Chapter 3: Chapter One: Javed Ahmed Ghamidi’s Position

Javed Ahmed Ghamidi’s Position

Traditionally, the Isra and Mi‘raj are believed to be the same event. The diverse details narrated in the Qur’an and hadith are considered parts of the single event. As a result, it is generally believed that the Prophet’s night journey was one particular event that occurred at night, in a state of wakefulness, began from Masjid al-Haram, proceeded to Masjid Al-Aqsa, and culminated at the highest assembly.

Javed Ahmed Ghamidi, however, disagrees with this traditional viewpoint, arguing that the texts of the Qur’an and hadith do not support it. He believes that these were not one but four distinct events that occurred on different occasions, took different forms, and happened in different states of consciousness. The textual evidence from the Qur’an and hadith clearly proves that they are separate independent events. Additionally, he suggests that not all these events took place in the state of Prophet Muhammad’s (PBUH) wakefulness. Two of them happened in the realm of dreams (al-ru’ya), and two occurred in an awakened state.

These four incidents are from Allah. Their nature is that of divine signs, and their significance is of revelation and inspiration. The mentioned reports, information, events, and observations are related to the prophethood and messengership of the Prophet (PBUH). Thus, they should be understood in this context and interpreted accordingly. In this matter, it is essential to stay confined to the understanding of the texts. Therefore, one should not speculate about these events, make them subject to storytelling, or search for ways to deny them by basing arguments on raw and incomplete human knowledge and experiences.

1. The Incident of Isra

1. The Incident of Isra (Journey to Masjid Al-Aqsa)

سُبْحٰنَ الَّذِيْ٘ اَسْرٰي بِعَبْدِهٖ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ اِلَي الْمَسْجِدِ الْاَقْصَا الَّذِيْ بٰرَكْنَا حَوْلَهٗ لِنُرِيَهٗ مِنْ اٰيٰتِنَاﵧ اِنَّهٗ هُوَ السَّمِيْعُ الْبَصِيْرُ.

Flawless is the being who one night took His servant from the Sacred Mosque to that Distant Mosque whose surroundings We have blessed so that We can make him observe some of Our signs. Indeed, only He hears and knows all. (17:1)

وَمَا مَنَعَنَا٘ اَنْ نُّرْسِلَ بِالْاٰيٰتِ اِلَّا٘ اَنْ كَذَّبَ بِهَا الْاَوَّلُوْنَ وَاٰتَيْنَا ثَمُوْدَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوْا بِهَا وَمَا نُرْسِلُ بِالْاٰيٰتِ اِلَّا تَخْوِيْفًا. وَاِذْ قُلْنَا لَكَ اِنَّ رَبَّكَ اَحَاطَ بِالنَّاسِﵧ وَمَا جَعَلْنَا الرُّءْيَا الَّتِيْ٘ اَرَيْنٰكَ اِلَّا فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُوْنَةَ فِي الْقُرْاٰنِ وَنُخَوِّفُهُمْ فَمَا يَزِيْدُهُمْ اِلَّا طُغْيَانًا كَبِيْرًا .

What has stopped Us from sending signs of punishment is that the earlier generations had denied them. We had given the Thamūd a she-camel [in a similar way] as an eye-opening sign but they were unjust to themselves and denied it. [What then is the use to send signs?] We only send signs to frighten [people before punishing them]. Remember when [for such an admonition and warning,] We said to you: Your Lord has surrounded these people; [and they were making fun of this]. The dream We showed you We made it a trial too for these people [because of this attitude of theirs] and that tree as well which has been cursed in the Qur’an. We are only frightening them of their fate, but this thing is merely increasing them in their extreme rebelliousness. (17:59-60)

Background

In verse 1 of Surah Al-Isra, ‘Sacred Mosque’ refers to the Kaaba in Mecca and ‘Farthest Mosque’ refers to the Al-Aqsa Mosque in Jerusalem. Both mosques were constructed by Allah’s command and designated as the centers for the call to monotheism. Consequently, they have always remained under the custody of the descendants of Prophet Abraham (PBUH), including the surrounding areas of Mecca and Palestine. Custodianship and trust of the Kaaba and Mecca, the mother of towns, was conferred upon the Ishmaelites, and the administration of the Al-Aqsa Mosque and the authority over the land of Palestine was given to the Israelites. When Prophet Muhammad (PBUH), was sent as a messenger among the Ishmaelites, and the Israelites were relieved from the duty of calling to religion and bearing witness,⁴ Allah decided to entrust both Mecca and the land of Palestine to Prophet Muhammad (PBUH) and his nation, the Ishmaelites. This is the historical background in which the Prophet (PBUH) was taken to the Al-Aqsa Mosque.

Details

The Qur’an narrates the incident of the Isra briefly, without mentioning specific details except for the nature and purpose. The stated points are as follows:

Firstly, that one night, Allah took His Prophet from the Sacred Mosque to the Al-Aqsa Mosque—a mosque far distant⁵, hundreds of miles away.

Secondly, Allah’s purpose in taking him there was to show him some of His extraordinary signs. This meaning is implied in the words li nuriya hu min ayatina (to show him some of Our signs) without detailing these signs⁶. However, based on the contextual indicators and other parallels in the Qur’an, it is plausible that these include the divine signs, evidence, heavenly lights, and blessings that filled these two abodes. Presumably, the intent of showing these to the Prophet was to give him the good news that the guardianship of these centers of monotheism was about to be entrusted to him. Imam Amin Ahsan Islahi comments:

The apparent purpose of displaying these (signs) is to make it clear that it is the will of Allah Almighty that from then on,
this trust would be taken away from the ungrateful and the betrayers and entrusted to him (Prophet Muhammad (PBUH)). (Tadabbur-e-Qur’an 4/475)

The third point is that the event of the Prophet’s (PBUH) journey from Masjid al-Haram to Masjid Al-Aqsa and the presentation of the signs of Allah to him occurred in a dream. The words from Surah
Al-Isra, verse 60, Wa mā jaʿalnā al-ru’yā allatī araynāka (The dream We showed you…) support this.

The summary can be outlined in a few key points as follows:

The points that are not mentioned in the event are as follows:

Explanation

The important points for the explanation and understanding of the verses are:

Firstly, verse 1 commences with the words Subhāna alladhī and ends with innahu huwa samīʿu al-basīr. The terms translate to ‘Exalted is He’ and ‘Allah is the All-Hearing, the All-Seeing.’ These attributes of ‘hearing and seeing’ essentially expound the term Subhān. They explicate the ultimate purpose of the event of Isra with great precision. Javed Ahmed Ghamidi states in Al-Bayan:

These attributes explain the way the word Subhān occurs at the beginning of the verse. The implication is that since God hears and knows all, hence it is His responsibility to bring to account the people who had gone back on their promises and who in the words of Jesus (PBUH) had made his House ‘a den of robbers,’ (Matthew, 21:13). This had to happen after hearing and reading what the Israelites said and did in it. Thus the Almighty decided that this House was to be entrusted to the custody of His last prophet. It was because of this reason that he was brought here from the Sacred Mosque in one night. God is free of all defects; hence He cannot in the slightest tolerate that He choose a nation to conclusively communicate the truth to people and leave it unaccountable in spite of such rebelliousness from it. It was essential that He make some other arrangement to realize this objective. He thus chose the Ishmaelites to carry out the obligation of preaching and conclusively communicating the truth at the global level. (Al-Bayan 3/63)

Secondly, the phrase alladhī bāraknā hawlahu (Whose precincts We have blessed) from the same verse implies that it is not merely the charge of Masjid Al-Aqsa being referred to, but also the governance over the region wherein this mosque stands. Similarly, the words linuriyahu min ayātinā (to show him of Our signs) suggest that among the signs, authority over the land of Palestine is also encompassed. Javed Ahmed Ghamidi writes:

After the migration of Prophet Abraham (PBUH) from Babylon, Allah Almighty selected two places, at which, by His command, two mosques were established, and they were designated as centers for the propagation of monotheism for the entire world. One is located in the land of Arabia and the other in Palestine. The first spot is a valley that is barren, and the second is exceedingly fertile. For this reason, it has been called the ‘Land of Milk and Honey’ in ancient scriptures. The Qur’an alludes to this with the expression ‘alladhī bāraknā hawlahu’, specifically denoting that the remote mosque being mentioned is the one in Jerusalem. … (linuriyahu min ayātinā signifies that) it is indicative of the fact that along with the Holy Sanctuary of Mecca, the custodianship of Palestine and its sanctuary will also be given to the Ishmaelites. (Al-Bayan 3/62)

Third, in verse 59, Allah has made clear the reasoning behind not sending down additional signs to warn and threaten the disbelievers of Quraish. The reason, as told, is that whenever such signs were dispatched, rather than paying attention and becoming alarmed, people would reject them and ridicule them. For illustration, the text mentions the sign of the she-camel sent to the people of Thamud, and their subsequent denial of it.

Fourth, verse 60 continues in the same vein. It cites three instances of signs provided to the Quraish. These are the besiege of Mecca⁸, the occurrence of the Night Journey (Isra), and the accursed tree⁹. The Qur’an details that the Quraish’s reaction was no different than that of earlier communities—they too engaged in the worst behavior by denying and making fun of God’s signs. As a result, these warnings did not foster faith and submission in them; rather, they only escalated their transgression.

Among the three signs outlined previously, the second instance involves Prophet Muhammad’s (PBUH) journey to the Al-Aqsa Mosque. This indicated that the guardianship of both Mecca and the Sacred Mosque, as well as Palestine and the Al-Aqsa Mosque, was to be handed over to Prophet Muhammad (PBUH). The disbelievers of Quraish mocked it, transforming a significant warning and a threat into a fitnah (trial) for themselves. Javed Ahmed Ghamidi writes:

This is a reference to the incident of the night journey with which the surah began. Since there was also a warning in it for both the Quraysh and the Israelites that besides the Sacred Mosque, the Bayt al-Maqdis too is now being entrusted to the Prophet (PBUH) it was made fun of. Mocking words like ‘see now they are trying to forcibly occupy the Bayt al-Maqdis’ were cracked. So much so that in the words of Imam Amin Ahsan Islahi, the thing that was meant to warn and admonish them and to inform them of the future became a trial for them because of their misdeeds. (Al-Bayan 3/94)

Fifthly, the word ru’ya is a very common and widely utilized term in Arabic. It corresponds to ‘dream’ in English, Hindi, and Urdu, implying the act of seeing something in one’s sleep. It is widely used in poetry and prose to connote the meaning of dream. Its meaning is established as such in Arabic lexicons. It appears around seven hundred times in Hadith literature, carrying the same meaning. In the Holy Qur’an too, this term has been used seven times across chapters, and on every occasion, it implies nothing else than a dream. Given the usage and connotations of this term, it is imperative that in the mentioned verse it should be interpreted as a dream, thus, the journey of Isra ought to be regarded not as a corporeal expedition but as a spiritual experience.

Sixthly, however, the dream referred to here is not the mundane dream that is a regular experience for humans. It is not by means of that nature. Instead, this vision is a kind of divine revelation, exclusively accessible to the honored prophets. Ordinary people have no connection to it. What is revealed in this type of dreams to the prophets is true, aligns with reality, and is fact-based. Sometimes, these dreams are clearer and more vivid than what one sees with their eyes when awake. Imam Amin Ahsan Islahi discusses this type of vision:

…The dreams shown to the prophets, peace be upon them, are visions of truth. They have several distinctive characteristics. First, a true dream is one of the channels of divine revelation. Just as Allah Almighty conveys His guidance to His prophets and messengers in the form of words through an angel, in some instances, He also communicates guidance through dreams.

The second characteristic is that this vision is exceedingly clear, unambiguous, and luminous like broad daylight (Ka-Falqi As-Subh), providing the prophet with complete satisfaction and tranquility of heart. Even if there are symbolic elements in the vision, Allah Almighty makes their interpretation clear to His prophet.

The third characteristic is that when the purpose is to show events and realities, this mode is more reassuring for a divine prophet because it allows for the full details of events to be observed, along with the representation of meanings and realities that are otherwise difficult to capture in words.

The fourth characteristic is that the insights gained through these dreams are more definitive, comprehensive, and thousands of times deeper and more extensive than what is seen with the naked eye. Eyes might be deceived, but a true dream is devoid of any deceit. The eyes can only see within a limited scope, but a dream can encompass a substantially wider range. Eyes are limited to observing only visible forms, whereas a dream grasps meanings, truths, and enlightenment as well. Prophet Moses, peace be upon him, desired to see the divine manifestation with his own eyes but found it unbearable. By contrast, through the visions shown to our Noble Prophet, peace be upon him, during the Night of Ascension, he observed all of them without his vision being overwhelmed. (Tadabbur-e-Qur’an 4/475-476)

From this explanation, it is clear that this was a formal journey, organized by the command of Allah Almighty, and during this journey, everything the Prophet (PBUH) observed was real, definitive, and certain.

Seventhly, the language and structure of the aforementioned verses from Surah Isra indicate the completion of the discussion. The Qur’an does not provide any further or related details about this matter elsewhere. Therefore, one must regard this as a distinct, unique, and complete event, and avoid trying to relate it to any other incident mentioned in the Qur’an and hadith literature.

2. The Incident of Qāba Qawsayn

2. The Incident of Qāba Qawsayn (The distance of two bows)

وَالنَّجْمِ اِذَا هَوٰي . مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوٰي . وَمَا يَنْطِقُ عَنِ الْهَوٰي . اِنْ هُوَ اِلَّا وَحْيٌ يُّوْحٰي . عَلَّمَهٗ شَدِيْدُ الْقُوٰي . ذُوْ مِرَّةٍﵧ فَاسْتَوٰي . وَهُوَ بِالْاُفُقِ الْاَعْلٰي . ثُمَّ دَنَا فَتَدَلّٰي . فَكَانَ قَابَ قَوْسَيْنِ اَوْ اَدْنٰي . فَاَوْحٰ٘ي اِلٰي عَبْدِهٖ مَا٘ اَوْحٰي . مَا كَذَبَ الْفُؤَادُ مَا رَاٰي . اَفَتُمٰرُوْنَهٗ عَلٰي مَا يَرٰي.

The stars, when they fall, bear witness that your companion is neither lost nor has he gone astray. He does not speak out of his own fancy. This [Qur’an] is but a revelation sent down to him. He has been taught by one mighty in power, towering in character and endued with wisdom. Thus, he appeared such that he was on the higher horizon. Then he drew near and bent down until he was within two bows’ length or even closer. God then revealed to His servant that which He revealed. Whatever he saw was not his heart’s delusion. Then will you now quarrel with him over what he is seeing with his eyes? (53:1-12)

Background

These verses from Surah Al-Najm were revealed to refute the allegations of fortune-telling that the Quraysh leaders leveled against Prophet Muhammad (PBUH). Whenever the Prophet (PBUH) would present the Qur’an to people, they would get captivated by its unique style, the inimitability of its language, and the sweetness of its articulation. Similarly, he used to share his experiences and observations about the revelations of the divine messages. Consequently, people were naturally drawn towards him. The Quraysh leaders could not endure seeing people pay attention to him and accepting his message as a divine revelation. The only path to survival for them was to cast doubts on the words that flowed from him and the divine revelation. For this purpose, they started accusing him of being a poet or a madman, and even, God forbid, labeled him as a fortune-teller or an astrologer. They based their accusations on the premise that his recitations were metrical and rhyming, carried news of the unseen, and attributed the news to the angels. Clearly, these false claims were made in light of the actions of fortune-tellers and astrologers who would chant in rhythm and rhyme, predict the future, and ascribe their conjectures to jinn or astral entities.

The Noble Qur’an responded to these baseless allegations by addressing the Quraysh of Mecca and demolished their false allegations with logical arguments, delineating the following facts:

The first point of clarification was addressed to the people of Mecca, stating: ‘Your companion (Muhammad) has not lost, nor deviated, implying that the one who is claiming prophethood among you has spent his life with you since birth. You know his character and history. You have always known him as truthful and trustworthy and have commended his virtues and integrity. Now, for declaring his prophethood, you accuse him of being a fortune-teller, God forbid, and claim he has lost his way or has strayed – this is a blatant accusation. Realize that he has not wandered from the truth; instead, he is firmly on the right path led by his Lord. It is you who are lost; despite knowing all, you reject his prophethood by deeming him a fortune-teller and an astrologer.’

The second argument exposed that, ‘O Quraysh, the Qur’an that your companion recites to you originates not from his own thoughts or desires. It is a revelation meant to guide you. The Prophet receives it as divine inspiration, and he makes no modifications or additions to it.’

The third point made is that this teaching of revelation is conveyed by the noble and respected Angel Gabriel (AS). He is empowered with immense strength, possessing high attributes, extraordinary abilities, and competence. No one can intervene in his delivery or dare to corrupt it during the descent from heaven to earth. He is defined by his honesty and is both wise and knowledgeable. Owing to these attributes, he delivers the exact message, knowledge, and instructions to Allah’s messenger as instructed by Allah the Almighty. He ensures the message remains unchanged. Neither angel, jinn, human, nor any other being in existence can intimidate or mislead him to err in this mission¹⁰.

Imam Amin Ahsan Islahi writes:

…Every attribute and capability of that angel is exceedingly potent and resilient. There is absolutely no possibility that any other spirit influence or over-awe him or deceive or cause any confusion in the instruction of the book or that he himself commit any mistake or be afflicted with doubt or uncertainty. The Almighty has protected him from all such weaknesses so that he is able to discharge the responsibility entrusted to him with full honesty and sincerity. (Tadabbur-e-Qur’an 8/53-54)

Details

The context of this event describes the incident of Gabriel’s (RA) appearance before Prophet Muhammad (PBUH) in his true guise for the very first time. The details of the incident as inferred from the verses are as follows:

The event started with the appearance of Gabriel the Trustworthy on the highest horizon before the Prophet Muhammad (PBUH)¹¹. The narrative style of the verse suggests that he revealed himself in his authentic guise¹², his complete stature¹³, and Prophet Muhammad (PBUH) beheld him in entirety with his own eyes wide open while not asleep. Al-Bayan reads:

The actual words are: Al-Ufuq Al-A‘la. It refers to the horizon which is directly in front of a person’s line of sight. This is a mention of the first revelation and Gabriel’s meeting with the Prophet (PBUH). The implication is that he appeared in a stark and unambiguous way the way the full moon or the midday sun appears and the Prophet (PBUH) saw him with his open eyes. (Al-Bayan 5/65)

Subsequently, Gabriel (AS) leaned towards the Prophet Muhammad (PBUH) who was on the earth. Meaning, he turned towards the Prophet (PBUH) with complete concentration, supreme regard, and absolute respect¹⁴. Javed Ahmed Ghamidi writes:

Then he drew near and bent down’ This is a mention of the great attention and profound affection with which Gabriel (AS) taught the Prophet (PBUH) so that whatever guidance he is being given was fully heard and was understood by him. (Al-Bayan 5/65)

Afterwards, Gabriel came so close to the Prophet Muhammad (PBUH) that only a small distance separated the two. Having approached this proximity, he conveyed to the Prophet (PBUH) the revelation he had brought from Allah¹⁵. Since the objective at this juncture in Surah An-Najm is to explain the nature and reality of the event, the details of the content of the revelation have not been elaborated upon.

From what has been recounted regarding the incident of Qāba Qawsayn (a distance of two bows’ length), the following points are evident:

Aspects not cited in the account include:

Explanation

The salient points regarding the interpretation and explanation of the verses are as follows:

Firstly, the words Fa-kāna qāba qawsayni aw adnā have been mentioned to express the closeness and proximity of Gabriel to Prophet Muhammad (PBUH). This implies that he drew so close to the Prophet (PBUH) that the distance between the two was no more than the length of two bows or even less¹⁶. The aim here is not to determine the actual distance but to convey the extreme closeness. It is stated in Al-Bayan:

This simile is in accordance with the taste of the Arabs and occurs to describe extreme proximity and nearness. The ‘Aw’ here is referring to the fact that the purpose is to merely allude to the proximity; the purpose is not to mention the exact distance; it could have been more or less. (5/65)

Secondly, in the words Fa Awha Ilaa ‘Abdihi Maa Awha (God then revealed to His servant that which He revealed), it is clear that the subject of the verb Fa Awha is not Angel Gabriel, but Allah Almighty Himself. Since the original source and the originator of revelation is Allah Almighty, using an angel to deliver the revelation does not affect His status as the originator of the message¹⁷. The possessive pronoun in Abdihi necessarily refers to Allah Almighty. Ascribing this pronoun to Gabriel implies polytheism (shirk), which is not permissible according to the Qur’an. The Qur’an and Sunnah categorically state that the status of deity is only and solely for Allah Almighty, hence servitude is solely related to Him.

Thirdly, to describe the nature of the incident, the words Maa Kadhab Al-Fu’aadu Maa Raa’a. Afa Tumaaroonahu ‘Alaa Maa Yaraa (Whatever he saw was not his heart’s delusion. Then will you now quarrel with him over what he is seeing with his eyes?) have been mentioned. These words make it completely clear that what Prophet Muhammad (PBUH) observed was in the state of wakefulness and with open eyes. It was neither a dream shown by Allah during sleep nor an allegory etched onto His heart and mind by Allah¹⁸. It was a physical observation made with all outward senses and full consciousness and cognition. Imam Amin Ahsan Islahi, in his commentary on this section of the Surah, writes:

This is an affirmation and approval from Allah Almighty regarding the Prophet’s observation, so that no one should construe it as a figment of the heart or a deception of the soul. The incident is not a self-deception or illusion. The Prophet peace be upon him practically experienced this observation. …He is only informing you about what his eyes see and what his ears hear. If these things are invisible to you, it does not negate reality. (Tadabbur-e-Qur’an 8/55-56)

Fourthly, the incident of Qāba Qawsayn which is the appearance of Gabriel from the horizon and his coming very close to the Prophet Muhammad (PBUH) does not go beyond this description in these verses. The words and style of the text indicate the completeness of the description. Furthermore, there is no additional or auxiliary detail mentioned anywhere else in the Qur’an regarding this incident. Therefore, it is obligatory to accept this as a specific, unique, and complete event and not to attempt to link any other Qur’anic and prophetic event to it.

Fifthly, in the mentioned verses of Surah Al-Najm, it is stated about the Gabriel (AS):

عَلَّمَهٗ شَدِيْدُ الْقُوٰي. ذُوْ مِرَّةٍ فَاسْتَوٰي. وَهُوَ بِالْاُفُقِ الْاَعْلٰي. ثُمَّ دَنَا فَتَدَلّٰي فَكَانَ قَابَ قَوْسَيْنِ اَوْ اَدْنٰي.

He has been taught by one mighty in power, towering in character and endued with wisdom. Thus, he appeared such that he was on the higher horizon. Then he drew near and bent down until he was within two bows’ length or even closer. (53:5-9)

Some scholars and commentators believe that these verses refer to Allah Almighty instead of Angel Gabriel. In our opinion, this is incorrect for several reasons.

Firstly, the phrases like Dhu Mirratin Faistawa, Shadeedul Quwa, and Dāna fa-tadallā are used in such a way that does not match the grace of the Lord of the Worlds. The style of describing abilities, attributes, and actions seems more appropriate for creatures than for Allah Almighty.

Secondly, when Gabriel’s capabilities are mentioned in Surah Al-Takwir, a similar style is employed. Therefore, by the principle of Al-Qur’an yufassiru ba’dahu ba‘dan (parts of the Qur’an explain its other parts), these words of the Surah also refer to Gabriel (AS). The Qur’anic text is as follows:

اِنَّهٗ لَقَوْلُ رَسُوْلٍ كَرِيْمٍ . ذِيْ قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِيْنٍ . مُّطَاعٍ ثَمَّ اَمِيْنٍ.

That this indeed is the word brought by a noble messenger, endued with great power, held in very high honor before the Lord of the Throne. He is obeyed there and is also very trustworthy. (81:19-21)

Imam Amin Ahsan Islahi writes in his commentary on these words:

These verses describe the attributes of the angel Gabriel (AS) who imparted this message to the Prophet, peace be upon him. He is referred to as Shadeedul Quwa signifying that he possesses all noble qualities and capabilities to the highest degree, and each of his traits and capacities is exceedingly robust and steadfast. No other being is capable of influencing or daunting him, of betraying him, of causing any perplexity in his teachings, of missing any detail, or of being swayed by any insinuation. The Almighty Allah has safeguarded him against all such frailties so that he can carry out the task assigned to him with utmost sincerity and reliability, free from any corruption or disruption. In Surah At-Takwir, this angel is commended as follows: Innahu laqawlu rasūlin karīm. Dhī quwwatin ‘inda dhī al-‘arshi makīn. Muṭā’in thamma amīn.” Dhū mirratin, implying that he is firm in both intellect and character, incapable of being beguiled or bribing someone, or of being bribed or swindled himself. This term connotes moral and intellectual excellence. (Tadabbur-e-Qur’an 8/53-54)

Thirdly, the conclusion of the discussion on the introductory paragraph of Surah Al-Najm ending with verse 18 makes it evident that these observations, like all the others that have been mentioned, pertain to the signs of Allah. They are not about the person of Allah Himself. The Almighty says:

لَقَدْ رَاٰي مِنْ اٰيٰتِ رَبِّهِ الْكُبْرٰي.

He has seen his Lord’s great signs.

Imam Amin Ahsan Islahi explains the verse in the following words:

This explicates the experiences of the Prophet (PBUH) during this particular event. It has been stated that he witnessed some of the magnificent signs of his Lord. No detailed description of the signs has been provided as neither words suffice to describe them nor human intellect can grasp them. However, the use of the word Kubrā suggests that these signs were of a magnitude greater than those observable in the horizons and within oneself by any discerning person. …Nevertheless, it is important to remember that the Prophet (PBUH) only saw the signs from his Lord, not the Almighty Allah in person . (Tadabbur-e-Qur’an 8/57)

3. The Incident of Sidrat al-Muntaha

3. The Incident of Sidrat al-Muntaha (The sighting of Gabriel)

وَلَقَدْ رَاٰهُ نَزْلَةً اُخْرٰي. عِنْدَ سِدْرَةِ الْمُنْتَهٰي. عِنْدَهَا جَنَّةُ الْمَاْوٰي. اِذْ يَغْشَي السِّدْرَةَ مَا يَغْشٰي. مَا زَاغَ الْبَصَرُ وَمَا طَغٰي. لَقَدْ رَاٰي مِنْ اٰيٰتِ رَبِّهِ الْكُبْرٰي.

And he has seen him once again descending near the farthest lote-tree, close to which is the Paradise of Repose, when the lote-tree was being covered with that which was covering it. His sight did not falter nor lost its poise. He has seen his Lord’s great signs. (53:13-18)

Background

This incident is also recounted in Surah Al-Najm and is mentioned within the same context as the previously described incident, serving as a counterargument to the allegations of sorcery hurled by the Quraish chieftains against the Messenger of Allah (PBUH).

Details

After seeing Gabriel on the high horizon and at the distance of two bows (Qāba Qawsayn), the Messenger of Allah (PBUH), saw him again. The style of the conversation indicates that this second incident of sighting of Gabriel happened on a different occasion from the first; no additional encounters occurred in between.

The purpose of recounting this second sighting is to dispel any notion that the Prophet’s earlier vision of Gabriel was an illusion or misconception—God forbid—since such clarity of sight also transpired on a subsequent occasion. Hence, there is no ground for doubt or uncertainty¹⁹. Javed Ahmed Ghamidi writes in his Al-Bayan:

This is a mention of the second meeting. It seems that after this, these meetings started to happen with great frequency and without any break. The implication is that this observation made by the Prophet (PBUH) did not take place just once so that people may regard it a flight of fancy or some misunderstanding. He also saw Gabriel again and at this instance too Gabriel was in his real form. (5/65-66)

The Prophet (PBUH) observed Gabriel for the first time as he emerged from the higher horizon. When he saw him for the second time, he was close to Sidrat al-Muntaha (The Lote Tree at the Farthest Limit) .

After the mention of Jannat al-Ma’wa (the Garden of Refuge), there is a reference to something overshadowing the Sidrat al-Muntaha (Lote Tree) without specifying any name or detail. This indicates that the Prophet (PBUH) witnessed a manifestation of divine light and glory in a form beyond the limits of language and expression, and beyond the comprehension of ordinary human understanding. The author of Al-Bayan writes:

This style shows that at that time such was the extent of divine disclosures and manifestations on the lote-tree that words are unable to portray them. (5/66)

The state in which the Prophet’s vision neither dazed nor crossed the limits has been described in the words Mā Zāgha Al-Basaru Wa Mā Ṭaghā (His sight did not falter nor lost its poise). This affirms that the Prophet saw it in state of wakefulness.. He saw with his very own eyes, in full wakefulness, what the Lord intended to show him. The glowing illuminations, bright lights, and visions of brilliance that were bestowed upon his sight were met with intense focus and deep immersion. On this very occasion, in spite of the boundless splendor and the blinding brightness, his vision remained steady and unflinching, fully engaged with the scenes before him. Al-Bayan notes:

…In spite of the great extent of divine disclosures, the sight of the Prophet (PBUH) was neither dazed nor crossed the limits; in fact, he saw them with full concentration, attention and assurance. (5/66-67)

On this profound occasion, the Prophet (PBUH) witnessed the sublime signs of his Lord. The phrase Laqad ra’ā min āyāti rabbihi al-kubrā (He has seen his Lord’s great signs) signifies this event. Though no particular sign is individualized herein, the term kubrā (great) intimates that the signs he beheld were of such a magnitude that they surpass human knowledge and grasp. Al-Bayan elucidates:

No details are provided of these signs; hence neither is it possible for words to describe them nor can they be understood by our intellect and imagination. However, it is evident from the words of this verse that these signs were beyond the ones which we observe in the world within us and that around us. (5/67)

The conclusions that can be drawn from the above descriptions regarding the event at Sidrat al-Muntaha are:

The details not specified in the narrative include:

Explanation

The essential elements for interpretation and understanding of the verses are as follows:

Firstly, what is the nature of Sidrat al-Muntaha? Evidence from the Qur’an and Hadith indicate it is a point that represents the ultimate frontier of the tangible universe or the domain of existence, traversing the seven heavens. Beyond that lie the Jannat al-Ma’wa, and it is from there that the unseen realm commences, where the sovereign throne of the Lord of both worlds is situated. These two spheres are also referred to in our tradition as ‘the realm of humanity’ (‘alam-e-nasoot) and ‘the realm of divinity’ (‘alam-e-lahoot). Imam Amin Ahsan Islahi writes:

The place of the farthest lote-tree is the one where this world of ours ends. It seems that this lote-tree divides our world from the divine realm which is beyond our observation. Neither are we aware of the boundaries of these two worlds nor of the reality of this sign called the lote-tree which bifurcates the two. These things belong to the category of the mutashābihāt. Hence as per the directive of the Qur’an, it is essential to profess faith in them and one should not try to determine their real form and shape. Only God knows their real form. The knowledge of those who have sound knowledge increases through such things. People who make efforts to try to find out their real form and shape, falter and go astray. (Tadabbur-e-Qur’an 8/56)

Secondly, the allusion to Jannat al-Ma’wa serves to elucidate the eminent status of Sidrat al-Muntaha and to designate its surroundings. It is evident from Surah As-Sajdah of the Qur’an that it is not the Paradise which individuals are promised as a reward for their faith and deeds. It denotes the gardens which serve as a preliminary sanctuary for the righteous ones prior to their entrance into the actual Paradise. The text articulates:

اَمَّا الَّذِيْنَ اٰمَنُوْا وَعَمِلُوا الصّٰلِحٰتِ فَلَهُمْ جَنّٰتُ الْمَاْوٰي نُزُلًاۣ بِمَا كَانُوْا يَعْمَلُوْنَ.

Those who accepted faith and have done righteous deeds, for them are orchards of bliss as an initial hospitality in reward of their deeds²⁰. (19:32)

Thirdly, concerning the site of Jannat al-Ma’wa, it apparently is located at the outset of the realm of divinity. Imam Amin Ahsan Islahi remarks:

It seems that just as the Sidrat al-Muntaha stands at the terminal edge of the domain of humanity, ‘Jannat al-Ma’wa likewise situates at the threshold of the domain of divinty. This recognition clarifies that the Prophet Muhammad (PBUH) encountered Gabriel (AS) the second time at the intersection where both domains converge. (Tadabbur-e-Qur’an 8/57)

Fourthly, the incident at Sidrat al-Muntaha, namely the vision of Gabriel (AS) by the Prophet Muhammad (PBUH) with unshielded eyes and utter serenity at the locus of Sidrat al-Muntaha, is limited to as described in these verses. The verses Wa laqad raahu nazlatan ukhra (and he saw him another time by the Sidrat al-Muntaha) distinctly differentiate this occurrence from the event of Qāba Qawsayn. Additionally, the Qur’an does not furnish any further or supplemental details regarding this event. Consequently, it is essential to recognize it as a discrete, independent, and complete occurrence without amalgamating it with any other Qur’anic or Hadith depiction.

4. The Incident of Shaq al-Sadr and Mi'raj

4. The Event of Shaq al-Sadr (splitting of chest) and Mi‘raj

عن شريك بن عبد اللّٰه أنه قال سمعت أنس بن مالك قول: ليلة اسري برسول اللّٰه صلى اللّٰه عليه وسلم من مسجد الكعبة انه جاءه ثلاثة نفر قبل ان يوحى إليه وهو نائم في المسجد الحرام، فقال اولهم: ايهم هو؟ فقال اوسطهم: هو خيرهم، فقال آخرهم: خذوا خيرهم، فكانت تلك الليلة.

فلم يرهم حتى اتوه ليلةً اخرى فيما يرى قلبه، وتنام عينه، ــــــ ولا ينام قلبه، وكذلك الانبياء تنام اعينهم ولا تنام قلوبهم، ــــــ فلم يكلموه حتى احتملوه فوضعوه عند بئر زمزم، فتولاه منهم جبريل، فشق جبريل ما بين نحره إلى لبته حتى فرغ من صدره وجوفه، فغسله من ماء زمزم بيده حتى انقى جوفه، ثم اتي بطست من ذهب فيه تور من ذهب محشوًا إيمانًا وحكمةً، فحشا به صدره ولغاديده يعني عروق حلقه ثم اطبقه.

ثم عرج به إلى السماء الدنيا، فضرب بابًا من ابوابها، فناداه اهل السماء من هذا؟ فقال جبريل: قالوا: ومن معك؟، قال: معي محمد، قال: وقد بعث؟، قال: نعم، قالوا: فمرحبًا به واهلاً، فيستبشر به اهل السماء لا يعلم اهل السماء بما يريد اللّٰه به في الارض حتى يعلمهم.

فوجد في السماء الدنيا آدم، فقال له جبريل: هذا ابوك آدم فسلم عليه، فسلم عليه ورد عليه آدم، وقال: مرحبًا واهلاً بابني، نعم الابن انت فإذا هو في السماء الدنيا بنهرين يطردان، فقال: ما هذان النهران يا جبريل؟، قال: هذا النيل والفرات عنصرهما، ثم مضى به في السماء، فإذا هو بنهر آخر عليه قصر من لؤلؤ وزبرجد، فضرب يده، فإذا هو مسك اذفر، قال: ما هذا يا جبريل؟ قال: هذا الكوثر الذي خبا لك ربك.

ثم عرج به إلى السماء الثانية، فقالت الملائكة له مثل ما قالت له الاولى من هذا قال جبريل: قالوا ومن معك؟، قال محمد صلى اللّٰه عليه وسلم، قالوا: وقد بعث إليه؟ قال: نعم، قالوا: مرحبًا به واهلا.

ثم عرج به إلى السماء الثالثة، وقالوا له مثل ما قالت الاولى والثانية، ثم عرج به إلى الرابعة، فقالوا له مثل ذلك، ثم عرج به إلى السماء الخامسة، فقالوا مثل ذلك، ثم عرج به إلى السماء السادسة، فقالوا له مثل ذلك، ثم عرج به إلى السماء السابعة، فقالوا له مثل ذلك.

كل سماء فيها انبياء قد سماهم، فاوعيت منهم إدريس في الثانية، وهارون في الرابعة، وآخر في الخامسة، لم احفظ اسمه، وإبراهيم في السادسة، وموسى في السابعة ــــــ بتفضيل كلام اللّٰه ــــــ فقال موسى: رب لم اظن ان يرفع علي احد!

ثم علا به فوق ذلك بما لا يعلمه إلا اللّٰه، حتى جاء سدرة المنتهى، ودنا للجبار رب العزة، فتدلى، حتى كان منه قاب قوسين او ادنى، فاوحى اللّٰه فيما اوحى إليه خمسين صلاةً على امتك كل يوم وليلة.

ثم هبط حتى بلغ موسى، فاحتبسه موسى، فقال: يا محمد، ماذا عهد إليك ربك؟ قال: عهد إلي خمسين صلاةً كل يوم وليلة، قال: إن امتك لا تستطيع ذلك فارجع، فليخفف عنك ربك وعنهم، فالتفت النبي صلى اللّٰه عليه وسلم إلى جبريل كانه يستشيره في ذلك، فاشار إليه جبريل: ان نعم إن شئت فعلاً به إلى الجبار، فقال وهو مكانه: يا رب، خفف عنا فإن امتي لا تستطيع هذا، فوضع عنه عشر صلوات.

ثم رجع إلى موسى، فاحتبسه فلم يزل يردده موسى إلى ربه حتى صارت إلى خمس صلوات، ثم احتبسه موسى عند الخمس، فقال: يا محمد، واللّٰه لقد راودت بني إسرائيل قومي على ادنى من هذا، فضعفوا فتركوه، فامتك اضعف اجسادًا وقلوبًا وابدانًا وابصارًا واسماعًا، فارجع، فليخفف عنك ربك كل ذلك يلتفت النبي صلى اللّٰه عليه وسلم إلى جبريل ليشير عليه ولا يكره ذلك جبريل، فرفعه عند الخامسة.

فقال: يا رب، إن امتي ضعفاء اجسادهم وقلوبهم واسماعهم وابصارهم وابدانهم، فخفف عنا، فقال الجبار: يا محمد، قال: لبيك وسعديك، قال: إنه لا يبدل القول لدي كما فرضته عليك في ام الكتاب، قال: فكل حسنة بعشر امثالها فهي خمسون في ام الكتاب وهي خمس عليك.

فرجع إلى موسى، فقال: كيف فعلت؟، فقال: خفف عنا اعطانا بكل حسنة عشر امثالها، قال موسى: قد واللّٰه راودت بني إسرائيل على ادنى من ذلك، فتركوه ارجع إلى ربك فليخفف عنك ايضًا.

قال رسول اللّٰه صلى اللّٰه عليه وسلم: يا موسى، قد واللّٰه استحييت من ربي مما اختلفت إليه، قال: فاهبط باسم اللّٰه.

قال: واستيقظ وهو في مسجد الحرام.

It is narrated from Shareek bin Abdullah. He says that he heard Anas bin Malik (RA) describe the night when the Prophet Muhammad (PBUH) was taken from the Masjid al-Kaaba. He narrates: Before the revelation began, the Prophet Muhammad (PBUH) was sleeping in the Sacred Mosque when three individuals (angels) came to him. One of them asked: ‘Who among these (people) is he?’ The one in the middle answered: ‘He is the best among these (people).’ The last one said: ‘Take the best among them.’ (Then the three returned). That was all that happened that night.

After that, the Prophet Muhammad (PBUH) did not see them until they came again on another night. At that time, his condition was such that his heart was seeing, but his eyes were sleeping, And his heart never slept. This is the case with all prophets; their eyes may sleep, but their hearts never sleep. They did not speak to him, but lifted him and laid him beside the well of Zamzam. Then, among them, Gabriel (AS) took him into his custody. Gabriel (AS) split open the part of his body from his throat to the lower part of his chest and took out whatever was inside his chest and abdomen. Then they washed him with Zamzam water using their hands until he was completely purified. Afterwards, a golden tray containing a golden bowl filled with faith and wisdom was brought. Gabriel (AS) filled his chest and the veins of his neck with it and then sealed the chest back as it was.

Then Gabriel (AS) took him on a flight towards the lowest heaven. Upon reaching, they knocked on one of its doors. From heaven, a voice asked: ‘Who is it?’ He replied: ‘Gabriel.’ The question came: ‘Who is with you?’ The answer was: ‘Muhammad’ Asked: ‘Has he been invited?’ Gabriel (AS) said: ‘Yes.’ They said: ‘Welcome, he is very welcome. The inhabitants of the heavens are pleased with his arrival.’ (However,) the inhabitants of the heavens do not know what Allah intends from them concerning the earth until they are informed about it.

Then, on this lowest heaven, he (Prophet Muhammad) saw Prophet Adam (PBUH). Gabriel (AS) said to the Prophet (PBUH): He is your father, greet him. Prophet Muhammad (PBUH) greeted Prophet Adam (PBUH), and he responded to the greeting. Then Adam (PBUH) said: ‘Welcome, a good son and a good prophet.’ Meanwhile, he saw two rivers flowing in the lowest heaven. He asked: ‘Gabriel, what are these rivers?’ Gabriel (AS) explained: ‘These are the real forms of the Nile and the Euphrates.’ Then Gabriel escorted him forward, and the Prophet (PBUH) saw another river at the banks of which there was a palace made of pearls and emeralds. When he put his hand into the river, he found its soil as fragrant as musk. He asked: ‘Gabriel, what is this?’ He said: ‘This is Al-Kawthar, which your Lord has reserved especially for you.’

After that, Gabriel (AS) took him to the second heaven. There, the angels said the same thing as the angels of the first heaven had said. Hence, they asked who was with him. The answer was: ‘Muhammad (PBUH) is with me.’ They asked: ‘Has he been invited?’ Gabriel (PBUH) said: ‘Yes.’ They said: ‘Welcome, he is very welcome.’

Then Gabriel (AS) took him to the third heaven, where the angels said the same thing as those before them had said. Then Gabriel (AS) took him to the fourth heaven, where the angels said the same thing as those before them had said. Then Gabriel (AS) took him to the fifth heaven, where the angels said the same thing as those before them had said. Then Gabriel (AS) took him to the sixth heaven, where the angels said the same thing as those before them had said. Then Gabriel (AS) took him to the seventh heaven, where the angels said the same thing as those before them had said.

On each heaven, prophets were present (with whom the Prophet Muhammad met). The names of these prophets were also mentioned. (The narrator mentions that) he remembered these names: Idris (PBUH) on the second heaven, Harun (PBUH) on the fourth heaven, another prophet on the fifth heaven – whose name he could not recall – Abraham (PBUH) on the sixth heaven, and Moses (PBUH) on the seventh heaven – because he had the honor of speaking directly with Allah. – Moses (PBUH), seeing the Prophet Muhammad (PBUH) accompanied by Gabriel (AS) and learning that he was being taken above the seventh heaven, exclaimed in astonishment: ‘My Lord, I did not imagine that anyone would be raised above me!’

Then Gabriel (AS) took him above this (seventh heaven) to those heights known only to Allah until he reached Sidrat al-Muntaha. Then Allah descended and came close to him until there was only the distance of two bow lengths or even lesser between the two. Then Allah imparted His revelation to him and commanded him to pray fifty times in a day, which became obligatory for his Ummah.

Afterwards, he descended and reached Moses (PBUH). Moses (PBUH) stopped him. He asked: ‘O Muhammad, what responsibility has Allah placed upon you?’ He said: ‘I have been commanded to pray fifty times in day and night.’ Moses (PBUH) said: ‘Your Ummah does not have the strength for this, (so my advice is) go back and ask for a reduction on behalf of yourself and your Ummah.’ The Prophet Muhammad (PBUH) turned towards Gabriel (AS), as if seeking his advice. Gabriel (AS) indicated it was okay if he wished to return. Consequently, he returned to the same place in the presence of Allah (where he had met God earlier). Prophet Muhammad requested: ‘O Lord, grant us concession in this matter, for my Ummah does not have the strength (to pray fifty times).’ (Accepting the request) Allah reduced it by ten prayers (to make it forty prayers a day).

Upon return, when Prophet Muhammad (PBUH) reached Moses (PBUH), he stopped him again. (And gave the same advice, upon which Muhammad (PBUH) returned to the presence of Allah). The process of being sent back by Moses (PBUH) for a reduction continued (and Allah kept reducing it) until the number of obligatory prayers was reduced to five. Moses (PBUH) then stopped him again and (as usual) said: ‘O Muhammad, by Allah, I tried to convince my people, Israelites, to accept even less than this, but they showed weakness and abandoned (the obligation). Your Ummah is even weaker in heart, body, and vision. So, go back once more so that Allah may further reduce it.’ The Prophet Muhammad (PBUH) looked towards Gabriel (AS) to seek his opinion. Gabriel (AS) did not dislike this. Hence, he took him to the almighty Allah for the fifth time.

Prophet Muhammad (PBUH) requested: ‘O Lord, the people of my Ummah are weak in heart, body, hearing, and vision, so I request further reduction.’ Allah said, ‘O Muhammad!’ The Messenger of Allah said, ‘Labbaik wa Sa’daik (I am at Your service, O Allah, I am at Your service).’ Allah said, ‘My decree does not change. (Thus, the command will remain) as I have decreed upon you in the Mother of the Book (i.e., the Lauh Mahfuz -Preserved Tablet). (However, the form of reduction for your nation will be that) one virtuous deed will be equal to ten virtuous deeds. Hence, in the Mother of the Book, these prayers remain fifty, but for you, their number will be five. (As if the reward of one prayer will be equal to ten prayers).’

(With this command) Prophet Muhammad (PBUH) returned to Moses (PBUH). He asked what happened. Prophet Muhammad replied that Allah had reduced the prayers in such a way that the reward for one (prayer) has been made equal to ten (prayers). In response , Prophet Moses (PBUH) repeated (the same advice) and said, ‘By Allah, I had demanded even less from my people, the Israelites, but they showed weakness and abandoned (the obligation). Go back once more so that Allah may reduce it further.’

The Messenger of Allah (PBUH) said, ‘Moses, by Allah, I now feel ashamed to go back to my Lord for the same purpose.’ Moses (PBUH) then said, ‘Well, then, descend in the name of Allah.’

Anas ibn Malik (RA) narrates that after this, when (Prophet Muhammad) woke up, he was in the Masjid al-Haram. (Sahih Bukhari, Kitab al-Tawhid, No. 7517)

Background

This incident is the fourth and the last of the series. It is narrated by Anas bin Malik (RA) and documented by Imam Bukhari in his Sahih. The incident comprises two parts. The first part details the opening of the chest (Shaq al-Sadr), in which Gabriel (AS) split the noble chest of Prophet Muhammad (PBUH), cleansed it with Zamzam water, and filled it with faith and wisdom before closing it . The second part relates to the ascension (Mi‘raj), whereby the Messenger of Allah (PBUH), escorted by Gabriel (AS) the trustworthy, ascended toward the heavens, traveled through the seven heavens and the Sidrat al-Muntaha, got ushered into the Divine Presence of Allah, and returned with the gift of prayers.

This event is far from a common human experience. It is associated with prophethood. When Allah Almighty selects a person for this position, He endows him with the honor of His direct conversation and communication. This communication can manifest in diverse manners, as ordained by the divine wisdom and will of Allah. This process has been explained in Meezan in the following words:

Prophethood denotes the choosing of an individual for divine communication. It implies that when Allah Almighty selects a person for this office, He engages in direct communication with him. The Qur’an has apprised us that humans have traditionally received this privilege in two forms:

One is through a direct conversation which transpires behind a veil. The individual hears a voice yet the originator remains unseen. This is what Moses (PBUH) experienced. He abruptly heard a voice emanating from a tree at the base of Mount Sinai, but the speaker remained concealed from his sight.

The second method is the revelation. Through revelation, Allah instills something into a person’s heart. It can happen in two ways: First, Allah places His words directly into the heart of a prophet. Second, He sends an angel to impart His message into the prophet’s heart on His behalf. This can occur in both states of consciousness—while asleep and while awake. The message received sometimes takes a symbolic form in dreams. The circumstances under which the Prophet Muhammad (PBUH) received revelation are reported in hadith reports, indicating that the revelation could start with a sound similar to a bell ringing. It would be so intense that even in cold weather, the Prophet (PBUH) would perspire profusely. What is the essence of this reality? The Qur’an indicates that it is something beyond human comprehension. Hence, it is stated:

وَيَسْـَٔلُوْنَكَ عَنِ الرُّوْحِﵧ قُلِ الرُّوْحُ مِنْ اَمْرِ رَبِّيْ وَمَا٘ اُوْتِيْتُمْ مِّنَ الْعِلْمِ اِلَّا قَلِيْلًا

They ask you about the rūḥ [that is being revealed to you]. Tell them: This rūḥ is a directive of my Lord and you have been given very little knowledge of such facts. (Qur’an 17:85) (Meezan 130-131)

Some of the most significant methods Allah used to communicate with the prophets, as detailed above, are as follows:

The narrative about the event of Mi‘raj (Ascension) confirms that the last two methods were used.

Details

The event of Mi‘raj as described in the hadith narrative is as follows:

Explanation

The important points of clarification and explanation of the hadith are as follows:

Firstly, the Prophet’s (PBUH) journey and all the events and observations occurred in the world of dream. The introductory and final words of the hadith explicitly clarify this nature. The opening statement reads:

They arrived another night to see that the Prophet’s eyes were sleeping but his heart was not. This is the case of the prophets that even when they sleep, their eyes sleep but their hearts stay awake.

The closing words are: when (the Prophet) woke up, he was in the Masjid al-Haram

Secondly, to describe proximity to the Divine Being, the phrase Hattā kāna minhu qāba qawsayni aw adnā has been used. These are almost the same words used in Surah Al-Najm to convey the closeness of Gabriel (AS) to the Prophet (PBUH), as it states: Fa-kāna qāba qawsayni aw adnā. In the Arabic language, such metaphorical phrases are akin to expressions in our language like ‘a distance of a yard or two’ or ‘a gap of a few hand-lengths,’²⁶ which are used to convey the idea of closeness or proximity between locations or objects. Thus, it is plausible to assume that the narrative borrowed the style of expression from Surah Al-Najm to emphasize the Prophet’s (PBUH) nearness to Allah.

Thirdly, based on the mentioned style of expressing divine proximity, it is highly likely that the Prophet (PBUH) had the honor of beholding Allah Almighty. Some other hadith narratives also ascribe the following statement to the Prophet (PBUH): ‘I saw my Lord in the most sublime form.’ It is evidently clear that this refers to seeing in the world of dream. The reason is that the words of the narrative Wa tanāmu ‘aynuhu, wa lā yanāmu qalbuhu ( His eyes sleep, but his heart remains awake) indicate that the incident of Mi‘raj occurred when the Prophet’s (PBUH) eyes were asleep but his heart was not. It is also narrated in some other hadith narratives that the Prophet (PBUH) saw Allah Almighty in the world of dreams while the Prophet (PBUH) was sleeping. Here is one such hadith narrative²⁷:

عن معاذ بن جبل رضي اللّٰه عنه، قال: احتبس عنا رسول اللّٰه صلى اللّٰه عليه وسلم ذات غداة عن صلاة الصبح حتى كدنا نتراءى عين الشمس، فخرج سريعًا فثوب بالصلاة فصلى رسول اللّٰه صلى اللّٰه عليه وسلم وتجوز في صلاته، فلما سلم دعا بصوته، فقال لنا: على مصافكم كما انتم، ثم انفتل إلينا، ثم قال: اما إني ساحدثكم ما حبسني عنكم الغداة.

اني قمت من الليل فتوضات وصليت ما قدر لي، فنعست في صلاتي حتى استثقلت فإذا انا بربي تبارك وتعالٰى في احسن صورة.

فقال: يا محمد، قلت: لبيك رب، قال: فيم يختصم الملا الاعلى؟ قلت: لا ادري، قالها ثلاثًا.

قال: فرايته وضع كفه بين كتفي حتى وجدت برد انامله بين ثديي، فتجلى لي كل شيء وعرفت.

Mu‘adh bin Jabal said: God’s Messenger was detained one morning from observing the prayer with us (because he had not arrived to lead the congregation) till the sun had almost appeared over the horizon. He then came out quickly and led the congregation. He conducted the prayer in a shortened form (because of shortage of time); then when he had given the salutation, he called out to us saying, ‘Keep to your rows as you were.’ Then turning to us he said, ‘I shall tell you what detained me from you this morning. I got up during the night, performed ablution, and prayed what I could; but during my prayer I dozed and was overcome, and there and then I saw my Lord in the most beautiful form.’ He addressed me by name, and when I replied, ‘At Thy service, my Lord,’ He asked, ‘What do the angels near My presence dispute about?’ and I replied that I did not know. He asked it three times. Then I saw Him put the palm of His hand between my shoulder-blades, so that I experienced the coolness of His fingers between my nipples so everything became clear to me and I attained knowledge. (Tirmidhi No. 3235)

Fourthly, the words Fahiya khamsūna fī Ummil-Kitāb wa hiya khamsun ‘alayka indicate that the obligation of the five daily prayers was established at this particular event. This view is also the common position among our scholars. However, this position does not align with the Qur’an and certain hadith narratives, as prayer has been a fundamental aspect of Allah’s religion from the beginning. The Qur’an clearly states that prayer was the main duty enjoined upon the noble prophets by Allah Almighty. A Hadith from Sunan Abi Dawud, No. 393, reinforces this perspective, where it is stated that once Gabriel the Trusted informed the Messenger of Allah (PBUH) that prayers have always been performed five times a day. Therefore, the most probable assumption from this perspective is that the obligation of prayer commenced with the prophethood of Prophet Muhammad (PBUH), and that during the Mi‘raj, the background realities of this duty may have been symbolically presented to him.

Summary Chapter 1

Summary

The above pages provided a detailed description of the stance of our esteemed teacher, Javed Ahmed Ghamidi on the issue. The prominent points of the discussion are: