Isra and Mi'raj

(Mufti. Shah Rafi Uddin Hamdani & Dr. Imran Khan)

After the journey to Taif,

granted Muhammad , the miraculous journey of Isra and Mi'raj. This journey was undertaken by the Holy Prophet with his body and soul while he was fully conscious. In a single night, Allah took him from Masjid al-Haram in Makkah to Masjid al-Aqsa in Jerusalem, and from there, through the seven heavens, beyond the highest limits of creation, to a place known as La Makaan (Non-spatio-temporal Realm). ¹ During this extraordinary journey, Allah showed the marvels of His creations and the great signs of His power to the Holy Prophet . ² In a very short span of worldly time, Prophet Muhammad had returned to the land of Makkah, having traversed a distance that would normally take billions of light years. This extraordinary event is known as Isra and Mi'raj.

Meaning of Isra and Mi'raj

The word Isra linguistically means ‘to travel at night.’ ³ In Islamic terminology, Isra refers to the journey in which Allah took His Prophet Muhammad from Masjid al-Haram to Masjid al-Aqsa. ⁴ Mi'raj, derived from the word for ascension ('urooj) which means to ascend. ⁵ Terminologically, it refers to the Holy Prophet’s ascent from Masjid al-Aqsa through the heavens.

Isra and Mi'raj: A Great Miracle of the Holy Prophet

Throughout history, it has been Allah’s established practice to bestow miracles upon the Prophets in accordance with the knowledge and advancements of their respective times. These miracles demonstrated the truth of the Prophets' messages and the oneness of Allah, always surpassing human knowledge and intellect. For example, during the time of Prophet Moses , magic was prevalent, so Allah granted him miracles like the staff that turned into a serpent and the glowing hand. During the era of Prophet David , metalworking was advanced, and Allah made iron malleable for him. The reign of Prophet Solomon was characterized by the power of jinns, so Allah granted him dominion over the wind, animals and the jinns. In the time of Prophet Jesus , medical knowledge was at its peak, and Allah granted him the ability to cure incurable diseases and even revive the dead. ⁶

The prophethood of Prophet Muhammad , being the final and eternal Prophethood till the day of Judgement, came during the time which extended in to an era which encompasses scientific and technological advancements, with mankind reaching the moon and other plantes. Thus, one of the miracles granted to the Holy Prophet was the miracle of Mi'raj which reflects the pinnacle of human and cosmic knowledge. In this miraculous journey, Prophet Muhammad was taken beyond the seven heavens, past the known limits of existence, to a place of ultimate nearness to Allah, making it the greatest miracle of all. A unique feature of this journey was the direct communication between the Creator and His beloved Prophet Muhammad , where Allah honored him with conversation and showed him His greatest signs. The

affirms this miracle in the following verse:

  سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ الْبَصِيْرُ1 ⁷

  Holy (i.e., free of any imperfection, weakness and insufficiency) is He Who took His (most beloved and intimate) Servant in a small portion of a night from the Sacred Mosque to the al-Aqsa Mosque, whose surroundings We have blessed, in order that We might show him (the Perfect Servant) Our signs. Surely, He is the One Who is All-Hearing, All-Seeing.

Significance of the Isra and Mi'raj

Fourteen hundred years ago, human knowledge had neither the depth nor the breadth to comprehend even a fraction of the miracles shown by the Holy Prophet . However, in today’s age, through reason, research, and exploration, mankind is beginning to accept certain cosmic truths that were impossible to fathom without divine revelation at that time. Even then, from a rational perspective, it is difficult to imagine, a journey spanning the immense distances between Earth and beyond the seven heavens, all in a short part of the night. This feat, which exceeds the limitations of human technology and imagination, is still far beyond the capabilities of modern space travel. ⁸

Atheistic View of the Mi’raj

Atheists who demand empirical, historical and rational proof for everything except their own ideology, claim that the event of Mi’raj never occurred. Their reservations about the Ascension (Mi'raj) of Prophet Muhammad typically revolve around skepticism due to its supernatural nature, the lack of empirical evidence, and questions about its physical or spiritual occurrence. Below are their common concerns and a research-based Islamic response incorporating authentic sources and contemporary research:

Skepticism about the Supernatural Nature of Mi'raj

Atheists often reject supernatural events and claim that they are impossible. ⁹ they prefer explanations grounded in materialism and empirical science. ¹⁰ Likewise, they claim that since it is scientifically impossible for a human to traverse the heavens, meet past prophets, and return within a single night, the ascension did not take place.

Parallels in Science

While atheists may demand material explanations, contemporary scientific theories provide analogies that align with the possibility of extraordinary phenomena:

Time Dilation (Einstein’s Theory of Relativity)

According to relativity, time is not absolute and is experienced differently at near-light speeds ¹¹ or in regions with intense gravitational fields. This theory supports the idea that time during the Mi'raj could be perceived differently from an earthly perspective. Although the Mi'raj is a divine event, this concept illustrates that extraordinary temporal experiences are not inherently contradictory to scientific principles. It is possible that science has not progressed to that level at which it can detect or describe the phenomena such as the ‘Ascension’ of Prophet Muhammad .

Quantum Entanglement and Multiverses

Advances in quantum physics, such as the concept of entangled particles influencing each other instantaneously over vast distances, suggest realities beyond human perception. ¹² Similarly, the multiverse hypothesis proposes the existence of realms beyond our observable universe. ¹³ While these theories are not proofs of the Mi'raj, they demonstrate that modern science acknowledges phenomena that challenge conventional understanding and principles of science. Thus, the Ascension cannot merely be discarded or disproved because it is not empirically observable according to the scientific principles.

Furthermore, in

, the belief in Allah's omnipotence is foundational. The Mi'raj (Night Journey and Ascension) is understood as a demonstration of Allah's limitless power, which transcends human comprehension and natural laws. The Qur'an explicitly references the Mi'raj in Surah Al-Isra:

  سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ الْبَصِيْرُ1 ¹⁴

  Holy (i.e., free of any imperfection, weakness and insufficiency) is He Who took His (most beloved and intimate) Servant in a small portion of a night from the Sacred Mosque to the al-Aqsa Mosque, whose surroundings We have blessed, in order that We might show him (the Perfect Servant) Our signs. Surely, He is the One Who is All-Hearing, All-Seeing.

This verse emphasizes the miraculous nature of the journey, attributing it solely to Allah's will. Moreover, divine actions are not constrained by physical laws, making events like the Mi'raj entirely plausible.

Lack of Historical Corroboration

Atheists argue that miracles which are either not seen firsthand, or are not attested by historical records from other civilizations, cannot be considered to have occurred. ¹⁵ Likewise, since there is no historical corroboration regarding the mirage, it raises doubts regarding its occurrence.

However, many significant religious and historical events are recorded only within their cultural or religious context. For example, the account of the French Revolution will be recorded differently by the French, English and the Germans. ¹⁶ Thus, even these records would fail to corroborate historically. So, this alludes to the fact that historical corroboration, on its own, cannot be used as a standard to authenticate the occurrence of an event.

Furthermore, the event of Isra and Mi'raj was firstly documented in the Holy Quran, ¹⁷ which is the most well preserved, unaltered book in the history of the mankind, as declared by the Holy Quran itself ¹⁸ and seconded by the Hadith and by countless manmade sources. All the primary sources are from Arabia, because the event occurred in Arabia, and the first hand witnesses, who heard it from the Holy Prophet were the Arabs. Furthermore, since communication was not as fast as it is in our times, it could not be recorded in other regions till later times. Thus, lack of historical corroboration does not disprove the occurrence of the Isra and Mi’raj, especially if the narrations have been recorded with a strict criterion of authenticity.

Reason Behind Isra and Mi’raj

The event of Isra and Mi’raj occurred during a time of immense hardship and sorrow for Prophet Muhammad . For three years, the Quraysh tribes subjected the Holy Prophet and his family to a harsh social and economic boycott in the Valley of Abu Talib (Sha'b Abi Talib). ¹⁹ Following the end of this unjust boycott, the Holy Prophet faced another significant blow with the passing of two of his greatest supporters: his beloved wife, Khadijah , and his uncle, Abu Talib. Amid this period of profound grief, often referred to as the "Year of Sorrow" (Aam al-Huzn), ²⁰ the Holy Prophet experienced yet another deeply painful incident when the people of Ta'if treated him with extreme disrespect and hostility. These consecutive hardships and emotional trials caused great anguish and sadness to the him. In response to this period of intense suffering, Allah Almighty granted Prophet Muhammad , the miraculous journey of Isra and Mi’raj, which served to console the Holy Prophet , lighten his sorrow, and reaffirm the truth and greatness of his mission. Through this miraculous journey, Allah healed the wounds of the past and granted the Holy Prophet renewed strength, resolve, and hope for the future, empowering him to continue his mission with greater vigor and determination. ²¹

Year of Isra and Mi’raj

The scholars of Seerah (biography of the Prophet ) have presented various opinions regarding the year of the Isra and Mi’raj. According to some, it occurred six months before the Hijrah (migration to Madinah), while others suggest it was eight months prior. Another opinion states it happened eleven months before the Hijrah, while others claim it was one year prior. Some scholars believe it occurred one year and two months before the Hijrah, others state it was one year and three months, and a few hold that it was one year and five months prior. Yet another opinion is that it took place one year and six months before the Hijrah. ²²

The most accepted view is that the Isra and Mi’raj occurred in the 11th year of the declaration of Prophethood, after the Holy Prophet’s return from the journey to Ta’if, and before the migration to Madinah. Ibn Qayyim mentions in Zaad al-Ma’ad:

  ثم أسري برسول اللّٰه صلى اللّٰه عليه وسلم بجسده على الصحيح من المسجد الحرام إلى بيت المقدس... ²³

  Then (after the journey to Ta’if), the Messenger of Allah was taken on a journey (at night) with his blessed body, according to the correct opinion, from Masjid al-Haram to Bayt al-Maqdis (Masjid al-Aqsa).

Ali ibn Ibrahim al-Halabi, agreeing with the above narration, cites Ibn Hazm’s assertion and states:

  وكل من الإسراء والمعراج كان بعد خروجه صلی اللّٰه علیه وسلم للطائف... ²⁴

  Both the Isra and Mi’raj took place after the Holy Prophet departed for the journey to Ta’if.

Similarly, the renowned historian Ibn Athir also records that the event of Isra and Mi’raj occurred three years before the Hijrah, in the 11th year of Prophethood. ²⁵ This timing aligns with the context of the Holy Prophet’s life, as the journey was a divine response to the challenges and hardships he faced during this period.

Month of Isra and Mairaj

There are differing opinions among scholars regarding the month in which the event of Isra and Mi’raj occurred. Some opine that it took place in Rabi’ al-Awwal, others suggest Rabi’ al-Thani, Rajab, Ramadan, or Shawwal. ²⁶ However, the most widely accepted date is the 27^th night of Rajab. Allama al-Zurqani states:

  كان ليلة السابع والعشرين من رجب، وعليه عمل الناس. قال بعضهم: وهو الأقوى؛ فإن المسألة إذا كان فيها خلاف للسلف، ولم يقم دليل على الترجيح واقترن العمل بأحد القولين أو الاقوال، وتلقى بالقبول فإن ذلك مما يغلب على الظن كونه راجحا. ²⁷

  The Isra occurred on the 27^th night of Rajab, and this is the opinion upon which the people act (believe). Some scholars have said this is the strongest opinion, for when there is disagreement among the early generations on a matter and (there is) no decisive evidence for preference, and if the people’s practice aligns with one of the opinions and it gains widespread acceptance, (then) this makes it more likely to be correct.

Beginning of the Journey from Umm Hani’s House

On the night of Mi’raj, the Holy Prophet was resting at the house of his cousin, Umm Hani , which was near Sha’b Abi Talib. While he was in a state of light sleep, the roof of the house split open, and Angel Gabriel (Jibrael) descended, accompanied by other angels. Gabriel woke the Holy Prophet and escorted him to Masjid al-Haram. Since the Holy Prophet was still drowsy, he lay down again in the Hateem area of the Ka’bah and fell asleep once more. ²⁸

The Incident of Shaq al-Sadr (Opening of the Chest)

While the Holy Prophet was resting in the Hateem, Gabriel woke him again and took him to the well of Zamzam. There, he made Prophet Muhammad lie down, slit his blessed chest open, and took his heart out. Then, Gabriel washed the heart of the Holy Prophet with Zamzam water and then brought a golden tray filled with faith and wisdom. Prophet Muhammad’s heart was filled with this divine gift, after which it was returned to its place and his chest was restored to its original state. ²⁹ This preparation symbolized the purification and fortification of the Holy Prophet for the magnificent journey ahead, ensuring his readiness to witness the divine signs of Allah.

The First Stage of the Journey: From Masjid al-Haram to Masjid al-Aqsa

After the opening of the Holy Prophet's blessed chest (Shaq al-Sadr), a special mount called Buraq was brought for the journey. This heavenly creature was white in color, smaller than a mule but larger than a donkey, and capable of extraordinary speed—its stride extended as far as the eye could see. ³⁰ This mount had also been ridden by previous Prophets . ³¹ It came equipped with a bridle and saddle. When Prophet Muhammad attempted to mount Buraq, it began to show some restlessness. At this moment, Gabriel addressed the creature and said:

  أبمحمد تفعل هذا؟ فما ركبك أحد أكرم على الله منه. ³²

  Do you behave this way with Muhammad ? No one more honorable in the sight of Allah has ever ridden you.

Hearing this, Buraq felt ashamed and began to sweat profusely. Gabriel then assisted the Holy Prophet in mounting Buraq, and together they set off toward Masjid al-Aqsa. ³³

Performing Prayers at Different Locations

During the journey on Buraq, the Holy Prophet passed by various significant locations where he stopped to perform prayer. When Prophet Muhammad passed over a land abundant with date palms, Gabriel suggested that he should dismount and pray there. After the prayer, Gabriel informed him that the place he had just prayed was Yathrib (Madinah) and it was the place he would eventually migrate to. Then, they stopped at a place called ‘Shajra tul Musa’ (the Tree of Moses ) and prayed there as well. Then, they continued their journey and arrived at another significant site. After performing prayer, Gabriel informed him that this place was Bayt Al-Lahm (Bethlehem), the birthplace of Jesus . ³⁴ These stops along the way underscored the connection of the Holy Prophet with the sacred heritage of previous prophets and the continuity of the divine message.

Passing by the Grave of Prophet Moses

Anas ibn Malik narrates that Prophet Muhammad described passing by Prophet Moses’s grave during the miraculous night journey of Isra. The Holy Prophet recounted seeing Prophet Moses near a red sand dune, standing in his grave and engaged in prayer. ³⁵

Arrival at Masjid al-Aqsa

Upon reaching Masjid al-Aqsa, the Holy Prophet dismounted from Buraq and tied it at the same ring where the previous Prophets used to tie their mounts. In honor of the Holy Prophet , Allah Almighty gathered all the previous Prophets at Masjid al-Aqsa. After their assembly, the call to prayer (adhan) and the prayer announcement (iqamah) were made. When the Prophets stood in rows, Gabriel took the hand of Prophet Muhammad and led him forward, making him the imam (leader) of all the Prophets . The Holy Prophet led the prayer ³⁶ and when the prayer was completed, Gabriel informed him that some of the angels had also descended from the heavens and had prayed behind him. This gathering of Prophets and angels not only symbolized the unity of the divine message but also highlighted the exalted status of the Prophet Muhammad as the leader of all.

The Parable of Two Bowls

After completing the prayer, the Holy Prophet was presented with two bowls by Gabriel ()—one containing wine and the other milk. The Holy Prophet examined both and chose the bowl of milk. ³⁷ At this, Gabriel said:

  الحمد اللّٰه الذي هداك الفطرة، لو أخذت الخمر ‌لغوت ‌أمتك۔ ³⁸

  All praise is due to Allah, who has guided you to the natural way. If you had chosen the wine, your ummah would have gone astray.

After drinking from the bowl, Prophet Muhammad ascended towards the heavens with Gabriel .

Some narrations state that three or four bowls were presented, which contained water, milk, wine and honey. Additionally, other traditions indicate that the presentation of these bowls occurred twice—once at Masjid al-Aqsa after the prayer and once at Sidrat al-Muntaha during the heavenly ascent. ³⁹

The Praises of Allah by the Prophets

On the blessed night of Mi'raj, Prophet Muhammad met the noble souls of some of the previous Prophets . ⁴⁰ Each Prophet expressed their gratitude and praised Allah Almighty for the unique blessings and honors bestowed upon them. These praises reflect the profound gratitude of each prophet for Allah’s infinite mercy and bounties.

The Praise by Abraham

Prophet Abraham glorified Allah with the following words:

  اللهم الذي اتخذني خليلا، وأعطاني ملكا عظيما، وجعلني أمة قانتا، واصطفاني برسالاته، وأنقذني من النار، وجعلهما علي بردا وسلاما. ⁴¹

  All praise is due to Allah, Who made me His close friend, granted me a great kingdom, made me an upright leader and guide, chose me for His messenger-ship, saved me from the fire, and made it cool and safe for me.

The Praise by Prophet Moses

After Prophet Abraham , Prophet Moses praised Allah with these words:

  الحمد اللّٰه الذي كلمني تكليما، واصطفاني، وأنزل علي التوراة، وجعل هلاك فرعون على يدي ونجاة بني إسرائيل على يدي. ⁴²

  All praise is due to Allah, Who spoke to me directly, chose me for His message and words, revealed the Torah to me, caused Pharaoh to be destroyed by my hand, and granted salvation to the Children of Israel through me.

The Praise of Prophet David

Prophet David expressed his gratitude to Allah in the following manner:

  الحمد اللّٰه الذي جعل لي ملكا وأنزل علي الزبور، وألان لي الحديد، وسخر لي الجبال، يسبحن معي والطير، وأتاني الحكمة وفصل الخطاب. ⁴³

  All praise is due to Allah, Who granted me kingship, revealed the Psalms (Zabur) to me, softened iron for me, made the mountains and birds subservient to me so they would glorify Allah with me, and bestowed upon me wisdom and decisive speech.

The Praise by Prophet Solomon

Prophet Solomon praised Allah for His immense blessings, saying:

  الحمد اللّٰه الذي سخر لي الرياح، والجن والإنس، وسخر لي الشياطين يعملون ما شئت من محاريب، وتماثيل، وجفان كالجواب، وقدور راسيات، وعلمني منطق الطير، وأسال لي عين القطر، وأعطاني ملكا لا ينبغي لأحد من بعدي. ⁴⁴

  All praise is due to Allah, Who subjected the winds, the jinn, and mankind to my command, and even made the devils work under me to construct lofty buildings, statues, large basins like reservoirs, and fixed cauldrons. He taught me the language of birds, caused a fountain of molten copper to flow for me, and granted me a kingdom that shall not be given to anyone after me.

The Praise by Prophet Jesus

Finally, Prophet Jesus glorified Allah, saying:

  الحمد اللّٰه الذي علمني التوراة والإنجيل، وجعلني أبرئ الأكمه والأبرص، وأحيي الموتى بإذنه، ورفعني وطهرني من الذين كفروا، وأعاذني وأمي من الشيطان الرجيم، فلم يكن للشيطان علينا سبيل. ⁴⁵

  All praise is due to Allah, Who taught me the Torah and the Gospel, made me capable of healing the blind from birth and the lepers, and raising the dead by His permission. He raised me to the heavens, purified me from those who disbelieved, and granted protection to me and my mother from the accursed Satan, ensuring that he had no authority over us.

These praises illustrate the unique honors and blessings which Allah granted to each prophet. They not only reflect the gratitude of these noble messengers but also highlight Allah’s unparalleled mercy, wisdom and power. Each prophet was entrusted with a specific mission and miracles that served as signs of Allah’s greatness.

The Praise by the Holy Prophet

After the preceding Prophets had glorified Allah Almighty, then, Prophet Muhammad offered his praise with these blessed words:

  الحمد اللّٰه الذي أرسلني رحمة للعالمين، وكافة للناس بشيرا ونذيرا، وأنزل علي الفرقان، فيه تبيان كل شيء، وجعل أمتي خير أمة أخرجت للناس، وجعل أمتي وسطا، وجعل أمتي هم الأولون وهم الآخرون، وشرح لي صدري، ووضع عني وزري، ورفع لي ذكري، وجعلني فاتحا وخاتما. ⁴⁶

  All praise is due to Allah, Who sent me as a mercy to the worlds, as a bringer of glad tidings and a warner for all of mankind. He revealed to me the Furqan (the Quran), a book that clarifies everything. He made my Ummah the best nation brought forth for the benefit of mankind, made them a balanced and just community, and granted them the status of being the first (in rank) and the last (to appear). He expanded my chest, removed my burden, elevated my mention, and made me the opener (of divine guidance) and the seal (of prophethood).

After the Prophet Muhammad had completed His praise of Allah, Prophet Abraham addressed all the Prophets and said that it was due to these virtues that Prophet Muhammad had been granted superiority over all of them. ⁴⁷ This moment highlights the unique status of Prophet Muhammad as the final messenger and the mercy to all worlds. The qualities and blessings enumerated in his praise showcase his unparalleled rank, the greatness of his mission, and the honor bestowed upon his Ummah.

The Second Phase of the Journey: The Ascension (Mi'raj)

After completing the activities at Bayt al-Maqdis (Jerusalem), a staircase of pearls, radiating immense beauty, was brought from the highest Paradise (Jannat al-Firdaws). With this celestial ladder, the Prophet Muhammad , accompanied by Gabriel , ascended toward the heavens. Angels formed rows to the right and left of the Holy Prophet as he began his heavenly journey. ⁴⁸ Meanwhile, the Buraq remained securely tied at the door of Masjid al-Aqsa, awaiting the Holy Prophet’s return for his journey back to Makkah. ⁴⁹

Arrival at the First Heaven

With grandeur and magnificence, the Holy Prophet reached the first heaven. Gabriel sought permission to enter, and the angels welcomed the Holy Prophet with joy. Upon entering, the Prophet Muhammad met Prophet Adam . The Holy Prophet greeted him with peace (السلام علیکم), and Adam responded with the same, warmly welcoming him and praying for his well-being. ⁵⁰

The Holy Prophet observed that Prophet Adam had groups of people on both his right and left sides. When he looked to his right, he smiled and laughed, but when he looked to his left, he wept. Gabriel explained that the group on Prophet Adam’s right were the inhabitants of paradise, and looking at them brings joy to Prophet Adam . Whereas, the group on his left were the inhabitants of hell. Thus, looking at them makes Prophet Adam upset. ⁵¹

Visits to Other Heavens

The Holy Prophet , accompanied by Gabriel , then ascended through the remaining heavens. On each level, he encountered different Prophets and exchanged greetings of peace with them. He met the following Prophets at each level:

1. Second Heaven: He met Prophet Jesus and Prophet John (Yahya) .
2. Third Heaven: He met Prophet Joseph , known for his exceptional beauty.
3. Fourth Heaven: He met Prophet Enoch .
4. Fifth Heaven: He met Prophet Aaron .
5. Sixth Heaven: He met Prophet Moses .
6. Seventh Heaven: He met Prophet Abraham , who was leaning against al-Bayt al-Ma'mur (the heavenly counterpart of the Ka’bah). ⁵²

Each of the prophets greeted Prophet Muhammad with warmth, returned his salutation, and prayed for his well-being. ⁵³ This interaction of Prophet Muhammad with the other Prophets signify the continuity of the divine message and the unity of all messengers under the umbrella of monotheism. Each step of this journey reveals the unique spiritual and universal role of the Holy Prophet as the seal of the prophets .

Visit to Bayt al-Ma'mur

When Prophet Muhammad met Prophet Abraham during the Ascension (Mi'raj), Prophet Abraham was leaning against Bayt al-Ma'mur. This sacred house, situated directly above the Ka’bah on the seventh heaven, is a place of worship for angels. Gabriel introduced Bayt al-Ma'mur to the Holy Prophet , saying:

  هذا البيت المعمور يصلي فيه كل يوم سبعون ألف ملك، إذا خرجوا لم يعودوا إليه آخر ما عليهم. ⁵⁴

  This is Bayt al-Ma'mur. Seventy thousand angels pray here daily. Once a group of angels leaves after worshiping, they never return; another group takes their place.

During their meeting, Prophet Abraham told Prophet Muhammad to convey his greetings to the Ummah and tell them that paradise was extremely fertile and its expanse was vast. Thus, the people of the Ummat could plant trees in it by frequently reciting:

  سبحان اللّٰه والحمد اللّٰه ولا إله إلا اللّٰه واللّٰه أكبر. ⁵⁵

  'Subhan Allah, wal-Hamdulillah, wa la ilaha illa Allah, wa Allahu Akbar,'

Glory be to Allah, all praise is for Allah, There is no deity worthy of worship except Allah and Allah is the Greatest.

and also

  لاحول ولا قوة إلا باللّٰه. ⁵⁶

  'La hawla wa la quwwata illa billah.'
There is no power and no strength except with Allah.

The message highlights that Paradise is fertile and vast, symbolizing its readiness to accommodate those who strive for it through good deeds and sincere faith. By reciting these phrases, believers can "plant trees" in Paradise, metaphorically contributing to their eternal reward.

Visit to Sidrat-al-Muntaha

Following the visit to Bayt al-Ma'mur, the Holy Prophet was taken to Sidrat al-Muntaha—a magnificent lote tree situated on the seventh heaven. Gabriel explained the significance of Sidrat al-Muntaha, describing it as the ultimate boundary where anything ascending from Earth halts before going further, and anything descending from the higher realms stops before reaching Earth, thus earning its name. The Holy Prophet observed that the tree bore fruits as large as water jars from Hajr, and its leaves were as expansive as the ears of an elephant. From its roots, four rivers emerged—two visible and two hidden. The hidden rivers were from Paradise, while the visible ones were identified as the Nile and the Euphrates. ⁵⁷

The Sidrat al-Muntaha was covered with a variety of items, creating a breathtaking sight. ⁵⁸ According to a narration in Sahih Muslim, when the tree was enveloped by divine light or other coverings by Allah’s command, its beauty would transform in such a way that no creature could describe its splendor. ⁵⁹

The Vision of Gabriel in His Original Form

At Sidrat al-Muntaha, Prophet Muhammad witnessed Gabriel in his original form. This significant event is mentioned in the Holy Quran, where Allah states:

  وَلَقَدۡ رَءَاهُ نَزۡلَةً أُخۡرَىٰ13 عِندَ سِدۡرَةِ ٱلۡمُنتَهَىٰ14 ⁶⁰

  And assuredly, he saw Him (Allah Unveiled) the second time (again and you argue only about seeing Him once). At the farthest Lote-Tree—Sidra al-Muntaha.

In a hadith, the Messenger of Allah further described this moment, saying:

  رأيت جبريل عند سدرة المنتهى، عليه ست مائة جناح، ينتثر من ريشه التهاويل: الدر والياقوت. ⁶¹

  I saw Gabriel at Sidrat al-Muntaha. He had six hundred wings, and from his wings, pearls, rubies, and other gems were scattering.

The Observation of Paradise

Paradise is located near Sidrat al-Muntaha, ⁶² and during this journey, the Holy Prophet was given a tour of Paradise as well. He observed that beautiful canopies of pearls adorned Paradise, and its soil was made of musk. ⁶³ He also noticed a river with domes of hollow pearls lining its banks. Upon inquiry, Gabriel informed him that this was al-Kawthar, the river of paradise, gifted to him by his Lord. ⁶⁴

The Observation of Hellfire

After that, Prophet Muhammad was shown Hellfire. He saw how the blazing fire reflected Allah’s anger and displeasure upon the disobedient. The fire was so intense that even stones and iron would be completely incinerated if thrown into it. Subsequently, Hellfire was moved away from the Holy Prophet’s sight. ⁶⁵

Gabriel's Limit at Sidrat al-Muntaha

When the Holy Prophet completed his observations of Paradise and Hellfire near Sidrat al-Muntaha, Gabriel told him that this was his limit and he could not proceed any further without getting burned, however Prophet Muhammad could still proceed forward. Before proceeding, the Holy Prophet asked Gabriel if he had any requests to present to Allah. Gabriel asked Prophet Muhammad to present his request to Allah, permitting him to spread his wings over the Siraat (the bridge over Hell) on the Day of Judgment, so that Prophet Muhammad’s Ummah could pass safely by crossing over his wings. Then, a vehicle named Rafraf (a cloud or cushion symbolizing transport) was brought. The Holy Prophet mounted it and it started to ascend, until it took him to a place known as Sareef Al-Aqlam, where he heard the sound of the creaking of the pens. ⁶⁶

Conversation with Allah Almighty

Beyond the station of Sareef al-Aqlam, the Holy Prophet was taken through veils of light. He crossed 70,000 veils of light, each of which was unique in its splendor. The thickness of each veil was such that it was said to take 500 years to pass through each veil. At this point, the Holy Prophet no longer felt the presence of any angel, causing a sense of awe and fear. Then, he heard a voice, similar to that of Abu Bakr . As the Holy Prophet had a special bond with Hazrat Abu Bakr , Allah Almighty sent a voice in the tone of Hazrat Abu Bakr to reassure the Holy Prophet . The voice called out to him and told him to pause. Then, it informed him that Allah was sending peace and blessings upon him, and special mercy upon him and his Ummah. Subsequently, Allah brought the Holy Prophet closer and honored him with a special conversation and closeness. ⁶⁷

Divine Knowledge Imparted to Prophet Muhammad

At this station, Allah Almighty revealed various forms of knowledge into the heart of the Holy Prophet . Some of this knowledge was meant to be kept hidden and some knowledge was meant to be conveyed to the Muslim Ummah. Later, Allah Almighty said that whatever Gabriel had requested, He had granted, but only for those who loved the Holy Prophet and became his companions. ⁶⁸

Divine Gifts from Allah

At this time, Allah Almighty bestowed three great gifts upon the Holy Prophet . The first was the gift of 50 prayers (i.e., fifty daily prayers were made obligatory upon Prophet Muhammad and his Ummah). The second was the gift of the last two verses of Surah Al-Baqarah, which contained the declaration of Allah’s perfect mercy, kindness, ease, forgiveness, and victory over the disbelievers. ⁶⁹ The third gift was the assurance that anyone from the Holy Prophet’s Ummah who did not disbelieve or associate partners with Allah would have their major sins forgiven. ⁷⁰ Through the intercession of the Prophets , angels, righteous believers, or Allah’s special mercy, they would be forgiven and admitted into Paradise. Ultimately, anyone with even a tiny trace of faith would eventually be taken out of Hell and admitted into Paradise. ⁷¹

Prophet Moses’s Advice on Reducing the Number of Prayers

After being bestowed with numerous divine blessings and precious gifts in this close proximity to Allah, Prophet Muhammad joyously and eagerly returned. As he passed by Prophet Moses , who inquired about his experience, the Holy Prophet shared that he had been granted 50 prayers to be performed each day and night. Prophet Moses , who had vast experience with the people of Bani Israel, advised that his followers would not be able to bear such a heavy burden due to their weakness. He suggested that the Holy Prophet should return to Allah and request a reduction in the number of prayers for his ummah. ⁷²

The Holy Prophet returned to Allah and requested a reduction, and Allah, in His mercy, reduced the prayers by five. Prophet Moses , upon hearing this, advised once again that further reduction should be requested. The Prophet returned and made another request, and Allah reduced the number of prayers by five more. This process continued multiple times until only 05 prayers remained. At this point, Allah declared that these 05 prayers would each carry the reward of 10 prayers, thus multiplying the reward for each act of worship. Additionally, it was also declared that if a person merely intended to do a good deed but did not carry it out, he/she will receive the reward for that deed. However, if they act upon their intention, they will receive 10 rewards. Similarly, if a person intended to commit a sin but refrained from doing so, he/she will not be penalized. If they act on their sinful intention, they will only incur the penalty for that single act. When the Holy Prophet returned to Prophet Moses , he was once again advised to request further reduction, but this time, he refrained. ⁷³ Thus, the Holy Prophet returned to earth. First, he descended at Al-Aqsa Mosque and then, riding the Buraq, returned to Makkah before dawn. ⁷⁴

The Revelation of the Night Journey to the Quraysh

The next morning, the Holy Prophet shared this extraordinary journey with his cousin, Umm Hani . She advised him not to speak of it to the Quraysh, as they would mock and harm him. However, the Holy Prophet responded that he would indeed convey it to them. Thus, he went to the Ka'bah, where the Quraysh leaders had gathered, and narrated the events of the Night Journey (Isra and Mi'raj). Upon hearing this, the disbelievers laughed and mocked him. It is said that Mut’im ibn Adi, ⁷⁵ while according to another narration, Abu Jahl asked the Holy Prophet if he was truly ready to announce this claim before the entire tribe, to which he affirmed. ⁷⁶

Abu Jahl then summoned the people of the Quraysh and asked Prophet Muhammad to recount the event before them. The Holy Prophet began narrating the event of his miraculous night journey, and the disbelievers mocked him even further. Among the crowd were traders from Syria who had visited Jerusalem numerous times. They asked the Holy Prophet for details about the structure of Al-Aqsa Mosque, including the number of columns and doors. Although the Holy Prophet had seen the mosque, he had not committed every detail to memory. As they pressed him further, Allah presented the mosque before him, and he was able to describe it in detail to the Quraysh. When the Holy Prophet provided accurate details of the mosque, those who had been skeptical were astonished and acknowledged that his descriptions were correct. ⁷⁷

To gain further details, the Quraysh began inquiring about their caravans enroute to Makkah. The Holy Prophet described one of the caravans, mentioning that one of their camels had run away. He informed them of its exact location. This occurred while the Holy Prophet was traveling toward Bayt al-Maqdis (Jerusalem). On his return, he saw the same caravan resting at the location of Dhi Jinan. Noticing a covered vessel of water, the Holy Prophet uncovered it, drank some water, and then covered it again as it was before. He further stated that the caravan was about to emerge from the valley of Tan‘eem, led by a dapple-colored camel carrying two loads: one black and the other white. Hearing this, the people hurried to the valley and indeed saw the described caravan approaching, led by the same camel. When the caravan reached them, the Quraysh questioned its members. They confirmed that they had covered a vessel of water, only to later find it covered in the same way but without any water remaining. ^{78 79}

Despite these verifications, the disbelievers mocked the Holy Prophet even more, labeling him a sorcerer. ⁸⁰ Their skepticism persisted, and they refused to believe the miraculous event, dismissing it as impossible and continuing their opposition to the Holy Prophet .

The Event of Mi'raj and the Role of Abu Bakr as-Siddiq

When the Holy Prophet was taken on the night journey to Al-Aqsa Mosque, and he informed the people in the morning, some of the believers confirmed it, while others were filled with doubt. During this time, a group of disbelievers approached Abu Bakr and asked him whether he confirmed what the Holy Prophet had said about making a night journey from the Sacred Mosque (Masjid al-Haram) to Al-Aqsa Mosque. Abu Bakr responded that he believed what the Holy Prophet had said regarding the journey to Al-Aqsa Mosque, and the news of the heavens. For such resolute belief and affirmation in Prophet Muhammad’s statements, he was given the title of Al-Siddiq (the truthful). ⁸¹

Some Observations During the Night Journey

In the Night Journey (Isra), Allah Almighty showed Prophet Muhammad many great signs of His power and caused him to witness extraordinary events. These observations are scattered throughout the Hadith collections and commentaries. Some of these have already been mentioned in the context of the Night Journey, while others are listed below:

The World Appearing in the Form of a Woman

During the journey to Bayt al-Maqdis, the Holy Prophet passed by a woman adorned with every kind of beauty and ornament. She raised her hands, calling him towards herself. However, the Holy Prophet paid no attention to her and continued on his way. When they reached Bayt al-Maqdis, Gabriel explained that the woman represented the world, which appeared adorned. He also told the Holy Prophet that if he had stopped to respond to her call, his Ummah (nation) would have preferred the world over the Hereafter. ⁸²

Satan Appearing in the Form of a Man

On the same journey, the Holy Prophet saw a man standing on the side of the path, calling out to him and trying to divert him from his course. Gabriel advised the Holy Prophet to keep walking. Gabriel then explained that the man was Iblis (Satan), who wanted to distract the Holy Prophet and lead him astray. ⁸³

Punishment for the Preacher who does not Act on His Preaching

During the Night Journey, when the Holy Prophet was looking at hell, he saw that there were some people whose lips were being cut with scissors made of fire. When he asked Gabriel about their description, Gabriel told him that they were those preachers of the Muslim nation who commanded others to do good but never acted upon it themselves. These people read the Book of Allah but did not follow it. ⁸⁴

Punishment for the Backbiters

At another point during the Mi’raj, Prophet Muhammad passed by a group of people who were scratching their faces and chests with nails made of copper. When the Holy Prophet asked Gabriel about them, he explained that these were the people who consumed the flesh of others, meaning they engaged in backbiting and sought to disgrace and dishonor others. ⁸⁵

Punishment for the Usurers

Abu Hurairah reports that Prophet Muhammad , during Mi’raj, passed by people whose bellies were as large as houses. Inside their stomachs were snakes that could be seen from the outside. When the Holy Prophet inquired about them, Gabriel informed him that these were the individuals who dealt in usury, consuming and profiting from interest. ⁸⁶

Punishment for those who Consume Orphans' Wealth

The Holy Prophet saw a group of people whose lips resembled those of camels. Stones were being forced into their mouths and came out from the other side. This torment continued without pause. Upon inquiry, Gabriel explained that these were people who had unlawfully consumed the wealth of orphans, thereby filling their bellies with fire, and making hell their abode. ⁸⁷

Punishment for the People Negligent in Prayer

The Holy Prophet also encountered a group of people whose heads were being crushed with stones. Each time their heads were shattered, then restored to the original state, and shattered again, in a continuous non-stop cycle. Upon asking Gabriel , the Holy Prophet was informed that these were the people who were lazy and negligent in performing their prayers. ⁸⁸

Punishment for the People who Withheld Zakat

During Mi’raj, Prophet Muhammad passed by a group who had rags tied around their private parts. They grazed like animals, consuming thorns, the bitter tree of Zaqqoom, and the hot stones of Hell. Gabriel explained that these were the people who refused to give Zakat on their wealth. ⁸⁹

Punishment for the Adulterers

The Holy Prophet encountered people who had two plates of food before them: one contained fresh, wholesome meat, and the other contained rotten, foul-smelling meat. Yet, they chose to eat the rotten meat and left the fresh meat untouched. Upon inquiry, Gabriel explained that these were individuals who had lawful and pure spouses but chose to engage in adultery with other partners. ⁹⁰

Punishment for the One Unable to Fulfill Trusts

The Holy Prophet saw a man carrying a massive bundle of wood that he could not lift, but still insisted on adding more to it. Gabriel explained that this person represented someone burdened with trusts that he was unable to fulfill, but willed to take on more responsibilities. ⁹¹

The Fragrance of Paradise

The Holy Prophet reached a valley from which an exquisite fragrance of musk and a beautiful sound emanated. When the Holy Prophet asked about it, Gabriel explained that this was the sound of Paradise, pleading with Allah to fulfill His promise by admitting its inhabitants into it as soon as possible. ⁹²

The Sound of Hell

After this, the Holy Prophet passed by another valley where he heard a displeasing and dreadful sound (sawt munkar). Upon inquiring, Gabriel informed him that this was the sound of Hell, which was supplicating to Allah, and asking Him to fulfil His promise and bring those who were destined to dwell within it. ⁹³

The Fragrance of Pharaoh’s Daughter’s Servant

During the journey of Mi'raj, as the Holy Prophet toured Paradise, he came across an exquisite fragrance. He asked Gabriel about it, and Gabriel explained that it was the fragrance of the servant of Pharaoh's daughter and her children. The story behind this noble woman is as follows:

  لما كانت الليلة التي أسري بي فيها، أتت علي رائحة طيبة، فقلت: يا جبريل، ما هذه الرائحة الطيبة؟ فقال: هذه رائحة ماشطة ابنة فرعون وأولادها ". قال: " قلت: وما شأنها؟ قال: بينا هي تمشط ابنة فرعون ذات يوم، إذ سقطت المدرى من يديها، فقالت: بسم الله. فقالت لها ابنة فرعون: أبي؟ قالت: لا، ولكن ربي ورب أبيك الله. قالت: أخبره بذلك قالت: نعم. فأخبرته فدعاها، فقال: يا فلانة، وإن لك ربا غيري؟ قالت: نعم، ربي وربك الله. فأمر ببقرة من نحاس فأحميت، ثم أمر بها أن تلقى هي وأولادها فيها، قالت له: إن لي إليك حاجة. قال: وما حاجتك؟ قالت: أحب أن تجمع عظامي وعظام ولدي في ثوب واحد، وتدفننا. قال: ذلك لك علينا من الحق ". قال: " فأمر بأولادها فألقوا بين يديها، واحدا واحدا، إلى أن انتهى ذلك إلى صبي لها مرضع، كأنها تقاعست من أجله، قال: يا أمه، اقتحمي، فإن عذاب الدنيا أهون من عذاب الآخرة، فاقتحمت " قال: قال ابن عباس: " تكلم أربعة صغار: عيسى ابن مريم عليه السلام، وصاحب جريج، وشاهد يوسف، وابن ماشطة ابنة فرعون۔⁹⁴

  On the night I was taken on the Night Journey, a pleasant fragrance came to me. I said, 'O Gabriel (), what is this pleasant fragrance?' He replied, 'This is the fragrance of the hair-dresser of Pharaoh’s daughter and her children.' The Prophet asked: "What is her story?" Gabriel () explained: One day, as she was combing Pharaoh’s daughter’s hair, the comb fell from her hand. She said, 'In the name of Allah.' Pharaoh’s daughter asked her, 'Do you mean my father?' The woman replied, 'No, but my Lord and the Lord of your father is Allah.' Pharaoh’s daughter said, 'Shall I tell him about this?' The woman said, 'Yes.' So Pharaoh’s daughter informed her father, and he summoned the hair-dresser and said, 'Do you have a Lord other than me?' She replied, 'Yes, my Lord and your Lord is Allah.' Pharaoh then ordered a large copper cauldron to be heated and commanded that she and her children be thrown into it. Before this, she made a request to Pharaoh, saying, 'I have one request of you.' He said, 'What is it?' She said, 'I would like my bones and the bones of my children to be gathered together and buried in one cloth.' Pharaoh replied, 'This is your right upon us.' He then ordered her children to be thrown in before her, one by one, until they reached her infant son who was still nursing. She hesitated on account of him, but the infant spoke, saying, 'O my mother, jump in, no doubt, the torment of this world is lighter than the torment of the Hereafter.' So, she jumped in. Ibn Abbas said: Four children spoke in infancy: Isa ibn Maryam (Jesus , son of Mary), the companion of Juraij, the witness in Yusuf's () story, and the son of the hair-dresser of Pharaoh’s daughter.

The Angels’ Recommendation for Cupping

Abdullah ibn Umar narrates that the Holy Prophet shared that during the journey of Mi’raj, the angels on every level of the heavens recommended that he instruct his community to adopt cupping (hijama) as it was an excellent form of treatment. ⁹⁵

The Reward of the Mujahideen

During Mi’raj, the Holy Prophet was told that the deeds of those people who fought in the path of Allah were multiplied 700 times, and whatever they spent in Allah’s cause was replaced by Allah with greater rewards. ⁹⁶

Observing the Palace of Umar

While touring heaven, the Holy Prophet saw a magnificent palace made of gold and pearls. Upon inquiry, he was told that the palace belonged to Umar ibn Khattab . The Holy Prophet refrained from entering the palace and said that nothing prevented him from entering except for Umar’s sense of modesty (ghairah). ⁹⁷

Hearing Bilal’s Footsteps in Paradise

Abdullah ibn Abbas narrated that during Mi'raj, as the Holy Prophet walked through Paradise, he heard the sound of footsteps. When he inquired, Gabriel informed him that the footsteps were of Bilal . In the morning, the Holy Prophet shared this glad tidings with Bilal and told him that he had succeeded. ⁹⁸

Hearing the Footsteps of Ghumeisa

Anas narrated that the Holy Prophet said that on the night of Mi'raj, he heard the footsteps of Ghumeisa bint Milhan , also known as Rumaisa, the mother of Anas ibn Malik in paradise. ⁹⁹

The Hoor of Zaid ibn Haritha

Abu Saeed al-Khudri narrated a lengthy hadith in which the Holy Prophet described the events of Mi'raj. During his journey through Paradise, the Holy Prophet had seen a woman of striking beauty with a mixture of red and black hues. When he inquired about her, she introduced herself as the Hoor destined for Zaid ibn Haritha . The Holy Prophet later conveyed this good news to Zaid ibn Haritha . ¹⁰⁰

The Observation of the Fate of the Killer of Prophet Salih’s Camel

On the Night of Ascension (Mi’raj), the Messenger of Allah witnessed a person in Hellfire. This individual had a reddish complexion, blue eyes, and curly hair, and he was in a wretched state. The Holy Prophet inquired about him, and Gabriel explained that this was the man who had killed the she-camel of Prophet Salih . ¹⁰¹

The Observation of the False Messiah (Dajjal)

During the journey of Mi’raj, the Messenger of Allah also saw the False Messiah (Dajjal). A narration mentions that the Holy Prophet passed by a man with extremely curly hair and a blind right eye, resembling a protruding grape. When Prophet Muhammad asked about him, Gabriel informed him that this was the False Messiah (Dajjal). ¹⁰²

Witnessing Allah in the Mi’raj

The question of whether Prophet Muhammad saw Allah during the Night of Ascension has been discussed among the Companions and scholars. Most of the evidence and the opinions of the scholars allude to the fact that he did see Allah Almighty whereas others state that he did not.

According to Aisha and Abdullah ibn Masood , the Holy Prophet did not see Allah. ¹⁰³ Masruq narrates that he once visited Aisha and asked her about this matter. She clarified:

  يا أبا عائشة، ثلاث من تكلم بواحدة منهن فقد أعظم على الله الفرية، قلت: ما هن؟ قالت: من زعم أن محمدا صلى الله عليه وسلم رأى ربه فقد أعظم على الله الفرية، قال: وكنت متكئا فجلست، فقلت: يا أم المؤمنين، أنظريني، ولا تعجليني، ألم يقل الله عز وجل: )ولقد رآه بالأفق المبين(، )ولقد رآه نزلة أخرى( فقالت: أنا أول هذه الأمة سأل عن ذلك رسول الله صلى الله عليه وسلم، فقال: «إنما هو جبريل، لم أره على صورته التي خلق عليها غير هاتين المرتين، رأيته منهبطا من السماء سادا عظم خلقه ما بين السماء إلى الأرض»، فقالت: أو لم تسمع أن الله يقول: )لا تدركه الأبصار وهو يدرك الأبصار وهو اللطيف الخبير(، أو لم تسمع أن الله يقول:) وما كان لبشر أن يكلمه الله إلا وحيا أو من وراء حجاب أو يرسل رسولا فيوحي بإذنه ما يشاء إنه علي حكيم(؟… ¹⁰⁴

  (Aisha () said), "O Abu Aisha, three things, whoever speaks about any one of them has fabricated a great lie against Allah." I said, "What are they?" She said, "Whoever claims that Muhammad saw his Lord has fabricated a great lie against Allah." He (Masruq) said, "I was reclining, so I sat up and said, 'O Mother of the Believers, give me time and do not rush me. Did not Allah, the Exalted and Glorious, say: (And indeed, he saw Him on the clear horizon) (Quran 81:23), and (And indeed, he saw Him another time) (Quran 53:13)?'" She said, "I was the first of this Ummah to ask the Messenger of Allah about this, and he said: 'It is only Gabriel (). I did not see him in the form in which he was created except on these two occasions. I saw him descending from the heavens, and his immense creation filled what was between the heavens and the earth.'" She said, "Have you not heard that Allah says: (Vision does not perceive Him, but He perceives (all) vision, and He is the Subtle, the Acquainted) (Quran 6:103)? And have you not heard that Allah says: (It is not for a human being that Allah should speak to him except by revelation or from behind a veil or by sending a messenger to reveal, by His permission, what He wills. Indeed, He is the Most High and Wise) (Quran 42:51)?"

The mentioned narration makes it clear that Aisha strongly denied that the Holy Prophet saw his Lord. Furthermore, Abdullah ibn Masood stated that Prophet Muhammad had seen Gabriel on that night ¹⁰⁵ and not Allah Almighty.

In response to this claim, many Ahadith are presented which state that Prophet Muhammad saw Allah Almighty on the Night of Ascension. Imam Ahmed quotes Abdullah ibn Al-Abbas and states:

  …عن ابن عباس، قال: قال رسول الله صلى الله عليه وسلم: رأيت ربي تبارك وتعالى۔ ¹⁰⁶

  Ibn Abbas narrated that the Holy Prophet () said: I saw my Lord, Blessed and Exalted.

Qazi Ayaz quotes ibn Ishaq and states:

  وذكر ابن إسحاق أن ابن عمر أرسل إلى ابن عباس رضي الله عنهما يسأله هل رأى محمد ربه فقال: نعم والأشهر عنه أنه رأى ربه بعينه روي ذلك عنه من طرق۔ ¹⁰⁷

  Ibn Ishaq mentioned that Ibn Umar () sent someone to Ibn Abbas () to ask him whether Muhammad () saw his Lord. He replied: "Yes." The most well-known narration from him is that he saw his Lord with his eyes, and this is narrated from him through multiple chains.

Ibn Khuzaima narrates from Anas and states:

  عن أنس قال: رأی محمد ربه۔ ¹⁰⁸

  Anas () said: Muhammad () saw his Lord.

Moreover, Al-Asqalani quotes Marwazi and states:

  عن المروزي قلت لأحمد: إنهم يقولون: إن عائشة قالت: من زعم أن محمدا رأى ربه فقد أعظم على اللّٰه الفرية، فبأيّ شيْء يدفع قولها؟ قال: بقول النبي صلى اللّٰه عليه وسلّم: رأيت ربي، وقوْل النبي صلى اللّٰه عليه وسلم أكبر من قولها۔ ¹⁰⁹

  Al-Marwazi said: "I asked (Imam) Ahmed: 'People say that Aisha () said: Whoever claims that Muhammad () saw his Lord has fabricated a great falsehood against Allah. How do we respond to her statement?' He replied: 'By the statement of the Holy Prophet (): ‘I saw my Lord.’ The statement of the Holy Prophet () is greater than her statement.

Imam Al-Nawawi states:

  فالحاصل أن الراجح عند أكثر العلماء إن رسول الله صلى الله عليه وسلم رأى ربه بعيني رأسه ليلة الإسراء ؛ لحديث بن عباس وغيره مما تقدم، وإثبات هذا لا يأخذونه إلا بالسماع من رسول الله صلى الله عليه وسلم۔ ¹¹⁰

  The conclusion is that the majority of scholars consider it more likely that the Messenger of Allah () saw his Lord with his physical eyes on the night of Isra, based on the narration of Ibn Abbas () and others mentioned earlier. Affirming this is based solely on hearing it from the Messenger of Allah ().

This view was also endorsed by Abdullah ibn Abbas and a group including Abu Dhar , Ka'b , Hasan al-Basri, Imam Ahmed ibn Hanbal, Abu Al-Hasan Al-Ash’ari and his companions. As for the statement of Aisha , she does not have any marfu‘(directly attributed to the Holy Prophet ) narration to substantiate her claim that the Holy Prophet did not see Allah Almighty. Her statement is based on her personal ijtihad (reasoning). Moreover, the statements of other companions contradict hers in this matter. So, when the opinion of a companion is contradicted by that of other Companions, that statement cannot be considered definitive. In this case, Abdullah ibn Abbas and several other companions differed with Aisha . Moreover, Ibn Abbas attributed a statement to the Holy Prophet which is not based on mere reason or analogy. ¹¹¹ In the narration of Musnad Ahmed mentioned earlier, he explicitly stated that the Holy Prophet himself said, I saw my Lord. ¹¹² Similarly Qazi Ayaz also cited a similar marfu‘ narration from Mu‘adh . ¹¹³ Therefore, when considering Aisha's reasoning based on Quranic verses and comparing it with a marfu‘ narration from the Holy Prophet , the latter takes precedence. ¹¹⁴ Furthermore, Abdullah ibn Masood did not cite any marfu‘ narration, instead, he interpreted the verse from Surah An-Najm to mean that it referred to the Holy Prophet seeing Gabriel .

Based on the aforementioned arguments and explanations, the majority of scholars conclude that the more authentic and preferred view is that the Prophet Muhammad did indeed see Allah Almighty during the Night of Ascension. ¹¹⁵ This event's significance and grandeur in the Quran further affirm this conclusion, as the meeting was described with profound reverence and uniqueness. In contrast, Gabriel frequently visited the Holy Prophet , and such visits did not warrant similar descriptions in the Quran, underscoring the special nature of this encounter.

Mi‘raj: Physical or Spiritual?

The majority of Ahl al-Sunnah wal-Jama‘ah agree that the Mi‘raj was both physical and spiritual, occurring in a state of wakefulness. Mulla Jiwan stated:

  و الأصح أنه کان فی اليقظة و کان بجسده مع روحه، و عليه اهل السنة والجماعة فمن قال: انه بالروح فقط أو في النوم فقط فمبتدع، ضال، مضل، فاسق. ¹¹⁶

  The correct opinion is that the Holy Prophet experienced the Mi‘raj in a state of wakefulness, with both his blessed body and soul. This is the stance of Ahl al-Sunnah wal-Jama‘ah. Whoever claims that it occurred only with his soul or in a dream is an innovator, misguided, and misleading others, and he is sinful.

Furthermore, the Holy Quran introduces the event with the term Subhan (سبحان), highlighting the extraordinary and miraculous nature of the event. If it were merely a dream, there would be no need for such an expression, as traveling great distances in a dream is not unusual. Secondly, Allah uses the word

(عبد) to refer to the Holy Prophet in this context:

  سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا ۔۔۔ ¹¹⁷

  Exalted is He who took His Servant by night ...

The term ‘Abd refers to the union of body and soul and not solely for the soul. Hence, this indicates that the Mi‘raj occurred with both the Holy Prophet’s body and soul in a state of wakefulness. Moreover, the Quran describes the journey as a trial and test for people:

  ۔۔۔وَمَا جَعَلْنَا الرُّءْيَا الَّتِيْٓ اَرَيْنٰكَ اِلَّا فِتْنَۃً لِّلنَّاسِ۔۔۔¹¹⁸

  …And We have made the vision (on the Night of Ascension) that We showed you but a trial for the people...

This test could only occur if the journey defied natural norms, such as a physical ascension to the heavens. A dream, on the other hand, would not serve as a test, as such experiences are commonly known. Additionally, the word الرُّءْيَا in the mentioned verse does not mean ‘dream’, rather it refers to ‘seeing something at night with open eyes’ as it is found in several couplet of Arabic Poetry as well. ¹¹⁹

If the Mi'raj had been merely a dream, the disbelievers of Makkah would not have objected to it so vehemently. Dreams involving extraordinary journeys or events are neither impossible nor strange to any rational person. This is why Hafiz Ibn Hajar conveys the consensus of the scholars of the Ummah and states that the Mi'raj of the Holy Prophet occurred after the commencement of his prophethood. It took place in a single night, in a state of full consciousness, and included both the Prophet's body and soul. Ibn Hajar records the consensus: "The majority of jurists and theologians hold that the Holy Prophet was taken on the journey of Isra and Mi'raj physically and while awake. Numerous authentic and mutawatir (widely transmitted) hadiths explicitly confirm this. To deny this or to interpret it in any other way is unwarranted, as such an event is not rationally impossible. ¹²⁰ Thus, the majority of the early and later scholars agree that the Holy Prophet experienced the Mi'raj physically while awake. ¹²¹

Reconciliation of Narrations About Mi'raj as a Dream

For the narrations suggesting that the Holy Prophet experienced the Mi'raj in a dream, these can be reconciled by understanding that it is possible the Holy Prophet was first shown the Mi'raj in a dream as a preparatory experience for the actual physical journey. This preparatory dream could have served as a form of teaching and spiritual readiness for the later bodily ascent, which happened in reality and in wakefulness. ¹²²

 

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• ¹ Abu Al-Fadl Ahmed ibn Ali ibn Hajar Al-Asqalani (1379 A.H.), Fath Al-Bari Sharah Sahih Al-Bukhari, Dar Al-Ma’rifa, Beirut, Lebanon, Vol. 7, Pg. 197.
• ² Holy Quran, Al-Najm (The Star) 53: 18
• ³ Abu Al-Fadl Mukarram ibn Manzoor Al-Africi (1414 A.H.) Lisan Al-Arab, Dar Sadir, Beirut, Lebanon, Vol. 14, Pg. 382.
• ⁴ Holy Quran, Al-Isra (The Night Journey) 17: 1
• ⁵ Abu Nasr Ismael ibn Hammad Al-Johari Al-Farabi (1987), Al-Sihah Taj Al-Lughat wa Sihah Al-Arabiya, Dar Al-Ilm Mallabeen, Beirut, Lebanon, Vol. 1, Pg. 328.
• ⁶ Muhammad Ali Al-Sabooni (2011), Al-Tibyan fi Uloom Al-Quran, Maktaba Al-Bushra, Karachi, Pakistan, Pg. 155-156.
• ⁷ Holy Quran, Al-Isra (The Night Journey) 17: 1
• ⁸ Dr. Tahir ul Qadri (2012), Falsafa-e-Mi’raj Al-Nabi ﷺ, Minhaj Al-Quran Publications, Lahore, Pakistan, Pg. 104-105.
• ⁹ Richard Dawkins (2006), The God Delusion, Bantam Press, London, U.K., Pg. 373.
• ¹⁰ Graham Oppy (2018), Atheism and Agnosticism, Cambridge University Press, Cambridge, U.K., Pg. 33.
• ¹¹ Albert Einstein (2002), Relativity: The Special and General Theory (Translated by: Robert W. Lawson), Routledge, London, U.K., Pg. 28-29.
• ¹² Nick Herbert (1985), Quantum Reality beyond the New Physics, Anchor Press, New York, USA, Pg. 196-197.
• ¹³ Michio Kaku (2005), Parallel Worlds: A Journey Through Creation, Higher Dimensions, And The Future Of The Cosmos, Double Day, New York, USA, Pg. 240.
• ¹⁴ Holy Quran, Al-Isra (The Night Journey) 17: 1
• ¹⁵ Christopher Hitchens (2007), God is not Great: How Religion Poisons Everything, Allen & Unwin, New South Wales, Australia, Pg. 141.
• ¹⁶ E. P. Cheyney (1907), What is History: Address of Professor E. P. Cheyney, University of Pennsylvania, Philadelphia, USA, Pg. 5-6.
• ¹⁷ Holy Quran, Al-Isra (The Night Journey) 17: 1
• ¹⁸ Holy Quran, Al-Hijr (The Rocky Tract) 15: 9
• ¹⁹ Ahmed ibn Yahya ibn Jabir ibn Dawood Al-Baladhuri (1996), Jumal min Ansab Al-Ashraf, Dar Al-Fikr, Beirut, Lebanon, Vol. 1, Pg. 233.
• ²⁰ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 138-139.
• ²¹ Muhammad Saeed Ramadan Al-Bouti (1426 A.H.), Fiqh Al-Seerat Al-Nabawiyah M’a Mujiz Li Al-Khilafat Al-Rashida, Dar Al-Fikr, Damascus, Syria, Pg. 112-113.
• ²² Abu Al-Fadl Ahmed ibn Ali ibn Hajar Al-Asqalani (1379 A.H.), Fath Al-Bari Sharah Sahih Al-Bukhari, Dar Al-Ma’rifa, Beirut, Lebanon, Vol. 7, Pg. 203.
• ²³ Abu Abdullah Muhammad ibn Abu Bakr ibn Qayyam Al-Jawzi (1994), Zaad Al-Ma’ad, Muassasah Al-Risala, Beirut, Lebanon, Vol. 3, Pg. 30.
• ²⁴ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerat Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 515.
• ²⁵ Izz Al-Din Ali ibn Muhammad Al-Shaibani ibn Athir (1997), Al-Kamil fi Al-Tareekh, Dar Al-Kitab Al-Arabi, Beirut, Lebanon, Vol. 1, Pg. 650.
• ²⁶ Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (2012), Sharah Al-Zurqani ‘Ala Al-Mawahib Al-Laduniyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 70-71.
• ²⁷ Ibid, Pg. 71.
• ²⁸ Abu Muhammad Mahmud ibn Ahmed Badr Al-Din Al-Aini (N.D.), Umdat Al-Qari Sharah Sahih Al-Bukhari, Dar Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 17, Pg. 23.
• ²⁹ Jalal Al-Din Al-Suyuti (2008), Al-Khasais Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 111.
• ³⁰ Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Al-Imam Ahmed ibn Hanbal, Hadith: 17835, Muassasah Al-Risala, Beirut, Lebanon, Vol. 29, Pg. 375.
• ³¹ Abul Fida Ismael ibn Kathir Al-Damishqi (1419 A.H.), Tafseer Quran Al-Azeem Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 5, Pg. 19.
• ³² Abu Yala Ahmed ibn Ali Al-Tamimi Al-Mosuli (1984), Musnad Abi Yala, Hadith: 3184, Dar Al-Mamoon lil Turath, Damascus, Syria, Vol. 5, Pg. 459.
• ³³ Abul Fida Ismael ibn Kathir Al-Damishqi (1988), Al-Bidayah wal-Nihayah, Dar Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 3, Pg. 136.
• ³⁴ Abu Al-Qasim Sulaiman ibn Ahmed Al-Tabarani (N.D.), Al-M’ujam Al-Kabeer lil Ṭabarani, Hadith: 7142, Al-Maktaba Ibn Taymiyyah Al-Islami, Cairo, Egypt, Vol. 5, Pg. 282-283.
• ³⁵ Abu Bakr Abdullah ibn Muhammad ibn Abi Shaibah (1989), Al-Kitab Al-Musannaf fi Al-Ahadith wal Athaar, Hadith: 36575, Maktaba Al-Rushd, Riyadh, Saudi Arabia, Vol. 7, Pg. 335.
• ³⁶ Jalal Al-Din Al-Suyuti (2008), Al-Khasais Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 256.
• ³⁷ Abu Yala Ahmed ibn Ali Al-Tamimi Al-Mosuli (1984), Musnad Abi Yala, Hadith: 3499, Dar Al-Mamoon lil Turath, Damascus, Syria, Vol. 6, Pg. 216.
• ³⁸ Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2003), Shu'ab Al-Iman, Hadith: 5179, Maktaba Al-Rushd lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Vol. 7, Pg. 393.
• ³⁹ Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (2012), Sharah Al-Zurqani ‘Ala Al-Mawahib Al-Laduniyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 8, Pg. 101.
• ⁴⁰ Jalal Al-Din Al-Suyuti (2010), Al- Dur Al-Mansur fi Tafseer Al-Masur, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 4, Pg. 258.
• ⁴¹ Abu Bakr Ahmed ibn Amr Al-Bazzar (1988-2009), Musnad Al-Bazzar Al-Manshoor bi Ismi Al-Bahr Al-Zakhaar, Hadith: 9518, Maktaba Al-Uloom wal Hikam, Madinah, Saudi Arabia, Vol. 17, Pg. 7.
• ⁴² Ibid.
• ⁴³ Ibid.
• ⁴⁴ Ibid.
• ⁴⁵ Ibid.
• ⁴⁶ Ibid, Pg. 8.
• ⁴⁷ Ibid.
• ⁴⁸ Abu Al-Fadl Ahmed ibn Ali ibn Hajar Al-Asqalani (1379 A.H.), Fath Al-Bari Sharah Sahih Al-Bukhari, Dar Al-Ma’rifa, Beirut, Lebanon, Vol. 7, Pg. 208.
• ⁴⁹ Abu Muhammad Mahmud ibn Ahmed Badr Al-Din Al-Aini (N.D.), Umdat Al-Qari Sharah Sahih Al-Bukhari, Dar Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 15, Pg. 127.
• ⁵⁰ Abu ‘Awanah Yaqoob ibn Ishaq Al-Isfaraʼini (1998), Mustakhraj Abi ‘Awanah, Hadith: 338, Dar Al-Ma’rifa, Beirut, Lebanon, Vol. 1, Pg. 110.
• ⁵¹ Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Al-Imam Ahmed ibn Hanbal, Hadith: 21288, Muassasah Al-Risala, Beirut, Lebanon, Vol. 35, Pg. 221.
• ⁵² Abu ‘Awanah Yaqoob ibn Ishaq Al-Isfaraʼini (1998), Mustakhraj Abi ‘Awanah, Hadith: 338, Dar Al-Ma’rifa, Beirut, Lebanon, Vol. 1, Pg. 110-111.
• ⁵³ Ibid, Pg. 109-111.
• ⁵⁴ Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 3207, Dar Al-Salam lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Pg. 536.
• ⁵⁵ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerat Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 560.
• ⁵⁶ Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Al-Imam Ahmed ibn Hanbal, Hadith: 23552, Muassasah Al-Risala, Beirut, Lebanon, Vol. 38, Pg. 533.
• ⁵⁷ Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (2012), Sharah Al-Zurqani ‘Ala Al-Mawahib Al-Laduniyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 8, Pg. 35-36.
• ⁵⁸ Holy Qura, Al-Najam (The Star) 53: 16
• ⁵⁹ Muslim ibn Al-Hajjaj Al-Neshapuri (2000), Sahih Al-Muslim, Hadith: 411, Dar Al-Salam lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Pg. 83.
• ⁶⁰ Holy Quran, Al-Najm (The Star) 53: 13-14
• ⁶¹ Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Al-Imam Ahmed ibn Hanbal, Hadith: 3915, Muassasah Al-Risala, Beirut, Lebanon, Vol. 7, Pg. 31.
• ⁶² Holy Quran, Al-Najm (The Star) 53: 14-15
• ⁶³ Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 3342, Dar Al-Salam lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Pg. 556.
• ⁶⁴ Ibid, Hadith: 6581, Pg. 1138-1139.
• ⁶⁵ Jalal Al-Din Al-Suyuti (2008), Al-Khasais Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 279.
• ⁶⁶ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerat Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 565.
• ⁶⁷ Ibid, Pg. 565-566.
• ⁶⁸ Ibid, Pg. 566.
• ⁶⁹ Abu Bakr Abdullah ibn Muhammad ibn Abi Shaibah (1989), Al-Kitab Al-Musannaf fi Al-Ahadith wal Athaar, Hadith: 31697, Maktaba Al-Rushd, Riyadh, Saudi Arabia, Vol. 6, Pg. 312.
• ⁷⁰ Abu Zakaria Yahya ibn Sharaf Al-Nawawi (1392 A.H.), Al-Minhaj Sharah Sahih Muslim ibn Al-Hajjaj, Dar Al-Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 3, Pg. 3.
• ⁷¹ Muhammad Idris Kandhlawi (2009), Seerat-e-Mustafa, Idara Al-Islamiyat, Karachi, Pakistan, Vol. 1, Pg. 263.
• ⁷² Abu Bakr Abdullah ibn Muhammad ibn Abi Shaibah (1989), Al-Kitab Al-Musannaf fi Al-Ahadith wal Athaar, Hadith: 36570, Maktaba Al-Rushd, Riyadh, Saudi Arabia, Vol. 7, Pg. 334.
• ⁷³ Ibid.
• ⁷⁴ Abul Fida Ismael ibn Kathir Al-Damishqi (1419 A.H.), Tafseer Quran Al-Azeem Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 5, Pg. 28.
• ⁷⁵ Jalal Al-Din Al-Suyuti (2008), Al-Khasais Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 292.
• ⁷⁶ Husain ibn Muhammad Al-Diyar Bakri (2009), Tareekh Al-Khamees fi Ahwal Anfus Nafees, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 581.
• ⁷⁷ Ibid, Pg. 581-582.
• ⁷⁸ Abul Fida Ismael ibn Kathir Al-Damishqi (2011), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 166.
• ⁷⁹ In the ancient Arab society, it was common practice not to object to the use of simple items like milk or water without prior permission. Such actions were culturally acceptable and considered part of their traditions. Therefore, when the Holy Prophet ﷺ drank water from the caravan's vessel without seeking permission, it was entirely in accordance with the societal norms of that time.
• ⁸⁰ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerat Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 536.
• ⁸¹ Al-Hakim Muhammad ibn Abdullah Al-Neshapuri (1990), Al-Mustadrak ‘Ala Al-Sahihain, Hadith: 4407, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 65.
• ⁸² Muhammad ibn Jareer Al-Tabari (N.D.), Tehzeeb Al-Athaar Al-Maroof bi Musnad ibn Abbas, Hadith: 725, Matbaa Al-Madani, Cairo, Egypt, Vol. 1, Pg. 428-429.
• ⁸³ Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2008), Dalail Al-Nabuwah wa M’arifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 362.
• ⁸⁴ Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2003), Shu'ab Al-Iman, Hadith: 4613, Maktaba Al-Rushd lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Vol. 7, Pg. 39.
• ⁸⁵ Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Al-Imam Ahmed ibn Hanbal, Hadith: 13340, Muassasah Al-Risala, Beirut, Lebanon, Vol. 21, Pg. 53.
• ⁸⁶ Abul Hasan Noor Uddin Al-Haythami (1994), Majmu' Al-Zawa'id wa Manba' Al-Fawa'id, Hadith: 13360, Maktaba Al-Qudsi, Cairo, Egypt, Vol. 8, Pg. 131.
• ⁸⁷ Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2008), Dalail Al-Nabuwah wa M’arifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 392
• ⁸⁸ Abu Abdullah Shams Al-Din Al-Zahabi (2010), Al-Seerat Al-Nabawiyah Min Kitab Tareekh Al-Islam, Dar Ibn Hazam, Beirut, Lebanon, Pg. 136.
• ⁸⁹ Ibid.
• ⁹⁰ Jalal Al-Din Al-Suyuti (2008), Al-Khasais Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 284.
• ⁹¹ Abu Abdullah Shams Al-Din Al-Zahabi (2010), Al-Seerat Al-Nabawiyah Min Kitab Tareekh Al-Islam, Dar Ibn Hazam, Beirut, Lebanon, Pg. 137.
• ⁹² Muhammad ibn Jareer Al-Tabari (N.D.), Tehzeeb Al-Athaar Al-Maroof bi Musnad ibn Abbas, Hadith: 727, Matbaa Al-Madani, Cairo, Egypt, Vol. 1, Pg. 435.
• ⁹³ Ibid, Pg. 436.
• ⁹⁴ Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Al-Imam Ahmed ibn Hanbal, Hadith: 2821, Muassasah Al-Risala, Beirut, Lebanon, Vol. 5, Pg. 30-31.
• ⁹⁵ Abu Bakr Ahmed ibn Amr Al-Bazzar (1988-2009), Musnad Al-Bazzar Al-Manshoor bi Ismi Al-Bahr Al-Zakhaar, Hadith: 5970, Maktaba Al-Uloom wal Hikam, Madinah, Saudi Arabia, Vol. 12, Pg. 237.
• ⁹⁶ Jalal Al-Din Al-Suyuti (2008), Al-Khasais Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 284.
• ⁹⁷ Abu Hatim Muhammad ibn Habban Al-Tamimi Al-Darmi (1988), Al-Ahsan fi Taqreeb Sahih ibn Habban, Hadith: 6886, Muassasah Al-Risala, Beirut, Lebanon, Vol. 15, Pg. 309.
• ⁹⁸ Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Al-Imam Ahmed ibn Hanbal, Hadith: 2324, Muassasah Al-Risala, Beirut, Lebanon, Vol. 4, Pg. 166-167.
• ⁹⁹ Muslim ibn Al-Hajjaj Al-Neshapuri (2000), Sahih Al-Muslim, Hadith: 6320, Dar Al-Salam lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Pg. 1080.
• ¹⁰⁰ Muhammad ibn Jareer Al-Tabari (N.D.), Tehzeeb Al-Athaar Al-Maroof bi Musnad ibn Abbas, Hadith: 726, Matbaa Al-Madani, Cairo, Egypt, Vol. 1, Pg. 433.
• ¹⁰¹ Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Al-Imam Ahmed ibn Hanbal, Hadith: 2324, Muassasah Al-Risala, Beirut, Lebanon, Vol. 4, Pg. 167.
• ¹⁰² Muslim ibn Al-Hajjaj Al-Neshapuri (2000), Sahih Al-Muslim, Hadith: 425, Dar Al-Salam lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Pg. 87-88.
• ¹⁰³ Abu Zakaria Yahya ibn Sharaf Al-Nawawi (1392 A.H.), Al-Minhaj Sharah Sahih Muslim ibn Al-Hajjaj, Dar Al-Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 3, Pg. 4.
• ¹⁰⁴ Muslim ibn Al-Hajjaj Al-Neshapuri (2000), Sahih Al-Muslim, Hadith: 439, Dar Al-Salam lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Pg. 90.
• ¹⁰⁵ Muhammad ibn Eisa Al-Tirmidhi (2009), Sunan Al-Tirmidhi, Hadith: 3283, Dar Al-Salam lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Pg. 973.
• ¹⁰⁶ Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Al-Imam Ahmed ibn Hanbal, Hadith: 2580, Muassasah Al-Risala, Beirut, Lebanon, Vol. 4, Pg. 351.
• ¹⁰⁷ Al-Qazi Ayaz bin Moosa Al-Maghribi (2012), Al-Shifa bi Tareef Huquq Al-Mustafa, Dar Ibn Hazam, Beirut, Lebanon, Vol. 1, Pg. 234.
• ¹⁰⁸ Abu Bakr Muhammad ibn Ishaq ibn Khuzaymah (1994), Kitab Al-Tawhid wa Ithbaat Sifat Al-Rab Azzawajal, Maktaba Al-Rushd, Riyadh, Saudi Arabia, Vol. 2, Pg. 487.
• ¹⁰⁹ Abu Al-Fadl Ahmed ibn Ali ibn Hajar Al-Asqalani (1379 A.H.), Fath Al-Bari Sharah Sahih Al-Bukhari, Dar Al-Ma’rifa, Beirut, Lebanon, Vol. 8, Pg. 608-609.
• ¹¹⁰ Abu Zakaria Yahya ibn Sharaf Al-Nawawi (1392 A.H.), Al-Minhaj Sharah Sahih Muslim ibn Al-Hajjaj, Dar Al-Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 3, Pg. 5.
• ¹¹¹ Ibid, Pg. 4-5.
• ¹¹² Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Al-Imam Ahmed ibn Hanbal, Hadith: 2580, Muassasah Al-Risala, Beirut, Lebanon, Vol. 4, Pg. 351.
• ¹¹³ Al-Qazi Ayaz bin Moosa Al-Maghribi (2012), Al-Shifa bi Tareef Huquq Al-Mustafa, Dar Ibn Hazam, Beirut, Lebanon, Vol. 1, Pg. 234.
• ¹¹⁴ Abu Zakaria Yahya ibn Sharaf Al-Nawawi (1392 A.H.), Al-Minhaj Sharah Sahih Muslim ibn Al-Hajjaj, Dar Al-Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 3, Pg. 5.
• ¹¹⁵ Ibid.
• ¹¹⁶ Ahmed ibn Saeed Mulla Jeewan Al-Hanafi (2010), Al-Tafseerat Al-Ahmadiyya fi Bayan Al-Ayaat Al-Sharia, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 483.
• ¹¹⁷ Holy Quran, Al-Isra (The Night Journey) 17: 1
• ¹¹⁸ Holy Quran, Al-Isra (The Night Journey) 17: 60
• ¹¹⁹ Dr. Tahir ul Qadri (2012), Falsafa-e-Mi’raj Al-Nabi ﷺ, Minhaj Al-Quran Publications, Lahore, Pakistan, Pg. 128.
• ¹²⁰ Abu Al-Fadl Ahmed ibn Ali ibn Hajar Al-Asqalani (1379 A.H.), Fath Al-Bari Sharah Sahih Al-Bukhari, Dar Al-Ma’rifa, Beirut, Lebanon, Vol. 7, Pg. 197.
• ¹²¹ Taqiuddin Abu Al-Abbaas Ahmed ‘Abd Al-Haleem Al-Damishqi (2004), Al-Masail wal Ajwiba, Al-Farooq Al-Haditha lil Taba’a wal Nashr, Cairo, Egypt, Pg. 121.
• ¹²² Abu Al-Fadl Ahmed ibn Ali ibn Hajar Al-Asqalani (1379 A.H.), Fath Al-Bari Sharah Sahih Al-Bukhari, Dar Al-Ma’rifa, Beirut, Lebanon, Vol. 7, Pg. 197.