Al-Isra and Al-Mi’raj: Definitions and Foundations

Introduction to Al-Isra and Al-Mi’raj

Al-Isra and Al-Mi’raj are two monumental events in Islamic history that highlight the spiritual journey and divine experiences of Prophet Muhammad ﷺ. These events not only underscore the esteemed status of the Prophet ﷺ but also mark the establishment of fundamental Islamic practices, notably the five daily prayers. This article delves into the definitions, foundations, authentic narrations, and the enduring significance of Al-Isra and Al-Mi’raj in Islamic tradition.

What Are Al-Isra and Al-Mi’raj?

Al-Isra (الإسراء):
Al-Isra refers to the miraculous night journey of Prophet Muhammad ﷺ from the Sacred Mosque in Mecca (Al-Masjid al-Haram) to the Al-Aqsa Mosque in Jerusalem (Al-Masjid al-Aqsa). This journey occurred during a portion of the night, followed by the Prophet’s ﷺ return to Mecca the same night.

Al-Mi’raj (المعراج):
Al-Mi’raj signifies the ascension of Prophet Muhammad ﷺ from Jerusalem through the seven heavens and beyond. During this spiritual ascent, the five daily prayers were prescribed to the Muslim community. The Prophet ﷺ then returned to Jerusalem and subsequently to Mecca within the same night.

Establishing Al-Isra and Al-Mi’raj

Al-Isra is established by the Qur’an in a mutawatir (widely transmitted) manner and by authentic, numerous hadiths. Regarding the Qur’an, Allah says:

“Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.” (Qur’an, Surah Al-Isra: 1)

Linguistic Meaning of Al-Isra:
The root “أسرى” (asra) means general night travel. It is said: “He traveled by night,” “He made him travel by night,” and “He caused him to travel by night.” According to the Qur’an and the majority of linguists, “sarā” (سَرَى) and “asrā” (أَسْرَى) have the same meaning, though some differentiate them by indicating “asrā” as traveling from early night and “sarā” as traveling from late night.

Linguistic Meaning of Al-Mi’raj:
“Al-Mi’raj” is derived from the root with a broken meem, similar to the pattern “مَفْعَل,” indicating ascent or elevation, akin to a ladder (“سُلّم”). It signifies the act of ascending, taken from the verb “عَرَجَ” (to ascend). Evidently, the intended meaning is ascent, using the noun form to denote the act of ascending.

Establishing Al-Mi’raj

Al-Mi’raj is established by authentic hadiths narrated by trustworthy and reliable narrators, accepted by the Muslim community. Even if only the two Sahihs (Sahih al-Bukhari and Sahih Muslim) had agreed upon it, it would suffice. However, other authenticated hadith collections, renowned biographical literature, and well-established Tafsir (Qur’anic exegesis) books also confirm it.

Some scholars believe that although Al-Mi’raj is not explicitly stated in the Qur’an, it is alluded to in Surah An-Najm (The Star) in the following verses:

“And indeed, he saw him in another descent, at the Lote Tree of the Utmost Boundary.” (Qur’an, Surah An-Najm: 13-18)

It has been narrated from Ibn Mas’ud and Lady Aisha (may Allah be pleased with them) that Al-Mar’ee (the visionary) was Gabriel (Jibril). It is also narrated from Ibn Abbas that Al-Mar’ee was Allah Himself. The first narration is considered the authentic and accepted one. According to Ibn Abbas, the verse also indicates Al-Mi’raj because he sees that it was on the night of Al-Mi’raj. The Messenger of Allah ﷺ saw Allah in His created form, and he saw Him in this state only twice: first, when descending from the Cave of Hira, and second, on the night of Al-Mi’raj.

Imam Ibn Kathir, in his Tafsir, summarizes with clarification:

“The Prophet ﷺ saw Jibril (peace be upon him) in the form Allah created him twice: first, after the period of revelation when the Prophet ﷺ descended from the Cave of Hira. He saw him with six hundred wings that covered the horizon. He approached him, and revelation was sent to him from Allah Almighty. Allah indicated this to him by saying: {He taught him strength through power; {He is the Most High}…} [Qur’an, Surah An-Najm: 1].

The second time was on the night of Al-Isra and Al-Mi’raj at the Sidrat al-Muntaha, as referenced in Surah An-Najm: {And indeed, he saw him in another descent…}.”

Al-Isra and Al-Mi’raj with Body and Soul

The majority of scholars, both predecessors and successors, agree that Al-Isra and Al-Mi’raj occurred in one night and that they were experienced by the Prophet ﷺ in a state of wakefulness, both physically and spiritually. This is indicated by Allah’s statement in the opening of Surah Al-Isra:

“In His Servant” (Qur’an, Surah Al-Isra: 1)

This clearly refers to both body and soul. Authentic and numerous reports, along with clear texts, support this interpretation without any evidence to the contrary.

In authentic hadiths, it is mentioned that the Prophet ﷺ’s chest was opened, he rode the Buraq, ascended to the heavens, met the prophets, was prescribed the five daily prayers, Allah spoke to him, and he would intercede between Moses (Musa) and his Lord. This confirms that both his noble body and soul were involved, negating any alternative interpretations.

Views Claiming It Was Solely Through the Soul

Some scholars have suggested that Al-Isra and Al-Mi’raj occurred solely through the Prophet’s soul. This view is attributed to Lady Aisha (may Allah be pleased with her) and Sayyid Muawiya (may Allah be pleased with him). They narrate that Lady Aisha said:

“The body of the Messenger of Allah ﷺ was not lost, but he was taken by his soul.”

This narration is not authentic. Qadi Iyad in “Al-Shifa” labeled it as weak (hasan dan munanq), and the memorizer Ibn Dahyah dismissed it as fabricated. Additionally, Lady Aisha had not yet been married to the Prophet ﷺ at the time of Al-Isra and Al-Mi’raj, as it occurred before the Hijrah, while their marriage took place after. Moreover, it is unanimously agreed that the Messenger ﷺ did not have any such experience except during the night of Al-Mi’raj.

Furthermore, the claim attributed to Muawiya is not authentic, as he was not a Muslim at the time of Al-Isra and Al-Mi’raj. Even if he had converted, the established Qur’anic and Sunnah texts refute this view.

Views Claiming It Occurred in a Dream

Another group of dissenters argue that Al-Isra and Al-Mi’raj occurred in a dream, citing the Qur’anic verse:

“And We did not make the vision that We showed you except as a trial for the people…” (Qur’an, Surah An-Najm: 5)

They argue that “vision” refers to a dream rather than a physical experience. However, Ibn Abbas, a foremost authority in Qur’anic exegesis, interpreted “vision” (رؤيا العين) to mean a literal, physical sight, not merely a dream. He stated:

“It is a sight with the eye that the Messenger of Allah ﷺ saw on the night he was taken on the Isra, encompassing the miraculous phenomena of the heavens and the earth.”

Ibn Abbas, being a foremost linguist and authority, supports the interpretation that “vision” in this context refers to a real, physical experience.

Moreover, if Al-Isra and Al-Mi’raj had occurred merely in a dream, it would not hold the profound significance it does. The disbelievers of Quraysh were quick to deny and ridicule the Prophet ﷺ, and some weak believers even renounced their faith, which would not have been the case if it were only a dream. Many people experience similar dreams without the associated awe and spiritual impact.

When Did Al-Isra and Al-Mi’raj Occur?

Scholars nearly unanimously agree that Al-Isra and Al-Mi’raj took place after the commencement of Muhammad’s prophetic mission and during a state of wakefulness, not in a dream. This is supported by numerous narrations found in well-known hadith collections and reliable biographical literature.

As for the specific year and month, opinions vary:

• Some believe it occurred a year before the Hijrah, supported by scholars like Az-Zuhri, Arwa ibn Az-Zubayr, and Ibn Sa’d.
• Others suggest two or three years before the Hijrah.
• The majority and most knowledgeable scholars assert it happened in the month of Rabi’ al-Awwal, with some suggesting the second night or the seventeenth night. Today, it is popularly believed to have occurred in Rabi’ al-Awwal, a conclusion reached after thorough research and contemplation.

Ibn Kathir, in “Al-Bidaya wa al-Nihaya,” mentions a narration from Jabir and Ibn Abbas (may Allah be pleased with them) stating:

“The Messenger of Allah ﷺ was born in the Year of the Elephant on Monday, the twelfth of Rabi’ al-Awwal. In that year, he was sent as a prophet, was taken up in Al-Mi’raj, and migrated.”

He also references a narration by Al-Hafiz Abdul Ghani ibn Sarur al-Maqdisi, which mentions that Al-Isra occurred on the twenty-seventh night of the month, although Ibn Kathir notes that the most authentic narrations point towards Rabi’ al-Awwal.

What Are the Hadiths Related to Al-Isra and Al-Mi’raj?

Numerous hadiths about Al-Isra and Al-Mi’raj have been narrated by the companions (may Allah be pleased with them) and transmitted by trustworthy and precise narrators. These have been recorded by the imams of hadith and tafsir in their established works, such as those by Al-Bukhari, Muslim, Ahmad, Tirmidhi, An-Nasa’i, Al-Bayhaqi, Ibn Jarir al-Tabari, and others. They are also mentioned by Imams Muhammad ibn Ishaq and Abdul Malik ibn Hisham in their biographical works.

Imam Ibn Kathir, in his Tafsir, states:

“Al-Hafiz Abu Al-Khattab ibn Dahyah, in his book ‘At-Tanweer fi Mawlid as-Siraj al-Munir,’ after mentioning the hadith of Al-Isra and Al-Mi’raj through Anas ibn Malik, elaborated on it, stating:

‘Narrations about Al-Isra and Al-Mi’raj have been consistently reported from Umar ibn al-Khattab, Ali, Ibn Mas’ud, Abu Dharr, Malik ibn Sa’sa, Abu Hurairah, Abu Sa’id Al-Khudri, Ibn Abbas, Shaddad ibn Aws, Abu Ibn Ka’b, Abdul Rahman ibn Qurz, Abu Habbah, Abu Layla al-Ansari, Abdul Malik ibn Amr ibn al-As, Jabir, Hudhayfah, Buraydah, Abu Ayyub al-Ansari, Abu Al-Hamra, Suhaib al-Rumi, Umm Hani’ bint Abu Talib, Aisha, and Asma bint Abu Bakr (may Allah be pleased with them all). Some narrated it in detail, while others summarized it based on their chains of transmission. Even if some narrations are not on the level of authentic, the hadith of Al-Isra is unanimously accepted by Muslims. The heretics and atheists reject it, attempting to extinguish Allah’s light with their mouths, but Allah only wishes to complete His light despite the disbelievers’ opposition.'”

Al-Isra and Al-Mi’raj According to Al-Bukhari and Muslim

The most authentic and reliable narrations are those agreed upon by the two esteemed imams, Al-Bukhari and Muslim, in their Sahihs:

Both imams narrate, through their chains, from Qatadah, from Anas ibn Malik, from Malik ibn Sa’sa—the wording for Al-Bukhari—and:

“The Messenger of Allah ﷺ narrated to them about the night he was taken on the Isra, saying: ‘While I was in Al-Hatam, perhaps lying in Al-Hijr, Jibril came to me and split open my chest from one side to the other, extracting my heart, then I was given a container of gold filled with faith and wisdom. He washed my heart, then placed it back. I was then given a mount without a mule and above a white donkey. Jibril said to him: ‘Is this the Buraq, O Abu Hamza?’ I said: ‘Yes.’ I mounted it, and Jibril took me up until we reached the first heaven, where Allah greeted us. It was said: ‘Who is this?’ He replied: ‘Jibril.’ It was said: ‘And who is with you?’ He replied: ‘Muhammad.’ It was said: ‘Have you been sent to him?’ He replied: ‘Yes.’ It was said: ‘Welcome to you; indeed, you are well-received.’ Allah opened the gate, and upon completion, I saw Adam (peace be upon him). I greeted him, and he returned the greeting, saying: ‘Welcome, righteous son and righteous prophet.'”

He then ascended to the second heaven, and similar greetings occurred with prophets Yahya (John) and Isa (Jesus) (peace be upon them both). This pattern continued through the sixth heaven with Moses (Musa) and the seventh heaven with Ibrahim (Abraham) (peace be upon them all).

Upon reaching Sidrat al-Muntaha (the Lote Tree of the Utmost Boundary), he saw it resembling “Qalal Hijr” (an abundant form of Hijr) and its leaves like the trunk of the Elephant. There were four rivers: two hidden and two visible. The hidden ones were rivers in Paradise, and the visible ones were the Nile and the Euphrates.

He was then taken to the “House of the Purified” (Al-Bayt al-Ma’mur), and brought three containers: one of wine, one of milk, and one of honey. He chose the milk, which Allah described as the innate disposition (Fitrah) upon which he and his nation are based.

Allah prescribed fifty daily prayers for him, but upon consulting Moses, who informed him that his nation could not manage fifty prayers daily, and after three consultations, Allah reduced the obligation by ten each time, ultimately establishing the five daily prayers.

Some narrations in Imam Muslim’s Sahih elaborate that the Prophet ﷺ was brought to the Al-Masjid al-Aqsa, prayed two rak’ahs there, and after his return, Jibril presented him with two containers: one of wine and one of milk. He chose the milk.

Allah also said:

“O Muhammad, indeed they are five daily prayers each consisting of ten [good deeds] each. That makes fifty prayers. Whoever intends to perform a good deed but does not do it, it is recorded for him as a complete good deed. If he does it, it is recorded as ten good deeds. And whoever intends to commit a sin but does not do it, no sin is recorded for him. But if he commits it, it is recorded as one sin.” (Note: This is an interpretative explanation based on the narration provided.)

Significance of Al-Isra and Al-Mi’raj in Islam

Al-Isra and Al-Mi’raj hold immense significance in Islam for several reasons:

1. Establishment of the Five Daily Prayers:
   These events mark the divine prescription of the five daily prayers, a cornerstone of Islamic worship.
2. Affirmation of Prophetic Status:
   The miraculous journey and ascension affirm Prophet Muhammad’s ﷺ elevated status among the prophets.
3. Spiritual Enlightenment:
   The experiences symbolize the spiritual journey and the close relationship between Allah and His Messenger.
4. Unity of the Ummah:
   The journey to Al-Aqsa Mosque in Jerusalem underscores the connection between the Islamic faith and previous Abrahamic traditions.

Conclusion

Al-Isra and Al-Mi’raj are foundational events in Islamic tradition, firmly established through the Qur’an and authentic hadiths. They signify the spiritual and physical journey of Prophet Muhammad ﷺ, underscoring his esteemed status and the divine instructions bestowed upon him, notably the establishment of the five daily prayers. The detailed narrations by trusted companions and their preservation in authoritative Islamic texts attest to the authenticity and significance of these miraculous events.