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Isra and Mi'raj

The Isra and Mi'raj (Arabic: , al-Isr wal-Mirj) are the two parts of a Night Journey that, according to Islam,
Muhammad took during a single night around the year 621. It has been described as both a physical and spiritual journey.[1] A
brief sketch of the story is in surah al-Isra of the Quran[2] and other details come from the hadith collections of the reports of the
teachings, deeds and sayings of Muhammad. In the Isra part of the journey, Muhammad travels on the steed Buraq to "the farthest
mosque" (identified in later Islamic tradition as a physical worldly location being at Al-Aqsa Mosque in Jerusalem) where he leads
other prophets in prayer. He then ascends to heaven in the Mi'raj journey where prophet Muhammad spoke to God. This
remembrance of this journey is one of the most significant events in the Islamic calendar.[3]

The Mi'raj

There are different accounts of what occurred during the Miraj, but most narratives have the same elements: Muhammad
ascended into heaven with the angel Gabriel and met a different prophet at each of the seven levels of heaven; first Adam, then
John the Baptist and Jesus, then Joseph, then Idris, then Aaron, then Moses, and lastly Abraham. After Muhammad meets with
Abraham, he continues on to meet God without Gabriel. God tells Muhammad that his people must pray 50 times a day, but as
Muhammad descends back to Earth, he meets Moses who tells Muhammad to go back to God and ask for fewer prayers
because 50 is too many. Muhammad goes between Musa and God three times until the prayers are reduced to the five daily
prayers, which God will reward tenfold.[4] That again, Moses told Muhammad to ask for even lesser but Muhammad felt ashamed
and said that even with lesser prayer times, his followers might not even perform diligently and said he is thankful for the five.

Al-Tabari is an authentic source for Islamic research. His description of the Miraj is just as simplified as the description given
above, which is where other narratives and hadiths of the Miraj stem from, as well as word of mouth. While this is the simplest
description of the Miraj, others include more details about the prophets that Muhammad meets. In accounts written by Muslim,
Bukhari, Ibn Ishaq, Ahmad b. Hanbal and others, physical descriptions of the prophets are given. Adam is described first as being
Muhammads father, which establishes a link between them as first and last prophets.[5] Physical descriptions of Adam show him
as tall and handsome with long hair. Idris, who is not mentioned as much as the other prophets Muhammad meets, is described as
someone who was raised to a higher status by God. Joseph, is described as the most beautiful man who is like the moon. His
presence in the Miraj is to show his popularity and how it relates to Muhammads. Aaron is described as Muhammads brother
who is older and one of the most beautiful men that Muhammad had met. Again, the love for Aaron by his people relates to
Muhammad and his people. Abraham is described with likeness to Muhammad in ways that illustrate him to be Muhammads
father. Jesus is usually linked to John the Baptist, who is not mentioned much. The physical descriptions of Jesus vary, but he is
said to be tall with long hair and either red or white skin. Moses is different than the other prophets that Muhammad meets in that
Moses stands as a point of difference rather than similarities.[6]

Some narratives also record events that preceded the heavenly ascent. Some scholars believe that the opening of Muhammads
breast was a cleansing ritual that purified Muhammad before he ascended into heaven. Muhammads chest was opened up and
water of Zamzam was poured on his heart giving him wisdom, belief, and other necessary characteristics to help him in his ascent.
This purification is also seen in the trial of the drinks. It is debated when it took placebefore or after the ascentbut either way it
plays an important role in determining Muhammads spiritual righteousness.[7]

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 Islamic sources

The events of Isra and Mi'raj are referred to briefly in the Qur'an. For greater detail, they have been discussed in Hadith literature,
reported sayings of the prophet which supplement the Qur'an. Of the hadith, two of the best known are by Anas ibn Malik, who
would have been a young boy at the time of Muhammad's journey of Mi'raj. Ibn 'Abbas is another source that challenges the usual
description of the Mi'raj. He was also a young boy at the time of the journey.[8]

Quran

Within the Quran itself, surah al-Isra, the 17th chapter. In it, the first verse briefly describes the Isra. There is also some information
in a later verse and another sura, an-Najm, which some scholars[who?] say is related to the Isra and Mi'raj.

Glory to Him Who carried His servant by night from the Sacred Mosque to the Furthest Mosque, whose
precincts We have blessed, to show him of Our wonders! He it is Who is All-Hearing, All-
Seeing![Quran 1 7 :1 (Translated by Tarif Khalidi)]

Remember when We said to you that your Lord encompasses mankind in His knowledge. Nor did We
make the vision We showed you except as a test to people, as also the accursed tree in the
Qur'an.[Quran 1 7 :60 (Translated by Tarif Khalidi)]

And he saw him a second time,

By the lote-tree of the Extremity
Near which is the Garden of Refuge
When there covered the lote-tree that which covered it.

The neither veered nor overreached.

He saw some of his Lord's greatest wonders.[Quran 53:1 31 8 (Translated by Tarif Khalidi)]

Hadith

From various hadiths we learn much greater detail. The Isra is the part of the journey of Muhammad from Mecca to Jerusalem. It
began when Muhammad was in the Great Mosque, and the Archangel Jibrl (or Jibrl, Gabriel) came to him, and brought Buraq,
the traditional heavenly steed of the prophets. Buraq carried Muhammad to the al-Aqsa Mosque, the "Farthest Mosque", in
Jerusalem. Muhammad alighted, tethered Buraq to the Temple Mount and performed prayer, where on God's command he was
tested by Gabriel.[9][10] It was told by Anas ibn Malik that Muhammad said: "Jibra'il brought me a vessel of wine, a vessel of water
and a vessel of milk, and I chose the milk. Jibra'il said: 'You have chosen the Fitrah (natural instinct).'" In the second part of the
journey, the Mi'raj (an Arabic word that literally means "ladder"),[11] Jibra'il took him to the heavens, where he toured the seven
stages of heaven, and spoke with the earlier prophets such as Abraham (Ibrhm), Moses (Musa), John the Baptist (Yay ibn
Zakary), and Jesus (Isa). Muhammad was then taken to Sidrat al-Muntaha a holy tree in the seventh heaven that Gabriel was
not allowed to pass. According to Islamic tradition, God instructed Muhammad that Muslims must pray fifty times per day; however,

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 Moses told Muhammad that it was very difficult for the people and urged Muhammad to ask for a reduction, until finally it was
reduced to five times per day.[3][12][13][14][15]

Ibn 'Abbas Primitive Version

Ibn Abbass Primitive Version narrates all that Muhammad encounters throughout his journey through heaven. This includes seeing
other angels, and seas of light, darkness, and fire. With Gabriel as his companion, Muhammad meets four key angels as he
travels through the heavens. These angels are the Rooster angel (whose call influences all earthly roosters), Half-Fire Half-Snow
angel (who provides an example of Gods power to bring fire and ice in harmony), the Angel of Death (who describes the process
of death and the sorting of souls), and the Guardian of Hellfire (who shows Muhammad what hell looks like). These four angels are
met in the beginning of Ibn Abbass narrative. They are mentioned in other accounts of Muhammads ascension, but they are not
talked about with as much detail as Ibn Abbas provides. As the narrative continues, Ibn Abbas focuses mostly on the angels that
Muhammad meets rather than the prophets. There are rows of angels that Muhammad encounters throughout heaven, and he even
meets certain deeply devoted angels called cherubim. These angels instill fear in Muhammad, but he later sees them as Gods
creation, and therefore not harmful. Other important details that Ibn Abbas adds to the narrative are the Heavenly Host Debate, the
Final Verses of the Cow Chapter, and the Favor of the Prophets.[16] These important topics help to outline the greater detail that
Ibn Abbas uses in his Primitive Version.

Some debates that Ibn Abbass narrative brings about have to do with his description of Muhammads encounter with God. Ibn
Abbas illustrates God as a human who touches and speaks to Muhammad as a human would. This is seen as an abomination
and thus takes away Ibn Abbass authenticity. In an attempt to reestablish Ibn Abbas as authentic, it seems as though a translator
added the descent of Muhammad and the meeting with the prophets. The narrative only briefly states the encounters with the
prophets, and does so in a way that is in chronological order rather than the normal order usually seen in ascension narratives. Ibn
Abbas may have left out the meeting of the prophets and the encounter with Moses that led to the reduction of daily prayers
because those events were already written elsewhere. Whether he included that in his original narrative or if it was added by a
later translator is unknown, but often a point of contention when discussing Ibn Abbass Primitive Version.[17]

Masjid al-Aqsa, the farthest Mosque

The place referred to in the Quran as "the farthest mosque"[2] (Arabic: , al-Masjidu
'l-Aq), from surat al-Isra, has been historically considered as referring to the site of the
modern-day al-Aqsa Mosque in Jerusalem. However, the al-Aqsa Mosque in Jerusalem was
not built during Muhammad's lifetime. The Jerusalem interpretation was advanced by the
earliest biographer of Muhammad (ca. 570-632) Ibn Ishaq (ca. 704-761/770) and is
supported by numerous ahadith. The term used for mosque (Arabic masjid) literally means Thought to be referred to in the Quran
as "The farthest mosque", al-Aqsa is
"Place of prostration" and includes monotheistic places of worship but does not lend itself
considered the third holiest Islamic
exclusively to physical structures but a location, as Muhammad stated "The earth has been site, after Mecca and Medina.
made for me (and for my followers) a place for praying".[18] When the Rashid caliph Umar
conquered Jerusalem after Muhammad's death, a prayer house was rebuilt on the site. The structure was expanded by the
Umayyad caliph Abd al-Malik ibn Marwan and finished by his son al-Walid I in 705. The building was repeatedly destroyed by
earthquakes and rebuilt, until the reconstruction in 1033 by the Fatimid caliph Ali az-Zahir, and that version of the structure is what
can be seen in the present day.

Many Western historians, such as Heribert Busse[19] and Neal Robinson,[20] agree that Jerusalem is the originally intended
interpretation of the Quran. Muslims used to pray towards Jerusalem, but according to the following verses of their Quran, God
changed this direction, the Qibla, to instead direct to al-Masjid al-Haram:

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 And thus we have made you a just community that you will be witnesses over the people and the
Messenger will be a witness over you. And We did not make the qiblah which you used to face except that
We might make evident who would follow the Messenger from who would turn back on his heels. And
indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to
lose your faith. Indeed Allah is, to the people, Kind and Merciful. We have certainly seen the turning of
your face, [O Muhammad], toward the heaven, and We will surely turn you to a qiblah with
which you will be pleased. So turn your face toward al-Masjid al-Haram. And wherever you
[believers] are, turn your faces toward it [in prayer]. Indeed, those who have been given the Scripture
well know that it is the truth from their Lord. And Allah is not unaware of what they do.

Quran, Chapter 2 (Al-Baqarah) verse 143-144[21 ]

Modern observance

The Lailat al Mi'raj (Arabic: , Lailatu 'l-Mirj), also known as Shab-e-Mi'raj (Urdu: , ab-e Mi'rj, Persian:
, ab-e Mi'rj) in Iran, Pakistan, India and Bangladesh, and Mira Kandili in Turkish, is the Muslim holiday celebrating the Isra
and Miraj. Some Muslims celebrate this event by offering optional prayers during this night, and in some Muslim countries, by
illuminating cities with electric lights and candles. The celebrations around this day tend to focus on every Muslim who wants to
celebrate it. Worshippers gather into mosques and perform prayer and supplication. Some people may pass their knowledge on
to others by informing them The story on how Muhammad's heart was purified by the archangel Gabriel, who filled him with
knowledge and faith in preparation to enter the seven levels of heaven. After salah, food and treats are served.[3][22][23]

The al-Aqsa Mosque marks the place from which Muhammad is believed to have ascended to heaven. The exact date of the
Journey is not clear, but is celebrated as though it took place before the Hegira and after Muhammad's visit to the people of Ta'if. It
is considered by some to have happened just over a year before the Hijra, on the 27th of Rajab; but this date is not always
recognized. This date would correspond to the Julian date of February 26, 621, or, if from the previous year, March 8, 620. In
Twelver Iran for example, Rajab 27 is the day of Muhammad's first calling or Mab'as. The al-Aqsa Mosque (also known as the
Dome of the Rock, in Jerusalem) and surrounding area, marks the place from which Muhammad is believed to have ascended to
heaven, is the third-holiest place on earth for Muslims.[24][25]

Many sects and offshoots belonging to Islamic mysticism interpret Muhammad's night ascent the Isra and Mi'raj to be an out-
of-body experience through nonphysical environments,[26][27] unlike the Sunni Muslims or mainstream Islam. The mystics claim
Muhammad was transported to Jerusalem and onward to the Seven Heavens, even though "the apostle's body remained where it
was."[28] Esoteric interpretations of the Quran emphasise the spiritual significance of Miraj, seeing it as a symbol of the soul's
journey and the potential of humans to rise above the comforts of material life through prayer, piety and discipline.[11]

See also

Islamic view of miracles

Transfiguration of Jesus

References

1. ^ Martin, Richard C.; Arjomand, Sad Amir; Hermansen, Marcia; Tayob, Abdulkader; Davis, Rochelle; Voll, John Obert, eds. p. 76. ISBN 978-0-19-530991-1. Retrieved 26 December
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 (December 2, 2003). Encyclopedia of Islam and the Muslim World. Macmillan Reference USA. p. 482. ISBN 978-0-02-865603- 25. ^ Oleg Grabar (1 October 2006). The Dome of the Rock
8. Retrieved 26 December 2011.
2. ^ a b Quran 17:1 (Translated by Yusuf Ali)
26. ^ Brent E. McNeely, "The Miraj of Prophet Muhammad in
3. ^ a b c Bradlow, Khadija (August 18, 2007). "A night journey through Jerusalem" . Times Online. Retrieved March 27, 27. ^ Buhlman, William, "The Secret of the Soul", 2001, ISBN
2011.[dead link]
28. ^ Brown, Dennis; Morris, Stephen (2003). "Religion and H
4. ^ al-Tabari (1989). The History of al-Tabari volume VI: Muhammad at Mecca. State University of New York Press. ISBN 0- for the AQA Specification . Rhinegold Eeligious Studies Stu
88706-706-9. 3. OCLC 257342107 . Retrieved 2012-01-10. "The revelatio
5. ^ Vuckovic, Brooke Olsen (2005). Heavenly Journeys, Earthly Concerns: The Legacy of the Mi'raj in the Formation of Islam. body experience where the prophet was miraculously taken to
Routledge. ISBN 0-415-96785-6.

6. ^ Vuckovic, Brooke Olsen (2005). Heavenly Journeys, Earthly Concerns: The Legacy of the Mi'raj in the Formation of Islam.
Routledge. ISBN 0-415-96785-6.

7. ^ Vuckovic, Brooke Olsen (2005). Heavenly Journeys, Earthly Concerns: The Legacy of the Mi'raj in the Formation of Islam.
Routledge. ISBN 0-415-96785-6.

8. ^ Colby, Frederick S. (2008). Narrating Muhammad's Night Journey: Teaching the Development of the Ibn 'Abbas
Ascension Discourse. Albany: State University of New York Press. ISBN 978-0-7914-7518-8.

9. ^ Momina. "isra wal miraj" . chourangi. Retrieved 2012-06-16.

10. ^ "Meraj Article" . duas.org.

11. ^ a b Mi'raj The night journey

12. ^ IslamAwareness.net - Isra and Mi'raj, The Details

13. ^ About.com - The Meaning of Isra' and Mi'raj in Islam

14. ^ Vuckovic, Brooke Olson (December 30, 2004). Heavenly Journeys, Earthly Concerns: The Legacy of the Mi'raj in the
Formation of Islam (Religion in History, Society and Culture). Routledge. ISBN 978-0-415-96785-3.

15. ^ Mahmoud, Omar (April 25, 2008). "The Journey to Meet God Almighty by MuhammadAl-Isra". Muhammad: an evolution
of God . AuthorHouse. p. 56. ISBN 978-1-4343-5586-7. Retrieved 27 March 2011.

16. ^ Colby, Frederick S (2008). Narrating Muhammad's Night Journey: Tracing the Development of the Ibn 'Abbas Ascension
Discourse. State University of New York Press. ISBN 978-0-7914-7518-8.

17. ^ Colby, Frederick S (2008). Narrating Muhammad's Night Journey: Tracing the Development of the Ibn 'Abbas Ascension
Discourse. State University of New York Press. ISBN 978-0-7914-7518-8.

18. ^ Bukhari Volume 1, Book 7, Number 331

19. ^ Heribert Busse, "Jerusalem in the Story of Prophet Muhammad's (SAW) Night Journey and Ascension," Jerusalem Studies
in Arabic and Islam 14 (1991): 140.

20. ^ N. Robinson, Discovering The Qur'n: A Contemporary Approach To A Veiled Text, 1996, SCM Press Ltd.: London, p. 192.

21. ^ "Surat Al-Baqarah [2:143-144] - The Noble Qur'an - " . quran.com.

22. ^ "BBC - Religions - Islam: Lailat al Miraj" . bbc.co.uk.

23. ^ "WRMEA - Islam in America" . Washington Report on Middle East Affairs.

24. ^ Jonathan M. Bloom; Sheila Blair (2009). The Grove encyclopedia of Islamic art and architecture . Oxford University Press.

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 A. Bevan, Muhammad's Ascension to Heaven, in "Studien zu Semitischen Philologie und Religionsgeschichte Julius
Wellhausen," (Topelman, 1914,pp. 5354.)

B. Schrieke, "Die Himmelsreise Muhammeds," Der Islam 6 (191516): 1-30

Colby, Frederick. The Subtleties of the Ascension : Lata'if Al-Miraj: Early Mystical Sayings on Muhammad's Heavenly Journey.
City: Fons Vitae, 2006.

Hadith On Isra and Mi'raj from Sahih Muslim

Further reading

Colby, Frederick, "Night Journey (Isra & Mi'raj), in Muhammad in History, Thought, and Culture: An Encyclopedia of the
Prophet of God (2 vols.), Edited by C. Fitzpatrick and A. Walker, Santa Barbara, ABC-CLIO, 2014, Vol II, pp. 420425.

External links

Wikimedia Commons has media related to Isra and Mi'raj.

"Sunnah"

"The Night Journey with Optional Prayers"

"Isra and Miraj:" The Miraculous Night Journey

"Shab E Miraj:" Every year on 27th of Rajab the 7th month of the Islamic calendar

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