Indexed OCR Text

TRANSLATION: In this manner (by the various methods of communication) did We send to you
(O Rasulullaah p) revelation of Our command. (Before We sent revelation to you,) You did not
know what was the Book (the Qur'aan) or what was (the requisites and etiquette of perfect)
Imaan, but We made it (the Qur'aan) a light with which We guide those bondsmen of Ours
whom We will. Without doubt (using the Qur'aan and the revelation We sent to you), you (O
Rasulullaah p) guide (others) towards the straight path; (which is) the path of Allaah, to
Whom belongs whatever is in the heavens and in the earth. Behold! All matters return to
Allaah only (He will make the final judgement in all matters).
Verse 19 of Surah An'aam states:
وَ أُوْحِىَ إِلَىَّ بُذَا الْقُرْأْنُ لِأُنْذِرَكُمْ بِمٍ وَمَنَّ بَلَغَ ﴾ « آنِنَّكُمْ لَتَشْهَدُوْنَ أَنَّ مَعَ اللهِ أُلِهَةَّ أُخْرِى ٥ * قُلْ لََّ اشْهَدُ ◌َّ قُلْ
إِنَّمَا بُوَ إِلَهٌ وَاحِدٌ وَّ إِنَِّئْ بَرِىءٌ مِّمَّا تُشْرِكُوْنَ (١٩)
TRANSLATION: (Say, O Rasulullaah p!) This Qur'aan has been revealed to me so that I may
warn you with it as well as (warn) those whom it reaches (after you). Do you (Mushrikeen)
really bear witness that there are other gods with Allaah?" Say (to them O Rasulullaah p), "I
bear no such witness." Say, "He (Allaah) is but One Ilaah and I am certainly innocent of
that (the idols) which you associate with Him (I openly express my aversion to all types of
Shirk)."
Allaah says in verse 174 of Surah Nisaa:
٥ ٥ آَيُّهَا النَّاسُ قَدْ جَاءَكُمْ بُرْبَانٌ مِّنْ رَّبِّكُمْ وَأَنْزَلْنَا إِلَيْكُمْ نُوْرًا مُّبِيْنًا (١٧٣)
960

TRANSLATION: O Mankind, indeed a proof (Rasulullaah p) has come to you from your Rabb
and We have revealed to you a clear light (the Qur'aan).
Verses 15-16 of Surah Maa'idah state:
يَبْلَ الْكِتْبِ قَدْ جَاءَكُمْ رَسُوْلُنَا يُبَيِّنُ لَكُمْ كَثِيْرًا مِّمَّا كُنْتُمْ تُخْفُوْنَ مِنَ الْكِتُبِ وَيَعْفُوْا عَنْ كَثِيْرِ ٥٥ قَدْ جَاءَكُمْ
مِّنَ اللهِ نُؤْرٌ وَّكِتِبٌ مُّبِيِنٌ (١٥) يَّهْدِىْ بِهِ اللهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبْلَ السَّلْمِ وَيُخْرِجُهُمْ مِّنَ الظُّلُمْتِ إِلَى النُّوْرِ
بِإِذْنِمٍ وَيَهْدِيْهِمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ (١٢)
TRANSLATION: O People of the Book! Undoubtedly Our Rasool (Muhammad &) has come to
you, exposing (explaining) to you much of the Book (Torah and Injeel) which you used to
conceal and overlooking much (of what you concealed so that you are not made to feel too
embarrassed). Without doubt there has come to you from Allaah a light (Muhammad & with
the message of guidance) and a clear Book (the Qur'aan) by which Allaah guides to the paths
of peace those who seek His pleasure, and removes them from a multitude of darkness
into light by His order; and guides them to the straight path (of eternal salvation).
Verse 19 of Surah Maa'idah states:
يَاأَبْلَ الْكِتُبِ قَدْ جَاءَكُمْ رَسُؤْلُنَا يُبَيِّنُ لَكُمْ عَلَى فَتْرَةٍ مِّنَ الرُّسُلِ أَنْ تَقُوْلُوا مَا جَاءَنَا مِنَّ بَشِيْرٍ وَّلَا نَذِيْرٍ وْ فَقَدْ
جَاءَكُمْ بَشِيْرٌ وَنَذِيْرٌ * وَ اللهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ (١٩)
TRANSLATION: O Ahlul Kitaab! Indeed Our Rasool (Muhammad &) has come to you,
explaining to you (the Shari'ah of Islaam) at a time when the succession of Rusul had been
paused (for almost 600 years after Isa v), so that you do not say, "There has neither come to
961

us a bearer of good news nor a warner!" Undoubtedly there has come to you a bearer of
good news and a warner (in the person of Muhammad &. You therefore have no excuse not to
have Imaan) ! Allaah has power over all things (He has no need for you and can easily create
another nation to accept Islaam if you do not want to).
Intuition is the Primary Proof for the Truth of Nubuwal
Although there are thousands of proofs for the truth of Nubuwwah, the
primary proof is intuition. Intuition refers to the instinctive perception of the
truth that a person gets when (1) he is truly searching for something and (2)
when he is absolutely sincere in his quest. When these two conditions are met,
Allaah inspires him with the intuition to instantly perceive the object of his
quest. The Qur'aan has identified this intuition as a means of recognising truths
such as the existence of Allaah and the Aakhirah. This is seen in Qur'aanic
phrases such as "Do you not understand?", "Do you not see?", "Do you not reflect?",
"Do they not ponder over the Qur'aan?", etc.
Verse 16 of Surah Yunus states, "Say (to the Kuffaar, O Rasulullaah p), `If Allaah willed, I
would not have recited it (the Qur'aan) to you, nor would He have informed you about it. I
have already lived a great portion of my life among you. Do you not understand? Who can
be more unjust than he who invents lies against Allaah or rejects His Aayaat? The fact is
that the sinful ones will never be successful". Explaining this verse, Moulana Abul
Kalaam Aazaad al way states that this verse exhorts Rasulullaah p to tell the
Mushrikeen of Makkah, "Forget all other arguments and concentrate on just this.
I am no stranger to you people, whose life and character you are ignorant about.
I am one of you and have lived amongst you for forty years. This is an age at
which a person has traversed every cycle of life and has reached his peak. You
have shared every moment of my past and have watched over me for all this
time. During all this time, have I ever given you any reason to suspect that I have
been dishonest? The fact that I have never been dishonest about any matter
concerning the creation, how could I dare to be dishonest in a matter concerning
the Creator? When I have not lied about any of you, why should I lie about
Allaah? Why should I lie about Allaah revealing to me His word and message?
962

Scholars of human behaviour and psychology agree that the years of a person's
life up to the age of forty are the most fundamental for developing his
personality and habits. The framework of personality traits developed during
these years will not be altered afterwards. Therefore, if a person had been
famously known as Saadiq and Ameen (truthful and trustworthy) for forty years,
why should he change afterwards? Why should he suddenly become a prolific
liar in his 41st year of life and start to lie about the Creator of the heavens and
the earth?
One cannot deny the fact that there can be none worse than the person who lies
about Allaah. At the same time, it also cannot be denied that equally evil is the
one who accuses a truthful person of lying. It is clear that none of these two
persons can be successful. Therefore, if I am lying about Allaah, then I shall have
to suffer failure. By the same token, if you are denying the truth, then you will
have to suffer the consequences. The decision is for Allaah to make, but
remember that He will not tolerate sinners."
The decision of Allaah was manifest when the rejectors were annihilated and the
truthful Nabi remained victorious to this day. May Allaah's mercy and blessings
be showered upon him.
The guidance provided by intuition suffices as a means of convincing people of
the truth. This was vividly displayed by the manner in which the Byzantine
Emperor Heraclius reacted to the letter Rasulullaah p sent to him in the year 6
A.H. by the hand of Hadhrat Dihya Kalbi t. It was nothing but his intuition that
made him realise immediately that the letter was from the true Nabi of Allaah.
He therefore summoned some members of the Quraysh to his court since they
963

had been there for business. Because the closest in relation to Rasulullaah p was
Abu Sufyaan, it was he whom Heraclius questioned. Amongst the questions
posed was, "In the long while that he has lived amongst you, have any of you
accused him of lying before he made his claim?" "No," was the reply. Heraclius
later explained why he had asked the question. He said, "I asked you whether
any of you had ever accused him of lying before and you said that none had
done so. This was because I know that it is impossible for a person to abstain
from lying about people and then lie about Allaah."
This fact that Heraclius posed these questions proves that he possessed intuition
concerning the matter. The verse of Surah Yunus highlighting this fact is:
In the Words of the Qur'aan
Allaah says in verses 16-17 of Surah Yunus:
قُلْ لَّوْ شَآءَ اللهُ مَا تَلَوْتُمُ عَلَيْكُمْ وَلَا أَدْرُكُمْ بِم ◌َّْ فَقَدْ لَبِثْتُ فِيْكُمْ عُمُرًا مِّنْ قَبْلِمٍ ﴿ أَفَلا تَعْقِلُوْنَ (١٢) فَمَنْ
أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللهِ كَذِبًا أَوْ كَذَّبَ بِأَيْتِمٍ * إِنَّمَ لَا يُفْلِحُ الْمُجْرِمُوْنَ (١٧)
TRANSLATION: Say (to the Kuffaar, O Rasulullaah p), 'If Allaah willed, I would not have
recited it (the Qur'aan) to you, nor would He have informed you about it. I have already
lived a great portion of my life among you. Do you not understand? Who can be more
unjust than he who invents lies against Allaah or rejects His Aayaat? The fact is that the
sinful ones will never be successful.'
The Mushrikeen of Makkah knew well that Rasulullaah p was the most upright
and honest person all along. They knew everything about his life before the
964

revelation in the cave of Hira and had no doubts about the fact that he was an
embodiment of truthfulness, integrity, purity and all noble qualities. His
generosity, peace-loving nature, trustworthiness, selflessness and philanthropy
were no secret to anyone. When none could every accuse him of lying, why
would he suddenly start to do so on such a large scale? Why would he suddenly
start a social revolution when something this substantial needs to be done
gradually over a protracted period of time? All of this is itself a clear proof of the
Nubuwwah of Rasulullaah p, which any person of sound mind will accept.
The First Stage of Propagation
After the revelation of the opening five verses of Surah Alaq, revelation ceased
for a brief period of time until Surah Muddathir was revealed. This period of
cessation is termed the period of Fatrah and lasted between six months to two
and a half years, according to varying reports. However, Muhadditheen favour
the opinion of six months. Allaah knows best.
Rasulullaah p was commanded to be pure and clean, to be patient, to avoid
gatherings of Shirk and do several other things. However, Rasulullaah p was not
commanded to openly call the people to Islaam until Allaah revealed the verses
of Surah Shu'araa, which instructed him to extend the message to his closest
relatives. He then stood on the top of Mount Safa and called out, "Yaa
Sabaahaa!"470 In response to this call, his family gathered around. Rasulullaah p
then asked, "Tell me. Would you believe me if I told you that the enemy cavalry
was preparing to attack you from behind this hill?" The people responded by
saying that because he was Saadiq and Ameen, they would believe anything he
told them.
470
The phrase may be translated as "Beware of an early morning assault!" and was used to alert
people of an attack by the enemy because battles were waged early in the morning. In fact, in those
days when battles continued until the evening, the armies would return to their camps and start again
early the following morning. When such an alert was sounded, the people usually gathered around the
person making the call.
965

Rasulullaah p then proceeded to tell them that he was inviting them to believe in
One Allaah and to forsake the idols they worshipped. He also warned them to
beware of the day when they will be presented before Allaah and will be
required to account for all that they did. This call to oppose the religion of their
forefathers grated upon their ears and offended them. It was then that
Rasulullaah p's uncle Abu Lahab snapped, "May you be destroyed for all the day!
Have you called us for this ?! "
The people then dispersed and Rasulullaah p headed home. It was indeed
strange that when he summoned them, they all hailed him as the most truthful
person, yet a few seconds later they had changed their opinions only because he
claimed to be the Nabi of Allaah.
Rasulullaah p then continued his duty and, with the exception of a few, his family
started to oppose him. This paved the way for the second stage of the duty,
which entailed calling everyone towards Allaah.
The Second Stage of Propagation
As the years passed, Rasulullaah p extended the message of Islaam to the people
of Makkah, neighbouring Taa'if and Hunayn and even as far as the people of
Madinah. During this time, he even dispatched the first group of emigrants to
Abyssinia. It was them who conveyed the message to the king As'ham (whose
title was Najaashi), who reigned as the sovereign over the region. This
emigration was necessary because the Muslims could not bear the relentless
torture and harassment they received from the Mushrikeen of Makkah.
966

However, the Mushrikeen did not like the idea of the Muslims emigrating and
therefore sent a delegation to convince the king to send the Muslims back. The
delegation told the king that the Muslims had forsaken the religion of their
forefathers, had caused conflicts amongst their people and are a danger to the
Abyssinians as well. The king therefore summoned the Muslims to his court and
asked them about Islaam.
The spokesperson for the Muslims was Hadhrat Ja'far bin Abi Taalib t. He
responded by saying, "O King! We were a nation steeped in ignorance. We
worshipped idols, ate carrion, perpetrated acts of immorality, severed family
ties, behaved badly towards our neighbours and the strong amongst us lived off
the weak. We were in this pathetic condition when Allaah sent a Nabi-Prophet to
us who was from amongst us. We were well aware of his lineage, his
truthfulness, his honesty and his chaste behaviour. He called us to believe in the
oneness of Allaah, to worship Allaah and to forsake the stones and idols that we
and our forefathers worshipped other than Allaah. He enjoined us to always
speak the truth, to return trusts, to maintain family ties, to behave well with our
neighbours and to abstain from unlawful things and from spilling people's blood.
He had forbidden us from immoral behaviour, from giving false evidence, from
usurping the wealth of orphans and from slandering chaste women. He has also
commanded us to worship Allaah without ascribing any partners to Him and to
establish salaah and pay zakaah."
As Hadhrat Ja'far t enumerated the injunctions of Islaam, the other Muslims
confirmed what he said until he said, "So we believed in him and followed
whatever he brought to us. We worshipped the one Allaah without ascribing any
partners to him. We also regarded as forbidden all those things that Allaah had
made Haraam for us just as we regarded as permissible all those things that he
had made Halaal for us. However, our people became our enemies. They started
torturing us and putting us through many difficulties because of our Deen so that
967

we should revert to worshipping idols instead of worshipping Allaah. They
wanted us to regard the many vices as lawful which we used to regard as lawful
in the past. When their high handedness and oppression became too much for
us and became an obstacle between us and our Deen, we left for your country. O
King! We preferred you over others and preferred to be your neighbours hoping
that we will not be oppressed with you."
Najaashi asked, "Do you know anything that has been revealed from Allaah?"
"Yes indeed," replied Hadhrat Ja'far t. Najaashi requested, "Then do recite it."
Hadhrat Ja'far t then recited before him the opening verses of Surah Maryam.
Najaashi wept until his beard was soaked with tears. When the priests heard the
recitation, they also started to weep until their scriptures were soaked with
tears. Najaashi commented by saying, "I swear by Allaah that this and the words
that came to Moosa v emerge from the same lantern. (Turning to the delegation
of the Quraysh, Najaashi said) You may leave because I swear by Allaah that I will
never hand them over to you and will never consider doing so for even a
moment." The delegation were then forced to return crest-fallen.
This second stage of the propagation saw Islaam spread throughout the Arabian
Peninsula and saw the Kalimah of Islaam eventually echo in the courts of kings
and princes in far off lands.
In the Words of the Qur'aan
With reference to the propagation of the Deen, Allaah says in verses 1-7 of Surah
Muddathir:
968

يَأَيُّهَا الْمُدَّثِّرُ "(١) قُمْ فَانْذِرْ (٢) وَ رَبَّكَ فَكَبِّرْ ﴾(٣) وَ ثِيَابَكَ فَطَبِّرْ (٣) وَ الرُّجْزَ فَابْجُرْ (٥) وَ لَا تَمْنُنْ
تَسْتَكْثِرُ (*) وَلِرَبِّكَ فَاصْبِرْ * (٧)
TRANSLATION: O you wrapped in a blanket. Stand up (among the people) and warn (them
about Allaah's punishment for rejecting Imaan). Announce the greatness of your Rabb (which is a
most important element of your message). (When preaching Towheed, mind your appearance and
ensure that you) Keep your clothing clean. (External purity complements internal purity.) (In
addition to this, also) Stay away from filth (idols and sin, as you have always been doing). Do not
give (anything) to others with the intention of receiving back more (from them as a token of
thanks). Be patient (endure the taunts and opposition of the Kuffaar) for the sake (pleasure) of
your Rabb (for He will reward you abundantly for it).
Verses 214-220 of Surah Shu'araa state:
وَ أَنْذِرْ عَشِيْرَتَكَ الْأَقْرَبِيْنَ (٢١٣) وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِيْنَ (٢١٥﴾ فَإِنْ عَصَوْكَ فَقُلْ
إِنِّيْ بَرِىءٌ مِّمَّا تَعْمَلُوْنَ (٢١٢)﴾ وَ تَوَكَّلْ عَلَى الْعَزِيْزِ الرَّحِيمِ (٢١٧) الَّذِى يَرْبَكَ حِيْنَ تَقُوْمُ (٢١٨) وَ
تَقَلُّبَكَ فِى السُّجِدِيْنَ (٢١٩) إِنَّهَ بُوَ السَّمِيعُ الْعَلِيمُ (٢٢٠)
TRANSLATION: (O Rasulullaah p! First) Warn your closest relatives (about the punishment due
to those who reject Imaan). (When this verse was revealed, Rasulullaah p gathered his entire tribe
together and warned them about the punishment for rejecting Imaan.) And be humble (kind and
forgiving) to those Mu'mineen who follow you. If they (the Kuffaar) disobey you, then say,
"Verily I am innocent of that (kufr and Shirk) which you do." Rely (only) on the Mighty, the
Most Merciful, Who sees you when you rise (to perform salaah) and sees your movements
with those who prostrate (those who perform salaah). Without doubt, He is the All Hearing,
the All Knowing (and will reward you for all the good you do).
969

Verse 92 of Surah An'aam states:
وَ بُذَا كِتْبٌ اَنْزَلْتُمُ مُبْرَكٌ مُّصَدِّقُ الَّذِى بَيْنَ يَدَيْهِ وَلِتُنْذِرَ أُمَّ الْقُرَى وَ مَنْ حَوْلَهَا * وَالَّذِيْنَ يُؤْمِنُوْنَ بِالْآخِرَةِ
يُؤْمِنُوْنَ بِم وَ بُمْ عَلَى صَلَاتِهِمْ يُحَافِظُوْنَ (٩٢)
TRANSLATION: This (Qur'aan) is the Book that We have revealed (to you, O Muhammad &),
which is most blessed, which confirms that (the scriptures) which was before it so that you
may warn the people of "The Mother of all Villages" (Makkah) and those around it (the rest
of the world). Those who are convinced of the Aakhirah believe in it (the Qur'aan) and are
particular about (performing) their salaah (regularly, for they anxiously await the life after death).
Verse 7 of Surah Shura states:
وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ قُرْأْنًا عَرَبِيًّا لَّتُنْذِرَ أُمَّ الْقُرَى وَ مَنْ حَوْلَهَا وَ تُنْذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيْهِ ٥* فَرِيْقٌ فِى
الْجَنَّةِ وَ فَرِيْقٌ فِى السَّعِيْرِ (٧)
TRANSLATION: In this manner (as We have been sending revelation to you, O Rasulullaah p) did
We reveal the Arabic Qur'aan to you so that you may warn the (inhabitants of the) Mother of
all cities (Makkah), and those around her; and so that you may warn them about the Day of
Gathering (the Day of Qiyaamah), about which there is no doubt. (Once judgement is passed on
the Day of Qiyaamah,) A group (the Mu'mineen) shall be in Jannah, while another (the Kuffaar)
shall be in the Blaze (Jahannam).
Verse 28 of Surah Saba states:
970

وَمَا أَرْسَلْنُكَ إِلَّ كَافَّةً لَّلنَّاسِ بَشِيْرًا وَّ نَذِيْرًا وَّ لَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ (٢٨)
TRANSLATION: We have sent you (O Muhammad &) to the whole of mankind only as a
carrier of good news and a warner (and not as one who has to force people to accept Imaan).
However, most people (the Kuffaar) do not know (that you are Allaah's true Nabi).
Verse 1 of Surah Furqaan states:
تَبْرَكَ الَّذِى نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُوْنَ لِلْعُلَمِيْنَ نَذِيْرَا ﴾(١)
TRANSLATION: Blessed indeed is the Being Who revealed the Decider (the Qur'aan, which
differentiates between right and wrong, Halaal and Haraam, etc) to His bondsman (Rasulullaah p)
so that he may be a warner to the universe.
The laraa (Miraaj)
The Arabic word Israa (+1)')) literally means 'to be taken on a night voyage'.
Since the miraculous journey of Rasulullaah p to the heavens occurred during
the night, it is termed the Israa.
The Arabic word Mi'raaj (مِعْرَاج) is derived from the word Urooj (عُرُوج) and means
'to ascend'. The incident is famously known as the Mi'raaj because Rasulullaah p
used this term to refer to his journey when he said, "I was raised/lifted up" ( @ye
.(پي
971

The Ambiyans pull taken on a Tour of the Heavens
It is noted from the lives of the most eminent Ambiyaa pul that they were
taken on a tour of the realm of the Aakhirah at some stage of their lives. This
was done so that they may give people eyewitness accounts of the unseen and
continue their duties with thorough conviction. When this happens, the veils
between them and the unseen are removed and they are unfettered from the
restrictions of time and space so that traversing great distances has no meaning.
There then remains nothing unseen and everything becomes apparent to them.
They are taken on a tour of the universe and, taking on the garb of the angels,
they are able to present themselves before Allaah.
When this is done, they return to the physical world once more. However, unlike
philosophers who merely project their thoughts into words, the Ambiyaa pull peale
project the first-hand knowledge that they had witnessed.
Because Rasulullaah p was the noblest of all the Ambiyaa pul , he was taken
where no other has been and seen what no other had seen.
The Details
Authentic narrations reveal that the Mi'raaj took place before the Hijrah, when
dates were not recorded. However, it is certain that the journey took place at
night since the Qur'aan uses the word Israa, which refers to a night voyage.
Although the occasion cannot be dated with accuracy, historians have named
the following months:
972

1.
Rabee'ul Awwal
2. Rabee'uth Thaani
3. Rajab
4. Ramadhaan
5. Shawwaal
However, amongst the early scholars who stated that it was during the month of
Rajab are Ibn Qutayba Dinowri ail wany (passed away 267 A.H.) and Allaama Ibn Abdil
Birr al way (passed away 463 A.H.). Latter day historians who support this opinion
include Imaam Raafi've , Imaam Nawawi , and the Muhaddith Abdul Ghani
Maqdasi il tuo.), who adds that it occurred on the 27th of Rajab. Allaama Zurqaani 4a)
¿il has stated that this opinion has been prevalent for a very long time.
Historians differ concerning the year as well. While some say that it occurred just
before the Hijrah, others state that it occurred just after Hadhrat Khadeeja ( al(a)
passed away. According to a narration of Bukhaari, Hadhrat Khadeeja ( al gia)
passed away three years before the Hijrah. Another narration states that the
Mi'raaj occurred just before salaah became Fardh (obligatory). This would place
it somewhere in the three years preceding the Hijrah.
The books of history and Seerah agree that no important event took place
between the Mi'raaj and the Hijrah. This conveys the impression that these two
incidents took place within a short space of time. It is perhaps for this reason
that both Ibn Sa'd ail dan, and Imaam Bukhaari al was, mention the one incident
immediately after the other, without mention of anything else in between. Some
scholars therefore mention that the Mi'raaj occurred only a year or a year and a
half before the Hijrah. However, there is a large group of scholars, including
many experts, who agree that the Mi'raaj took place on the 27th of Rajab.
973

The Muhaddith Imaam Zurqaani aldo, writes that the incident of Mi'raaj has
been narrated from 45 Sahabah w. He then lists their names.471 In his Tafseer,
Allaama Ibn Katheer al dan, has collected Ahadeeth of all types concerning the
incident of Mi'raaj. Amongst these are Saheeh, Marfoo, Qawi, Da'eef, Mowqoof,
Mursal and even Munkar Ahadeeth. While each of the Sihaah Sitta472 contain
Ahadeeth concerning the Mi'raaj, Bukhaari and Muslim make specific and
detailed mention of the incident, while Tirmidhi and Nasa'ee mention them
briefly or in passing.
Bukhaari and Muslim quote these Ahadeeth from the likes of Hadhrat Abu Dharr
t, Hadhrat Maalik bin Sa'sa'ah t, Hadhrat Anas t, Hadhrat Abdullaah bin Abbaas
t, Hadhrat Abu Hurayrah t, Hadhrat Jaabir bin Abdullaah t and Hadhrat
Abdullaah bin Mas'ood t. From these seven eminent Sahabah w, Hadhrat Abu
Hurayrah t and Hadhrat Maalik bin Sa'sa'ah t have stated that they heard the
narration directly from Rasulullaah p.
In a narration of Bukhaari and Muslim, Hadhrat Anas bin Maalik t reports from
Hadhrat Abu Dharr t that Rasulullaah p used to relate (the incident of Mi'raaj), "I
was in Makkah when the roof of my house was split open and Jibreel473
descended. He cut open my chest, washed it with Zamzam water and then
brought a golden tray full of wisdom and faith, which he poured into my chest.
Thereafter, he closed my chest and, taking me by my hand, he ascended with me
to the nearest heaven. When I reached the nearest heaven, Jibreel told the
gatekeeper to open the gate. 'Who is it?' the gatekeeper asked. 'It is Jibreel,' he
replied. 'Is there anyone with you? he asked. Jibreel replied, 'Yes, Muhammad is
with me.' 'Has he been summoned?' he asked. 'Yes, he has,' Jibreel replied. The
471
Zurqaani (Vol.6 Pg.16).
472
The six most authentic compilations of Ahadeeth. These are Bukhaari, Muslim, Tirmidhi, Abu
Dawood, Nasa'ee and Ibn Maajah.
473 The name of the archangel Hadhrat Jibra'eel v (Gabriel) can also be pronounced Jibreel, as in this
narration.
974

gate was then opened and we ascended through the heaven. We saw a man
there sitting with some people on his right and some on his left. When he looked
towards his right, he laughed and when he looked toward his left he wept. Then
he said, 'Welcome! O righteous Nabi and righteous son.' I asked Jibreel who the
man was, to which he replied, 'He is Aadam and the people on his right and left
are the souls of his offspring. Those on his right are the people of Jannah and
those on his left are the people of Jahannam. Therefore, he laughs when he
looks towards his right and weeps when he looks towards his left.'
Then he ascended with me until he reached the second heaven and he asked the
gatekeeper to open the gate. Before opening the gate, this gatekeeper asked the
same questions as the gatekeeper of the first heaven."
Hadhrat Anas t said, "Abu Dharr added that Rasulullaah p met Aadam v, Idrees
0, Moosa v, Isa v and Ibraheem v in the various heavens. However, he (Abu
Dharr t) did not mention on which heaven each of them were, except for Aadam
v, whom he met on the first heaven and Ibraheem v, whom he met on the sixth
heaven. Hadhrat Anas t relates further. He says, "When Jibreel and Rasulullaah p
passed by Idrees v, the latter said, 'Welcome! O righteous Nabi and righteous
brother. 'Who is he?' Rasulullaah p asked. Jibreel replied, 'He is Idrees."
Rasulullaah p added, "When I passed by Moosa v, he said, 'Welcome! O
righteous Nabi and righteous brother.' When I asked Jibreel who he was, Jibreel
replied, 'He is Moosa.' Then I passed by Isa, who said, 'Welcome! O righteous
brother and righteous Nabi.' I asked, 'Who is he?' and Jibreel replied, 'He is Isa.'
Thereafter, I passed by Ibraheem, who said, 'Welcome! O righteous Nabi and
righteous son.' When I asked Jibreel about him, he replied, 'He is Ibraheem."
975

Hadhrat Abdullaah bin Abbaas t and Hadhrat Abu Habba Ansaari t reports that
Rasulullaah p then continued, "Jibreel then ascended with me to a level plain
where I heard the writing of pens."
Hadhrat Anas bin Maalik t reports further that Rasulullaah p then said, "Allaah
then enjoined fifty times salaah on my followers. When I returned with this
order of Allaah, I passed by Moosa who asked me, 'What has Allaah enjoined on
your followers?' I replied, 'He has enjoined fifty times salaah for them.' Moosa
said, 'Go back to your Rabb (and appeal for reduction) because your followers
will not be able to bear it.' (So I went back to Allaah and requested for reduction)
Allaah then reduced it to half. When I passed by Moosa again and informed him
that half had been waived, he said, 'Go back to your Rabb because your
followers will not be able to bear this either.' So I returned to Allaah and
requested for a further reduction and half of it was reduced. I again passed by
Moosa and again he said to me, 'Return to your Rabb because your followers will
not be able to bear this as well.' So I returned to Allaah and He said, 'there are
now five times salaah, which will be (equal to) fifty (in reward). The command
from Me does not change.' I returned to Moosa again and yet again he told me
to go back. However, this time I replied, 'Now I feel too shy to ask my Rabb
again.'
Then Jibreel took me further until we reached the Sidratul Muntahaa which was
shrouded in colours, which I am unable to describe. Thereafter, I was admitted
into Jannah, where I found domes of pearls and sand made of musk."
This narration quoted from Bukhaari is the most authentic narration concerning
the Mi'raaj. The next most authentic narration is reported by Hadhrat Maalik bin
Sa'sa'ah t, which is more detailed. Although this narration is lengthier, it does
976

not add much more to the narration of Bukhaari. It provides only more details
concerning what the Bukhaari narration states. While the narration of Bukhaari
does not specify whether Rasulullaah p was awake or asleep, this narration from
Hadhrat Maalik t specifies that Rasulullaah p was between the two states.
The narration of Hadhrat Maalik t also states that Rasulullaah p was resting in
the Hateem at the time, which is also referred to as the Hijr. This is the portion
of the Kabah that the Quraysh were unable to wall when they rebuilt the
Kabah because of a lack of lawful funds. It was common for the seniors of the
Quraysh to rest there and to even spend the night there.
Hadhrat Jibra'eel v came down to Rasulullaah p with a few other angels and took
Rasulullaah p to the well of Zamzam, where Rasulullaah p's heart was removed
and washed with the Zamzam water. It was then filled with Imaan and wisdom,
which was brought in a golden dish from the heavens. Thereafter, Rasulullaah
p's heart was replaced and his chest closed.
An animal of average size, called the Buraaq, was then brought for Rasulullaah p
to mount. The Buraaq travelled with such speed that its every step took reached
as far as the eyes can see. A narration in the Musnad of Ahmad, Tirmidhi and
Tabari states that the Buraaq started to behave sprightly when Rasulullaah p was
going to mount it. To this, Hadhrat Jibra'eel v reprimanded it saying, "Why are
you behaving in this manner? To this day, no being who is closer to Allaah than
Muhammad has ever mounted your back." Upon hearing this, the Buraaq was
overcome with awe and stood still. However, Imaam Tirmidhi al ., has stated that
this is the only narration that mentions this and is therefore regarded as
Ghareeb.
977

The Buraaq then travelled with Rasulullaah p to Masjidul Aqsa, where it was tied
to the same ring to which all the Ambiyaa pull tied their conveyances.
Rasulullaah p then entered the Masjid and performed two Rakaahs salaah. A
narration from Hadhrat Shaddaad bin Aws t states that as they were travelling to
Masjidul Aqsa, they passed by a place filled with date palms. Hadhrat Jibra'eel v
stopped the Buraaq there and bade Rasulullaah p to dismount and perform two
Rakaahs Nafl salaah there. After he had done so, Hadhrat Jibra'eel v asked, "Do
you know where you have performed salaah?" Rasulullaah p replied that he
did not. Hadhrat Jibra'eel v then said, "This is Yathrib (Madinah), the place to
which you will emigrate."
They then passed by another place where Hadhrat Jibra'eel v again bade
Rasulullaah p to dismount and perform salaah. When Rasulullaah p was done,
Hadhrat Jibra'eel v explained that this was Sinai, close to the tree where Allaah
spoke to Hadhrat Moosa v. As they travelled further, Hadhrat Jibra'eel v bade
Rasulullaah p yet again to dismount and perform salaah. When Rasulullaah p
was done, Hadhrat Jibra'eel v explained that this was Madyan (the city of
Hadhrat Shu'ayb v). Thereafter, they stopped at another place where Hadhrat
Jibra'eel v again asked Rasulullaah p to dismount and perform salaah. This time
Hadhrat Jibra'eel v explained that this was Bethlehem, where Hadhrat Isa v was
born, 474
It is narrated that as they travelled, they passed by an old woman, who called for
Rasulullaah p. Hadhrat Jibra'eel v told Rasulullaah p not to pay any attention
her. As they went ahead, they passed by an old man, who also called for
Rasulullaah p. Hadhrat Jibra'eel v told Rasulullaah p not to pay any attention to
him either. Thereafter, they passed by a group of people who addressed
Rasulullaah p with the following words, "Peace be on you, O the First! Peace be
474
Fat'hul Baari (Vol.1 Pg.153).
978

on you, O the Last! Peace be on you, O Haashir!" This time, Hadhrat Jibra'eel v
advised Rasulullaah p to reply to their greeting.
Hadhrat Jibra'eel v then explained that the old woman by the roadside is a
depiction of this world and the life that is left of this world is only as much as the
life left of the old woman. The old man, Hadhrat Jibra'eel v explained, was
Shaytaan. Both of them were calling to Rasulullaah p so that his attention may
be drawn to them. As for the group of men whom Rasulullaah p greeted, they
were Hadhrat Ibraheem v, Hadhrat Moosa v and Hadhrat Isa U.475
A narration of Muslim from Hadhrat Abdullaah bin Abbaas t states that amongst
the people whom Rasulullaah p saw on the night of Mi'raaj were Hadhrat Moosa
0, Dajjaal and the keeper of Jahannam, whose name is Maalik. A narration also
of Muslim from Hadhrat Anas t states that Rasulullaah p passed by Hadhrat
Moosa v as he was performing salaah in his grave.
Another narration states that Rasulullaah p also saw a group of people who had
nails of copper and were busy scratching their faces and chests. Hadhrat Jibra'eel
v explained that these were people who ate the flesh of their dead brothers,
meaning that they engaged in backbiting, thereby insulting their honour and
name. 476
475 Ibn Jareer and Bayhaqi, from Hadhrat Anas t.
476
Ahmad and Abu Dawood.
979