Dr. Mawahib Al-Khateeb
B. Summary of the Journey of Isra and Mi’raj
A year before the Hijra, the Prophet (PBUH) was taken on the night journey (Isra) to Al-Aqsa Mosque and then ascended to the heavens (Mi’raj). Some say it occurred five years before the prophethood, while others suggest different timelines. There are differing opinions about the exact month of the Isra and Mi’raj; some say it happened in Rabi’ al-Awwal, others in Rabi’ al-Thani, some in Rajab, others in Ramadan, and yet others in Shawwal. The detailed story of this event is narrated in their religious texts, and it is considered one of the great miracles of the Prophet, fulfilling all the conditions of a miracle due to its extraordinary nature and its connection with the claim of prophethood.
C. Doctrinal Issues Resulting from the Isra and Mi’raj
The Isra and Mi’raj event raised several doctrinal issues, including:
- The Life of the Prophets After Their Deaths
In the context of the miracle of Isra and Mi’raj, there is a clear indication that the prophets and messengers, peace be upon them, are alive after their deaths. Their souls are returned to them after they pass away, and they live in a state similar to that of martyrs. This is evidenced by their appearance during the journey of Isra and Mi’raj. - The Question of Whether the Prophet Saw God and the Meaning of Nearness and Descending
A. On the Matter of Seeing God
Shia scholars unanimously agree that the vision of God is a heart-based vision with inner insight (bissirah), a type of spiritual witnessing rather than physical sight, as physical vision would imply that God has a bodily form.
On the other hand, there are various opinions among the general public (Ahl al-Sunnah). Some believe that the Prophet did not see God, a view shared by a group of hadith scholars, theologians, and jurists. Others assert that the Prophet saw God with his heart, his soul, or even with his eyes, citing three different opinions attributed to Ibn Abbas.
Additionally, al-Qadi Iyad argued based on verse 13 of Surah An-Najm, {مَا كَذَبَ الْفُؤَادُ مَا رَأَى} (The heart did not lie in what it saw), stating, “Allah chose Moses for speaking to Him, Abraham for friendship, and Muhammad for the vision.” The Ash’ari school of thought also followed this interpretation.
In this matter, some scholars like al-Qurtubi refrained from taking a definitive stance, as there is no conclusive evidence. The debate over whether the Prophet saw his Lord during the Mi’raj is based on conflicting textual interpretations subject to further exegesis.
Reconciling the Opinions
Hafiz Ibn Hajar mentioned that it is possible to reconcile the views of Ibn Abbas and Aisha, by interpreting Aisha’s denial as referring to physical sight, and Ibn Abbas’s affirmation as referring to the vision of the heart.
B. The Meaning of “Denu” (Closeness)
In the verse {ثُمَّ دَنَا فَتَدَلَّى فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى} (The Star: 8-9), the term “danu” refers to a spiritual nearness that the Prophet (PBUH) reached, and the “Qab Qawsayni” metaphorically represents the closeness, similar to what the Arabs would do when entering into a treaty by drawing their bows. The concept of “tadallay” (to descend or draw near) signifies an even greater closeness or attachment.
Opinion of Allama Tabatabai
Regarding the phrase “Then he drew near and descended,” Allama Tabatabai explains that “danu” (nearness) means closeness, and “tadalla” (descending or attaching) implies an intimate and profound nearness. He explains that this could be understood in two ways:
- If the pronouns refer to Gabriel, then it means Gabriel drew close to the Prophet to elevate him to the heavens.
- If the pronouns refer to the Prophet, it means the Prophet drew closer to Allah, enhancing his proximity to Him.
3. The Creation of Heaven and Hell
The existence of Heaven and Hell is affirmed in the narration of the Mi’raj, where the Prophet (PBUH) described seeing a river in Paradise with domes of hollow pearls on its banks. When asked by Gabriel, he was told it was the “Kawthar” that his Lord had granted him. This contradicts some opinions that suggest they were not created.
4. Isra and Mi’raj – Spirit and Body
A. The Journey Was in the Spirit
One opinion holds that the journey took place in the spirit and that it was a dream. It is acknowledged by all that the dreams of prophets are true and divine revelation. Those who support this view refer to the verse {وَمَا جَعَلْنَا الرُّؤْيَةَ الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ} (Isra: 60).
B. Physical Journey to Al-Aqsa and Spiritual Ascension
Another view holds that the journey to Al-Aqsa was with the body, and then the ascension to the heavens was spiritual. They base this argument on the verse {سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الأَقْصَى} (Isra: 1), highlighting the miraculous nature of the event and the honor of the Prophet (PBUH).
C. Both Spirit and Body
There are also those who believe the entire journey, including the ascension, was in both body and spirit, a view supported by several companions and affirmed by Al-Qadi Iyad.
D. Shia Perspective
In contrast, the Shia scholars unanimously agree that the journey was in both body and spirit, a view expressed by Sheikh Al-Tusi, Sheikh Al-Tabarsi, Al-Allama Al-Majlisi, and others.
Allama Tabatabai critiques a narration from Ibn Ishaq and Ibn Jarir that suggests Aisha said the Prophet’s body was not lost but that his spirit made the journey. He responds by saying that this narration contradicts the historical consensus, and the timing of the event (before the migration to Medina) invalidates the claim that the Prophet’s body did not make the journey. The Quranic verse also affirms that the Prophet (PBUH) traveled from the Sacred Mosque (Masjid al-Haram).
