The Night Journey
By Tariq Ramadan
The Prophet liked to go to the Kaba enclosure at night. He would stand there in prayer for long hours. One evening, he suddenly felt deeply tired and in great need of sleep. He therefore lay down near the Kaba and fell asleep.
Muhammad
has related that the Angel Gabriel then came to him.Gabriel shook him twice to awaken him, but Muhammad slept on; the third time the angel shook him, Muhammad awoke, and Gabriel took him to the doors of the mosque, where a white animal (looking something like a cross between a mule and a donkey, but with wings) was waiting for them. He mounted the animal, which was called al-Buraq, and started with Gabriel toward Jerusalem. There Muhammad met a group of prophets who had preceded him (Abraham, Moses, and others), and he led a group prayer with them on the Temple site. When the prayer was over, the Prophet was raised with the Angel Gabriel beyond space and time. On his way, rising through the seven heavens, he again met the various prophets, and his vision of the heavens and of the beauty of those horizons permeated his being. He at last reached the Lotus of the Utmost Boundary (Sidrat al-Muntaha). This was where the Prophet received the injunction of the five daily prayers and Revelation of the verse that established the elements of the Muslim creed (al-aqidah):"The Messenger believes in what has been revealed to him from his Lord, as do the believers. Each one believes in God, His angels, His books, and His Messengers. We make no distinction between one and another of His Messengers. And they say: 'We hear, and we obey: [we seek] Your forgiveness, our Lord, and to You is the end of all journeys." Quran 2:285
Muhammad
was taken back to Jerusalem by the Angel Gabriel and al-Buraq, and from there to Mecca. On the way back, he came upon some caravans that were also traveling to Mecca. It was still night when they reached the Kaba enclosure. The angel and al-Buraq left, and Muhammad proceeded to the home of Um Hani, one of his most trusted Companions. He gave her an account of what had happened to him, and she advised him not to tell anybody about it, which Muhammad refused to do. Later on, the Quran was to report this experience in two different passages. One is in the surah whose title, "Al-Isra" (The Nocturnal Voyage), directly refers to the event:
Glory to He Who took His servant for a journey by night from the most sacred mosque to the farthest mosque, whose precincts We blessed, in order that We might show him some of Our signs: for He is the One Who hears and sees [all things]. Quran 17:1
It is also in the surah "An-Najm" (The Star): Quran 53:4-18
"It is no less than inspiration sent down to him: he was taught by one mighty in power, endowed with wisdom. For he appeared in angelic form while he was in the highest part of the horizon. Then he approached and came closer, and was at a distance of but two bow lengths or nearer. So did God convey by inspiration to His Servant what He meant to convey. The heart in no way belied that which he saw. Will you then dispute with him concerning what he saw? For indeed he saw him at another descent, near the Lotus of the utmost boundary near it is the Garden of Abode-when that which covered the Lotus covered it. His sight never swerved, nor did it go wrong. For truly did he see, of the signs of his Lord, the Greatest!"
The Night Journey and ascension were to give rise to many comments, both when the Prophet recounted the facts and later among Muslim scholars. When Muhammad
went to the Kaba and reported his experience, jeers, sniggers and criticisms quickly followed. The Quraysh believed that at last they had proof that this so-called prophet was indeed mad, since he dared claim that in one night he had made a journey to Jerusalem (which in itself required several weeks) and that he had, furthermore, been raised to the presence of his One God. His madness was obvious.The Night Journey experience, presented in classical accounts of the Prophet's life as a gift from God and a consecration for the Messenger, the Elect (al-Mustafa) was a real trial for Muhammad
and those around him. It marked the boundary between those believers whose faith radiated in their trust in this Prophet and his message and the others, who were taken aback by the improbability of such a story. A Quraysh delegation hastened to go and question Abu Bakr about his mad and senseless friend, but his immediate, forthright answer surprised them: "If he says such a thing, it cannot but be true!" Abu Bakr's faith and trust were such that he was not in the least disturbed, even for a second. After that, he personally went to question the Prophet, who confirmed the facts; as a result, Abu Bakr repeated forcefully: "I believe you, you have always spoken the truth." From that day on, the Prophet called Abu Bakr by the epithet As-Siddiq (he who is truthful, who confirms the truth).The trial that Muhammad's
Night Journey presented for his fellow Muslims occurred at a moment when they were struggling with a most difficult situation. Tradition reports that a few Muslims left Islam, but most trusted Muhammad . A few weeks later, facts confirmed some elements of his account, for instance the arrival of caravans whose coming he had announced (having seen them on his way back) and of which he had given a precise description. Thanks to the strength of this faith, the community of Muslims would be able to face future adversity. From then on, Umar ibn al-Khattab and Abu Bakr were always to stand in the front line of this spiritual force.Muslim scholars have, from the outset, pondered the question of whether the Night Journey was of a purely spiritual nature or whether it was also physical. The majority of scholars consider that the journey was both physical and spiritual. All things considered, however, this question is not essential in the light of the teachings that can be drawn from this extraordinary experience undergone by the Messenger. There is first of all, of course, the centrality of the city of Jerusalem: at the time, the Prophet prayed facing the holy city (the first qibla, or direction of prayer), and during the Night Journey it was on the site of the Temple that he led the prayer together with all the prophets. Jerusalem thus appears at the heart of the Prophet's experience and teaching as a dual symbol, of both centrality (with the direction of prayer) and universality (with the prayer of all the prophets). Later, in Medina, the qibla (direction of prayer) was to change-from Jerusalem to the Kaba-to distinguish Islam from Judaism, but this by no means entailed a diminution of Jerusalem's status, and in the abovementioned verse the references to the "most sacred mosque" (the Kaba, in Mecca) and the "farthest mosque" (al-Aqsa, in Jerusalem) establish a spiritual and sacred link between the two cities.
The other teaching is of a purely spiritual essence: all Revelation reached the Prophet in the course of his earthly experience, with the exception, as we have seen, of the verses that establish the fundamental pillars of faith (al-iman) and the duty of prayer (as-salat). The Prophet was raised to heaven to receive the teachings that were to become the foundation of Islamic worship and ritual, al-aqidah and al-ibadat, which require that believers should accept their form as well as their substance. Unlike the field of social affairs (al-muamalat), which calls for the creative mediation of people's intellect and intelligence, human rationality here submits, in the name of faith and as an act of humility, to the order imposed by Revelation: God has prescribed requirements and norms that the mind must hear and implement and the heart must love. Raised to receive the injunction of ritual prayer, the Prophet and his experience reveal what prayer must in essence be: a reminder of and an elevation toward the Most High, five times a day, in order to detach from oneself from the world, and from illusions. The miraj (the elevation during the Night Journey) is thus more than simply an archetype of the spiritual experience; it is pregnant with the deep significance of prayer, which, through the Eternal Word, enables us to liberate our consciousness from the contingencies of space and time, and fully comprehend the meaning of life and of Life.
The excerpt was taken from In The Footsteps of The Prophet- Lessons from the Life of Muhammad
by Tariq Ramadan who is a professor of philosophy and Islamic studies at Oxford and at Erasmus University in the Netherlands.Courtesy:http://www.islamicity.com/articles/Articles.asp?ref=IC0804-3559
Celebrating the Night of Israa and Me'raaj
By Shaykh Abd al-Azeez ibn Baaz
What is the ruling on Celebrating the night of the Israâ and Miâraaj, which is the twenty-seventh night of Rajab?.
Praise be to Allaah.
Praise be to Allaah.
There is no doubt that the Israâ and Miâraaj (the Prophet's Night Journey and Ascent into heaven) are two great signs of Allaah which point to the truthfulness of the His Messenger, Muhammad (peace and blessings of Allaah be upon him), and the greatness of his status before Allaah. They are also signs of the great power of Allaah, and of His exalted position above His creation. Allaah says (interpretation of the meaning):
Glorified (and Exalted) be He (Allaah) above all that (evil) they associate with Him Who took His slave (Muhammad) for a journey by night from Al Masjid Al Haraam (at Makkah) to Al Masjid Al Aqsa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All Hearer, the All Seer (al-Israâ 17:1)
There are mutawaatir reports from the Messenger of Allaah (peace and blessings of Allaah be upon him) that he was taken up into the heavens, and their gates were opened for him, until he passed beyond the seventh heaven, where his Lord spoke to him as He willed, and enjoined the five daily prayers upon him. At first Allaah, may He be exalted, enjoined fifty prayers, but our Prophet Muhammad (peace and blessings of Allaah be upon him) kept going back and asking Him to reduce it, until He made them five, so they are five obligatory prayers but fifty in reward, because each good deed is rewarded tenfold. To Allaah be praise and thanks for all His blessings.
With regard to this night on which the Israâ and Miâraaj took place, there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or in any other month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (peace and blessings of Allaah be upon him) according to the scholars of hadeeth. Allaah has wise reasons for causing the people to forget it. Even if the date were proven, it would not be permissible for the Muslims to single it out for particular acts of worship, and it is not permissible for them to celebrate it, because the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) did not celebrate it and they did not single it out in any way. If celebrating it was something that is prescribed in Islam, the Messenger would have told his ummah about that, either in word or in deed. If any such thing had happened, it would have been well known, and his companions would have transmitted the information to us. They narrated from their Prophet (peace and blessings of Allaah be upon him) everything that his ummah needs to know, and they did not neglect any aspect of the religion, rather they were the first ones to do anything good. If celebrating this night had been prescribed in Islam, they would have been the first people to do so.
The Prophet (peace and blessings of Allaah be upon him) was the most sincere of people, and he conveyed the message to the people in full, and he fulfilled the trust. If venerating and celebrating this night were part of the religion of Allaah, then the Prophet (peace and blessings of Allaah be upon him) would have done that and would not have concealed it. Since no such thing happened, it is known that celebrating it and venerating it is not part of Islam at all. Allaah has perfected this ummah's religion for it and has completed His favour upon them, and He condemns those who introduce things into the religion which Allaah has not ordained. Allaah says in His holy Book, in Soorat al-Maaidah (interpretation of the meaning):
The Prophet (peace and blessings of Allaah be upon him) was the most sincere of people, and he conveyed the message to the people in full, and he fulfilled the trust. If venerating and celebrating this night were part of the religion of Allaah, then the Prophet (peace and blessings of Allaah be upon him) would have done that and would not have concealed it. Since no such thing happened, it is known that celebrating it and venerating it is not part of Islam at all. Allaah has perfected this ummah's religion for it and has completed His favour upon them, and He condemns those who introduce things into the religion which Allaah has not ordained. Allaah says in His holy Book, in Soorat al-Maaidah (interpretation of the meaning):
This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion (al-Maaidah 5:3)
And Allaah says in Soorat al-Shoora (interpretation of the meaning): Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained? (al-Shoora 42:21)
In the saheeh ahaadeeth it is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) warned against bidâah (innovation) and stated clearly that it is misguidance, so as to show the ummah how serious the matter is and put them off it.
For example, it is narrated in al-Saheehayn from Aaishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: Whoever introduces anything into this matter of ours that is not part of it will have it rejected. In a report narrated by Muslim it says: Whoever does any action that is not part of this matter of ours will have it rejected.
In Saheeh Muslim it is narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say in his khutbah on Friday: The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The worst of matters are those which are newly-invented, and every innovation is a going astray. Al-Nasaai added with a jayyid isnaad: “and every going astray will be in the Fire.
In al-Sunan it is narrated that al-Irbaad ibn Saariyah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) delivered an eloquent speech to us which melted our hearts and caused our eyes to flow with tears. We said: O Messenger of Allaah, it is as if it is a farewell address, so advise us. He said: I advise you to fear Allaah, and to listen and obey, even if a slave is appointed over you. Whoever among you lives will see many differences, so I urge you to adhere to my Sunnah and the way of the rightly-guided caliphs who will come after me, and cling firmly to it. Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray. And there are many ahaadeeth with a similar meaning.
Warnings against bidâah (innovation) have been narrated from the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) and from the righteous salaf after them, because this is no more than adding things to the religion and instituting a religion that Allaah has not ordained, and it is an imitation of the enemies of Allaah, the Jews and the Christians, in their additions to their religions and introducing into them things that Allaah had not ordained. It also implies that there is something lacking in Islam, and that it is not complete, and it is well known that this leads to great mischief and evil, and goes against the verse in which Allaah says (interpretation of the meaning):
This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion (al-Maaidah 5:3)
It also goes against the ahaadeeth of the Messenger (peace and blessings of Allaah be upon him) which warn against innovation (bidâah).
I hope that the evidence we have quoted will be sufficient to convince the seeker of truth that this bidâah is wrong, i.e., the innovation of celebrating the night of the Israâ and Miâraaj, and that it is not part of the religion of Islam at all.
Because Allaah has enjoined being sincere towards the Muslims and explaining what Allaah has prescribed for them in their religion, and because it is haraam to conceal knowledge, I thought that I should point out this innovation, which is so widespread in many regions that people think it is part of the religion, to my Muslim brothers. Allaah is the One Whom we ask to set the affairs of all the Muslims straight, and to bless them with knowledge of Islam, and to help us and them to adhere steadfastly to the truth, and to forsake everything that goes against it, for He is able to do that. May Allaah send blessings and peace upon His slave and Messenger, our Prophet Muhammad, and his family and companions.
Source: Islam QA
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