr – may God be pleased with him – was called the Truthful; for his belief in the Prophet – may God bless him and grant him peace – in the miracle of Isra and Mi’raj.
The journey confirmed the Prophet’s truthfulness, the importance of prayer, and the connection between the two sacred mosques.
Statement of the truthfulness of the Prophet – may God bless him and grant him peace – after describing to people what humans are unable to describe. Statement of the importance of prayer and its status, as it was imposed in heaven. Evidence of the importance of the Sacred Mosque and Al-Aqsa Mosque, and the connection between them, and their establishment on monotheism and sincerity.
