Al-Isra' wal-Mi'raj: The Miraculous Journey of Faith

Allāh immortalized the mention of Jerusalem and Masjid al-Aqsa till the Day of Judgment when He told us,

سُبْحَـٰنَ ٱلَّذِىٓ أَسْرَىٰ بِعَبْدِهِۦ لَيْلًۭا مِّنَ ٱلْمَسْجِدِ ٱلْحَرَامِ إِلَى ٱلْمَسْجِدِ ٱلْأَقْصَا ٱلَّذِى بَـٰرَكْنَا حَوْلَهُۥ لِنُرِيَهُۥ مِنْ ءَايَـٰتِنَآ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ

“Glory be to the One who Took His Servant (Prophet Muḥammad ﷺ) by night from Masjid al-Haram to Masjid al-Aqsa, whose surroundings We have Blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.” [Sūrat al-Isrāʾ, Q17:1]

Al-Isrāʾ wa al-Miʿrāj is one of the greatest signs and miracles that were given to Prophet Muḥammad ﷺ after the Quran. Al-Isrāʾ refers to the Night Journey from Makkah to Jerusalem, and al-Miʿrāj refers to the Ascension into the Heavens. Many people incorrectly believe that this journey was a hallucination, something that occurred in a dream, or something that was accomplished in the form of a soul and not physically. This is incorrect. This was a physical journey that happened on the same night. If al-Isrāʾ and al-Miʿrāj occurred only as a soul or in a dream, the Quraysh would not have rejected it or ridiculed him when he informed them about it. They would not have said that it took them a month by camel to reach Jerusalem and a month to come back, whereas Prophet Muḥammad ﷺ claimed that he undertook this journey in a portion of the night.

When the Prophet ﷺ saw such a thing in a dream, he was very clear about it. Abū Hurayrah رضي الله عنه narrated: While we were with Allāh's Messenger ﷺ, he said, “While I was sleeping, I saw myself in Jannah, and suddenly I saw a woman performing ablution beside a palace. I asked, ‘Whose palace is this?’ They replied, ‘It is ʿUmar’s.’ Then I remembered ʿUmar's ghīrah (protective jealousy) and went away quickly.” ʿUmar wept and said, “O Allāh's Messenger ﷺ! How dare I think of my ghīrah being offended by you? [al-Bukhārī]

It is one of the most well-documented journeys in the Makkan period. There is no specific chronological order mentioned, and there are certain narrations that go into detail, whereas some don’t. We have over 20 narrations in Ṣaḥīḥ al-Bukhārī alone from six different companions on al-Isrāʾ wa al-Miʿrāj. There are 17 narrations in Ṣaḥīḥ Muslim from seven different companions. In addition to these, Allāh Himself mentions portions of it in the Quran across Sūrat al-Najm and Sūrat al-Isrāʾ. To name just a few, the narrations of al-Isrāʾ wa al-Miʿrāj have been successively narrated from ʿUmar ibn al-Khaṭṭāb, ʿAlī, Ibn Masʿūd, Abū Dharr, Mālik ibn Ṣaʿṣaʿah, Abū Hurayrah, Abū Saʿīd, Ibn ʿAbbās, Shaddād ibn Aws, Ubayy ibn Kaʿb; ʿAbd al-Raḥmān ibn Qurṭ, Abū Hayyah, and Abū Laylá al-Anṣārī, ʿAbdullāh ibn ʿAmr, Jābir, Ḥudhayfah, Buraydah, Abū Ayyūb, Abū Umāmah, Samurah ibn Jundub, Abū al-Ḥamrāʾ, Ṣuhayb al-Rūmī, Umm Hānī, ʿĀʾishah, and Asmāʾ, the two daughters of Abū Bakr al-Ṣiddīq among many others. May Allāh be Pleased with them all.

In this miraculous journey, the Prophet ﷺ witnessed heaven and hell, saw the future and past, and experienced other phenomena beyond all human comprehension. Allāh is the Creator, the Most Powerful, and He does as He Pleases. Space, time, gravity, speed, light, and distance are all factors that submit to Allāh, not the other way around. As Muslims, we believe that Prophet Muḥammad ﷺ was taken on a journey by night and was taken up to heaven itself when he was awake, then he was taken as high up as Allāh Willed, where he spoke to Allāh and was Blessed with the five daily prayers.

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When did Al-Isra wal Mi'raj Occur? 

To assign an importance to a date, to attribute an act of worship to a date, or to single it out for veneration, the most important thing is for the date itself to be known. The non-preservation of a date is key in highlighting that it is not to be singled out for specific acts of worship. It is famously reported that al-Isrāʾ wa al-Miʿrāj occurred a year before the Prophet’s ﷺ migration to Madīnah and after the Year of Sadness and his journey to Taif. It is opined that it happened either in the month of Rabīʿ al-Awwal, or Ramadan, or Rajab. Allāh Knows Best.

If we look at the early works of Sīrah and History that have reached us like those of Imam Mūsá ibn ʿUqbah (d. 141 AH), Imam Sulaymān ibn Ṭarkhān al-Taymī (d. 143 AH), Imam Maʿmar ibn Rāshid (d. 153 AH), Imam al-Zuhrī (d. 124 AH), Imam Ibn Isḥāq (d. 150 AH), Imam Ibn Hishām (d. 240 AH), Imam Ibn Saʿd (d. 230 AH), and Imam Ibn Abī Shaybah (d. 235 AH) among many others, we see that not a single date, day, or month can be authentically transmitted on the authority of a single companion.

One of the earliest mentions of Rajab without a date is found in the Tafseer of Imam Muqatil Ibn Sulayman (d 150 AH). Imam Ibn Abi Shaybah (235 AH) in his Kitab al-Maghazi placed the section of Isra wal Mi'raj before the Islam of Umar ibn al-Khattab رضي الله عنه. Imam Ibn Sayyid al-Nas al-Andalusi ( d 734 AH) in his works recorded from an extinct source that Imam Zuhri (d 124 AH) opined that Isra wal Mi'raj occurred in 5 AH. Not a single date can be authentically transmitted on the authority of a single companion. The miraculous Isra wal Mi’raj is immortalised in the Qur’an in Surah al-Isra and Surah An-Najm.

Abdullah ibn Mas'ud رضي الله عنه narrated that the first Surah in which a prostration was mentioned, was Surah An-Najm. Allah's Messenger (ﷺ) prostrated (while reciting it), and everybody behind him prostrated except a man whom I saw taking a hand-full of dust in his hand and prostrated on it. Later I saw that man killed as an infidel, and he was Umayyah bin Khalaf. [Bukhari] This is the Surah that talks about the details of the miraculous al-Isra wal Mi'raj. Imam Ibn Sa'd رحمه الله recorded, "In the Rajab of the 5th year of Prophethood, a small group of the companions had emigrated to Abyssinia. Then, in Ramadan of the same year, this incident took place the news spread that the Messenger of Allah had recited Surah An-Najm publicly in the assembly of the Quraysh, and the whole assembly, including the believers as well as the disbelievers, had fallen down in prostration with him. When the emigrants to Abyssinia heard this news they formed the impression that the disbelievers of Makkah had become Muslims. Thereupon, some of them returned to Makkah in the Shawwal of the 5th year of Prophethood, only to learn that the news was wrong and the conflict between Islam and disbelief was raging as furiously as before. Consequently, the second emigration to Abyssinia took place, in which many more people left Makkah. Thus, it becomes almost certain that this Surah was revealed in the Ramadan of the 5th year of Prophethood." [al-Tabaqat]

If it can be proven that the entire Surah An-Najm was revealed at once and the Prophet ﷺ recited it in its entirety in Makkah in the above incident, then it can be argued that the timing of al-Isra wal Mi’raj was around 5 AH. But without any such solid evidence, we can stick with the majority of historians and scholars who mention that it occurred after the Year of Sadness and before the Hijrah. Imam Ibn Hajar al-Asqalani رحمه الله said, “It is agreed among the majority of scholars that the Isra and Mi'raj took place in the 10th year of the Prophethood, which was a year of great hardship for the Prophet Muhammad ﷺ, following the death of his beloved wife Khadijah and his uncle Abu Talib.” [Fath al-Bari]

Today, the 27th of Rajab is famously known as the date of al-Isra wal Mi'raj. By the 4th–6th centuries AH, the 27th of Rajab became widely accepted as the date of al-Isra wal Mi’raj due to oral transmission, mass storytelling, and religious commemoration. This is a perfect example of a matter having no authenticity but overtime being accepted by the masses because of story-telling. Even the few scholars who reported it, did so without ascribing any certainty to it. For example, Imam al-Suyuti wrote, “And what is well known is that it took place on the night of the 27th of Rajab." [al-Dhur al-Munaddham]

Imam Ibn Rajab al-Hanabli رحمه الله wrote, “It is narrated with an unsound chain from al-Qasim ibn Muhammad that the Isra’ of the Prophet ﷺ was on the 27th of Rajab. Ibrahim al-Harbi and others denied that.” [al-Lata'if al-Ma'arif] Imam an-Nawawi رحمه الله wrote, “It has been said that the Isra' took place on the night of the 27th of Rajab, and it has also been said otherwise, but there is no definitive proof for this that specifies this day.” [Sharh Sahih Muslim] Imam Ibn Kathir رحمه الله wrote, “It is widely agreed that the Isra and Mi'raj took place in the month of Rajab. Some say it occurred on the 27th of Rajab, though this is not confirmed by any authentic narration.” [al-Bidayah]

Irrespective of the timing of this miraculous journey, how did Allah reward the patience of the Prophet ﷺ? He was blessed to undertake the Night Journey where he led all the Prophets in salah and was raised above into the heavens to the point where no creation had permission to pass before him. Whenever we're down or feel there's no hope, turn back to the life of the Prophet ﷺ. In a single year, he lost his beloved wife as well as his uncle. He was chased, stoned, and ridiculed in Taif and his own people were planning to assassinate him. Surely our life isn't that bad now, is it? The key to unlocking our happiness here is to see how the Prophet ﷺ reacted. He didn't complain and ask why Allah was testing him as such. Rather he completely trusted in the plan that Allah had for him and continued his work. Allah was building in His Prophet ﷺ qualities of patience, empathy, and much more. Remember: Allah's Plans will always be in our favour even if we don't understand them as long as we continue to do our duty to our Lord, Most High. That's a promise.

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Why Didn’t Allah Raise Prophet Muhammad ﷺ from al-Masjid al-Haram in Makkah itself?

Why was he taken from Makkah to al-Masjid al-Aqsa? 

• Allāh does as He Pleases. To show His Might, Power, and His Signs.
• The Kaʿbah at the time was not as we know it today. It was filled with idols and had become a place where Shirk was committed.
• These were the first places of worship built in the world and the Qiblahs of the Prophets of Allāh. This indicated that Prophet Muḥammad ﷺ was being taken; the closest that one can be to Allāh in this world before his meeting with Allāh in the heavens.
• Prophet Ibrāhīm عليه السلام had established his son Prophet Ismāʿīl عليه السلام in Makkah and his other son Prophet Isḥāq عليه السلام in Palestine. By virtue of being the Imam in both these lands, and leading all the Prophets of Allāh in prayer, it was being highlighted that Prophet Muḥammad ﷺ was the leader of Banī Ādam, the true successor of Prophet Ibrāhīm عليه السلام, and the Imam of both the Qiblahs.
• To showcase the importance and highlight the blessed station of Masjid al-Aqsa. The Prophet ﷺ said, “Sulaymān ibn Dāwūd asked Allāh that any person who comes to this House (Masjid al-Aqsa) wanting nothing but to pray in it, that he leaves it as if he has just been born (i.e. with all his sins forgiven).” [Ibn Ḥibbān]
• Jerusalem was the land of the Prophets, and many of them lived and were buried there. All the prophets that Prophet Muḥammad ﷺ would soon encounter in the heavens have a direct connection with Shām and Jerusalem.
• Some scholars opined that it is the only portal or window to the heavens from the earth. Prophets Idrīs عليه السلام, ʿĪsá عليه السلام, and Muḥammad ﷺ all ascended from there, and Prophet ʿĪsá عليه السلام will descend from there towards the end of times.
• This is the place where the Dajjal will be killed, Islam will prevail, it is the place of the Final Gathering, and where the Final Hour will be established.

The Prophet ﷺ was resting in the home of Umm Hānī. Angel Jibrīl عليه السلام accompanied by two other angels, opened the roof and entered the house. He took him to the Kaʿbah. After a brief pause at the Hateem, Angel Jibrīl عليه السلام escorted Prophet Muḥammad ﷺ to the well of Zamzam. A golden tray full of wisdom and belief was brought ,and his body was cut open from the throat to the lower part of the abdomen. Angel Jibrīl عليه السلام washed his blessed heart with Zamzam, filled it with wisdom and belief, and placed it back. [al-Bukhārī]

This was the second time the Prophet's ﷺ chest was opened. The first time was when he was a child under the care of Ḥalīmah. Scholars mention that one of the wisdoms behind this washing was to prepare and strengthen the heart of the Prophet ﷺ for what he was about to experience. Anas رضي الله عنه used to say later on, “I used to see the mark of that stitching on his chest.” [Muslim]

Then a white animal, which was smaller than a mule and bigger than a donkey, was brought for the Prophet ﷺ. This was the Burāq. Its name is derived from the Arabic word barq, meaning lightning. The Burāq's step was so wide that it reached the farthest point that the eye could reach. [Muslim] This indicates the high speed at which the Burāq travels. All mentions of the Burāq having wings and human-like facial features are baseless and completely inauthentic. The Burāq was saddled and reined, but it shied away in the presence of Prophet Muḥammad ﷺ. The Angel Jibrīl عليه السلام said, “Is it because of Muḥammad ﷺ that you do this? Nobody has ridden you who is more honorable to Allāh than him!” At this, it started sweating profusely. [al-Tirmidhī] This statement shows us that the Burāq had been ridden by others before. Some reports suggest that the Burāq was used by Prophet Ibrāhīm عليه السلام when he used to travel between Palestine and Makkah.

Some narrations suggest that the Prophet ﷺ stopped at Madīnah, Mount Sinai, and Bethlehem on the way to Jerusalem to pray. The Prophet ﷺ said, “We set off from Makkah and at a point, Jibrīl said, ‘Dismount and pray,’ so I did that. He said, ‘Do you know where you have prayed? You have prayed in Ṭaybah, which will be the place of the migration.’ Then (at another place) he said, ‘Dismount and pray,’ so I prayed. He said, ‘Do you know where you have prayed? You have prayed in Mount Sinai, where Allāh, the Mighty and Sublime, spoke to Mūsá عليه السلام.’ So I dismounted and prayed, and (later at another point) he said, ‘Do you know where you have prayed? You have prayed in Bethlehem, where ʿĪsá عليه السلام was born.’” [al-Nasā’ī]

The authenticity of these narrations is disputed among scholars. What is authentically established is that he travelled from Makkah to Jerusalem directly. Just as they were entering Jerusalem, the Prophet ﷺ was shown the grave of Prophet Mūsá عليه السلام. The Messenger of Allāh ﷺ said, “I passed by Mūsá during my Night Journey near the red mound; he was praying in his grave.” [Muslim] 

Anas رضي الله عنه narrated that during the Prophet's ﷺ journey from Masjid al-Haram to Masjid al-Aqsa, Allāh enabled him to see some of His wondrous creations. Allāh enabled the Prophet ﷺ to see the world (dunyā) as an old woman. However, this old woman was wearing a great deal of jewellery, and in this, there is an indication signifying the reality of the world. [Fatḥ al-Bārī]

The Messenger of Allāh ﷺ said, “When we reached Bayt al-Maqdis, Jibrīl pointed with his finger, causing a crack in the rock, and he tied the Burāq to it." [al-Tirmidhī] This is located approximately to the south-west corner of the al-Aqsa compound. It is known today as the Wailing Wall, which is revered by the Jews. It was probably the only standing wall at the time since the Romans allowed the Jews access once a year to visit and mourn the destruction of the Temple there. At the time of the Prophet’s ﷺ visit to Jerusalem, the structure of Masjid al-Aqsa had been reduced to rubble and ruins by the disbelievers except for this one wall. The foundations of the original Masjid might still have been present. Allāh Knows Best.

The Prophet ﷺ entered Bayt al-Maqdis, where all the Prophets of Allāh had been assembled. The Prophet ﷺ said, “Then I found myself among a group of the Prophets, and the time for prayer came, so I led them in prayer.” [Muslim] Other reports indicate that Angel Jibrīl عليه السلام brought Prophet Muḥammad ﷺ to come forward as the Imam and lead all the other prophets in prayer. This was the best congregation in the history of this world, led by the best of mankind in one of the best places. This incident also teaches us that Ṣalāh was known and prescribed from the beginning of Prophethood, but the five daily prayers were enjoined only after al-Isrāʾ wa al-Miʿrāj.

Scholars differ on whether this mighty congregation of the Prophets of Allāh happened before the Miʿrāj or after. What seems to be the strongest opinion is that it happened after. Imam Ibn Kathīr رحمه الله said, “A popular view is that the Prophets descended with him on his return from the presence of Allāh as a mark of honor and esteem as is customary of delegates. He did not meet any one of them before his invitation to heaven. That is why whenever he met any one of the Prophets, Jibrīl would say to him when that person approached to offer salām: ‘This is so-and-so, say salām to him.’ If he had met them prior to his ascension, there would have been no need for introducing them to him the second time. From what is indicative of that is his statement that, ‘When it was time for prayer, I led them.’” [al-Bidāyah wa al-Nihāyah]

In Bayt al-Maqdis, the Prophet ﷺ was presented with two vessels: one full of wine and the other full of milk. He looked at them and took the vessel, which was full of milk. At this, Angel Jibrīl عليه السلام said, “All Praise is due to Allāh Who has Guided you to that, which is in accordance with the fitrah (natural disposition). Had you selected wine, your people would have gone astray." [al-Bukhārī].

In another narration, the Prophet ﷺ said, “I mounted it (Burāq) and came to Bayt al-Maqdis in Jerusalem, then tethered it to the ring used by the prophets (to tie their mounts). I entered the masjid and prayed two rakaʿāt in it, and then came out. [Muslim] This incident also teaches us how Masjid al-Aqsa has been a central theme and a place of visit by other Prophets of Allāh.

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The Miʿrāj: Ascension Into The Heavens

Now, it was time for al-Miʿrāj or the Ascension. Linguistically, anything that facilitates or takes a person from a lower position to a higher position is known as miʿrāj. The Prophet ﷺ described everything he saw, including the Burāq in detail, but left out the details of the exact mechanism of the Miʿrāj. There are no authentic narrations that detail it like ladders descending from the sky or similar. As Muslims, we submit, believe in it happening physically, and don’t delve into how it happened. Allāh is All-Powerful, and this is something easy for Him. If there was a benefit in us knowing the details, Allāh would have relayed it to us. This is a principle we should try and follow for everything that we do.

Allāh says about al-Isrāʾ wa al-Miʿrāj,

لَقَدْ رَأَىٰ مِنْ ءَايَـٰتِ رَبِّهِ ٱلْكُبْرَىٰٓ

He certainly saw some of his Lord’s greatest signs. [Sūrat al-Isrāʾ, Q17:18]

Commenting on this āyah, ʿAbdullāh رضي الله عنه said that the Prophet ﷺ had seen a green carpet spread all over the horizon of the sky. [al-Bukhārī] This green carpet could potentially refer to the northern lights (aurora borealis) or similar. Allāh Knows best.

It is famously believed that the rock housed in the Dome of the Rock is the point at which Prophet Muḥammad ﷺ stood and from there ascended into the heavens. This is baseless and has no authentic narration to back it up. Muslims visited Jerusalem during the rule of the Rightly Guided Caliphs, the time of Muʿāwiyah, and the generations of the Tābiʿūn (successors) and Atbāʿ al-Tābiʿūn (followers) that came after. None of them visited the stone, glorified it, or even narrated anything remotely connected to it that would define its virtue. It was only at the time of Caliph ʿAbd al-Malik ibn Marwān that the people started to glorify it.

Before proceeding further, it is important to understand the difference between the heavens (samāwāt) and paradise (jannah). In English, we often use the term heaven to refer to paradise, and this is where confusion arises. Heavens is also often used interchangeably to refer to the skies. Allāh says,

ٱللَّهُ ٱلَّذِى خَلَقَ سَبْعَ سَمَـٰوَٰتٍۢ وَمِنَ ٱلْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ

It is Allāh who has created seven heavens and of the earth. [Sūrat Āl ʿImrān, Q3:12]

أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً

Do you not see how Allāh created seven heavens, one above the other? [Sūrat Nūḥ, Q71:15]

There are seven heavens, and the world that we live in is the lowest heaven or the Samāʾ al-Dunyā. All the billions of galaxies and everything else that we know and don't know of at all fall under this lowest heaven. Paradise or Jannah is in the seventh heaven, or based on another understanding, it starts in the sixth heaven and then expands up into the seventh heaven. All the hundreds and thousands of levels of Paradise that we are told about are all located in the seventh heaven.

Imam Ibn Khuzaymah رحمه الله records that Ibn Masʿūd رضي الله عنه said, "Between the first heaven and the one above it is (a distance of) five hundred years. Between each of the heavens is (a distance of) five hundred years. Between the seventh heaven and the Kursī is (a distance of) five hundred years. Between the Kursī and the water is (a distance of) five hundred years, and the Throne is above the water. Allāh is above the Throne, and nothing whatsoever of your deeds is hidden from Him." [Kitāb al-Tawḥīd]

To give further context to the grandeur of Allāh's Creation and Power, Imam al-Alūsī رحمه الله said, "The size of the earth compared to the first heaven is like the size of a ring in a desert; the size of the first heaven compared to the second is like the size of a ring in a desert, and so on, until the seventh heaven. The size of the seventh heaven compared to the Kursī of Allāh is like a ring in a desert, and the size of the Kursī compared to the Throne is likewise.” [Rūḥ al-Maʿānī]

The Prophet ﷺ describes the Ascension and narrates, “Jibrīl set out with me till we reached the nearest heaven. When he asked for the gate to be opened, it (a voice) asked, ‘Who is it?’ Jibrīl answered, ‘Jibreel.’ It was asked, ‘Who is accompanying you?’ Jibrīl replied, ‘Muḥammad.’ It was asked, ‘Has Muḥammad been called?’ Jibrīl replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit this is!’ The gate was opened, and when I went over the first heaven, I saw Ādam there. Jibrīl said (to me), ‘This is your father, Ādam; offer him your greetings.’ So I greeted him, and he returned the greeting and said, ‘You are welcome, O pious son and pious Prophet.’” [al-Bukhārī]

In another narration, the Prophet ﷺ tells us, "When we ascended the lowest heaven, (I saw) a man seated with groups on his right side and groups on his left side. When he looked up to his right, he laughed, and when he looked to his left, he wept. He said, ‘Welcome to the righteous prophet and the righteous son.’ 

I asked Jibrīl who he was, and he replied, ‘He is Ādam, and these groups on his right and on his left are the souls of his descendants. Those of them on his right are the inmates of Paradise, and the parties which are on his left side are the inmates of Hell; so when he looked towards his right side, he laughed, and when he looked towards his left side, he wept.’” [Muslim]

Our Shaykh Dr Ibrahim Nuhu حفظه الله shared a very deep reflection on this interaction. The Shaykh said, “What has Allāh told us regarding the treatment of parents?

وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا

And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age (while) with you, say not to them (so much as), "uff," and do not repel them but speak to them a noble word. [Sūrat al-Isrāʾ, Q17:23]

Who is Prophet Ādam عليه السلام? He is a Father to all of us. Rather, he is the Grandest of all Fathers. If we can't say as much as ‘uff’ to the parents then what about making them cry out of sadness? Try your best to do as much good as you can so that on the Day when Allāh takes us to account, our Father doesn't shed tears because of us." [Sharḥ Bulūgh al-Marām]

Continuing on the journey of the Ascension, the Prophet ﷺ narrated, “Then Jibrīl ascended with me until we reached the second heaven. Jibrīl asked for the gate to be opened. It (a voice) asked, ‘Who is it?’ Jibrīl answered, ‘Jibrīl.’ It was asked, ‘Who is accompanying you?’ Jibrīl replied, ‘Muḥammad.’ It was asked, ‘Has Muḥammad been called?’ Jibrīl replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit this is!’ The gate was opened. When I went over the second heaven, there I saw Yaḥyá (John) and ʿĪsá (Jesus), who were cousins. Jibrīl said (to me), ‘These are Yaḥyá and ʿĪsá; offer them your greetings.’ So I greeted them, and both of them returned my greetings and said, ‘You are welcomed, O pious brother and pious Prophet.’

Then Jibrīl ascended with me to the third heaven and asked for its gate to be opened. It (a voice) asked, ‘Who is it?’ Jibrīl replied, ‘Jibrīl.’ It was asked, ‘Who is accompanying you?’ Jibrīl replied, ‘Muḥammad.’ It was asked, ‘Has he been called?’ Jibrīl replied in the affirmative. Then it was said, ‘He is welcomed, what an excellent visit this is!’ The gate was opened, and when I went over the third heaven, there I saw Yūsuf (Joseph). Jibrīl said (to me), ‘This is Yūsuf; offer him your greetings.’ So I greeted him, and he returned the greeting and said, 'You are welcomed, O pious brother and pious Prophet.'” [al-Bukhārī]

In another narration, the Prophet ﷺ said, “(The gate) was opened for us and I saw Yūsuf who had been given half of beauty.” [Muslim] Without a doubt, Prophet Yūsuf عليه السلام was one of the most handsome people ever created. Scholars differ over what the Prophet ﷺ meant when he said ‘half of beauty’. One group said that Prophet Muḥammad ﷺ is the best of Allāh’s creation. So Prophet Yūsuf عليه السلام was given half of his beauty. It could be that he excluded himself out of humility in this narration. The second group, and this is the opinion that seems the strongest, said that it was referring to Prophet Ādam عليه السلام. Allāh Created and Fashioned Prophet Ādam عليه السلام with His own Hands. Nothing can be more beautiful than such a creation. Hence, Prophet Yūsuf عليه السلام was given half the beauty of Prophet Ādam عليه السلام. This is the opinion preferred by Imam Ibn Kathīr and Ibn al-Jawzī. Allāh Knows best.

Continuing on the journey of the Ascension, the Prophet ﷺ narrated, “Then Jibrīl ascended with me to the fourth heaven and asked for its gate to be opened. It (a voice) asked, ‘Who is it?’ Jibrīl replied, ‘Jibrīl.’ It was asked, ‘Who is accompanying you?’ Jibrīl replied, ‘Muḥammad.’ It was asked, ‘Has he been called?’ Jibrīl replied in the affirmative. Then it was said, ‘He is welcomed, what an excellent visit this is!’ The gate was opened, and when I went over the fourth heaven, there I saw Idrīs (Enoch). Jibrīl said (to me), ‘This is Idrīs; offer him your greetings.’ So I greeted him, and he returned the greeting and said, ‘You are welcomed, O pious brother and pious Prophet.’

Then Jibrīl ascended with me to the fifth heaven and asked for its gate to be opened. It (a voice) asked, ‘Who is it?’ Jibrīl replied, ‘Jibrīl.’ It was asked, ‘Who is accompanying you?’ Jibrīl replied, ‘Muḥammad.’ It was asked, ‘Has he been called?’ Jibrīl replied in the affirmative. Then it was said, ‘He is welcomed, what an excellent visit this is!’ So when I went over the fifth heaven, there I saw Hārūn (Aaron). Jibrīl said (to me), ‘This is Hārūn; offer him your greetings.’ I greeted him, and he returned the greeting and said, ‘You are welcomed, O pious brother and pious Prophet.’

Then Jibrīl ascended with me to the sixth heaven and asked for its gate to be opened. It (a voice) asked, ‘Who is it?’ Jibrīl replied, ‘Jibrīl.’ It was asked, ‘Who is accompanying you?’ Jibrīl replied, ‘Muḥammad.’ It was asked, ‘Has he been called?’ Jibrīl replied in the affirmative. It was said, ‘He is welcome. What an excellent visit this is!’ When I went (over the sixth heaven), there I saw Mūsá. Jibrīl said (to me), ‘This is Mūsá; offer him your greeting.’ So I greeted him, and he returned the greeting and said, ‘You are welcomed, O pious brother and pious Prophet.’ When I left him (i.e. Mūsá), he wept. Someone asked him, ‘What makes you weep?’ Mūsá said, ‘I weep because after me there has been sent (as a Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.’

Then Jibrīl ascended with me to the seventh heaven and asked for its gate to be opened. It (a voice) asked, ‘Who is it?’ Jibrīl replied, ‘Jibrīl.’ It was asked, ‘Who is accompanying you?’ Jibrīl replied, ‘Muḥammad.’ It was asked, ‘Has he been called?’ Jibrīl replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit this is!’ So when I went (over the seventh heaven), there I saw Ibrāhīm. Jibrīl said (to me), ‘This is your father; offer your greetings to him.’ So I greeted him, and he returned the greeting and said, ‘You are welcomed, O pious son and pious Prophet.’” [al-Bukhārī]

The Prophet ﷺ said, “Then Jibrīl took me till we reached Sidrat al-Muntahá (i.e. the farthest Lote Tree) which was shrouded in colors, indescribable. Then I was admitted into Paradise where I found small (tents or) walls (made) of pearls and its earth was of musk." [al-Bukhārī]

In another narration, the Prophet ﷺ said, “Then I was made to ascend to Sidrat al-Muntahá. Behold! Its fruits were like the jars of Hajr (i.e. a place near Madīnah), and its leaves were as big as the ears of elephants. Jibrīl said, ‘This is Sidrat al-Muntahá (the farthest Lote Tree).’ Behold! There ran four rivers; two were hidden, and two were visible. I asked, ‘What are these two kinds of rivers, O Jibrīl?’ He replied, ‘As for the hidden rivers, they are two rivers in Paradise, and the visible rivers are the Nile and the Euphrates.’ Then al-Bayt al-Maʿmūr (the most Frequented House) was shown to me, and a container full of wine, another full of milk, and a third full of honey were brought to me. I took the milk. Jibrīl remarked, ‘This is the religion of Islam which you and your followers are following.’” [al-Bukhārī]

The Prophet ﷺ also said, “Then al-Bayt al-Maʿmūr was raised up to me. I said, ‘O Jibrīl! What is this?’ He replied, ‘It is al-Bayt al-Maʿmūr. Seventy thousand angels enter into it daily and, after they come out, they never return again.’” [Muslim] It is reported that the Prophet ﷺ saw Prophet Ibrāhīm عليه السلام reclining with his back on al-Bayt al-Maʿmūr.

Our father Prophet Ibrāhīm عليه السلام sent us his Salām and also gave us a gift. Ibn Masʿūd رضي الله عنه narrated that the Prophet ﷺ said, “I met Ibrāhīm on the Night of Ascension (al-Miʿrāj), and he said to me, ‘O Muḥammad, convey my Salām to your nation, and tell them that Jannah has pure soil and sweet water. It is a vast plain land, and its seedlings are: Subḥān Allāh (Glory be to Allāh), Alḥamd-lillāh (Praise be to Allāh), Lā Ilāha illallāh (there is no deity worthy of worship but Allāh), and Allāhu-akbar (Allāh is the Greatest) .’” [al-Tirmidhī]

Describing the other Prophets of Allāh, our Prophet Muḥammad ﷺ said, “On the night of my Night Journey, I passed by Mūsá ibn ʿImrān, a man light brown in complexion, tall, and well-built as if he was one of the men of the Shanūʾah. I saw ʿĪsá ibn Maryam as a medium-statured man with a white and red complexion and crisp hair. The closest in resemblance to him is ʿUrwah ibn Masʿūd al-Thaqafī. I saw Ibrāhīm, and amongst his children, I have the greatest resemblance to him. I saw Jibrīl, and Diḥyah is closest in resemblance to him.” [Muslim]

Another important misconception to clarify here is that the level at which the Prophets were found doesn't indicate that one is above the other. Firstly, the respective places where the Prophet ﷺ met the different Prophets are not their final abode since this incident occurred prior to the Day of Judgment. Rather, they were sent by Allāh to welcome the Prophet ﷺ at each level. We can delve deeper and try to derive lessons on why the Prophet ﷺ met certain prophets at each level.

Level 1: Prophet Ādam عليه السلام is the first man ever created, and it is fitting that he is the first Prophet that Prophet Muḥammad ﷺ meets. Just like Prophet Ādam عليه السلام was expelled from Jannah and eventually returned to it, the Prophet ﷺ would be expelled from Makkah and would eventually return to it.

Level 2: Prophet ʿĪsá عليه السلام and Prophet Yaḥyá عليه السلام are chronologically the closest to the time of the Prophet ﷺ. Just like the people of their nation tried to harm and kill them, the oppressors from Prophet Muḥammad's ﷺ nation will also try to harm and kill him. We see this happening with the Quraysh in Makkah and then with the Jews in Madīnah.

Level 3: Prophet Yūsuf عليه السلام was abandoned by his family. He went through many years of trials and tribulations till he rose to a station of power. His family repented for their mistakes and came back to him by accepting Islam. Likewise, Prophet Muḥammad ﷺ would have his closest relatives and his people reject him. He would spend years in Madīnah till eventually the Message of Islam would prevail, and Makkah would be conquered. His people would repent and come to Prophet Muḥammad ﷺ and accept Islam. On the day of the Conquest of Makkah, while the Quraysh were afraid of what their fate would be, what did the Prophet ﷺ tell them? He quoted Prophet Yūsuf عليه السلام and said, “There is no blame on you today. May Allāh forgive you! He is the Most Merciful of the merciful!”

Level 4: Allāh mentions Prophet Idrīs عليه السلام in the Quran and says, "And We elevated him to an honourable status." Likewise, Allāh mentions Prophet Muḥammad ﷺ in the Quran and says, "And We raised high for you your repute." 

Level 5: Prophet Hārūn عليه السلام was initially rejected by his people and later accepted by them. Likewise, Prophet Muḥammad ﷺ would be initially rejected by his people and later accepted by them.

Level 6: Prophet Mūsá عليه السلام is the one with the most similarities to Prophet Muḥammad ﷺ in terms of his journey as a Prophet. He is shown here at this level as a means of inspiration and motivation for Prophet Muḥammad ﷺ as Prophet Mūsá suffered greatly with Bani Israel. Before the advent of Prophet Muḥammad ﷺ, Prophet Mūsá's nation was the largest nation. He had to deal with many different and difficult types of people. He was given Laws that he had to teach and explain to his people. Likewise, Prophet Muḥammad ﷺ would be dealing with a large number of different people constituting the largest nation. He would also face many tests and tribulations while dealing with these people. He was also given a Law that he had to teach and explain to his nation.

Level 7: At the highest level, he meets Prophet Ibrāhīm عليه السلام, the Khalīl of Allāh. Likewise, our Prophet Muḥammad ﷺ would also become the Khalīl of Allāh. The Prophet ﷺ said, “Indeed Allāh took me as a khalīl just as He took Ibrāhīm as a khalīl.”

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The Ultimate Meeting

The Prophet ﷺ said, “Then Jibrīl took me till we reached Sidrat al-Muntahá, which was shrouded in colors, indescribable. Then I was admitted into Paradise where I found small (tents or) walls (made) of pearls and its earth was of musk." [al-Bukhārī]

Allāh says,

وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَىٰ - عِندَ سِدْرَةِ ٱلْمُنتَهَىٰ - عِندَهَا جَنَّةُ ٱلْمَأْوَىٰٓ - إِذْ يَغْشَى ٱلسِّدْرَةَ مَا يَغْشَىٰ - مَا زَاغَ ٱلْبَصَرُ وَمَا طَغَىٰ - لَقَدْ رَأَىٰ مِنْ ءَايَـٰتِ رَبِّهِ ٱلْكُبْرَىٰٓ

And he certainly saw him (Angel Jibrīl) in another descent at the Lote Tree of the most extreme limit (in the seventh heaven) – near which is the Garden of (Eternal) Residence – while the Lote Tree was overwhelmed with (heavenly) splendors! The (Prophet’s) sight never wandered, nor did it overreach. He certainly saw some of his Lord’s greatest signs. [Sūrat al-Najm, Q53:13–18]

In another narration, the Prophet ﷺ said, “Then I was made to ascend to Sidratul-Muntaha (i.e. the farthest Lote Tree). Behold! Its fruits were like the jars of Hajr (i.e. a place near Madinah) and its leaves were as big as the ears of elephants. Jibreel said, ‘This is the farthest Lote Tree.’ Behold! There ran four rivers; two were hidden and two were visible. I asked, ‘What are these two kinds of rivers, O Jibreel?’ He replied, ‘As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.’ Then Al-Bayt Al-Ma'mur (i.e. the Sacred House) was shown to me and a container full of wine, another full of milk, and a third full of honey were brought to me. I took the milk. Jibreel remarked, ‘This is the religion of Islam which you and your followers are following.’” [Bukhari]

It is narrated on the authority of ʿAbdullāh ibn ʿUmar رضي الله عنهم that when the Messenger of Allāh ﷺ was taken for the Night Journey, he was taken to Sidrat al-Muntahá, which is situated on the sixth heaven, where everything that ascends from the earth terminates and is held there, and where everything that descends from above it terminates and is held there. It is with reference to this that Allāh said,

إِذْ يَغْشَى ٱلسِّدْرَةَ مَا يَغْشَىٰ

While the Lote Tree was overwhelmed with (heavenly) splendors! [Sūrat al-Najm, Q53:16]

Ibn ʿUmar continued, ‘(It was) gold moths.’ He further said, ‘The Messenger of Allāh ﷺ was given three (things): he was given five prayers, he was given the concluding verses of Sūrat al-Baqarah, and He pardoned the grave sins for those of his Ummah who do not associate anything with Allāh.” [Muslim]

Imam al-Nawawī رحمه الله said, “It is called Sidrat al-Muntahá because the knowledge of the angels stops at that point, and no one has gone beyond it except the Messenger of Allāh ﷺ. [Sharḥ Ṣaḥīḥ Muslim]

Ibn Masʿūd رضي الله عنه reported that the Messenger of Allāh ﷺ said, "I saw Jibrīl at the Sidrat al-Muntahá having six hundred wings, and multi-colored pearls and rubies were falling from his wings.” [Aḥmad] This was the second time that the Prophet was seeing Angel Jibrīl in his true form. The only other time he had seen him in his true form was when he came down with the initial revelations, and he covered all of the horizon. Otherwise, he usually came to the Prophet in the form of a handsome man. He would often take the resemblance of the companion Diḥyah ibn Khalīfah al-Kalbī رضي الله عنه.

The three things that could constitute what Allāh refers to in āyah 18 of Sūrat al-Najm, “He certainly saw some of his Lord’s greatest signs”, are:

1. Al-Bayt al-Maʿmūr
2. Sidrat al-Muntahá
3. Angel Jibrīl عليه السلام in his original form

In another narration, the Prophet ﷺ added, “Then Jibreel ascended with me to a place where I heard the creaking of the pens.” [Bukhari] It is interesting and important that we go on a tangent and understand the writing of the pen and the types of Divine Decrees. There are different types of Decrees or Qadr that the pens write. The different types include:

1. Taqdeer Al-Azli: This is the qadr that was written 50,000 years ago which includes everything that is about to happen in Lahw Al-Mahfooz (Preserved Tablet) also known as Umm al-Kitab to which no changes can be made. This is also known as Iradah Qawniyyah Qadariyyah. Imam Ibn al-Qayyim mentions this as “the pre-existent measure according to the knowledge of Allah that is recorded in the Preserved Tablet.
2. Taqdeer Al-Meethaqi: This is the qadr that occured at the creation of Adam and when we all testified to Allah.
3. Taqdeer Al-Umri: This is the qadr that  was written at the time of the creation of the baby (after 4 months) - 4 things are written here: deeds, livelihood, date of death and if the person is to be wretched or blessed.
4. Taqdeer Al-Hawli: This is the yearly qadr that Allah gives to the angels. This is the qadr which is decreed on Laylatul al-Qadr. This is the reason it is called the Night of Decree.
5. Taqdeer Al-Yawmi - This is the qadr that includes all the daily rulings and decrees of Allah.

The record in the Preserved Tablet is fixed and not subject to any change whatsoever because it is based on Allah’s eternal knowledge. However, changes may occur in the books handled by the angels, as He says:

‏يَمْحُوا۟ ٱللَّهُ مَا يَشَآءُ وَيُثْبِتُ ۖ وَعِندَهُۥٓ أُمُّ ٱلْكِتَبِ ‎

Allah eliminates what He wills or confirms, and with Him is the Mother of the Book. [Surah ar-Ra’d, 39]

To summarise, the changes in the Decree in the other books is also already Known by Allah and recorded in the Preserved Tablet. What is in the Preserved Tablet never changes. This is known as Taqdeer al-Azli. Then, we have Taqdeer Muallaq which is the qadr that changes according to certain conditions. Ex - Allah tells the angels that if a person lies, reduce his lifespan and if he speaks the truth, increase it. This taqdeer is conditional to our actions. Point to note is that these changes and our decisions are already part of the Taqdeer Azli. This taqdeer is also known as Iradah Shari’yyah.

Coming back to our story, this was the point where Angel Jibrīl عليه السلام stopped, and the Prophet ﷺ was told to go ahead alone. Angel Jibrīl عليه السلام told him that he did not have Permission to go any further than that point. Prophet Muḥammad ﷺ was blessed and honored to ascend to a position that none from the creation had ever reached. Prophet Muḥammad ﷺ went ahead to the grandest of audiences with the King of Kings. We don't have details about this meeting, what happened, or how long it lasted. We have narrations that only mention the obligation of the five daily prayers.

The Prophet ﷺ said, “Then Allāh enjoined fifty prayers on my followers. When I returned with this order of Allah, I passed by Mūsá, who asked me, ‘What has Allāh enjoined on your followers?’ I replied, ‘He has enjoined fifty prayers upon them.’ Mūsá said, ‘Your followers cannot bear fifty prayers a day, and by Allah, I have tested people before you, and I have tried my level best with Bani Israel (in vain). Go back to your Lord and ask for a reduction to lessen your followers' burden.’

So I went back, and Allāh reduced ten prayers for me. Then again, I came to Mūsá, but he repeated the same as he had said before. Then again, I went back to Allāh, and He reduced ten more prayers. When I came back to Mūsá, and he said the same, I went back to Allāh, and He ordered me to observe ten prayers a day. When I came back to Mūsá, he repeated the same advice, so I went back to Allāh and was ordered to observe five prayers a day. When I came back to Mūsá, he said, ‘What have you been ordered?’ I replied, ‘I have been ordered to observe five prayers a day.’ He said, 'Your followers cannot bear five prayers a day, and no doubt, I have experienced people before you, and I have tried my level best with Bani Israel, so go back to your Lord and ask for a reduction to lessen your followers' burden.’

I said, ‘I have requested so much of my Lord that I feel ashamed, but I am satisfied now and surrender to Allāh's Order.’ When I left, I heard a voice saying, ‘O Muḥammad! These are five prayers, and they are all (equal to) fifty (in reward) for My Word does not change.’” [al-Bukhārī]

The number of prayers that were initially obligatory gives us a clear indication of what our purpose should be in life. To worship Allāh Alone. Even though the prayers were reduced from 50 to 5, if we look at the different narrations from the Prophet’s ﷺ life, we find that out of his iḥsān and immense servitude to Allāh, he still prayed 50 every day. He ﷺ used to pray:

• 17 farḍ rakaʿāt from the obligatory prayers
• 12 rakaʿāt of the Sunan al-Rātibah
• 2 rakaʿāt before Tahajjud
• 8 rakaʿāt for Tahajjud
• 3 rakaʿāt for Witr
• 8 rakaʿāt for Ṣalāt al-Ḍuḥá

Why is Prophet Muḥammad ﷺ meeting Prophet Mūsá عليه السلام and not Prophet Ibrāhīm عليه السلام? Allāh Knows best. Based on the order narrated to us, we know that Prophet Ibrāhīm عليه السلام was in the seventh heaven and Prophet Mūsá عليه السلام was below him. Prophet Muḥammad ﷺ, after getting the Command for the prayers, would have had to pass him. He did not discuss or ask about the Command of the initial fifty prayers with Prophet Muḥammad ﷺ.

• Prophet Ibrāhīm عليه السلام is the Khalīl of Allāh. His life shows us the definition of a true Muslim. He completely submitted himself to any and every Command of Allāh without hesitation. He never questioned any Command that he received from Allāh.
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• Prophet Mūsá عليه السلام is Kalīmullāh. He knows that Allāh doesn’t Speak to a prophet without giving him a mighty task. He also had experience in dealing with one of the largest nations that any prophet had ever dealt with. He wanted to help Prophet Muḥammad ﷺ by sharing his experience in leading Bani Israel. 

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Did The Prophet See Allāh?

As per the majority of the scholars, the Messenger of Allāh ﷺ did not see Allāh during al-Miʿraj. Abū Dharr رضي الله عنه directly asked the Prophet ﷺ, “Did you see your Lord?” He said, “(He is) Light; how could I see Him?” [Muslim]

ʿĀʾishah رضي الله عنها  said, "If anyone tells you that Muḥammad ﷺ has seen his Lord, he is a liar, for Allāh says, 'No vision can grasp Him.’ And if anyone tells you that Muḥammad ﷺ has seen the Unseen, he is a liar, for Allāh says, ‘None has the Knowledge of the Unseen but Allāh.’” [al-Bukhārī]

Imam Ibn al-Qayyim رحمه الله cites a unanimous agreement among the companions that the Messenger of Allāh ﷺ did not see Allāh during al-Miʿrāj. [Ijtimāʿ al-Juyūsh al-Islāmīyah]

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The Gift of Ṣalāh

The greatest conclusion to this miraculous journey was the gift of the five daily prayers. Ṣalāh is an obligation upon every Muslim. Rather, Ṣalāh of some sort or type was made obligatory upon all the Prophets and their nations. Everything else is secondary. It was the first pillar of Islam that the Prophet ﷺ mentioned after the Shahādah. It is an obligation for which the Prophet ﷺ, the Imam of Imams himself, was called up to the heavens to receive, while everything else was sent down via Angel Jibreel.

How can we take this matter lightly when our Prophet ﷺ said, "The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad." [al-Ṭabarānī]

The Ṣalāh is a gift from Allāh. He does not need us to pray, rather it is we who need to pray to Allāh. Allāh, out of His Mercy, rewards us 50 times for the 5 prayers that we do. It is the ultimate life hack to have our sins forgiven. The Prophet ﷺ said, "If a person had a stream outside his door and he bathed in it five times a day, do you think he would have any filth left on him?" The people said, "No filth would remain on him whatsoever." The Prophet ﷺ then said, "That is like the five daily prayers: Allāh wipes away the sins by them." [al-Bukhārī]

One of the last pieces of advice that our beloved Prophet ﷺ left us with while on his blessed deathbed was his emphasizing, “The prayer, the prayer! And fear Allāh with regard to those whom your right hands possess.” [Abū Dāwūd]

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Reflecting on The Conversation Between Prophet Muḥammad and Prophet Mūsá

Let’s pause here for a minute and go back to the conversation between Prophet Muḥammad ﷺ and Prophet Mūsá عليه السلام. We learn a very important lesson on what a Muslim’s mindset should be like in their conversation.

Prophet Mūsá عليه السلام wept and said, “I weep because after me there has been sent (as a Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.” 

This is the permissible type of jealousy. Competing amongst each other to see who can attain the Love and Pleasure of Allāh the most. This is what should fuel and drive our way forward as we work across our communities.

Despite knowing that his nation had lost out in honor, ranking, and in numbers to the Nation of Prophet Muḥammad ﷺ, Prophet Mūsá عليه السلام still repeatedly kept advising and guiding our Prophet ﷺ based on his own experience. He advised regarding the prayers enjoined upon us, "O Muḥammad! By Allāh, I tried to persuade my nation, Bani Israel, to do less than this, but they could not do it and gave it up. However, your followers are weaker in body, heart, sight, and hearing, so return to your Lord so that He may lighten your burden."

This is the key to success. Even if we can't directly attain success or have it come through our hands, we can and should do anything and everything possible to make sure it happens. If you can't do it, make sure others learn from what you could and could not do and let them build higher from that. Don't tear down those trying or discourage them. Help them and make their success as your success. It is the Pleasure of Allāh that matters at the end of the day and not the banner. Add to that, Allāh Knows and Sees who intended to do something and who actually did it.

So how can we learn from this today? When working together, we need to keep trying to outdo our fellow companions in goodness, just like the constant competition between Abū Bakr and ʿUmar. If one builds a product that helps 10 people, we need to work on a product that helps 100 people and in an even more effective manner. This is working with Iḥsān. In terms of mindset for the long term, we need to look at everyone involved through the lens of cooperation and not competition. Why? The Messenger of Allāh ﷺ said, "Whoever guides someone to virtue will be rewarded equivalent to him who practices that good action." [Muslim]

• When we race, we are rewarded for every step. 
• When we lose, we are rewarded for trying and for our intention to win.
• When we help others win, we are rewarded twice-fold and their victory also becomes our victory. 

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Other Key Incidents

1. Discussing the Day of Judgement

Prophet Muḥammad ﷺ met and discussed many things with Prophets Ibrāhīm, Mūsá, and ʿĪsá. What a blessed gathering this was, and one can only imagine what they all discussed. One of the things that they discussed and has authentically reached us is the Day of Judgment.

ʿAbdullāh ibn Masʿūd رضي الله عنه reported, "On the night on which the Messenger of Allāh ﷺ was taken on the Night Journey (al-Isrāʾ), he met Ibrāhīm, Mūsá and ʿĪsá, and they discussed the Hour. They started with Ibrāhīm, and asked him about it, but he did not have any knowledge of it. Then they asked Mūsá, and he did not have any knowledge of it. Then they asked ʿĪsá bin Maryam, and he said, 'I have been assigned to some tasks before it happens.' As for when it will take place, no one knows that except Allāh. Then he mentioned Dajjāl and said, 'I will descend and kill him, then the people will return to their own lands and will be confronted with Yaʾjūj and Maʾjūj, who will "swoop down from every mound." (Sūrat al-Anbiyāʾ, Q21:96) They will not pass by any water but they will drink it, (and they will not pass) by anything but they will spoil it. They (the people) will beseech Allāh, and I will pray to Allāh to kill them. The earth will be filled with their stench and (the people) will beseech Allāh, and I will pray to Allāh, then the sky will send down rain that will carry them and throw them in the sea. Then the mountains will turn to dust, and the earth will be stretched out like a hide. I have been promised that when that happens, the Hour will come upon the people, like a pregnant woman whose family does not know when she will suddenly give birth.'"

(One of the narrators) al-ʿAwwām said, “Confirmation of that is found in the Book of Allāh, where Allāh says, ‘Until, when Yaʾjūj and Maʾjūj are let loose (from their barrier), and they swoop down from every mound (Sūrat al-Anbiyāʾ, Q21:96).’” [Ibn Mājah]

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2. Meeting the Angel Mālik

Mālik is the gatekeeper of Hell. It is narrated that when the Prophet ﷺ completed the prayer, someone said, “Here is Mālik, the keeper of Hell, so convey your Salām to him”. So, I turned to him, but he preceded me in Salām. [Muslim]

Anas ibn Mālik رضي الله عنه reported that the Messenger of Allāh ﷺ said to the Angel Jibrīl, “Why do I never see the Angel Mālik laughing?” Angel Jibrīl said, “Mālik has not laughed since the creation of the Hellfire.” [Aḥmad]

3. The Fragrance of Pharaoh’s Hairdresser 

It was narrated that Ibn ʿAbbās رضي الله عنهما said that the Messenger of Allāh ﷺ said, “On the night on which I was taken on the Night Journey, a beautiful fragrance came to me. I said, ‘O Jibrīl, what is this beautiful fragrance?’ He said, ‘This is the fragrance of the hairdresser of the Pharaoh’s daughter and her children.’ I said, ‘What is their story?’

Angel Jibrīl said, ‘Whilst she was combing the hair of Pharaoh’s daughter one day, the iron comb fell from her hand, and she said, ‘Bismillāh (in the Name of Allāh).’ The daughter of Pharaoh said, ‘My father?’ She said, ‘No. My Lord and the Lord of your father is Allāh.’ She threatened her, ‘I will tell him about that.’ She said, ‘Yes.’ So she told him and he summoned her and said, ‘O so-and-so, do you have a Lord other than me?’ She said, ‘Yes, my Lord and your Lord is Allāh.’

He ordered that a baqarah made of copper be heated up, then he ordered that she and her children be thrown into it. She said, ‘I have a request to make of you.’ He said, ‘What is your request?’ She said, ‘I would like my bones and my children’s bones to be gathered together in one cloth and buried.’ He said, ‘This will be done for you.’ He ordered that her children be thrown into it in front of her, one by one, until they came to the last one, who was an infant boy who was still being breastfed. It was as if she wavered because of him, but he said, ‘O mother, go ahead, for the punishment of this world is easier to bear than the punishment of the hereafter.’ So she went ahead.” 

Ibn ʿAbbās رضي الله عنهما said, “Four infants spoke in the cradle: ʿĪsá ibn Maryam, the companion of Jurayj, the witness of Yūsuf, and the son of the hairdresser of Pharaoh’s daughter.” [Aḥmad]

The narration mentions a baqarah made of copper. Generally, the word baqarah means a cow. In this case, however, this seems to be a simile or a figure of speech instead of an actual pot made in the shape of a cow. What’s more probable is that it may have been a vast pot, which they called a baqarah, taken from the word tabaqqur, which means vastness, or it may have been something that could have held a whole cow because of its large size.

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4. Observing Paradise and Hell

There are many different reports of what the Prophet ﷺ observed of the beauty of Paradise and what he was shown of the punishments in Hell. Based on the wordings of the narrations, it can be understood that he didn’t enter Paradise and he definitely didn’t enter Hell as he is the best of creation and the one who is farthest from it. Rather, he was shown Paradise and Hell.

Anas ibn Mālik رضي الله عنه narrated that the Prophet ﷺ said, “Whilst I was walking in Paradise, I saw a river whose banks were domes of hollow pearls. I said, ‘What is this, O Jibrīl?’ He said, ‘This is al-Kawthar which your Lord has given to you.’ The angel struck it with his hand, and its mud or its perfume was of the most fragrant (or pure) musk.” [al-Bukhārī]

Narrated Abū Hurayrah رضي الله عنه: At the time of the Fajr prayer, the Prophet ﷺ asked Bilāl, "Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise." Bilāl رضي الله عنه replied, "I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me." [al-Bukhārī] It is unclear if this was revealed in a dream or during al-Miʿrāj.

Anas ibn Mālik رضي الله عنه narrated that the Messenger of Allāh ﷺ said, "During the Miʿrāj (the Night of Ascension), I saw a group of people who were scratching their chests and faces with their copper nails. I asked, ‘Who are these people, O Jibrīl?’ Jibrīl replied, ‘These are the people who ate the flesh of others (by backbiting) and trampled people's honor.’” [Abū Dāwūd].

It is reported that he also saw:

• He ﷺ saw the punishment of the one who stole an orphan's money – they had noses like that of camels, and they were eating coal made out of the fire, and their mouths would swallow the coals, and it would come out through their anuses. [Aḥmad]
  

• He ﷺ saw people who had in front of them pure meat and rotten meat, and they were eating the rotten meat and avoiding the pure meat. Angel Jibrīl عليه السلام said, "These are the people that used to fornicate — they would leave the halal (spouses) and would go to the haram." [Aḥmad]
  
  
• He ﷺ saw people with such large bellies that they could not stand up, and animals were being brought to trample over them. Angel Jibrīl عليه السلام said, “These were the people who would get their money from ribā (usury). [Aḥmad]
  
  
• He ﷺ saw people who were cutting their own lips and tongues with scissors of fire or copper. Angel Jibrīl عليه السلام said, “These were the preachers from your nation who used to tell others to do good, but they would forget themselves.” [Aḥmad]

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The Reaction of the Quraysh

The Messenger of Allāh ﷺ was brought back down to Jerusalem and from there to Makkah. On the way back, he passed three familiar caravans.

In the first caravan, he saw people from Makkah whom he knew. While passing by the second caravan, he felt thirsty and drank water from their container. In the third caravan, he saw a person he knew who was looking for a camel they had lost. Some reports suggest that these incidents were all related to the same caravan.

It is reported that when Prophet Muḥammad ﷺ arrived in Makkah, his bed was still warm. He went to sleep. In the morning, he narrated the incident to Umm Hānī and her family. When he was about to leave the house, Umm Hānī said, “O Prophet of Allāh, do not tell people this, lest they disbelieve you and harm you.” He ﷺ said, “By Allāh, I will tell them.”

As he was sitting in the Haram feeling a bit anxious, Abū Jahl passed by and saw him. Sarcastically, he asked, “What is the matter with you? Has anything new happened?” The Prophet ﷺ responded, “Last night I was taken from here to Jerusalem.”

Abū Jahl was shocked to hear this. He asked, “And you are now back here amongst us?” When the Prophet ﷺ answered in the affirmative, Abū Jahl saw this as a golden opportunity to belittle and make fun of him. He said, “If I invite people over here, will you tell them exactly what you have told me?” When the Prophet ﷺ replied in the affirmative, he gathered the people to listen, and the Prophet ﷺ repeated exactly what had happened.

Some people started laughing and mocking the Prophet ﷺ while others put their hands on their heads, not knowing what to do. A man from the Quraysh named Jubayr ibn Muṭʿim, who had travelled to Jerusalem, decided to test the Prophet ﷺ. Knowing that the Prophet had never been there before, he asked him to describe Bayt al-Maqdis. It is important to note that the Prophet ﷺ had travelled in the dead of the night, and there is only so much that he could have seen. Add to that, this period of time coincided with when the Persians had laid waste to Jerusalem in their battle against the Byzantines. Despite that, he started describing what he remembered seeing of Bayt al-Maqdis. The man started asking more questions about specific details of the city, which he could not recall.

The Messenger of Allāh ﷺ said, “When the people of Quraysh did not believe me (i.e. the story of my Night Journey), I stood up in Al-Hijr and Allāh displayed Jerusalem in front of me, and I began describing it to them while I was looking at it.” [al-Bukhārī]

At the end of all the questioning, one of the people said, “He is accurate in his description of Jerusalem.” [Aḥmad] The Prophet ﷺ said, “I will give you some extra signs.” He then mentioned the three caravans he had passed on his way back. One of them was very close to entering Makkah, and it arrived just as the Prophet ﷺ was facing the questions of the Quraysh. Abū Jahl went to see the caravan and found it was exactly as the Prophet ﷺ had described. So he comes back and says, “This is clear sorcery.” [Ibn Hishām]

The Makkans asked the caravan about the stray camel and the water container. They replied, “By Allāh! He told the truth; we had camped in a valley which he mentioned, and one of our camels had run off. We heard a man’s voice calling us to it until we caught it.” Despite seeing all the signs, he (Abū Jahl) persisted in his disbelief and rejected the Prophet ﷺ.

Imam al-Qurṭubī رحمه الله further narrates, “When Prophet Muḥammad ﷺ reported to the people about his journey, most of the disbelievers of Makkah found it strange and unusual, and some of them said, ‘By Allāh! This is a really strange occurrence. Our caravans take one month from Makkah to al-Shām; one month to go and one month to return. Then how is it possible for Muḥammad to go in one night and to return to Makkah in the same night?’

They sought Abū Bakr, and they said, ‘Have you heard that your friend imagined he was taken by night to Bayt al-Maqdis?’ Abū Bakr said, “Did he say that?” They said, ‘Yes.’ Abū Bakr said, ‘If he said it, he has spoken the truth.’ They said, ‘Do you believe he went by night to Bayt al-Maqdis and returned before morning?’ Abū Bakr said, ‘Yes. Verily, I believe what is even more astonishing than that. I believe he receives messages from heaven for everything he does.’”

This is why Allāh says,

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن جَآءَكُمْ فَاسِقٌۢ بِنَبَإٍۢ فَتَبَيَّنُوٓا۟ أَن تُصِيبُوا۟ قَوْمًۢا بِجَهَـٰلَةٍۢ فَتُصْبِحُوا۟ عَلَىٰ مَا فَعَلْتُمْ نَـٰدِمِينَ

O believers, if an evildoer brings you any news, verify (it) so you do not harm people unknowingly, becoming regretful for what you have done. [Sūrat al-Ḥujurāt, Q49:6]

“Then Abū Bakr came to the Messenger of Allāh ﷺ and said, ‘O Prophet of Allāh! Have you really told them that you visited Jerusalem last night? He ﷺ said, ‘Yes.’ He then asked the Prophet of Allāh ﷺ to describe Bayt al-Maqdis since he had travelled to it before. The Messenger of Allāh ﷺ began describing it. Abū Bakr said at each description ‘You are truthful, and I witness that you are a true Messenger of Allāh’ until the Messenger of Allāh ﷺ had finished his description. He then said to Abū Bakr, ‘O Abū Bakr! You are al-Ṣiddīq.’ Since then, Abū Bakr became known with this title.” [Al-Jāmiʿ li aḥkām al-Qurʾān]

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A Day of Celebration?

The masses famously take 27 Rajab as a day of celebration and claim that al-Isrāʾ wa al-Miʿrāj occurred on this date. There are mutawātir reports from the Messenger of Allāh ﷺ that he was taken up into the heavens, and their gates were opened for him until he passed beyond the seventh heaven, where Allāh spoke to him as He willed, and enjoined the five daily prayers upon him. There is absolutely nothing authentically narrated to indicate that it is in Rajab or in any other month.

Many problematic practices happen on this day. The preponderant opinion is that al-Isrāʾ wa al-Miʿrāj was in Rabīʿ al-Awwal. Moreover, having celebrations on the night of 27 Rajab is an innovation that has no basis from the blessed first three generations of Islam. When we don't even have a proper date documented for it, then how can we claim celebrations are legislated for it? If those who lived, loved, supported, and died for the Sunnah didn't celebrate it, then how can we? If celebrating it was something that was 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 just as they transmitted the rest of the religion. The Prophet ﷺ warned us, “Whoever does any action that is not part of this matter of ours will have it rejected.” [Muslim]

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The Best Companion of Prophet Muhammad ﷺ

Our first answer on who the best companion of the Prophet ﷺ is often Abū Bakr رضي الله عنه, and it is a very good answer, for indeed he is the best of the Ṣaḥābah and the leader of the men of Jannah. Some scholars, on the other hand, opine that the answer is actually Prophet ʿĪsá عليه السلام.

The definition of a ṣaḥābī (companion) is someone who meets the Prophet alive, believes in him and dies upon Islam. Prophet Muḥammad ﷺ met Prophet ʿĪsá عليه السلام in Jannah during al-Miʿrāj, and both were alive. Prophet ʿĪsá عليه السلام will come down in the End of Times and be part of this Ummah.

Imam al-Dhahabī رحمه الله says, “ʿĪsá, the son of Maryam, عليه السلام, is a Prophet AND a ṣaḥābī (Companion), because he saw the Prophet ﷺ and greeted him. He will be the last ṣaḥābī to die.” [Tajrīd Asmāʾ al-Ṣaḥābah]

Imam Ibn Ḥajar al-ʿAsqalānī رحمه الله concurs with this same point as is mentioned in his multivolume work titled al-Iṣābah fi Tamyīz al-Ṣaḥābah. Similar was said by Imam al-Suyūṭī, Imam al-Subkī, and other scholars.

From our contemporary scholars, Shaykh ʿAbd al-ʿAzīz al-Rājihī said, “ʿĪsá عليه السلام is a member of the Ummah of Muḥammad ﷺ, and he is a Prophet. He is the best of this Ummah after our Prophet ﷺ; and the next best after him is Abū Bakr al-Ṣiddīq. Also, it is confirmed he is a ṣaḥābī because he saw the Prophet ﷺ in the night of Miʿrāj, and he was alive.”

Prophet ʿĪsá عليه السلام is a mighty Prophet of Allāh, who healed the blind and resurrected the dead with Allāh's Permission. He will hold the status of being a Prophet as well as a ṣaḥābī of the Prophet Muḥammad ﷺ once he passes away towards the end of times. The status of a Prophet is without a doubt higher than that of a ṣaḥābī. This is an added bonus for Prophet ʿĪsá عليه السلام. After him, the best companions are Abū Bakr, ʿUmar, ʿUthmān, and ʿAlī رضي الله عنهم.

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