النص المفهرس

Sîratul-Mustafa
Life of the Prophet
The Mi‘râj
After his return from Taif142, Allâh Ta'âlâ took Rasûlullah
from Musjidul-Harâm to Musjidul-Aqsa and from there to the
seven heavens all in one night with the same physical body and
soul in a state of absolute consciousness and wakefulness. This
journey is referred to as Mi'raj or Isrâ, the details of which will
be described in the chapter dealing with divine miracles, Inshâ
Allâh. The scholars of Sîrah have differed over the exact year
of the Mi'raj. In this regard, the scholars hold ten conflicting
opinions:
1. The Mi'raj occurred six months prior to Hijrah.
2. Eight months before Hijrah.
3. Eleven months before Hijrah.
4. One year before Hijrah.
5. A year and two months before Hijrah.
6. A year and three months before Hijrah.
7. One year and five months prior to Hijrah.
8. Eighteen months before Hijrah.
142
In his compilation Zâdul-Ma'âd, after citing the journey to Tâif, Hâfiz
Ibnu Qayyim writes: 'Thereafter his (Rasûlullah Sallallâhû 'Alayhi
Wasallam's) Mi'raj took place." This indicates that according to Hâfiz Ibnu
Qayyim, the incident of Mi'raj occurred after the journey to Tâif. This
establishes that the Mi'raj occurred in the eleventh year of propehthood.
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9. Three years before Hijrah.
10. Five years prior to Hijrah.
All the aforementioned opinions are cited in detail in Fathul-
Bârî under the chapter dealing with Mi'raj. The most preferred
opinion is that the Mi'raj took place after the demise of Hadrat
Khadîjah but before the pledge of 'Aqabah. The first eight
opinions are unanimous over the point that the Mi'raj took
place after the death of Hadrat Khadijah. In short, most scholars
are inclined to this view. Furthermore, it is decisively
رضي الله عنها established from the narrations that Hadrat Khadijah
passed away before the five Salâhs were prescribed. Moreover,
it is acknowledged that Hadrat Khadijah رضي الله عنها was with
Rasûlullah in Sh'ab Abî Tâlib (the valley of Abû Talib where
the earlier Muslims were ostracised). She only passed away
after the Muslims emerged from this valley. As previously
acknowledged, Rasûlullah % and his companions emerged from
the valley of Abu Talib in the tenth year of prophethood.
Hence, taking the aforementioned preambles into account, we
conclude that the Mi'raj occurred after the tenth year of
prophethood some time in the eleventh year after his return
from Tâif. As for the exact month of the Mi'raj, there are a
number of divergent views regarding the precise month of the
Mi'râj. It could have taken place either in Rab'î Al-Awwal or
Rab'î Al-Akhir or in Rajab or Ramadân or Shawwâl. These are
the five most common views but the most acceptable is that it
occurred on the twenty-seventh night of Rajab. This is what I
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have been able to comprehend after referring to Sharah
Mawâhib volume 1 page 307. And Allâh Ta'âlâ knows best.
Note: Ten years of prohethood have gone by. All avenues of
trials and tribulations were covered. Not a facet of humiliation
was left untouched in the path of Allâh Ta'âlâ. Clearly what
better outcome can there be of humiliation and degradation in
the path of Allah Ta'ala than honour, reverence and Mi'raj
(ascension)?
So when Rasûlullah
touched the abysmal levels of
humiliation after his emergence from the valley of Abû Tâlib
and after his return from Tâif, Allâh Ta'âlâ bestowed him with
the privilege of Mi'raj and ascension and Allâh Ta'âlâ elevated
him to such a lofty level that even the most revered143 of the
closest angels was left behind. And Allâh Ta'âlâ made him
journey to the extremity of the universe. In other words, right
up to the divine throne after which there is no rank.
This is why some 'Arifîn (soofis) say that making him journey
to the divine throne was an indication of Khatme-Nubuwwat
(the termination of prophethood). The entire creation and
universe terminates at the divine throne. The existence of any
creation beyond the throne is not established from the Quran
143 A reference to the Hadîth extracted by Tabrâni with a weak Sanad. Ibn
'Abbâs says that Rasûlullah Sallallâhû 'Alayhi Wasallam said: "Should I not
enlighten you about the most superior angel? It is Jibraîl." [Rûhul-Ma‘ânî
volume 1 page 301]
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and Hadîth. Similarly, the merits of prophethood terminate
upon the existence of Rasûlullah .
Mi‘râj in detail
Allâh Ta'âlâ says: "Glory be to the being who had taken His
(special) servant in (a little part of) the night from Musjidul-
Harâm to Musjidul-Aqsa the environs of which We had
blessed. (The actual aim of this was) to show him from Our
signs (some of which are mentioned in Sûrah Najm 144 like
journeying to Sidratul-Muntahâ, witnessing paradise and hell
and other divine phenomena). Verily, He (Allâh Ta'âlâ) is all-
hearing, all-seeing." (He manifests the symbols of his divine
power to whomsoever He wishes and then this servant
witnesses these manifestations with the assistance of Allâh
Ta'âlâ and he hears with the ability bestowed by Allâh Ta'âlâ.
According to the technical terminology of the 'Ulama, the
journey from Musjidul-Harâm to Musjidul-Aqsa is referred to
as Isrâ. And the journey from Musjidul-Aqsa to Sidratul-
Muntahâ is refered to as Mi'râj. Quite often the entire journey
from start to finish is referred to as Isra and Mi'raj. The Mi'raj
is referred to as Mi'râj because literally Mi'râj means a
144
as Allâh Ta'âlâ says: "And he witnessed him at a second descent near the
Sidratul-Muntahâ (the lote-tree). Near it is the garden of refuge. Behold, the
lote-tree was shrouded by what shrouds. His vision did not veer off nor did
it transgress. Verily, he had witnessed of the greatest signs of his Lord."
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stairway or a ladder. After his emergence from Musjidul-Aqsâ,
a ladder was brought to Rasûlullah % by which he ascended to
the heavens. The Hadîth narrated by Hadrat Abû Sa'îd Khudrî
makes mention of a ladder. [Zarqânî volume 6 pages 33 and 55]
This incident is very briefly mentioned in the Holy Quran but
the Hadîth provides a detailed account of this incident, a
synopsis of which follows:
One night Rasûlullah % was lying down in Ummu Hânî's
house. He just dozed off when the roof of the house suddenly
split open. Through this aperture, Jibraîl accompanied by other
angels descended upon Rasûlullah . They woke him up and
took him to the Musjidul-Haram. As he reached there, he went
into the Hatîm area and fell asleep. Jibraîl and Mîkâîl woke him
up again and took him to the well of Zam Zam. There they laid
him down and split his chest open. They extracted his blessed
heart and rinsed it with the water of Zam Zam. A tray
containing Îmân and wisdom was then brought to him.
Implanting this Îmân and wisdom into his blessed heart, they
restored the heart to its original position and resealed his chest.
They then inscribed the seal of propehthood between his
shoulder blades. (This was a physical symbol of Rasûlullah
being the seal of all divine messengers.)
The Burâq was then brought before him. Buraq is actually the
name of a celestial animal that is smaller than a mule but bigger
than a donkey. It was white in colour and it was so fast that one
step would fall as far as the eye could see. When Rasûlullah
mounted this animal, it fell into a state of energetic friskiness.
Jibraîl Amîn reproached: "O Burâq! Why this friskiness? To
this day, not a single servant of Allâh more honourable than
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Muhammad (*) has mounted you." Buraq almost keeled over
in shame. He then allowed Rasûlullah & to mount him and they
set off. Jibraîl and Mîkâîl also accompanied Rasûlullâh ¿ on
this animal.
According to certain narrations, Jibraîl Amîn assisted
Rasûlullah % in mounting Buraq after which he himself took a
seat behind Rasûlullâh . [See Zarqânî, Khasâisu Kubrâ under
the chapter dealing with Mi'raj]
Shaddad bin Aws رضى الله عنه narrates that Rasulullah related:
"En route we came across a land with numerous date-palms.
Jibraîl Amîn asked me to descend and perform Nafl Salâh. I
dismounted and performed Salâh. Jibraîl Amîn then enquired:
"Do you have any idea where you performed Salah?" I replied:
"I have absolutely no idea." Jibraîl said: "You performed Salah
in Yathrib (Madinah Tayyibah) where you are bound to
migrate." We then set off once again when we passed another
area. Jibraîl asked me to alight and perform Salâh here as well.
I dismounted and performed Salâh. Jibraîl Amîn informed me:
"You performed Salah in the valley of Sayna near the tree of
Mûsâ where Allâh Ta'âlâ spoke to Mûsâ. We then passed
another area where I was again instructed to perform Salâh. I
dismounted once again and performed Salâh. Jibraîl informed
me that I had just performed Salah in Madyan (the native land
of Shu'aib). We set off once again until we came to another
area where Jibraîl asked me to dismount and perform Salâh. I
alighted from the animal and performed Salah. Jibraîl informed
me that this place is called Baitul-Lahm (Bethlehem) where ‘Îsâ
was born." [Extracted by Ibnu Abî Hatim and Bayhaqî and
authenticated by him. Also extracted by Bazzâr and Tabrânî on
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the authority of Shaddad bin Aws. 145 As for the incident about
Salâh on Mount Saynâ, Nasaî extracts it on the authority of
Anas bin Mâlik as cited in Al-Khasâisul-Kubrâ volume 1 page
153.]
The aforementioned details are extracted from Zarqânî
commentary of Mawâhib volume 6 page 39.
The marvels of this celestial journey and the inimitable
phenomena of the realm of paradigms 146
1. Whilst Rasûlullah ¿ was on this celestial voyage, he
came across an old woman who called out to him.
Jibraîl advised Rasûlullah % to proceed ahead without
taking any heed of her in the least. As he proceeded, he
came across an old man who also called out to him.
Hadrat Jibraîl again advised Rasûlullah % to move on.
As he proceeded further, Rasûlullah
came across a
group of people who greeted him thus: "Assalamu
‘Alayka Yâ Awwal, Assalamu 'Alayka Yâ Âkhir,
145 Al-Khasâisul-Kubrâ volume 1 page 158, Fathul-Bârî volume 1 page 153.
146 The Urdu text reads: "' Alame Amthâl Kî Be Mithal Amthâl". Although
every endeavour was made to render the English translation as close to the
original text as possible, the spirit of the Urdu language and the application
of the accurate words cannot be expressed in English. For this deficiency, I
beg the reader's indulgence. (Tr.)
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Assalâmu 'Alayka Yâ Hâshir." Jibraîl asked Rasûlullah
to respond to their Salam. He then revealed to him
that the old woman you caught sight of at the roadside
is actually the dunyâ (the world). The remaining age of
this world is now limited to the remaining life span of
this old woman. The old man you noticed was actually
Shaytân. Both of them aspire to incline you towards
them. And the group that greeted you with Salam
comprised of Hadrat Ibrahim عليه السلام , Hadrat Musa
Extracted by Ibnu . عليه السلام and Hadrat 'Isa عليه السلام
Jarîr and Bayhaqî on the authority of Anas. [Al-
Khasâisul-Kubrâ volume 1 page 155 and Tafsîr Ibn
Kathîr volume 6 page 8]
2. It is narrated in Sahîh Muslim on the authority of Hadrat
Anas رضى الله عنه that Rasulullah * said: "On the night of
عليه السلام my ascension (to the heavens) I passed Musa
who was standing engaged in Salâh in his grave. [Al-
Khasâisul-Kubrâ volume 1 page 156]
(رضي الله عنه And according to the narration of Ibn 'Abbas
Rasûlullah said: "On the night of M'iraj, I caught sight of
Mûsâ Ullade, Dajjal and the superintendent of hell whose
name is Mâlik." Extracted by Bukharî and Muslim on the
authority of Ibn 'Abbas. Reflect on whether this sighting
occurred on the earth or in the skies. And Allâh Ta'ala knows
best. [Al-Khasâisul-Kubrâ volume 1 page 160]
3. En route, Rasûlullah % also came across a group of
people with copper fingernails. They were busy
abrading the skin of their faces and chests with these
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copper fingernails." When asked about these people,
Jibraîl replied: "These are the people who consume the
flesh of others. In other words, they backbite and vilify
others." Extracted by Ahmad and Abû Dawud on the
authority of Anas. [Al-Khasâisul-Kubrâ volume 1 page
156]
4. Rasûlullâh % also witnessed a person swimming in a
river. He was busy consuming morsels of stones. When
Rasûlullah % asked about this man, Jibraîl replied:
"This man is a consumer of interest." Extracted by Ibn
Mardwayh on the authority of Samurah bin Jundub.
5. Rasûlullah % also came across a group of people who,
during the course of just one day, sow their land and
harvest the crop. The field would then revert to its
original condition. When Rasûlullah % asked about this,
Jibraîl replied: "These are people who wage Jihad in the
path of Allâh. Their good deeds are multiplied seven
hundred fold. And whatever they spend, Allâh Ta'âlâ
recompenses them with a far better substitute.
Rasûlullah % then passed a group of people whose
heads were being crushed by boulders. Each time they
were crushed, the heads would slip back to their normal
condition. This cycle continued ceaselessly. When
Rasûlullah enquired about these people. Jibrail
replied: "These are people who are indifferent to their
Fard Salâh. He then came across a group of people
whose anterior and posterior private parts were wrapped
in rags and they were grazing like camels and oxen.
Rasûlullah asked who they were. Jibraîl replied:
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"These are people who do not pay Zakat on their
wealth." Rasûlullah then came across a group of
people in front of who were two cauldrons. One
contained cooked flesh and the other cauldron contained
raw and decomposing flesh. These people were
consuming the decomposing flesh without partaking of
any of the wholesome cooked flesh. Rasûlullah
asked: "Who are these people?" Jibraîl replied: "These
people are made up of men of your Ummah who, in
spite of having Halal and decent women available to
them, they spend the entire night right up to the
morning with adulteresses and women of loose morals.
Or this group is made up of women who leave their
Halâl and decent husbands to pass the night with
adulterers and unchaste men." Rasûlullah & then came
across a pole positioned on a main road. It slashes or
hacks up clothing or anything else that happens to come
close to it. When Rasûlullah % asked Jibraîl about this,
he replied: "This is the image of people who lie in wait
at the roadsides and plunder the property of passers-by."
Then Rasûlullah % happened to pass a man who had
amassed a huge pile of sticks. Although he was unable
to bear this huge burden, he was nonetheless fetching
more and more sticks and adding to the burden. When
Rasûlullah % asked what this signified, Jibraîl replied:
"This is a man of your Ummah who is burdened by
numerous rights and responsibilities which he is unable
to execute but notwithstanding this, he continues
saddling himself with even more obligations." He then
came across a group of people whose tongues and lips
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are being hacked by iron scissors. As soon as their lips
and tongues are hacked off, they revert intact to their
original condition. This cycle continued relentlessly
without any sign of termination. When Rasûlullah
asked about this, Jibraîl said: "These are the preachers
of your Ummah (who befit the verse 'they say what
they do not preach'.)" In other words, they preach to
others but fail to practise themselves." [Extracted by Ibn
Jarîr, Bazzar, Abû Ya'la and Bayhaqî on the authority
of Abû Hurayrah]147 And the Hadîth pertaining to the
hacking of lips with scissors of iron is extracted by Ibn
-رضي الله عنه Mardwayh on the authority of Anas
Thereafter Rasûlullah % passed an area redolent with
appealing fragrances and cool breezes. Jibraîl informed
him that this is the fragrance of Jannah (paradise). They
then passed an area reeking of repulsive odours. Jibrâil
said that this is the stench of Jahannam (hell). [Al-
Khasâisu Al-Kubrâ volume 1 page 172]
Note: Apparently, the aforementioned incidents occurred
before his ascent to the heavens because, according to some
narrations, these incidents occurred immediately after he
mounted Burâq but before he could reach Musjidul-Aqsâ. On
the basis of this, we infer that these incidents took place before
Rasûlullah % actually ascended the heavens. And Allâh Ta'âlâ
knows best.
147 Al-Khasâisu Al-Kubrâ volume 1 page 72, Zarqânî
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The Descent of Aqdas 148
upon Baitul-Muqaddas
So Rasûlullah % arrived at Baitul-Mugaddas in this splendour
and dismounted from the Burâq. According to the narration of
Sahth Muslim, Hadrat Anas رضي الله عنه says that Rasulullah
tethered the animal to the iron loop on which all the previous
Ambiyâ tethered their animals. According to the narration of
Bazzâr, Jibraîl pierced a hole with his finger on one of the
nearby boulders and he then tied the animal to it. Probably both
of them took part in tying the animal. Furthermore, it is
possible that with the use of his finger, Jibraîl merely removed
the dirt etc. that accumulated over the hole with the passage of
time.
Thereafter Rasûlullâh * entered Musjidul-Aqsa and offered
two Rak'at (of Tahiyyatul-Musjid 49). Narrated by Hadrat Anas
[45 Zarqani 6 page]. رضى الله عنه
Hadrat Abu Said Khudri رضى الله عنه narrates that Rasulullah
said: "Both Jibraîl and I entered the Musjid and both of us
offered two Rak'at of Salâh. [Bayhaqî]
148
Meaning sacred. It could refer either to Rasûlullah Sallallâhû 'Alayhi
Wasallam or to the occasion itself. In other words, the term Aqdas could
mean "the sacred descent" or the "descent of the sacred one". It could also
refer to both meanings at once.
149 Words in brackets are not mentioned in the narration of Muslim.
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On this auspicious occasion of Rasûlullah 's advent, the other
Ambiyâ Allade were already awaiting his arrival in the
عليه السلام and Hadrat Musa عليه السلام Musjid. Hadrat Ibrahim
were also amongst the luminaries awaiting Rasûlullah .
Barely a few moments passed when a number of people
happened to assemble in Musjidul-Aqsâ. A Muazzin called out
the Azân followed by the Iqamah. Now the entire congregation
is waiting to see who will lead them in prayer? Jibraîl Allade
gripped Rasûlullah % by the hand and led him forward.
Rasûlullâh
says: "I led all of them in Salah. When I
completed the Salâh, Jibraîl asked me if I knew whom I led in
Salâh. When I replied in the negative, he said: "All the prophets
who were commissioned before you, every single one of them
offered their Salah behind you." [Extracted by Ibn Abî Hâtim
[رضي الله عنه from Anas
According to another narration, even the angels descended
from the skies upon this momentous advent of Rasûlullah .
Rasûlullah then led all the Ambiya lade and the angels
in Salâh.
On the termination of the Salah, the angels asked Jibrail: "Who
is this companion with you?" Jibraîl replied: "This is
Muhammad ." [Extracted by Ibn Jarîr, Abû Y'alâ and
[.رضي الله عنه Bayhaqi from Abul-Aliyah from Abu Hurayrah
According to another narration, Jibraîl alla de replied: "This
is Muhammad, the seal of all divine messengers." The angels
asked: "Is he already commissioned as a messenger?" When
Jibraîl replied in the affirmative, the angels commented: "May
Allâh keep him alive and well. He is a wonderful brother and
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vicegerent." In other words, he is our brother and the vicegerent
of Allâh Ta'âlâ.
Thereafter Rasûlullah % met with the souls of the Ambiyâ
ALullade. Each one of them praised and glorified Allâh Ta'âlâ
in his distinctive manner.
عليه السلام Glorification of Ibrahim
Ibrâhîm Lulla de praised Allâh Ta'âlâ in the following words:
"All praises are due to Allâh Who has adopted me as His Khalîl
(Bosom friend) and granted me great authority and Who has
rendered me (like) an obedient Ummah who is adhered to and
has saved me from the fire by making it cool and safe for me."
عليه السلام Glorification of Musa
"All praise is due to Allâh Who has spoken to me directly
without intervention and Who had destroyed Fir'awn and
rescued the Banî Israîl at my hands and Who has made such
people from my Ummah who guide towards the truth and with
the truth do they mete out justice."
عليه السلام Glorification of Dawud
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"All praise is due to Allâh Who has granted me great authority,
taught me the Psalms, made iron easily malleable for me, made
the mountains and birds subservient to me in that they chant
His praises, He has granted me wisdom and a sound faculty of
judgement."
عليه السلام Glorification of Sulayman
"All praise is due to Allâh Who has rendered the winds
subservient to me, He made the Shayâtîn submissive to my
commandments; they do work as I wish by making high rooms,
images, basins as large as reservoirs and cauldrons fixed (in
their places). And He has taught me the language of the birds
and He has blessed me with every grace, He has rendered the
armies of the Shayâtîn, humankind and birds all submissive to
me. And He has favoured me over a number of His faithful
servants. And He had granted me a grand supremacy, which is
inappropriate for anyone after me and He has made this
supremacy an admirable one for which there is no reckoning."
عليه السلام Glorification of ،isa
"All praise is due to Allâh Who has made me (His) word. He
had created me like Âdam Alla de (without a father). He
created him from sand and commanded the mould: 'be' and it
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came into existence. He taught me the book, wisdom, the
Tawrâh and Injîl. He bestowed me with the ability to form the
figures of birds in which I breathe and they turn into birds by
the will of Allah. He had also bestowed on me the miracle to
heal the congenitally blind and the lepers and the miracle to
bring the dead to life with the command of Allâh. He had
elevated me and protected my mother and I from the accursed
Shaytân so that he (Shaytân) has no hold over us."
Glorification of Rasûlullah
"All praise is due to Allâh who has sent me as a source of
mercy unto the world and to all the people as a warner and a
heralder (of glad tidings). He has revealed upon me the Furqân
in which there is an explanation of everything. He made my
Ummah the best of nations. My Ummah is the first (as far as its
status) and the last (in terms of its emergence in this world).
And Allâh has opened my chest and purged me of my burdens.
He has elevated my status and made me an opener (by creating
me spiritually before everyone else) and a seal (by creating my
physical form and making me the seal of all the prophets)."
When Rasûlullah % completed his address on the glorification
of Allâh Ta'âlâ, Ibrahim Lla de rose and addressed the other
Ambiyâ Alude saying: "Due to these virtues and merits,
Muhammad has surpassed you." [Khasâisu Kubrâ volume 1
page 173]
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When Rasûlullah & emerged from the Musjid150, three cups
were presented before him. One contained water, the other milk
and the third contained wine. Rasûlullah # chose the cup of
milk. Upon this Jibraîl commented: "You have chosen Dînul-
Fitrah (the natural Dîn). Had you chosen wine, your Ummah
would have gone astray and had you chosen the cup with the
water, your Ummah would have drowned."
According to some narrations, a cup of honey was also
presented to him. He partook a bit of this as well.
In short, on the basis of analysing all the narrations collectively,
it appears that four cups were offered to Rasûlullah % in total.
For further details refer to Zarqânî volume 6 page 47.
Ascension to the Heavens
Subsequent to this, Rasûlullah , in the company of Jibraîl and
other honourable angels embarked on their ascension to the
heavens. According to some narrations, Rasûlullah % ascended
150
According to some narration, the three cups were offered to him after his
journey to Sidratul-Muntahâ. Hâfiz Ibn Hajar says: "It wouldn't be
surprising if these offerings took place on two separate occasions; once
when he emerged from Musjidul-Aqsa and the second time at Sidratul-
Muntahâ. Perhaps the arrangement was intended to further emphasise the
correctness of choosing the cup of milk. And Allâh Ta'âlâ knows best See
Zarqânî volume 6 page 48.
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the skies mounted upon the Burâq animal as per the preceding
leg of the journey. However, according to some narrations,
after his emergence from Musjidul-Aqsa, Rasûlullah
ascended the skies with the aid of a ladder studded with gems
and emeralds with the retinue of angels on either side of him.
Ibn Ishaq says: "A reliable narrator informed me that Abu Sa'îd
Khudrî Lcalmò, said that he heard Rasûlullah % saying:
"When I concluded my rituals at Musjidul-Aqsa, a ladder was
brought before me. I have never set eyes on a ladder more
beautiful than this ladder. This is the same ladder that enables
the souls of people to climb to the heavens and it is the same
ladder that a dying person casts his glace upon when he is about
to breathe his last. My travelling companion Jibraîl hoisted me
upon this ladder (and I continued ascending) until I reached one
of the doors of heaven, which is referred to as 'the door of the
Hafazah'. [Al-Bidâyah Wan-Nihâyah by Hâfiz Ibn Kathîr
volume 3 page 110, SharahMawâhib by Zarqânî volume 6 page
55]
Hâfiz Ibn Kathîr calda, says 15: "After completing his
rituals in Baitul-Maqdis, Rasûlullah # ascended the heavens
151 The actual text is as follows: "When Rasûlullah % concluded his affairs
in Musjidul-Aqsa a M'irâj, that is a ladder, was erected for him. He
ascended the heavens with the aid of this ladder. This ascension was not on
the Burâq as some people erroneously believe. Burâq was actually left
tethered at the door of Musjidul-Aqsa for his return journey back to
Makkah." In the commentary of Sûrah Isrâ in Tafsîr Ibn Kathîr volume 6
page 28 it is stated: "Thereafter Rasûlullah % descended once again upon
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with this very ladder. The Buraq was left tethered at the door of
Musjidul-Aqsa during this period. When Rasûlullah
descended from this celestial journey, he mounted the Burâq
and retuned to Makkah. [Al-Bidâyah Wan-Nihâyah by Hâfiz
Ibn Kathîr volume 3 page 110]
It is also likely that Rasûlullah * mounted the Buraq and
ascended the heavens with the aid of this ladder, as some
'Ulamâ maintain. If this opinion is taken into account, all the
apparently conflicting narrations will tie in harmoniously.
Furthermore, this interpretation offers a greater degree of
reverence to Rasûlullah . And Allâh Ta'ala knows best.
Voyage to the celestial realm and meeting the Ambiyâ
عليهم السلام
In this majestic manner, Rasûlullah % reached the first heaven.
Jibrail عليه السلام requested to be let in. The overseer of the first
heaven enquired: "Who is with you?"
"Muhammad Rasûlullâh ," he replied, "is with me."
"Was he invited over here?" he asked.
When Jibraîl replied in the affirmative, the angels warmly
welcomed him and opened the door for him. Rasûlullah
Baitul-Maqdis. He again led them (the Ambiya) in Salah. He then mounted
the Burâq and returned to Makkah. And Allâh Ta'âlâ knows best.
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entered the portals of the first heaven where he came across a
rather elderly man. Jibraîl revealed: "This is your father Âdam
Mullade. Go ahead! Make Salam to him." Rasûlullah # made
Salâm to him. He affectionately responded to the Salâm and
added: "Marhabâ! Welcome to a pious son and a pious
Prophet." He then went on to make Du'a for Rasûlullah .
Whilst meeting him, Rasûlullah 's glance fell on some figures
on Hadrat Adam allade's right and some on his left. When
Adam عليه السلام glanced to the figures on his right, he would
smile in delight and when he cast his gaze to the figures on his
left, he would weep in sorrow. Jibraîl revealed: "The figures on
his right represent his pious children, those destined for Jannah.
When he casts his eyes towards them he is pleased. The figures
on his left represent his evil children, those who are doomed to
hell. He weeps in anguish when he casts his eyes upon them."
This entire subject is cited in detail in Bûkhârî and Muslim.
Musnade-Bazzar says that according to Abû Hurayrah
s narration, there was a door towards Adam' رضي الله عنه
Mullade's right that was emitting a remarkably fragrant scent
and there was a door to his left that was discharging a
dreadfully nasty stench. When he looked to the right he would
be overjoyed but when he cast his glance to his left he would
become depressed. [Zarqânî volume 6 page 60]
Then Rasûlullah % ascended the second heaven. In the same
manner, Jibraîl requested to be let in. When the overseer asked
who was with him, Jibraîl replied: "Muhammad Rasûlullah ¿ is
with me."
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