Mi'raj:
A Physical or Spiritual Ascension?
In
the Name of Allah, the Entirely Merciful, the Especially Merciful.
May salutations of peace and blessings be upon our beloved Prophet
Muhammad (Sallallahu 'alayhi wasallam) and upon his family, progeny,
companions, and true followers until Judgment Day.
The
issue of the Isra and Mi'raj is a contentious one among certain sects
of Islam. The more dogmatic Ulama even go to the extent of declaring
as Kafir (beyond the pale of Islam) anyone who denies the Isra
and Mi'raj as being a physical, bodily experience of the beloved
Prophet (Sallallahu 'alayhi wasallam). In Sha Allah, I shall present
in this entry some strong evidence from the Islamic sources proving
that the event of Israa and Mi'raaj was a spiritual ascension, and a
Kashaf (vision that unveils) of a very high level.
The
Israa refers to the night journey of the Prophet (peace be upon him)
from Mecca to Jerusalem, where he visited and beheld Masjid al-Aqsaa,
the third holiest shrine in Islam. The Mi'raaj refers to the
ascension of the Prophet (Sallallahu 'alayhi wasallam) into the
Heavens, accompanied by the Angel Gabriel, until he reached the
Sidrat al Muntahaa and met personally with Almighty Allah.
This was a very powerful event in the history of Islam which has
immensely shaped Islamic philosophy and theology. I would suggest the
respected reader to understand the occurrence of such powerful
visions experienced by Prophets of God where they are shown the
Heavens, the Throne of God, and other spectacular imagery that is
beyond this world. For example, the intensely complex study of
Merkabah mysticism will shed some light on the reality of our
own Prophet's visions, i.e., the Israa and Mi'raaj.
First
let us deal with the Israa (Night Journey to Jerusalem). The
seventeenth Surah of the Holy Quran is in fact named after this
event, and begins with the verse:
سُبْحَانَ
الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا
مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى
الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا
حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا
إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ
Holy
is the One Who took His servant by night from the Sacred Mosque
[Mecca] to the Aqsa Mosque [Jerusalem] whose vicinity We have
blessed, in order to show him from Our Signs. Verily, He [Allah] is
the Hearer, the Seer. (Surah 17:1)
Those
who argue that the Prophet (peace be upon him) travelled with his
physical body and that it was not a spiritual vision cite this Verse
as their strongest evidence. However, a deeper examination of the
Verse reveals that it is implying that the Prophet (Sallallahu
'alayhi wasallam) was taken from Mecca to Holy Jerusalem in spirit
and not body. The word Israa refers to a journey that is taken
at Night, yet Allah has specifically mentioned Lail (Night) in this
Verse in order to emphasize the point, which would otherwise seem
redundant. The reason is because Night is associated with sleep and
that is the time Allah takes the Soul of the human being:
وَهُوَ
الَّذِي يَتَوَفَّاكُم بِاللَّيْلِ
وَيَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ
ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَىٰ
أَجَلٌ مُّسَمًّى ثُمَّ إِلَيْهِ
مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُم بِمَا
كُنتُمْ تَعْمَلُونَ
And
He is the One Who takes you at night
and
knows what you have committed by day. Then He revives you therein
that a specified term may be fulfilled. Then to Him will be your
return; then He will inform you about what you used to do. (Surah
6:60)
In
this verse, the word “Night” is used as a clear reference to
sleep when Allah takes the soul and a person loses consciousness. The
physical body remains behind in the bed.
The
other indication from this verse (17:1) that the Israa was a night
vision is the phrase لِنُرِيَهُ
مِنْ آيَاتِنَا (in
order to show him something of Our Signs). The act of showing or
seeing correlates to visions and dreams, even though dream or sleep
is not explicitly mentioned. This is obvious from other verses of the
Holy Quran:
وَدَخَلَ
مَعَهُ السِّجْنَ فَتَيَانِ قَالَ
أَحَدُهُمَا إِنِّي أَرَانِي أَعْصِرُ
خَمْرًا وَقَالَ الْآخَرُ إِنِّي أَرَانِي
أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ
الطَّيْرُ مِنْهُ نَبِّئْنَا بِتَأْوِيلِهِ
إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ
And
there entered the prison with him two young men. One of them said,
"Indeed, I have seen myself pressing wine." The other said,
"Indeed, I have seen myself carrying upon my head [some] bread,
from which the birds were eating. Inform us of its interpretation;
indeed, we see you to be of those who do good." (Surah 12:36)
Unlike
in the case of Abraham's vision where Manaam
(sleep)
is explicitly mentioned, the dreams of Joseph's two companions of the
prison are not explicitly mentioned as such in the verse (12:36)
though it is understood without any difference of opinion that they
were dreams seen in a state of sleep. Hence, it is very reasonable to
believe that the act of showing the Prophet the Signs of Allah (17:1)
was also through a spiritual vision.
In
the same Surah, another verse explicitly states that the Prophet
(Sallallahu alaihi wasallam) was granted a Ru'yah
which
generally refers to a vision especially one seen in a state of sleep:
وَمَا
جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ
إِلَّا فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ
الْمَلْعُونَةَ فِي الْقُرْآنِ
And
We did not make the Vision which We showed you except as a trial for
the people, and (also) the Cursed Tree (as mentioned) in the Qur'an
(17:60)
The
great Imam of the Salaf, al-Hasan al-Basri (d. 110 AH) – may Allah
have mercy on his soul – interpreted this verse as not only
referring to the Mi'raj of the Prophet (Sallallahu 'alayhi wasallam)
but also compared it to the vision that Abraham had sacrificing his
son in a dream:
Reference:
Tafsir Ibn Jarir; v.14, p.446
Regarding
the Mi'raj (ascension of the Prophet into Heaven), the Holy Qur'an
states that it was a vision of the heart (and not necessarily a
vision of the eyes):
مَا
كَذَبَ الْفُؤَادُ مَا رَأَىٰ
The
heart [of the Prophet] did not lie about what it saw (Surah 53:11)
This
Verse correlates to the saying of the Prophet (Sallallahu 'alayhi
wasallam):
يَا
عَائِشَةُ ، إِنَّ عَيْنَيَّ تَنَامَانِ
,
وَلا
يَنَامُ قَلْبِي
“O
Aa'ishah! Verily my eyes sleep, but my heart does not sleep.”
(Hadith)
These
being the basic proofs from the Holy Quran concerning the Israa and
Mi'raaj being a spiritual and not bodily ascension, let us now move
on to the evidence contained in the Hadith.
The
narrations concerning the Mi'raaj are present in Bukhari Sharif, the
most authentic book after the Holy Quran itself:
عَنْ مَالِكِ
بْنِ صَعْصَعَةَ رَضِيَ
اللَّهُ عَنْهُمَا ، قَالَ :
قَالَ
النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ :
" بَيْنَا
أَنَا عِنْدَ الْبَيْتِ بَيْنَ النَّائِمِ
وَالْيَقْظَانِ ، وَذَكَرَ بَيْنَ
الرَّجُلَيْنِ فَأُتِيتُ بِطَسْتٍ مِنْ
ذَهَبٍ مُلِئَ حِكْمَةً وَإِيمَانًا
فَشُقَّ مِنَ النَّحْرِ إِلَى مَرَاقِّ
الْبَطْنِ ، ثُمَّ غُسِلَ الْبَطْنُ
بِمَاءِ زَمْزَمَ ، ثُمَّ مُلِئَ حِكْمَةً
وَإِيمَانًا وَأُتِيتُ بِدَابَّةٍ
أَبْيَضَ دُونَ الْبَغْلِ ، وَفَوْقَ
الْحِمَارِ الْبُرَاقُ فَانْطَلَقْتُ
مَعَ جِبْرِيلَ حَتَّى أَتَيْنَا
السَّمَاءَ الدُّنْيَا
Malik
b. Sa'sa'ah (may Allah be pleased with them both) said: The Prophet
(Sallallahu 'alayhi wasallam) said: While I was beside the House
(Ka'bah) in
a state midway between sleep and wakefulness,
(an angel recognized me) as the man lying between two men. A golden
tray full of wisdom and belief was brought to me and my body was cut
open from the throat to the lower part of the abdomen and then my
abdomen was washed with Zamzam water and (my heart was) filled with
wisdom and belief. Al-Buraq, a white animal, smaller than a mule and
bigger than a donkey was brought to me and I set out with Gabriel
until I reached the nearest Heaven...” (Sahih al-Bukhari; Hadith
#3207)
This
Hadith explicitly states that the Prophet (Sallallahu 'alayhi
wasallam) was in a state between sleep and wakefulness when the Angel
came to him, cut open his belly and washed his heart with Zamzam
water. This was obviously part of a vision, as the body of the
Prophet (Sallallahu alayhi wasallam), from our point of view,
remained as it was. This is why the Prophet (Sallallahu 'alayhi
wasallam), while recounting this event, began by stating that he was
in a state between sleep and wakefulness.
In
another narration of Bukhari it is stated:
أَنَسَ
بْنَ مَالِكٍ ،
يَقُولُ :
" لَيْلَةَ
أُسْرِيَ بِرَسُولِ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ مَسْجِدِ
الْكَعْبَةِ أَنَّهُ جَاءَهُ ثَلَاثَةُ
نَفَرٍ قَبْلَ أَنْ يُوحَى إِلَيْهِ
وَهُوَ نَائِمٌ فِي الْمَسْجِدِ الْحَرَامِ
، فَقَالَ : أَوَّلُهُمْ
أَيُّهُمْ هُوَ ، فَقَالَ :
أَوْسَطُهُمْ
هُوَ خَيْرُهُمْ ، فَقَالَ :
آخِرُهُمْ
خُذُوا خَيْرَهُمْ ، فَكَانَتْ تِلْكَ
اللَّيْلَةَ فَلَمْ يَرَهُمْ حَتَّى
أَتَوْهُ لَيْلَةً أُخْرَى فِيمَا يَرَى
قَلْبُهُ ، وَتَنَامُ عَيْنُهُ ، وَلَا
يَنَامُ قَلْبُهُ ، وَكَذَلِكَ
الْأَنْبِيَاءُ تَنَامُ أَعْيُنُهُمْ
وَلَا تَنَامُ قُلُوبُهُمْ ، فَلَمْ
يُكَلِّمُوهُ حَتَّى احْتَمَلُوهُ
فَوَضَعُوهُ عِنْدَ بِئْرِ زَمْزَمَ ،
فَتَوَلَّاهُ مِنْهُمْ جِبْرِيلُ ،
فَشَقَّ جِبْرِيلُ مَا بَيْنَ نَحْرِهِ
إِلَى لَبَّتِهِ حَتَّى فَرَغَ مِنْ
صَدْرِهِ وَجَوْفِهِ ، فَغَسَلَهُ مِنْ
مَاءِ زَمْزَمَ بِيَدِهِ حَتَّى أَنْقَى
جَوْفَهُ ، ثُمَّ أُتِيَ بِطَسْتٍ مِنْ
ذَهَبٍ فِيهِ تَوْرٌ مِنْ ذَهَبٍ مَحْشُوًّا
إِيمَانًا وَحِكْمَةً ، فَحَشَا بِهِ
صَدْرَهُ وَلَغَادِيدَهُ يَعْنِي عُرُوقَ
حَلْقِهِ ثُمَّ أَطْبَقَهُ ، ثُمَّ عَرَجَ
بِهِ إِلَى السَّمَاءِ الدُّنْيَا
Narrated
Anas b. Malik (Allah be pleased with him): The Night the Messenger of
Allah (Sallallahu 'alayhi wasallam) was taken for a journey from the
Sacred Mosque (of Makkah) Al-Ka'bah, three (Angels) came to him (in a
dream) while he was sleeping in Al-Masjid al-Haram before the Divine
Revelation was revealed to him. One of them (Angels) said, “Which
of them is he?” The middle (second) angel said, “He is the best
of them.” Only that much happened on that night and he did not see
them till they came on another night. The Prophet saw them, his
eyes were asleep but his heart was not and so is the case with the
Prophets: Their eyes sleep while their hearts do not sleep.
So those Angels did not talk to him till they carried him and placed
him beside the well of Zamzam. From among them Gabriel took charge of
him. Gabriel cut open (the part of his body) between his throat and
the middle of his chest (heart) and took all the contents out of his
chest and abdomen and then washed it with Zamzam water with his own
hands till he cleansed the inside of his body, and then a gold tray
containing a gold bowl, full of belief and wisdom was brought and
then Gabriel stuffed his chest and throat (blood vessels) with it and
then closed it (the chest). He then ascended with him to the Heaven
of the world...” (Sahih al-Bukhari; Hadith #7517)
This
Hadith also explicitly states that the Prophet (Sallallahu alaihi
wasallam) was sleeping when the Angel Gabriel came to him, cut open
his heart, washed it with Zamzam water, then took him and ascended
with him into Heaven. The Prophet's (Sallallahu alaihi wasallam) eyes
were asleeping though his heart was awake, as the hearts of the
Prophets never sleep. This is a long Hadith which then goes on to
describe the details of the event of the Mi'raj, but it concludes
with the following words:
قَالَ
:
فَاهْبِطْ
بِاسْمِ اللَّهِ ، قَالَ :
وَاسْتَيْقَظَ
وَهُوَ فِي مَسْجِدِ الْحَرَامِ
Gabriel
said (to the Prophet): “Descend, with the Name of Allah”. The
Prophet (Sallallahu alaihi wasallam) then woke
up
and he was in the Sacred Mosque. (ibid)
The
concluding words of the Hadith are self-evident that the Prophet
(Sallallahu alaihi wasallam) experienced the vision of Mi'raj while
in a state of sleep (while his heart was awake), but at the time of
descent, he was instructed to take the Name of Allah and his eyes
awoke and he saw that he was in the Sacred Mosque. These are the
concluding words of a Vision and disprove the idea that the Prophet
(Sallallahu alaihi wasallam) ascended into Heaven with his earthly
body.
Apart
from the Hadith of Bukhari Sharif, there are also the statements of
eminent Companions who were of the belief that the Israa and Mi'raj
of the Prophet (Sallallahu alaihi wasallam) was a spiritual ascension
and not bodily:
أَنَّ عَائِشَةَ كَانَتْ
تَقُولُ : مَا
فُقِدَ جَسَدُ رَسُولِ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَلَكِنَّ
اللَّهَ أَسْرَى بِرُوحِهِ
The
mother of believers, Aa'ishah (Allah be pleased with her) used to
say: “It wasn't the body of Allah's Messenger Sallallahu alaihi
wasallam, but his soul which Allah took on the Night of Israa.”
أَنَّ مُعَاوِيَةَ
بْنَ أَبِي سُفْيَانَ ،
كَانَ إِذَا سُئِلَ عَنْ مَسْرَى
رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ ، قَالَ :
" كَانَتْ
رُؤْيَا مِنَ اللَّهِ صَادِقَةٌ
Amir
Mu'awiyah (Allah be pleased with him) when asked about the Israa
(Night Journey) of Allah's Messenger (Sallallahu alaihi wasallam)
said: “It was a True Vision from Allah.”
In
Sha Allah, I shall present more evidence and arguments in future entries of this Blog which prove that both the Israa and Mi'raaj were
a spiritual ascension and not bodily/physical.
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