Prepared and Compiled by: Dr. Mowahib Al-Khatib
Summary:
The event of Isra and Mi’raj is one of the miracles of the noble Prophet Muhammad (PBUH). Belief in its details, as conveyed by the Quran and the Prophet, is a matter of the unseen that must be believed in. Allah took His servant on a night journey from the Sacred Mosque (Al-Masjid Al-Haram) to the Al-Aqsa Mosque, then ascended him on the Buraq to the higher realms near the Lote tree (Sidrat al-Muntaha), and he returned on the same night. This journey took place with both the soul and body together, transcending time and space. The Prophet led the other prophets in prayer, and Islam became the religion with which all previous scriptures were sealed.
In this scientific paper, we explore Isra and Mi’raj in light of the Quranic verses and reflect on its purpose. We also examine its rhetorical features and share some of the visions the Prophet Muhammad (PBUH) described during the Mi’raj. Additionally, we look into Al-Tabatai’s Tafseer in “Tafseer Al-Meezan,” comparing it with narrations from the general public regarding key doctrinal issues that stem from Isra and Mi’raj, such as the possibility of seeing the Divine Being (Allah), the unseen realm (including heaven and hell), and the life of the prophets. We discuss opinions on whether the ascension was physical or spiritual or if it was a dream-like vision. We attempt to keep the research brief, as most of it is based on narrative interpretations rather than theological or philosophical discussions. Lastly, we address a contemporary issue raised by youth: the compatibility of science with the occurrence of Isra and Mi’raj. We ask Allah and His Messenger to accept this humble effort.
Keywords: Isra and Mi’raj
1. Isra and Mi’raj in Language
- Isra: It means traveling by night. The word in Al-Mukhtar al-Sahh is derived from “سَرَى” (yisri, with kasra), meaning to travel at night, and “سُرًى” (with a damma) refers to the act of traveling at night. “مَسْرًى” (with a fat-ha) refers to the place of travel, and “أَسْرَى” means to travel at night, according to the dialect of the people of Hijaz.
- Mi’raj: Refers to a ladder or ascent. “عَرَجَ” on a ladder means to ascend or rise.
2. In Terminology
The terms “Isra” and “Mi’raj” are often used together to refer to the Prophet Muhammad’s night journey and ascension. The phrase generally means: “His (PBUH) night travel to specific places in a miraculous way.” This encompasses both the journey to Al-Aqsa Mosque (Isra) and the ascension to the higher heavens (Mi’raj). Thus, when referring to “Mi’raj,” it also implies “Isra” during the night.
As mentioned in the Quran:
{Glory be to the One who took His servant on a night journey from the Sacred Mosque to the Al-Aqsa Mosque, the surroundings of which We have blessed, so that We might show him some of Our signs. Indeed, He is the Hearing, the Seeing.} (Al-Isra, 17:1)
{And by the night as it goes, and by the dawn as it shines.} (Al-Fajr, 89:4)
ب. In Surah An-Najm (53:1-18):
{By the star when it descends, your companion has not strayed, nor has he erred. Nor does he speak from his own desire. It is but a revelation revealed. Taught to him by one intense in strength, one of soundness. And he rose to his true form. And he was at the highest horizon. Then he drew near and came closer. And was at a distance of two bows’ length or nearer. And he revealed to His servant what he revealed. The heart did not lie about what it saw. Will you dispute with him over what he saw? And he certainly saw him another time, near Sidrat al-Muntaha, near it is the Garden of Refuge. When the Sidrah was covered with what it was covered. The eye did not turn aside, nor did it transgress. He certainly saw some of the greatest signs of his Lord.} (An-Najm, 53:1-18)
Second: Isra and Mi’raj in the Interpretation of Al-Mizan
A. Where Does the Discussion in Al-Mizan Focus?
In Tafseer Al-Mizan (a famous Quranic exegesis by Allama Tabatabai), the discussion focuses on narrations and reports detailing the events of the Isra and Mi’raj of the Prophet Muhammad (PBUH). These narrations are used to explain the incident’s significance and the profound miracles that occurred during this journey.
B. The Purpose of the Isra and Mi’raj Journey
In verse {لنريه من آياتنا} (“So that We may show him some of Our signs”), the purpose of the journey is clearly indicated as allowing the Prophet (PBUH) to witness some of the great signs of Allah. The event demonstrates the majesty and power of these divine signs, as Allah states elsewhere that the Prophet Muhammad (PBUH) saw His greatest signs during this event.
Al-Mizan explains that the purpose of the Mi’raj was not just about confirming the Prophet’s position but also to strengthen the understanding of faith in the hearts of the believers by exposing them to divine truths. The narrative illustrates that the experience was not for the Prophet alone but also to communicate profound spiritual truths to his followers.
Additionally, the Mi’raj served as a response to the disbelievers’ demands for proof of the Prophet’s truthfulness, likening their requests to those of the people of Musa (Moses) when they demanded miracles. Allah, in His wisdom, responded by revealing His power over the heavens and earth and explained that belief in the messenger is independent of miraculous signs, for faith itself is a test of trust in Allah’s unseen power.
This argument is rooted in the understanding that miracles and signs should not solely be the basis of belief but are instead markers that point to the greater reality of God’s existence and majesty.
D. The Narrative Interpretation of the Miracle of Isra and Mi’raj
In Al-Qummi’s interpretation, from his father, from Ibn Abi Umeer, from Hisham bin Salim, from Abu Abdullah (peace be upon him), he said: Jibril (Gabriel), Mikail, and Israfil brought the Buraq to the Messenger of Allah (peace be upon him). One held the bridle, one held the saddle, and the other adjusted his clothes. The Buraq shook, and Jibril struck it, saying: “Settle down, O Buraq! No prophet has ridden you before him, nor will any prophet ride you after him.” It then moved forward, lifting him not by much, and Jibril showed him the signs from the heavens and the earth.
He said: “While I was on my journey, a caller called from my right: ‘O Muhammad,’ but I did not respond or turn toward him. Then a caller called from my left: ‘O Muhammad,’ but again, I did not respond or turn toward him. Then a woman appeared before me, revealing her arms, adorned with all the beauty of the world. She said: ‘O Muhammad, look at me so I may speak to you.’ But I did not look at her and continued my journey. Then I heard a voice that startled me, so I passed it by. Jibril then descended and said: ‘Pray.’ I prayed, and he asked: ‘Do you know where you prayed?’ I replied: ‘No.’ He said: ‘You prayed at Mount Sinai, where Allah spoke to Moses.’ We proceeded, and then Jibril said: ‘Descend and pray.’ I descended and prayed. Again, he asked: ‘Do you know where you prayed?’ I said: ‘No.’ He replied: ‘You prayed in Bethlehem, near Jerusalem, where Jesus, the son of Mary, was born.’
Then we continued, and upon reaching Jerusalem, I tied the Buraq to the ring where the prophets used to tie it. I entered the mosque with Jibril by my side and found Abraham, Moses, and Jesus, among other prophets whom Allah willed. They had gathered there. The prayer was established, and I had no doubt that Jibril would lead us. However, as we lined up, Jibril took my arm and positioned me in front, and I led them in prayer without any pride.”
Third: The Journey of Isra and Mi’raj: A Comparative Study Between Shia and Some Sunni Interpretations
A. The Subtle Nuances of Language in the Verses of Isra and Mi’raj
- The connection between the beginning of the Surah and the previous one, which ends with the mention of the highest ranks of closeness to Allah for the righteous:
“Indeed, Allah is with those who fear Him and those who are doers of good.” (Surah An-Nahl, 128).
In the first verse of Surah Al-Isra:
“Glory be to the One who took His servant on a night journey” (Surah Al-Isra, 1). - Allah’s statement in Surah An-Nahl, verse 124, regarding the Children of Israel:
“The Sabbath was only prescribed for those who differed concerning it, and your Lord will judge between them on the Day of Judgment concerning what they used to differ about.”
And in Surah Al-Isra, He speaks about them again:
“And We gave Moses the Scripture and made it a guidance for the Children of Israel, saying, ‘Do not take other than Me as Disposer of affairs.'” - The Surah is surrounded by the repetition of glorification (tasbih), as seen in verses (1, 43, 44, 93, 108). This indicates astonishment at the magnitude of God’s divine power. The Surah ends with praise and exaltation:
“Say, ‘All praise is due to Allah, who has not taken a son and has no partner in the dominion, and has no ally out of weakness. And glorify Him with a tremendous glorification.'”
