Mi'raj
and Isra
Bani
Isra'il 17:1
Glory be
to Him, Who transported His Servant one night from the Maskjid-I-Haram to the
distant Temple, whose surroundings We have blessed, so that We might show him
Our Signs;EN17:1 the fact is that He alone is All-Hearing and All-Seeing. 17:1
EN17:1 One night the Angel Jibril transported the Holy Prophet on al-Buraq
from Masjid-i-Haram to Masjid-i-Aqsa (the Temple). There the Holy Prophet offered his prayers along with the
other Prophets. Then he took him
towards the higher spheres, where he met some of the great Prophets in
different spheres. At last he
reached the Highest Place in the Heavens, and was received in audience by
Allah. It was there that besides
other important instructions five daily Prayers were prescribed. Then he returned to the Temple and from
there came back to Masjid-i-Haram.
During this journey, according to many traditions, Paradise and Hell
were shown to him. We also learn
from authentic traditions that on the following day when he mentioned this event,
the disbelievers of Makkah scoffed at him, and some of the Muslims also were
skeptical about this. The above
additional details base don the traditions cannot be said to be against the
Quran, for these additions to the details given in the Quran; therefore the
details related to in the traditions cannot be rejected on the plea that they
are against the Quran.
Nevertheless, if one rejects any part of those details which are given
in the traditions, one cannot be declared a renegade.
It was a
supernatural event which was brought about by the unlimited power of
Allah. This was a physical journey
in which Allah arranged that the Holy Prophet should make observation of His
Signs with his physical eyes. All
the objections raised against the various details which are given in the
traditions are frivolous, except two, which are plausible. Firs, if we accept these details, then
we shall have to admit that Allah is confined to a certain place: otherwise
there was no need that His Servant should be transported for this purpose to a
certain place. Secondly, according
to traditions, the Holy Prophet was enabled to observe Paradise and Hell where
he saw some people suffering from torment. The objection is: why should some people be awarded
punishments or rewards before the Final Judgment after Resurrection?
As regards
the first objection, it is true that Allah is Infinite by Himself, but in
dealing with His creation, He employs those means which suit His imperfect
creation not because of any limitation of His but because of the limitations of
His creation. When he desires to
show some of the wonderful Signs of His Kingdom to a servant, He transports him
to the place where the Signs are to be shown. It is obvious that the servant cannot see simultaneously the
whole of the universe as Allah does, for Allah has no need to go to any place
for this purpose but the servant has.
The same applies to the appearance of the servant before the Creator. Though Allah is not confined to any
locality, it is necessary to go to the place where His manifestations have been
concentrated for his observation because it is not possible for the servant
with his limited powers to go in His Presence in His Infinite Capacity.
As regards
the second objection, it is based on the lack of understanding: many of the
Signs which were shown to the Holy Prophet were symbolical. For instance, a small hole from which a
fat ox came out but could not go back into it, represented mischief
personified. In the same way the
adulterer were shown as if they had fresh meat before them but instead of that
they were eating rotten flesh.
Similar punishments for evil deeds shown to him were only symbolic
observations of the punishments in the Hereafter so that he might see in
advance the things which would take place in the Hereafter.
In regard
to Mi'raj it should be kept in view that all of the Prophets were enabled by
Allah to see His Signs in the heavens and the earth according to their
ranks. And for this propose all the material curtains were
lifted so that they could see with their naked eyes the unseen realities, to
which they were required to invite the people. This was done so that the Prophets could say with full
conviction what they had seen with their own eyes. For this experience would distinguish them from a
philosopher who bases all his theories on guess work and cannot say that he
bears witness to what he claims.
In contrast to philosophers, Prophets could say that they bore witness
to the things which they presented because they had seen them with their own
eyes.
An-Najm
53:1-18
By the
StarEN53:1 when it set, 53:1
EN53:1 When the day dawned, and the stars
are set.
your
companion EN53:2 is neither gone astray nor deluded EN53:3. 53:2
EN53:2 "Your companion" implies
the Holy Messenger of Allah and the addresses are the Quraish. "The person being mentioned is no
stranger to you: he is not an outsider whom you may not be knowing or
recognizing already. He is a man
of your own clan and tribe; he lives and moves among you; even your children
know who and what he is, what is his character, what are his dealings, what are
his ways and habits and characteristics, and how has he passed his life among
you so far. If some one of you
were to say an improbable thing about him, there would be a thousand men among
you who knew him, who could see for themselves what was said actually applied
to him or not."
EN53:3 This is the thing for which an oath
has been sworn by the setting star or stars. Muhammad is a well-known man among you. Your accusation that he has gone astray,
or is misguided, is utterly wrong.
In fact, he is neither gone astray, nor misguided." When the stars have set and the day has
dawned, every thing appears before man in its real form and shape, and there remains
no doubt whatever about the reality of anything. The same is the case of Muhammad among you. His life and personality is not hidden
in darkness, but is manifest like the bright dawn.
He does
not speak of his own desire; 53:3
it is
but a Revelation which is sent down to him. EN53:4 53:4
EN53:4 The things for which you accuse him
of having gone astray or been misled and deceived, have neither been fabricated
by himself nor motivated by any selfish desire on his part, but they have been
sent down, and are being sent down, to him by God. This knowledge has been bestowed on him by Revelation. The Quran is not his composition
but it is a Divine Word.
One
mighty in power has taught him, EN53:5 53:5
EN53:5 That is, "There is no human
being who teaches him this, as you seem to think, but he obtains this knowledge
through a supernatural source (Angel Gabriel). Allah made Gabriel a means of conveying knowledge to the
Holy Prophet, and was the Holy Prophet's teacher in the metaphoric sense for
being only a medium of instruction.
This does not give him any superiority whatever.
who is
endowed with great wisdom. EN53:6 He stood poised
in front 53:6
EN53:6 Gabriel possess both intellectual
and physical powers to the highest degree.
when he
was on the uppermost horizon. EN53:7 53:7
EN53:7 When the Holy Prophet saw angel Gabriel
for the first time, he had appeared on the eastern horizon of the sky; and at
that time he was in his real shape in which Allah has create dhim.
Then he
drew near and hung suspended above, 53:8
two
bow-lengths away or even closer. EN53:8 53:9
EN53:8 After appearing on the uppermost
edge of the sky, Gabriel started advancing towards the Prophet till he reached
and hung suspended above him in the mid air. Then he bent down to him and came within just two bow-lengths
or even closer.
Then he
revealed to the servant of Allah whatever he had to reveal. EN53:9 53:10
EN53:9 He revealed to His (Allah's) servant
whatever he revealed.
The
heart belied not what he saw. EN53:10 53:11
EN53:10
Do you
then dispute with him concerning what he sees (with the eyes)? 53:12
And he
saw him once again 53:13
by the farthest
lote-tree, 53:14
nearby
which is the Garden of Repose. EN53:11 53:15
EN53:11 This is about the Holy Prophet's
second meeting with Gabriel in which he appeared before him in his real shape
and nature. This meeting took
place at Sidrat-al-muntaha, along with which is located jannat al-ma'va (Garden
of Repose).
At that
time the lote-tree was covered with that which covered it. EN53:12 53:16
EN53:12 That is, its Splendor and Glory
exceeds all description. The Divine
Glory and effulgence was such as can neither be conceived by man nor can any
human language depict it adequately.
The
sight was neither dazzled nor it exceeded the limit, EN53:13 53:17
EN53:13 That is, "On the one hand, the
Holy Messenger of Allah was so firm and steadfast that even in the presence of
the Great Divine Splendor and Glory his sight was not dazzled and he went on
gazing at it with great composure.
On the other hand, he was in such complete control of himself and so
exclusively attentive that he kept his mind and his sight focused upon the
object for which he had been summoned, and he did not let his sight wander to
any side like a spectator's to have a glimpse of the wonderful objects present
there.
and he
saw of the greatest Sign of his Lord. EN53:14 53:18
EN53:14 The Hoy Prophet had not seen Allah
but His wonderful Signs. Had he
seen Allah Almighty it would have been a great thing and must certainly have
been mentioned explicitly.