الحمد لله رب العالمين والصلاة والسلام على سيد المرسلين وعلى آله وأصحابه أجمعين
Assalamu alaikum brothers and sisters! Thank you for giving me this opportunity to get in touch with you. As you know, we are passing through the month of Rajab. Most of the scholars of the Sirah say that the Isra’ and Mi’raj took place a year prior to the Hijrah on the 27th night of the month of Rajab. I wish to share some thoughts with you about this great event. The incident of al-Isra wal Mi’raj refers to an amazing journey undertaken by the best of creation—our beloved Prophet Muhammad (SAW).
The first leg of this journey called Isra’ refers to the night journey from al-Masjid al-Haram in Mecca to al-Masjid al-Aqsa in Jerusalem. We find this mentioned in the first ayah of Surat al-Isra’.
سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى
“Glory be to Him who took His slave on a journey by night from al-Masjid al-Haram to al-Masjid al-Aqsa” (al-Isra’, 17:1).
We know about al-Masjid al-Haram. It is the Ka’bah at Mecca. But what is the origin of al-Masjid al-Aqsa? While Ibrahim (AS) had built the Ka’bah in Mecca with his firstborn son Ismail (AS), he had also established a place of worship in Jerusalem. This place would later be known as Bethel, which in the Hebrew language means ‘The House of God.’ Forty years after the construction of Ka’bah, Ibrahim (AS) expanded the Bethel and called it al-Masjid al-Aqsa which means ‘the farthest Masjid’ because of its far distance from al-Masjid al-Haram in Mecca. Both these mosques are considered holy, blessed and interlinked with one another, making it incumbent upon the Muslims to protect their sacredness from any intervention, invasion, destruction, or occupation. This is an amanah or a trust entrusted to the Muslim ummah.
The reference to the second leg of the journey called Mi’raj or the ascension is made in Surat an-Najm.
Some people claim that all the events of the Isra’ and Mi’raj took place in a state of dream but this is not the case. The Prophet (SAW) experienced them with his body and soul. Had this been merely something the Prophet (SAW) experienced in his dream, the disbelievers of Quraysh would not have had difficulty accepting it. They would not have asked: “How could you have travelled to Jerusalem last night and be with us in Mecca this morning?”
What is the background of al-Isra wal-Mi’raj? During the ten long years of preaching in Mecca, the Prophet (SAW), his companions, and the small community of believers were subjected to all kinds of humiliation, abuses, imposition of economic sanctions, and boycott by the larger community of Mecca. As if this was not enough, following the deaths of his uncle Abu Talib and his beloved wife, Khadijah, both of whom had been supportive of him to the utmost; plots were hatched to eliminate the Prophet (SAW).
Prior to the occurrence of al-Isra’ wal Mi’raj, the Prophet (SAW) had displayed great patience in the face of hardship and it is one of Allah’s wisdoms that He bestows ease accompanied with hardships. Allah says:
فَإِنَّ مَعَ الْعُسْرِ يُسْرًا إِنَّ مَعَ الْعُسْرِ يُسْرًا
“So, surely with every hardship there is ease. Surely, with every hardship there is ease” (al-Inshirah, 94:5-6)
We learn from the Sirah of the Prophet (SAW) that the worst treatment he received from the disbelievers was his violent rejection at the hands of the people of at-Ta’if. The cruel inhabitants of at-Ta’if not only rejected the Prophet’s call but also drove him out, throwing stones at him to the point that he left at-Ta’if with his feet bleeding and his heart broken. This was one of the most difficult periods he had faced in his missionary work. Disappointed and saddened, and no one to turn to for help, he turned to his Lord for help and support.
A most powerful and touching prayer emerged from the lips of the Prophet (SAW) expressing his weakness and helplessness before his Lord. He cried out:
“O Allah! To you I complain of my weakness, lack of support and the humiliation I am made to receive. Most Compassionate and Merciful! You are the Lord of the weak, and you are my Lord. To whom do you leave me? To a distant person who receives me with hostility? Or to an enemy you have given power over me? As long as you are not displeased with me, I do not care what I face. I would, however, be much happier with your mercy. I seek refuge in the light of your face by which all darkness is dispelled and both this life and the life to come are put in their right course against incurring your wrath or being the subject of your anger. To You I submit, until I earn your pleasure. Everything is powerless without your support.”
To pacify the Prophet (SAW), Allah (SWT) responded to this du’a in an unusual way. He called him to His divine presence. This—brothers and sisters, is the background to the occurrence of the night journey followed by the Prophet’s ascension to the divine presence of the Lord of the worlds.
It was during the period a year prior to the Hijrah, that one night the Angel Jibril asked Muhammad (SAW) to mount a white, winged horse-like creature called Buraq. The Buraq took him to al-Masjid al-Aqsa in Jerusalem, where gathered together in one place were the prophets from Adam (AS) to ‘Isa ibn Maryam (AS). Muhammad (SAW) led them all in prayer, as a token of confirmation of being the seal of all prophets and messengers of Allah (SWT).
From al-Masjid al-Aqsa, Muhammad (SAW) and Jibril (AS) began the final leg of their journey, up to the heavens. This is known as the Mi’raj or ascension of the Prophet (SAW). While travelling upward toward Sidrat ul-Muntaha which marked the end of the seventh heaven, the Prophet (SAW) met Adam, Yahya, ‘Isa ibn Maryam, Yusuf, Idris, Harun, Musa, and Ibrahim (peace be upon them all) at each of the seven heavenly stations as they affirmed and expressed faith in his Prophethood.
At Sidrat ul-Muntaha, the Prophet (SAW) witnessed the much frequented house (al-Bayt al-Ma’mur), a replica of the Holy Ka’bah on earth. Angels perform Tawaf around Al-Bayt-ul-Ma`mur. Engulfed in the glory and light of the divine presence, Muhammad (SAW) experienced an inexpressible joy, bliss, and delight. He fell into prostration before the Lord of the worlds. Allah (SWT) then ordered him to raise his head and the Prophet (SAW) said:
التَّحِيّـاتُ للهِ وَالصَّلَـواتُ والطَّيِّـبات
“Greetings, blessings and the best of prayers to Allah.” Allah (SWT) responded:
السَّلامُ عَلَيـكَ أَيُّهـا النَّبِـيُّ وَرَحْمَـةُ اللهِ وَبَرَكـاتُه
“Peace be upon you, O Prophet, and the mercy and blessings of Allah.” At this point, the Prophet (SAW) wished to remember the righteous members of his ummah and of the previous nations. He said:
السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِين
“Peace be upon us and upon Allah’s righteous slaves.” At that point, every angel of the heavens cried out:
أَشْـهَدُ أَنْ لا إِلـهَ إِلاّ الله ، وَأَشْـهَدُ أَنَّ مُحَمّـداً عَبْـدُهُ وَرَسـولُه
“I testify that there is no God other than Allah and that Muhammad is His slave and messenger.” This is the tashahhud prayer that we read in our salah. The Prophet (SAW) and his followers were given the gift of fifty daily prayers, which were later reduced to five, but the reward of the reduced five prayers was kept equivalent to that of fifty prayers.
In a hadith, the Prophet (SAW) said, “When I went up on the journey of al-Isra wal Mi’raj, Allah gave me three things: (1) He commanded me to pray five times a day; (2) He gave me the last two verses of Surat al-Baqarah, and (3) He promised me that anybody from my ummah who didn’t do any major sin would be forgiven and go to Paradise.”
This does not mean that no believer will enter Hell. It means that any sin can be forgiven and that a believer will not stay in Hell forever even if he is a sinner. The believers who have more rewards than sins will go to Paradise directly after going through the various stages of purification of sins both in this world and the hereafter, but those who have more sins than rewards will remain in Hell for a certain period so that they too are purified of their sins, and then they will go to Paradise.
May Allah (SWT) make all of us offer our five daily prayers. May He save us from committing any major sin, and may He forgive us so that He admits us into Jannah with His infinite mercy. Allahumma Ameen.
The significance of the whole episode of al-Isra wal-Mi’raj can hardly be over emphasized. The incidents that took place during this journey show the significance of the occasion while providing useful lessons at the same time.
Brothers and sisters! If we recognize our lowliness, Allah (SWT) will actualize His Majesty and Lordship in our lives. But if on the other hand we boastfully claim independence for ourselves, we will be left to our whims only to make us finally realize that it is He who is in charge and not we. May Allah (SWT) make us live and die in complete submission to Him, worshipping Him till our last breath, for the Qur’an says:
وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ
“And worship your Lord until what is certain (death) comes to you.” (al-Hijr, 15:99)
أَقُولُ قَوْلِي هَذَا وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ وَلِسَائِرِ المُسْلِمينَ وَالمُسْلِمَاتْ فَاسْتَغْفِرُوهْ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
