Indexed OCR Text

Sîratul-Mustafa
Life of the Prophet
"Was he invited?" he asked.
When Jibraîl replied in the affirmative, the overseer
commented: "Welcome! Welcome to such a majestic guest."
Here on this level, Rasulullah & saw Hadrat Yahya Allade
.عليه السلام and Hadrat isa
Jibraîl ushered him into their company saying: "Here, this is
Yahya عليه السلام and ،isa عليه السلام .Go on make Salam to
them." Rasûlullah went up to them and offered his Salam to
both of them. They replied to his Salâm and remarked:
"Welcome to a pious brother and a pious Prophet."
Thereafter Rasûlullah % ascended the third heaven and here
again Jibraîl asked to be let in as mentioned previously. Here
Rasûlullah met Yusuf Alude and as per the previous
occasions, Rasûlullâh % made Salâm etc. with him. Rasûlullâh
عليه السلام whilst relating this event) commented: "Yusuf) ,
was bestowed with an immense portion of handsomeness."
Thereafter Rasûlullah & visited the fourth heaven where he met
Hadrat Idris Oulade. He then proceeded to the fifth heaven
where he met Hadrat Harun عليه السلام . From there, he ascended
to the sixth heaven where he met Hadrat Musa عليه السلام .Then
.عليه السلام to the seventh heaven where he met Hadrat Ibrahim
He spotted him resting his back against the Baitul-M'mûr. The
Baitul-M'mûr is the Qiblah of the angels and falls directly in
line with the K'abah. If, hypothetically speaking, the Baitul-
M'mûr had to come crashing down; it would fall directly onto
the K'bah. Seventy thousand angels make Tawaf of this Baitul-
M'mûr every single day never to get another chance again.
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Jibraîl informed Rasûlullah % that this is his father and he
should make Salâm with him. Rasûlullah * went ahead and
made Salam with him. Ibrahim عليه السلام replied to the Salam
and remarked: "Welcome to a pious son and to a pious
Prophet."
Sidratul-Muntahâ152
Following this meeting with Ibrahim Oulade, Rasulullah
was raised to the Sidratul-Muntahâ. This is a lotus tree
towering above the seventh heaven. Whatever rises from the
earth stops at Sidratul-Muntahâ (the lotus-tree of the outer
extremity). And from this point onwards, it is raised further into
the heavens. On the other hand, whatever descends from the
Malaul-A 'lâ first descends upon Sidratul-Muntahâ and from
there it descends further to the other heavens and beyond. Thus
the name Sidratul-Muntahâ. [Zarqânî volume 6 page 18]
At this very location, Rasûlullah % beheld Jibraîl in his original
form. He also witnessed some strange and amazing celestial
radiances of Allâh Ta'âlâ. He also saw innumerable angels and
golden moths hovering about the Sidratul-Muntahâ.
152
The biological name of this tree is Ziziphus jujuba, which has dark red
prickly plums. It is called the Ber tree in India. A decoction of its leaves is
used for bathing the dead.
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Observation of Jannah and Jahannam
Jannah is in close proximity to Sidratul-Muntahâ. As the Holy
Qurân depicts: "At Sidratul-Muntahâ, near it is the paradise of
abode." This is why Abu Said Khudri رضى الله عنه 's narration
mentions that after his performance of Salah in Baitul-M'amûr,
Rasûlullah was elevated to Sidratul-Muntaha. And from
Sidratul-Muntahâ, Rasûlullah * was raised to Jannah. After his
visit to Jannah, Jahannam was presented before him. In other
words, the horrors of hell were laid bare to him. [Al-Khasaisul-
Kubrâ volume 1 page 169]
According to the narration of Abu Zarr رضى الله عنه, as cited in
Sahîhain, Rasûlullah said: "I reached Sidratul-Muntahâ
where I
beheld astounding colours and incredible
embellishments. I have no idea what they were. I was then
admitted into Jannah where the domes were constructed from
(mammoth-sized) pearls and the soil was of musk."
Sarîful-Aglâm153
- the site of the scratching of the pens
Thereafter Rasûlullah « ascended even further where he was
able to perceive the sounds made by the pens (recording
153 That Rasûlullah ¿ reached this spot of the scratching of the pens is cited
in Sahîhan on the authority of Ibn 'Abbas and Abû Hibbah Ansarî. The rest
of the annotations are extracted from Zarqânî's commentary.
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predestination). The sound produced by the scratching of these
pens of predestination is referred to as Sarîful-Aqlâm. This is
the location where the pens of fate are engaged in recording
everything that is to transpire in the future. The angels were
busy
transcribing
the divine edicts and religious
commandments from the Lawhe Mahfuz (the preserved tablet).
[Zarqânî volume 6 page 88]
Note: An in-depth analysis of the Hadîth confirms that this site
of the 'scratching of the pens of fate' is after Sidratul-Muntahâ.
The Ahadîth make mention of ascending to the Sarîful-Aqlâm
(site of the scratching of the pens) after Sidratul-Muntahâ with
the word "thumma" which means then. Furthermore. Sidratul-
Muntahâ is referred to as such because it is a Muntahâ
(extremity) for the divine commandments emanating from
above it. It appears that beyond Sidratul-Muntahâ there is
another location from where the declarations of the affairs
relating to the cosmos are revealed. This location is actually the
location of Sarîful-Aqlâm. It is as though this location of
Sarîful-Aqlâm is, without actually drawing a comparison, a
form of an administrative record book or central headquarters
for the divine laws and predestination of everything to come.
After his visit to Sidratul-Muntahâ, Jannah and Jahannam,
Rasûlullah ¿ was taken on a visit to this region of Sarîful-
Aglâm as well. Furthermore, the prescription of Salâh and
Rasûlullah 's conversation with Allâh Ta'âlâ is mentioned
after Sarîful-Aqlâm. All this confirms that the location of
Sarîful-Aqlâm appears after Sidratul-Muntahâ And Allâh
Ta'âlâ know best.
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Divine proximity
(Celestial vision, divine conversation and the conferral of
sacred edicts)
From Sarîful-Aqlâm,
154
Rasûlullah traversed through a
number of concealed realms until he finally arrived in the
154
Hâfiz 'Asqalânî writes in Fathul-Bârî volume 7 page 169 under the
chapter on M'iraj: "Additional phenomena that Rasûlullah % had observed
after Sidratul-Muntahâ has appeared in other narrations not mentioned in
this narration. One of them is where Rasûlullah & describes listening to the
scratching of the pens of fate." This narration clearly indicates that the site
of the pens of fate is after the Sidratul-Muntahâ. 'Allâmah Safarînî says:
"When Rasûlullah % reached Sidratul-Muntahâ, he was enveloped by a
cloud in which there were a myriad of dazzling hues. Jibraîl stepped back.
Thereafter Rasûlullah % continued ascending (in the company of Jibraîl)
until he reached a flat area where he perceived the scratching of the pens of
fate. He came closer to the presence of Allâh Ta'âlâ. He was so close that he
was a distance of just two bows length or even closer. [Sharah Al-‘Aqîdah
As-Sifârîniyyah volume 2 page 271] This narration also attests that the site
of the pens is after Sidratul-Muntahâ. Hâfiz 'Asqalânî says that according
to Qurtubî, a Rafraf (a silken seat) was suspended for Rasûlullâh % on
which he seated himself. With the aid of this, Rasûlullah % went closer to
his Lord. [Fathul-Bârî volume 3 page 403, Zarqânî volume 6 page 97] Qâdî
'Iyâd writes in Shifâ: "Rasûlullah 's close proximity to Allâh Ta'âlâ (on
the night of M'irâj) is similar to the descent of Allâh Ta'âlâ without any
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sacrosanct presence of Allâh Ta'âlâ. It is said that a Rafraf (a
green silken seat) was provided for his conveyance. Rasûlullâh
mounted this and with the aid of this, he was conveyed to the
closest of the celestial realms before the majesty of Allâh
Ta'âlâ.
رضي الله عنه writes in Shifa: "Ibn Abbas رحمة الله عليه Qadi Iyad
says that where Allâh Ta'âlâ describes the M'irâj of Rasûlullah
in the Holy Quran, he says: 'Danâ fa Tadalla (he approached
and it was suspended), the sequence is inverted. It should have
read: 'Tadalla fa Danâ'. The meaning of which is: "A Rafraf155
(silken seat) was sent down for Muhammad on the night of
M'irâj. He seated himself upon this and he was then raised (to
the heavens) where he came into close proximity with his
Lord." [Nasîmur-Riyad volume 2 page 264]
The following description is cited in Hadrat Anas bin Malik
s narration: "A door from the doors of heavens was'رضي الله عنه
analogy during the latter part of the night as mentioned in the Ahadîth.
[Nasîmur-Riyad volume 2 page 336]
155 ' Allâmah Shihab Khifâjî says: "Rafraf refers to a rug or mat or it could
refer to a green mat or a silken mat. According to some scholars, there is no
difference between Rafraf and Zarâbiy Mabthûthah. This word appears in
the Quran as well; 'alâ Rafrafin Khudr." [Nasîmur-Riyad volume 2 page
264, Zarqânî volume 6 page 95]
Note: The report of a Rafraf descending from the sky is not established from
authentic Ahadîth. However, since it has been mentioned in some weak
narrations, it cannot altogether be rejected either.
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thrown open for me. So I saw the greatest Nûr (radiance). And
beyond the barrier was a Rafraf encrusted with pearls and
sapphires. Then Allâh Ta'âlâ communicated to me whatever He
had wished to communicate." [Al-Khasaisul-Kubrâ volume 1
page 157]
When Rasûlullah reached this sacrosanct area of 'close
proximity', he fell into Sajdah. See Fathul-Bârî volume 7 page
169156 under the chapter on M'irâj. Here he caught sight of the
magnificence of the radiance of Allâh Ta'âlâ from beyond the
divine screen and without any intermediary he was honoured to
converse directly with Allâh Ta'âlâ."
Imâm Tabrânî and Hakîm Tirmizî narrate from Hadrat Anas
that Rasulullah * said: "I caught sight of the greatest رضى الله عنه
of radiances. Thereafter Allâh Ta'âlâ communicated whatever
He wished to communicate to me." [Durre-Manthur volume 6
page 123]
The commentary of the verse "Dana fa Tadalla' and "Fa Awhâ
ilâ 'Abdihî Mâ Awhâ" is also bolstered by the narration of Ibn
156
Hafiz 'Asqalani رحمة الله عليه says: "According to Ibn Abi Hatim, Ibn
Hâtim and Ibn 'Â'iz who narrate from Yazid bin Abî Malik who narrates
from Anas رضى الله عنه, the words of the narration are as follows:
"Thereafter he ascended with me until we reached a tree. A cloud engulfed
me. Within this cloud were shades of every colour. Jibraîl stepped back and
I fell into Sajdah." [Fathul-Bârî volume 7 page 169] And Zarqânî says that
according to another narration, the words of the Hadîth are: "So he caught
sight of his Lord and he () fell into Sajdah." [Zarqânî volume 6 page 103]
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'Abbas dicail gis). The verse "Dana fa Tadalla" would then
mean that Rasûlullah % enjoyed such closeness that he was able
to catch sight of divine refulgence of Allâh Ta'âlâ. And the
verse "Fa Awhâ ilâ 'Abdihî Mâ Awhâ" implies that he
communicated with Allâh Ta'âlâ and received divine revelation
from Him without any intermediary. After all what is the point
in communicating with Him through an intermediary when he
had already caught sight of His Nûr directly? Setting eyes on
him directly without any intervention automatically bespeaks of
conversing with him directly without any intervention either.
In short, Rasûlullah % was blessed with setting eyes on Allâh
Ta'âlâ and communicating with him directly without any
intermediary between them.
Allâh Ta'âlâ conversed with Rasûlullah % and prescribed fifty
Salâhs upon Rasûlullah % and his Ummah. According to the
narration of Sahîh Muslim, Allâh Ta'âlâ endowed Rasûlullah
with three gifts on this great occasion; the first gift was made
up of the five daily Salahs. The second gift was the closing
verses of Sûrah Baqarah, which includes the mercy, affection,
ease and forgiveness of Allâh Ta'âlâ upon this Ummah and it
focuses upon victory and assistance to the Muslims against the
disbelievers. Although these verses are in the form of Du'âs,
the verses are more of an educative and enlightening nature. It
is as though Allâh Ta'âlâ is enlightening this Ummah in these
closing verses that they should make a point of imploring Allâh
Ta'âlâ and He will respond to their Du'âs.
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Arabic Stanza: If you had no intention to bestow upon us from
your oceans of grace, You wouldn't have enlightened us on the
method of begging from You.
In other words, You wouldn't have even informed us of what to
beg of You.
The third gift awarded to Rasûlullah ¿ on this night was that
Allâh Ta'âlâ would pardon the major sins of any Ummatî who
does not ascribe partners unto Him. In other words, Allâh
Ta'âlâ will not condemn a perpetrator of major sins to eternal
hellfire, as He would do to the disbelievers. Some of them will
be pardoned through the intercession of the Ambiya pullpelo.
Others will be forgiven due to the intercession of the noble
angels whilst others will be forgiven solely by the mercy and
grace of Almighty Allâh. Any person whose heart embraces
even an iota of faith (Îmân) will, in due course, be released
from hell.
,رضي الله عنه According to a lengthy Hadith of Abu Hurayrah
during the course of his conversation with Allâh Ta'âlâ,
Rasûlullah % was addressed by Allâh Ta'âlâ thus:
"I have adopted you as my Khalîl (bosom friend) and Habîb
(beloved). I have sent you to all the peoples of the world as a
Bashîr (presenter of glad tidings) and as a Nazîr (warner). I
have opened your breast for you, I have relieved you of your
burden and I have elevated your mention. My oneness is not
mentioned but with you as My slave. I have made your Ummah
the best of Ummahs that was ever raised from the people. I
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have declared your Ummah as the most just and moderate
Ummah. I have rendered your Ummah as the first (in terms of
its virtue) and last (in terms of its appearance in this world).
And I have made from your Ummah a group of people whose
hearts contain their Injîl. (In other words, the divine words of
the Quran will be etched onto their hearts.) I have made you the
first Prophet in terms of the creation of your Nur and the last
Prophet in terms of your commission. I have awarded you the
Sab 'ul-Mathânî (Sûrah Fatihah), which I had not awarded to
any messenger prior to you. I have bestowed upon you the
closing verses of Sûrah Baqarah from the treasures beneath the
divine throne, which I had not bestowed to any messenger prior
to you. I have granted you the Kauthar (the celestial pond).
And I have bestowed your Ummah with eight distinctive
merits; Islâm, Hijrah, Salâh, Sadaqah (charity), Saum of
Ramadân, Amr bil M'arûf (enjoining good) and Nahy 'anil-
Munkar (forbidding evil). And I made you a Fâtih (opener or
forerunner to the Ambiya) and Khâtam (seal of all the
Prophets) ..... "
This Hadîth is extracted by Ibn Jarîr in his Tafsîr of Sûrah Isrâ
on the authority of Abu Hurayrah رضى الله عنه, as mentioned in
Khasâis Kubrâ volume 1 page 175.
In the commentary of the verse on the M'iraj, Imam Suyûtî
says that this Hadîth is extracted by Hâkim and others. The
narrators of this Hadîth are reliable except Abû J'afar Râzî who
has been declared reliable by some scholars whilst other
scholars declare it to be weak. Abû Zur'ah says that Abû J'afar
is accused whilst Hâfiz Ibn Kathîr says that it appears that he is
merely a man of poor memory."
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In short, Allâh Ta'âlâ bestowed Rasûlullah % with innumerable
bounties and blessed him with a myriad of glad tidings and
awarded him with distinctive injunctions and directives. One of
the most significant directives issued to Rasûlullah % was the
obligation to observe fifty daily Salâhs. Embracing all these
directives and injunctions with jubilant delight, Rasûlullâh %
turned back to return to this earth. On his return journey, he met
Hadrat Ibrahim ullade. He made no comment about these
injunctions of Salâh etc., as mentioned in Fathul-Bârî.157
Thereafter I passed Musa aula de who asked me what I was
enjoined with. I replied: "During the day and night, Fifty Salâhs
have been prescribed for us." Mûsâ Unlaude remarked: "I
have a great deal of experience with the Banî Isrâîl. Your
Ummah is far weaker; they will be unable to cope with this
divine commandment. So return to your Lord and request him
to moderate and reduce this burden." Rasûlullah # returned to
Allâh Ta'âlâ and requested Him to reduce the number of
Salâhs. Allâh Ta'âlâ reduced it by five. When Rasûlullah
passed Mûsâ Allade yet again, he posed the same question
again. And once more he requested Rasûlullah % to beg for a
reduction in this obligation. This going back and forth ensued a
number of times until just five daily Salâhs remained. Even
then, Mûsâ allade appealed to Rasûlullah % to return to
157
Hâfiz says: "This narration cites an additional statement where
Rasûlullah ¿ says: 'I swiftly turned away and he had no comment to make. I
then approached Mûsâ who asked me .... " [Fathul-Bârî volume 7 page 169
Babul-M'irâj]
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Allâh Ta'âlâ and solicit yet another reduction. Rasûlullâh
replied: "I have requested a reduction a number of times
already. Now I am embarrassed to approach him for a further
reduction." Saying this Rasûlullah # continued ahead. A voice
from the unseen then called out: "These are five but equivalent
to fifty." In other words, these are just five Salahs but the
reward of these five Salahs is equivalent to fifty Salâhs. And
My verdict will not be altered. This obligation of just five
Salâhs was predetermined within My knowledge. This gradual
reduction from fifty to five was due to some divine exigency
and wisdom. As in the case of medical treatment where the
doctor gradually and sequentially treats his patient. This is also
due to some therapeutic exigency and medical wisdom but the
patient, owing to his lack of knowledge, regards it as alteration
or transformation. And Allâh Ta'âlâ knows best.
In the same order, Rasulullah % returned from the heavens and
landed first at Baitul-Mugaddas. From here he mounted the
Burâq and reached Makkah before the break of dawn. The
same morning, he recounted this incident to the Quraysh. They,
as expected, were left flabbergasted in disbelief. Some of them
held their hands over their heads in exasperation whilst others
scornfully started clapping their hands. Stunned by scepticism,
they scoffed at him and exclaimed: "How can he possibly go to
Baitul-Maqdis and return in just one night!" In order to test
him, those who had been to Baitul-Maqdis started throwing
questions at him about the distinguishing features of Baitul-
Magdis. The instant they started interrogating him, Allâh Ta'âlâ
brought Baitul-Maqdis right before his very eyes and he
continued responding to their questions. Now when all their
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questions pertaining to Baitul-Maqdis were exhausted, they
asked: "Okay, tell us some incident about the road leading to
Baitul-Maqdis." Rasûlullah % replied: "On my way I came
across a trade caravan at certain place that was returning to
Makkah from Syria. They lost one camel and later retrieved it.
Inshâ Allâh, this trade caravan should reach Makkah within
three days. Leading the way would be a khaki-coloured camel
laden with two sacks of goods."
Accordingly, on the third day, this caravan entered Makkah in
precisely the same manner as foretold by Rasûlullah % and they
also narrated the incident of the lost camel. On seeing and
hearing this, Walîd bin Mughîrah dismissed the whole incident
by declaring: "This is nothing but sorcery." The people also
concurred with him saying: "Yes, Walîd is speaking the truth."
[Zarqânî volume 6 page 126]
Stalling the sun
According to Bayhaqî's narration, Rasûlullah % informed the
Quraysh that the trade caravan that is returning from Syria
should be in Makkah by Wednesday evening before sunset.
However, by Wednesday evening the caravan failed to make an
appearance and the sun was about to set. Rasûlullah ¿ made
Du'â unto Allâh Ta'âlâ. Allâh Ta'âlâ delayed the setting of the
sun for a little while until the caravan entered Makkah the same
evening before sunset, as per Rasûlullah 's prophesy. [Ibid]
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According to some narrations, the trade caravan reached
Makkah in the morning. Perhaps there were two caravans; one
turned up in the morning and the other in the evening.
Alternatively, it could also be just one caravan. Some travellers
of the same caravan could have turned up in the morning whilst
the remaining travellers entered Makkah only in the evening.
According to the scholars of Sîrat, this miracle is referred to as
the miracle of Habsush-Shams (the stalling of the sun). Shaikh
Taqiyyud-Din Subki رحمة الله عليه says:
Stanza: "The setting sun complied with you, it did not set but it
submitted to you by you stalling it."
In this manner Allah Ta'ala exposed the truthfulness of
Rasûlullah . The Quraysh witnessed his honesty with their
very own eyes. They heard the truth with their very own ears
but they remained committed to their obstinacy and refutation
of the truth. They were bent on rebelling against the truth.
Some of them went to Abu Bakr رضى الله عنه and said: "Your
friend, Muhammad (Rasûlullah ) says that he went to Baitul-
Magdis last night and returned before dawn. Do you believe
him?" Abu Bakr رضى الله عنه asked: "Did Rasulullah say that?"
رضي الله عنه When they replied in the affirmative, Abu Bakr
declared: "Then it has to be the truth. I wholeheartedly believe
in whatever he says. In fact, day and night I believe in the
heavenly news he conveys to us which is even beyond that."
From that moment on, he was conferred with the title of Siddîq
(stringently veracious). [Al-Khasâisul-Kubrâ volume 1 page
176]
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Philosophical notes and enlightening subtleties
1. Allâh Ta'âlâ initiated the verses describing the M'irâj
with Subhânallaziî (glory be to Him ... ) to ensure that a
shortsighted or imprudent person does not regard this
incident as a ridiculous impossibility. Allâh Ta'âlâ is
entirely devoid of any form of imperfection, weakness
and helplessness. Even if our deficient minds regard
something as impossible or weird, there is nothing
impossible before the will and divine power of Allâh
Ta'âlâ.
Persian Couplet: "Your mount should not be made to run
around everywhere.
On many occasions you are forced to throw down your arms."
Furthermore, the opening verses of this episode in the Qurân
suggest that this incident is not just an ordinary incident but a
magnificent miracle and splendid phenomenon that was not
awarded to anyone besides Rasûlullah . Allah Ta'âlâ, with
His absolute power, took Rasûlullah % on a tour of the heavens
with this very physical body whilst he was in a state of
wakefulness. All the Sahabah, Tâbi'în and the rest of our pious
predecessors believed that Rasûlullah went for his M'iraj
with his physical body whilst he was fully awake and
conscious. Only a few isolated Sahâbah and Tâbi'în are of the
opinion that this tour was of a spiritual rather than a physical
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nature or it was a rather strange dream that he saw. However,
indisputably the most authentic opinion is that this entire
incident, of M'irâj, from beginning to end, occurred in a state
of absolute consciousness with his actual physical body. If it
was merely a dream or optical vision, the polytheists of
Makkah wouldn't have exposed him to such ridicule and they
wouldn't have asked him to describe Baitul-Mugaddas to them.
Nobody would ask a person seeing a dream to describe
distinguishing characteristics nor would he make fun of him.
Furthermore, the phrase "Asrâ" as it appears in the Qurân is not
used for a dream or divine optical vision but it is used for the
state of absolute consciousness. In the story of Lût Allade, it
is mentioned: "Fa-Asri bi Ahlika ... " and in the story of Mûsâ
Allade, it is mentioned: "Fa-Asri bi 'Ibâdî Laylan". In both
these cases, the word Isrâ is used in the context of 'taking at
night in a state of wakefulness'. Moreover, if this incident of
M'irâj were merely a dream, it wouldn't have been reckoned as
a divine miracle of Rasûlullah % because even the Jews and
Christians travel to the skies and heavens in their dreams.
Furthermore, Rasûlullah % enjoys an advantage over the other
Ambiyâ Allade in two factors in particular: one is the
M'irâj and the other is the right of intercession in the hereafter.
A mere dream can never be a source of such great virtue. The
'Ulamâ say that Rasûlullah * was bestowed with these two
virtues on account of his humility. Rasûlullah % expressed his
humility before Allâh Ta'âlâ and he was bestowed with M'irâj
and he showed humility before the people and he was bestowed
with this right of intercession.
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2. On this occasion, Allah Ta'âlâ cites the 'Abdiyyat
(slavehood) of Rasûlullah * when he mentions the
incident of the M'iraj in the Holy Quran. He does not
mention his status of prophethood. He mentions: "Asrâ
bi 'Abdihî" and not "Asrâ bi Nabîyyihî" or "Asrâ bi
Rasûlihî" etc. because the attribute of 'Abdiyyat
(slavehood) is most appropriate when journeying
towards Allâh Ta'âlâ. In this case, the slave is detaching
himself from everything else and going towards Allâh
Ta'âlâ. Nubuwwat (prophethood) on the other hand
refers to coming from Allâh Ta'ala towards the
servants. On such an occasion the mention of the
attribute of prophethood would be appropriate. For
instance, in the verse: "Verily we sent to you a Prophet
as a witness against you as We sent to Fir'awn a
prophet." On this occasion, Allâh Ta'âlâ did not say,
"We sent Our servant to you" because here He mentions
the sending of the Ambiya عليهم السلام towards the
عليهم السلام people. He does not mention the Ambiya
leaving the world and coming to Him. To sum up, the
journey was towards Allâh Ta'âlâ, the Supreme Being.
This is why, the word 'Abd (slave) was employed and
not the word Rasûl or Nabî. Moreover, the word slave
was used in this context so that, due to his celestial
travels, people don't end up regarding Rasûlullah % as a
deity of some sort as the Christians ended up doing.
Imam Razi رحمة الله عليه narrates from his father who says: "I
heard Abul-Qâsim Sulaymân Ansârî saying: 'On the night
of M'irâj, Allâh Ta'âlâ asked Rasûlullah : 'What title or
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attribute do you cherish the most?' Rasûlullah # replied:
'The attribute of 'Abdiyyat (slavehood), to be Your slave is
most dear to me. This is why when this Sûrah of M'irâj was
revealed, it was revealed with the attribute of Abdiyyat.
3. Although the word Isra in the Quran refers to travel at
night but Allâh Ta'âlâ explicitly mentions the word
"Laylan" (at night) with it so that this word Laylan due
to it being an indefinite noun may denote diminution or
division. In other words, with His absolute power, Allâh
Ta'âlâ made Rasûlullah travel the earth and heavens
in a very small portion of the night. And the time of the
night was singled out because the night is generally a
time of solitude and isolation. Calling him at this time is
additional evidence of his proximity and distinctiveness
before Allâh Ta'âlâ. This is also one of the reasons
Tahajjud and optional Salâh of the night is awarded
such remarkable virtue in the Quran and Hadîth. For
instance the Quran says: "O you swathed in garments!
Stand (for prayer) all night except a little." "And from
the night, offer Salah with it (the Quran) as an
additional prayer for you." "Verily, the rising by night
is very
difficult and most appropriate
for
(understanding) the word (of Allâh Ta'âlâ)." "They
would sleep but little at night and in (the hours before)
dawn they would be begging forgiveness (from Allâh
Ta'âlâ)." "And those who pass the night before their
Lord in prostration and upright."
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Furthermore, Rasûlullâh 's title in the Quran is Sirâje-Munîr
- a glowing lantern. And the night is the most appropriate time
for a glowing lantern.
Arabic Couplet: I said: "O my Master! Why do you prefer the
night over the radiance of the day?"
He replied: "I am unable to alter my custom. After all, it is the
custom of the fourteenth moon to shine at night."
4. Perhaps the wisdom in taking Rasûlullah % from
Musjidul-Harâm to Musjidul-Aqsa is that the spiritual
refulgence of both the Qiblahs and the virtues of the
Ambiyâ of the Banî Isrâîl may gather within Rasûlullâh
himself. Or perhaps it was an indication that soon the
Qiblah of the Banî Israîl is to be entrusted to the control
of the Banî Ismail and the Ummah of Rasulullah % will
be the bearers of the spiritual gains of both the Qiblahs;
the K'abah as well as the Musjidul-Aqsa. And
Rasûlullah 's leading the Ambiya and angels in Salah
was a tangible example of his leadership over the other
Ambiya عليهم السلام . This physical demonstration of
Imâmat was executed so that the close servants of Allâh
Ta'âlâ may witness with their very own eyes the true
leadership of Rasûlullah % over everyone else.
Note: All the Ambiya Aulade and the angels performed
their Salah behind Rasûlullah . Evidently they all remained
silent and listened attentively to Rasûlullah 's Qirât. The
recitation of anyone else behind him is not established. And it
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is also the right of the Holy Quran that it is listened to
attentively. As Allâh Ta'âlâ declares in the Qurân: "And when
the Quran is being recited, listen to it attentively and remain
silent, so that you may be showered with compassion."
In this verse, the persons who remain silent (whilst the Quran is
being recited) are assured compassion. This assurance is not
extended to those who recite the Qirât behind the Imam. This is
why Imam Abu Hanifah رحمة الله عليه is not in favour of a
Muqtadî (follower) reciting the Qirât behind the Imâm.
5. Seemingly, the Salâh Rasûlullâh
performed in
Musjidul-Aqsâ was an optional (Nafl) Salâh. Some are
of the opinion that it was Fard Salah that was prescribed
before the M'irâj. And Allâh Ta'âlâ knows best.
[Zarqânî volume 6 page 54]
The most authentic view is that it was Nafl Salah and not Fard
Salâh because it is undeniably established on the basis of
authentic narrations that Rasûlullah 's journey to the heavens
occurred between the Salahs of 'Isha and Fajr. Rasûlullah
had already offered his 'Ishâ Salâh and was lying down on his
bed when Jibraîl appeared with the Burâq before him. He
returned to Makkah Mukarramah from the heavens before the
Fajr Salâh. He performed his Fajr in Makkah Mukarramah.
[Fathul-Bârî volume 7 page 151 under the chapter on Isrâ] On
the basis of this narration it is quite evident that the Salah in
which Rasûlullah # led the angels and the Ambiya, was not
Fard Salâh but Nafl Salâh. and Allâh Ta'âlâ knows best.
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