The significance of the M‘iraj and Isrā’ in Islāmic literature and the elaborate discussions which have been conducted pertinent to them, are not hidden from anyone. These discussions can be found in literature ranging shortly after the demise of the Hoy Prophetsa until now. However, as a historian, we need not involve ourselves in such debates. For us, it is sufficient, that in a brief manner, we put before our readers, the substantiated historical account pertinent to the M‘iraj and Isrā’ alone. However, prior to the presentation of actual occurrences, it is necessary to elucidate certain principle misunderstandings, which have generally been committed in this discussion, to which unfortunately, a class of the Muslims have also fallen victim.
The first error is that a portion of the Muslims, and following them, a majority of the non-Muslim historians have thought that the M‘iraj and Isrā’ are two words to describe the same instance. Or at least that they are names to describe two different portions of the same occurrence. However, by study of the Holy Qur’ān, authentic Aḥādīth, and reliable historical narrations, the established fact of the matter is that in actuality, the M‘iraj and Isrā’ are two separate occurrences. Although they may have occurred closely to one another, and whether or not they possess a connection and relation to one another in the spiritual sense, in actuality, they are separate and different from one another. The Mi‘rāj is the name of that spiritual journey of the Holy Prophetsa in which he was taken from Makkah to the heavens, and then eventually was presented in the royal court of the Lord of all the Worlds. The Isrā’ is another journey, in which the Holy Prophetsa was taken from Makkah to Jerusalem, under various wisdoms. The Holy Qur’ān has separately mentioned these two journeys in different chapters, each with their different conditions and details. As such, insinuation towards the spiritual flight of the Holy Prophetsa, as mentioned in Sūrah Najm2 is the Mi‘rāj. Similarly, in Bukhārī, the verses of Sūrah Najm have also been attributed to the occurrence of the Mi‘rāj.3 The journey mentioned in chapter Banī Isrā’īl4 refers to the Isrā’. The circumstances and details of both of these are completely separate from one another. For example, whilst mentioning the Isrā’ in chapter Banī Isrā’īl, the Holy Qur’ān does not even remotely allude to the heavens, and in the account of Sūrah Najm, Jerusalem is not mentioned at all.
Similarly, a close analysis of Aḥādīth also proves that the M‘iraj and Isrā’ are different. As such, Bukhārī, which is agreed upon as the most authentic book after the Holy Qur’ān in Islāmic literature, contains separate chapters for the Isrā’ and Mi‘rāj, and has implied that both of these are two different occurrences.5 The purpose behind indicating separate beginnings for these two journeys, also hints towards the reality that these two journeys were separate from one another. In other words, where it is mentioned that during the Isrā’ the Holy Prophetsa was given a tour from Makkah to Jerusalem, with relevance to the Mi‘rāj the words which are recorded are that the Holy Prophetsa was taken into the heavens from Makkah. Therefore, the commencement of both these journeys separately took place from Makkah, which evidently manifests the fact that both these occurrences are quite separate and distinct from one another.6 In addition to this, the Ḥadīth of the Mi‘rāj has been mentioned at six different places in Bukhārī, and similarly the Ḥadīth of the Isrā’ has also been mentioned at numerous places. Moreover, on various occasions, due to the imprudence of various narrators, to some extent, although the details of the M‘iraj and Isrā’ have been partly intermingled, in the allusion of the Mi‘rāj, nowhere has it been mentioned that the Holy Prophetsa went to Jerusalem. Quite the contrary, in this entire narration the ascension of the Holy Prophetsa has been mentioned from Makkah directly to the heavens,7 which conclusively proves the extrication of the M‘iraj and Isrā’. Similarly, in Sīrat Ibni Hishām, which is the most well-known book among the works of Sīrat, the M‘iraj and Isrā’ have been discussed completely separate from one another. It has clarified that subsequent to his journey from Makkah to Jerusalem, the Holy Prophetsa returned back to Makkah and the occurrence of the Mi‘rāj took place separately thereafter.8 Likewise, the famous historian, Ibni Sa‘d, has also alluded to the M‘iraj and Isrā’ on different dates, along with their separate details.9 By these testimonies, it is irrefutably proven that although the M‘iraj and Isrā’ may possess a spiritual relation or connection to one another, with regards to the actual occurrence, they were completely separate and distinct instances from one another, which occurred discretely along with their corresponding details. Therefore, among the early scholars, a majority of them have declared the M‘iraj and Isrā’ separate from one another.10
In this discussion, the second fallacy is that these journeys have been understood as physical, as if they took place with a material body, even though all three of the above mentioned testimonies categorically reject this notion. Therefore, in the Holy Qur’ān, where the Mi‘rāj has been mentioned, the following words are used: مَا كَذَبَ الْفُؤَادُ مَا رَاٰی,11 in other words, at that instance, that which the heart of the Holy Prophetsa witnessed was completely accurate and true. Moreover, whatever the pure heart of the Holy Prophetsa witnessed was not misconstrued in any way. By this, it is clearly proven that this was a heart-felt vision, and not a bodily or physical journey. In the same manner, an indication can also be found in Ḥadīth, which illustrates that the Mi‘rāj was a spiritual occurrence. As such, the words mentioned in Ḥadīth are that when the Holy Prophetsa was shown the vision of being lifted into the heavens, at that time he was sleeping. However, this sleep of the Holy Prophetsa was not like the normal sleep of ordinary people, rather, was in accordance with the distinctive status of prophethood, in which his eyes would sleep, but his heart would not.12 In another narration it is mentioned that the vision of the Mi‘rāj was shown to the Holy Prophetsa in a state between sleep and wakefulness.13 In a third narration it is mentioned that after the vision of the Mi‘rāj, the Holy Prophetsa woke up.14 In a fourth narration, Ḥaḍrat ‘Ā’ishahra indicates that if someone claims that the Holy Prophetsa perceived God the Almighty with his physical eyes, then he lies – do not believe him at all. She further goes on to say that the thought of the Holy Prophetsa observing God the Almighty with his physical eyes makes me tremble.15 Furthermore, in the books of Sīrat, narrations which prove that the Mi‘rāj was a spiritual experience and not a physical journey are of no scarcity. Therefore, the famous Islāmic historian, Ibni Isḥāq, has recorded a narration from Ḥaḍrat ‘Ā’ishahra that مَا فَقَدَ جَسَدَہٗ meaning, “On the night of the Mi‘rāj, the blessed body of the Holy Prophetsa did not disappear, rather, during this entire duration it remained in this material world.”16 What greater evidence could possibly exist of the Mi‘rāj being spiritual?
Similarly, with regards to the Isrā’ it is mentioned both in the Holy Qur’ān and Ḥadīth, that this was a spiritual vision, which was shown to the Holy Prophetsa under various wisdoms. As such, with relevance to this, the Holy Qur’ān has mentioned three things. Firstly, this journey took place at night, which has been indicated by use of the word اَسْرٰی. Secondly, this journey was completed during the course of one night alone, as indicated by use of the word لَیْلًا. Thirdly, the primary purpose of this journey was so that ‘We may show Our messenger Our Signs’.17 Now when we contemplate, all three of these facts confirm that the Isrā’ was a spiritual journey and not a material or physical one. The reason being that first and foremost, in common circumstances, the time for an obvious journey is during the day, and to travel during the night is only in exceptional cases. On the other hand, the appropriate time for a spiritual journey, meaning dreams, etc., is during the night, and for such instances to occur during the day are in exceptional cases. Therefore, by using the word ‘night’, Allāh the Exalted has indicated that this was a spiritual journey, which occurred in the form of a dream. Otherwise, there seems to be no specific wisdom in the mention of night. Secondly, with regards to this journey, to use the words that ‘it took place during the course of one night and came to an end’ illustrates no other purpose aside from the fact that an indication be made to its spiritual nature. The reason being that in normal circumstances under the limitation of material resources, for a journey to be made from Makkah to Jerusalem during the course of one night is impossible. Thirdly, with regards to the superlative purpose of this journey, where it is mentioned that ‘We made our servant perform this journey so as to show him some of our Signs’ also proves that this was a spiritual experience. Because, irrespective that an apparent and physical journey could have been undertaken from Makkah to Jerusalem in the brief duration of one night, other than being a strange spectacle, it possesses no special majesty, which can be thought of as befitting to the status of prophethood. However, if this journey is interpreted as a spiritual experience in the form of a divine inspiration, which visually depicts the forthcoming accomplishments and victories of the Holy Prophetsa and the Muslims, then undoubtedly, this can be affirmed as a great sign in the form of a powerful prophecy, in comparison to which a mere physical journey holds no value whatsoever. In addition to this, in the beginning of chapter Banī Isrā’īl, where the Isrā’ has been mentioned, the word Ru’yā18 has been used with regards to the Isrā’,19 which proves without a doubt that this journey was in the form of a dream, and not a physical or bodily journey. However, at this place it should be remembered that in the Arabic language, the meaning of Ru’yā is not confined to ‘dream’ alone. In accordance to Arabic idiom, the word Ru’yā is also used to describe every spiritual sight, which is shown to an individual by means of a dream or vision, etc., and all kinds of spiritual visions are included therein. Therefore, wherever the word Ru’yā has been used to refer to the Isrā’ or Mi‘rāj, as per the Urdu idiom, it shall not be interpreted as a dream. Instead, the intent is to allude to a spiritual vision of extraordinary grandeur, which was shown to the Holy Prophetsa in light of his lofty and immense magnificence under divine wisdoms. In any case, by the clear instructions of the Holy Qur’ān, the matter has been expounded that the Isrā’ was not a physical experience. Quite the contrary, it was a spiritual journey, the superlative purpose of which was to exhibit various powerful signs of God.
Similarly, with regards to the Isrā’, clear indication can also be found in Ḥadīth that it was a spiritual experience and not a bodily and physical journey. As such, there is a narration that when the Holy Prophetsa claimed that Allāh the Exalted had taken him from Masjid-e-Ḥarām in Makkah to Masjid-e-Aqṣā20 in Jerusalem, at this, the infidels of Makkah, some of whom had seen Jerusalem and also knew that the Holy Prophetsa had never gone to Jerusalem, objected that if this is true, present a scene of Jerusalem before us. Upon this, the disposition of the Holy Prophetsa became restless. Although he had seen Jerusalem in a dream, the Holy Prophetsa knew well that in the case of a dream, it is possible that his depiction of the mind may not correspond with the apparent. Moreover, excluding the precise sights of his dream, the Holy Prophetsa did not even have an idea of the common landmarks in Jerusalem. For this reason, at this objection of the infidels, the thought that people may stumble naturally worried the Holy Prophetsa, but Allāh the Exalted immediately brought the actual scene of Jerusalem before the eyes of the Holy Prophetsa. Witnessing it before his eyes, the Holy Prophetsa described the various landmarks of Jerusalem to the infidels,21 upon which they were silenced in embarrassment. Now, if the Isrā’ took place with this physical body and the Holy Prophetsa had actually witnessed the scenes of Jerusalem with his physical eyes, then what was the need for him to be worried, and for Allāh the Exalted to show him a scene of Jerusalem again? The apprehension of the Holy Prophetsa at this objection of the Quraish, and the showing of this scene by God Almighty to the Holy Prophetsa again clearly proves that the Holy Prophetsa did not actually visit Jerusalem. This sight was shown to him only when the objection was made. In his first vision during the Isrā’ an illustration of Jerusalem was only shown to him as an abstract depiction, upon which the Holy Prophetsa could not have described the details of that city.
Therefore, by the Holy Qur’ān, Ḥadīth and history, it is categorically established that the Mi‘rāj and Isrā’ were purely spiritual experiences, which were shown to the Holy Prophetsa under special wisdoms. As for those who have claimed otherwise, in their hands is nothing but weak and empty argumentation. However, as we have mentioned above, by interpreting the Mi‘rāj and Isrā’ as a spiritual experience, our intent is in no way to limit these visions to minor dreams, which the Holy Prophetsa witnessed in his sleep. Anyone who entertains this notion has not understood the reality of the Isrā’ and Mi‘rāj at all, and is at greater fault than those who have linked these visions to a physical and bodily state. Quite the contrary, the truth is that just as the spiritual faculties of an individual are sharpened and refined based on spiritual rank, according to the status of one’s nearness, Allāh the Exalted also opens the doors to spiritual heights equally. It is for this reason that according to his lofty and magnificent status, these spiritual experiences were far ahead of even the finest visions of others, in which the Holy Prophetsa was given a tour of the highest possible spiritual mountains, where to this day no man has stepped foot, with a complete body of divine radiance. It is obvious that in comparison to this, a mere dream holds no value, nor does a mere physical and bodily flight, which is, nothing more than a strange spectacle.
God-forbid our purpose is not to imply that God the Almighty does not possess the power to take a man with his physical body into the heavens. Rather, the purpose is merely this that it is not proven by the Holy Qur’ān, authentic Aḥādīth and reliable historical accounts that in the Isrā’ and Mi‘rāj the Holy Prophetsa was lifted with his physical body. Rather, quite the contrary, the proven fact is that this was a very fine and holy spiritual flight, which the Holy Prophetsa experienced in the form of a vision. In a visual and symbolic manner, this flight possessed many hidden realities and indications, which were fulfilled with great grandeur at their appointed times, and are still being fulfilled. On the other hand, at this instance, there is nothing wrong in stating that although anything is possible by divine power, there are certain things which God Almighty has Himself declared to be against His custom. Among these very things is an individual’s physical bodily ascension into the heavens. Therefore, it is clearly mentioned in the Holy Qur’ān that on one instance, when the infidels of Makkah sought a sign from the Holy Prophetsa demanding, “Show us your ascension into the heavens,” under the divine will of God, he responded, “Holy is Allāh! I am but a man sent as a messenger, and it is against the custom of Allāh for a man sent as a messenger of Allāh to ascend into the heavens in this way.” It is astonishing that the Holy Qur’ān has mentioned this occurrence in this very chapter, Banī Isrā’īl, where the Isrā’ has also been recorded.22 Similarly, in various other verses as well, it is clearly mentioned that an individual cannot escape the material limitations of this world.23
After the elucidation of these two principal misunderstandings pertinent to the Isrā’ and Mi‘rāj, we now take up the actual occurrence. In other words, what were the details of these two visions? From which perspective did they substantiate the verses of God and when did they occur? First we take up the Mi‘rāj. Mi‘rāj is an Arabic word, which has been derived from عَرَجَ, which means ‘to ascend’. Therefore, it is for this reason that in Arabic, Mi‘rāj is also a ladder, which is an instrument and means by which to climb upwards. The details of the Mi‘rāj have been recorded in the Holy Qur’ān as follows:
Meaning, “The Lord of mighty powers has Himself taught Muḥammadsa. The One, Possessor of all strength, power and majesty. Hence, (due to this teaching), this messenger was risen so much so that progressing upwards he reached the uppermost horizon. Then he drew nearer to God; and God drew towards him, so that they became as it were one chord to two bows (meaning the bows remain separate but the place where the arrow is released becomes one, and there is no separation in terms of purpose or intent). In this state, God revealed to His prophet that which He revealed and the pure heart of the messenger was not untrue in what it witnessed; rather whatever it saw was correct. Then O Ye People! Do you then doubt these spiritual visions of Our messenger, even though at that time he saw another vision (greater than this) as well? The same one which he saw near the farthest Lote-tree, which is near the Garden of Eternal Abode, and upon which a special manifestation was being expressed. Indeed, at that time, the eye of Muḥammadsa did not deviate, nor did it surpass the appointed limits. Moreover, during this experience, the Holy Prophetsa witnessed the greatest of the Signs of the God of Majesty.”24
Unfortunately, there is somewhat of a disaccord in the Aḥādīth which have been narrated in the explanation and elaboration of this Qur’ānic reference. Moreover, as per the custom, as a narration began to fall from its high status of reliability, weaker portions found more and more way of inclusion. Therefore, at this place, we shall limit ourselves to sound and reliable narrations alone, and even among these, we shall suffice upon only that portion which, according to our research, is free from disaccord and amalgamation. As such, it should be understood that the following is a summary of authentic narrations with regards to the Mi‘rāj:
One night, the Holy Prophetsa was resting in a section of the Masjid-e-Ḥarām referred to as the Ḥaṭīm. He was in a middle-state of sleep and wakefulness, in other words, the eye of the Holy Prophetsa slept, but his heart was awake, when the Holy Prophetsa saw Gabrielas appear. Gabrielas approached the Holy Prophetsa and woke him up, brought him to the fountain of Zamzam and cut open his breast, after which he thoroughly cleansed the heart of the Holy Prophetsa with pure water. After this, a golden platter full of faith and wisdom was brought. Gabrielas filled the heart of the Holy Prophetsa with this treasure of wisdom and faith, and then sealed the breast of the Holy Prophetsa. Gabrielas then ascended into the heavens with the Holy Prophetsa and upon reaching the door of the first heaven, he knocked. The Gatekeeper inquired, “Who is it?” Gabrielas responded, “It is I, Gabriel and with me is Muḥammadsa”. The Gatekeeper inquired, “Has Muḥammadsa been summoned?” Gabrielas answered in the affirmative. At this the Gatekeeper opened the door and welcomed the Holy Prophetsa. When the Holy Prophetsa entered, he saw an elderly man who addressed him saying, “Welcome O righteous Prophet! Welcome O righteous Son!” The Holy Prophetsa also presented him with greetings of peace. The shadow of a large number of spirits fell upon this man. When he looked to his right, his face would glow in delight. But when he looked to his left, his face would shrivel in grief. The Holy Prophetsa asked Gabrielas, “Who is this honourable man?” “This is Adamas” responded Gabriel, “and to the right of him, among his progeny, is the shadow of the people of paradise, looking towards whom he becomes delighted. To the left of him is the shadow of the people of fire, looking towards whom he feels grief.” After this, Gabrielas took the Holy Prophetsa forward, and at the gate of the second heaven, he was confronted with the same occurrence. Upon entering, the Holy Prophetsa saw two men who warmly received him saying, “Welcome O righteous Prophet! Welcome O righteous Brother!” The Holy Prophetsa also presented them greetings of peace and Gabrielas told him that this is Jesusas and Johnas, who are cousins. Similarly, Gabrielas took the Holy Prophetsa with him to the third, fourth and fifth heaven, where he met Josephas, Enochas and Aaronas correspondingly. At the sixth heaven, the Holy Prophetsa met Mosesas, and he welcomed him in the same manner. The Holy Prophetsa also gave him greetings of peace. When the Holy Prophetsa started ahead, Mosesas began to weep. At this a voice was heard, “O Moses, why do you weep?” Mosesas said, “O my Lord! This young man came from behind me, but his community shall enter paradise more so than my own. O my Lord! I did not believe that someone could come after me yet surpass me still.”25 After this, the Holy Prophetsa entered the seventh heaven, where he met Abrahamas, who was leaning against the Baitul-Ma‘mūr. The Baitul-Ma‘mūr was the centre of the heavenly places of worship (for which the Ka‘batullāh was erected in this world as its symbolic representation). Abrahamas also greeted the Holy Prophetsa in the same way as Adamas (because in the likeness of Adamas, he was also a grandfather to the Holy Prophetsa), and the Holy Prophetsa also presented him with greetings of peace.
After this the Holy Prophetsa moved forward and reached where no man had laid foot before. The Holy Prophetsa heard the sound of many pens writing from above him (which were as if the pens of decree and destiny). The Holy Prophetsa saw a Lote-tree, which was as if the final point of relation between the heaven and this world, and from it began the final abode of paradise. The fruit and leaves of this Lote-tree were very large and of a strange type. When the Holy Prophetsa looked to this tree, an inexplicable manifestation was shown upon it, about which the Holy Prophetsa says, “Words have not the power to describe it.” There were four rivers flowing beneath this tree. Gabrielas told the Holy Prophetsa that “Among these, two rivers are the physical rivers of this world, the Nile River and the Euphrates. The other two are the hidden rivers which flow to paradise.” At this instance, the Holy Prophetsa witnessed Gabrielas in his actual figure and form. The Holy Prophetsa saw that Gabrielas was adorned with six-hundred wings. After this, the Holy Prophetsa was given a tour of paradise. In the end, the Holy Prophetsa witnessed that he was presented in the royal court of the Mighty God. Allāh the Exalted directly spoke to the Holy Prophetsa and gave him various glad-tidings. Eventually, he was informed by God the Almighty that fifty prayers had been prescribed for the community of the Holy Prophetsa day and night. When the Holy Prophetsa returned with these injunctions, Mosesas stopped him on the way and inquired, “What injunctions have you been given?” The Holy Prophetsa related the ordainment of fifty prayers. When Mosesas heard this, he was startled and said, “I am experienced on account of my dealings with the Banī Isrā’īl. In no way shall your community be able to bear so many prayers. Thus, go back and request God to lighten these commands.” The Holy Prophetsa returned where after by a reduction of ten, Allāh the Exalted ordained forty prayers. However, on the way back, Mosesas stopped the Holy Prophetsa again, and said “Even these are too many, go back and request for further leniency.” Upon this, the Holy Prophetsa returned again, and a reduction of ten further prayers was approved. Therefore, in this manner, on the suggestion of Mosesas, the Holy Prophetsa would return to the court of God again and again, until finally, five prayers were ordained. Upon this, Mosesas stopped the Holy Prophetsa once more, and proposed that he return again to request further leniency, and said, “I have seen the Banī Isrā’īl, and they were not able to perform even less worship than this”, but the Holy Prophetsa refused saying, “Now I feel embarrassed to return again.” At this, a hidden voice was heard that, “O Muḥammad! These are five prayers, but they are equivalent to fifty, for we have fixed a reward of ten prayers for every one prayer. In this manner, our servants have received leniency and our actual order has been upheld.” After this, passing through the different heavens, when the Holy Prophetsa came down again, his eyes were opened (meaning this state of vision began to fade). The Holy Prophetsa noticed that he was still resting in the Masjid-e-Ḥarām just as before.26
In some narrations, in the account of the Mi‘rāj, it is mentioned that a horse-like animal named Burrāq was brought and the Holy Prophetsa performed his journey upon it, and that two or three cups of milk, alcohol, etc., were presented before the Holy Prophetsa. However, research seems to tell us that these visions are actually connected to the Isrā’, and as per the belief of various early scholars,27 due to the error of narrators, it has been mixed with the account of the Mi‘rāj. وَاللّٰهُ اَعْلَمُ
The second occurrence is of the Isrā’. Isrā’ is also an Arabic word which means to take someone from one place to another by night, or to travel. Since the Holy Prophetsa was made to perform this journey by night, it has been named the Isrā’. The following has been mentioned in the Holy Qur’ān with regards to the Isrā’:
Meaning, “Glory to that God who carried His servant from the Sacred Mosque to the Distant Mosque during the course of one night, the environs of which We have blessed, that We may show Our servant some of Our Signs. No doubt, God is All-Hearing and All-Seeing……… This was the same time when, O Messenger, We said to thee, ‘Surely, thy Lord has encompassed the people.’ And We made not the vision which We showed thee but as a trial for men.”28
A summary of the details mentioned in Ḥadīth pertinent to the Isrā’ are as follows:
One night the Holy Prophetsa saw that an angel came to him and an animal larger than a donkey but smaller than a mule, named Burrāq, which was extremely beautiful, white coloured, and of a long body, was presented before him, and he was mounted upon it. It took the Holy Prophetsa to Jerusalem. The steps of this animal would move in such speed as every step would take the sight to its final limit. The Holy Prophetsa reached Jerusalem very quickly, where he tied this animal in quarters where past prophets would tie it. Then the Holy Prophetsa entered the mosque, where a company of past prophets, in which Abrahamas, Mosesas and Jesusas have been especially mentioned, were already present. The Holy Prophetsa offered his Ṣalāt with them, in which he led the congregation, and the other prophets followed. After this, Gabrielas (as this angel was Gabrielas) presented the Holy Prophetsa with two cups. In one of them was milk and in the other was alcohol. The Holy Prophetsa chose the cup of milk and rejected the alcohol, upon which Gabrielas said, “You have understood that which is natural, for if you had taken the cup of alcohol, your community would have gone astray”.29
In various other narrations, further details of this have been mentioned as follows:
When Gabrielas brought Burrāq before the Holy Prophetsa, and he began to mount himself, it glimmered, upon which Gabrielas said, “Halt, halt. By God, to this day, no man of such greatness has mounted upon you.” At this, it began to perspire profusely in embarrassment, and stood silently. After this, the Holy Prophetsa mounted himself upon it, and along with Gabrielas he started off towards Jerusalem. En-route, the Holy Prophetsa encountered an old lady, and when he asked Gabrielas, “Who is this?” Gabrielas said, “Move forward, move forward.” When the Holy Prophetsa moved forward, after some time, someone called him from one side of the path saying “Muḥammad come here!” But Gabrielas once again said, “Come on, move forward.” When the Holy Prophetsa moved forward, after some time, he met a group of people on the way, who greeted him in the following words: “O Awwal,30 the peace of God be on you. O Ākhir,31 the peace of God be on you, O Ḥāshir,32 the peace of God be on you.” Gabrielas instructed the Holy Prophetsa to respond to their greetings of peace. The Holy Prophetsa greeted them, and then, moved ahead. After some time, this very group met the Holy Prophetsa again, and greeted him with the same words. After a little while, a third time, this same occurrence took place, after which the Holy Prophetsa reached Jerusalem. Here, Gabrielas presented three cups before the Holy Prophetsa. In one was water, in the second alcohol and in the third was milk. The Holy Prophetsa preferred the glass of milk and rejected the other two. Gabrielas said, “You have chosen that which is natural, for if you had taken the water, your community would have drowned, and if you had chosen the glass of alcohol, your community would have gone astray.” Then Adamas and the prophets after him were brought before the Holy Prophetsa, and he led them in congregational prayer. After this, Gabrielas said:
“The old lady that you saw on your way here, was the world, and now the time remaining of this world is equivalent to the life left of this old woman. As for the one who called you to one side of the path, he was Satan, who wished to divert your attention from your true path, and towards himself. The group that met you in the end, and gave you greetings of peace, were Abrahamas, Mosesas, and Jesusas, the messengers of God.”
After this, the Holy Prophetsa returned to Makkah.33
These are the occurrences which the Holy Prophetsa was confronted with during the Mi‘rāj and Isrā’. Any individual, who carefully analyses these instances, cannot remain in doubt with regards to their purpose or objective, especially when it is kept in mind that these were not physical occurrences. Quite the contrary, they were visions of the highest possible level, which the Holy Prophetsa was made to witness by the divine power of God. Even by little study, it is obvious that both in the Mi‘rāj and Isrā’ an indication to the illustrious rank of the Holy Prophetsa and the high status of his community has been made. In addition to the other indications, in both of these visions, the Holy Prophet’ssa meeting with the past prophets, and then surpassing them, or to be their leader in prayer, were insinuations to this very reality. In these visions, the selection of various prophets to meet the Holy Prophetsa in particular also possesses a deeper connotation. In actuality, these prophets were those whose communities were soon to come into contact with that of the Holy Prophetsa, or these prophets possess special qualities. In these visions, the purpose was to express the reality that the person of the Holy Prophetsa was greater and superior to these prophets even in their exclusive attributes. With relation to their communities, from one perspective, Jesusas and Mosesas possess a particular distinction from Abrahamas and Adamas. It is for this reason that both during the Isrā’ and Mi‘rāj, these prophets were shown more prominently. Jesusas was the central point of the Christian people, who even at that time had gathered significant power. Mosesas was not only the founder of Judaism, which the Holy Prophetsa was soon to be confronted by, rather, he was a messenger to such a religious law, which in its compilation, appointment and revelatory nature, is quite similar to the Islāmic law. In addition to being a grandfather to the vast peoples of Syria, Abrahamas was a commonly revered personality in Christianity, Juddaism, Hanīfīyat and Islām. Finally, the person of Adamas was as if the common point of all of mankind. From this vantage point, the purpose behind selecting these particular prophets in the Mi‘rāj and Isrā’ was to indicate that in the blessed personage of the Holy Prophetsa that magnificent being had been commissioned, who was chief of the children of Adamas, the pride of the first and the last. Furthermore, it had been decreed by God the Almighty that the community of the Holy Prophetsa would remain superior to all others. Being the founder of an illustrious dispensation, Mosesas was well acquainted with such signs. He immediately understood the reality of this spiritual flight of the Holy Prophetsa, and due to this natural envy, which is a characteristic of human nature (not on the basis of jealousy), this vision temporarily put him to grief, that a young man from behind him is surpassing him. During the Isrā’ for Abrahamas, Mosesas, and Jesusas to call upon the Holy Prophetsa by the names, Awwal, Ākhir and Ḥāshir, also hints towards the very fine point, that, O crown of the prophets, we have understood that although you have been raised at the very end of all the prophets, with respect to your status, it is you that is the first, it is you who are the common foundation of all the children of Adam, beneath whose feet it has been decreed that all the nations of the world shall be united.34 Hence, accept our greetings of peace, and we present our prayers before you, that you may accept them.
In addition to the above mentioned superlative intent, which are the purposes of the Mi‘rāj and Isrā’, these spiritual journeys also possess their own individual objective and explanation. In as much that we have studied, it is that the Mi‘rāj is more so for the manifestation of the spiritual perfections of the Holy Prophetsa, whereas the Isrā’ is to illustrate the physical and worldly achievements of the Holy Prophetsa. For this reason, where the heavens were chosen for the Mi‘rāj, the final point of destination in the Isrā’ was this very world. Similarly, during the Mi‘rāj where the Holy Prophetsa was risen into the heavens without any physical or material means, during the Isrā’, Burrāq has been used as a means of transport. This indicates that material means would be involved in the worldly and physical accomplishments of the Holy Prophetsa and his following, as signified to in the extraordinary speed of Burrāq. These physical means would merely serve as a veil, but the actual source would be that divine succour, which would stand by the Holy Prophetsa every step of the way. The Holy Prophet’ssa surpassing other prophets during the Mi‘rāj signified that not only was the Holy Prophetsa the most supreme and exalted of all the prophets. Not only was the religious law of the Holy Prophetsa finer and more superior to all other religious laws in its spiritual perfection, but also, that such marvel has been vested in the spiritual munificence of the Holy Prophetsa as no other man has received its likeness. In other words, the true and complete following of the Holy Prophetsa can take an individual to the highest spiritual heights, and there is no spiritual status which an individual cannot acquire by following the Holy Prophetsa. All of the prophets prior to the Holy Prophetsa, undoubtedly, came to their people as an embodiment of mercy and blessing. No doubt, they opened the doors to divine rewards for the ones they left behind, but prior to the Holy Prophetsa no prophet had passed, the following of whom was sufficient enough for one to attain the highest possible perfections. Due to this, it was the custom of Allāh the Exalted that in early communities, through one’s complete obedience to a prophet, if an individual reached the highest spiritual limit that this obedience could have resulted in, and after this, if that individual became capable of further spiritual progress by personal aptitude, zeal and effort, God the Almighty would cause him to pass away as a direct reward or honour, but this was not owed to the competence of that prophet. However, the status of the Holy Prophetsa is so lofty and extraordinary that by following him an individual can attain every kind of spiritual rank. It is this very distinction which has been alluded to in this spiritual flight of the Holy Prophetsa during the Mi‘rāj. Moreover, it is this very reality which has been alluded to in the following verse of the Holy Qur’ān:
Meaning, “Muḥammad is not only a messenger, but he is also the seal of the prophets,” (by whose seal of attestation, an individual can attain every type of the uppermost spiritual rewards, and no spiritual status is out of the reach of his obedience).35
During the Mi‘rāj the Holy Prophetsa met with the following prophets:
Adamas
Jesusas
Johnas
Josephas
Enochas
Aaronas
Mosesas
Abrahamas
Among these eight prophets, two of them were seen in this vision merely due to their secondary relation. These were Prophet Johnas and Aaronas. The first prophet in addition to being the cousin of Jesusas was also a forerunner who foretold the advent of Jesusas. The second prophet was the assistant and brother of Mosesas. Hence, due to this physical and spiritual relationship, these two prophets were included in this vision. However, a subtlety is that where on account of his discrete and separate position, Johnas was shown along with Jesusas, on the other hand, due to his subordination, Aaronas was shown in the lower but adjoining heaven to that of Mosesas. Among the six remaining prophets, the particularity of Jesusas, Mosesas, Abrahamas and Adamas have already been mentioned above. For they have been shown as representatives of their corresponding descendants and communities. The two remaining prophets, in other words, the particularity of Josephas and Enochas have been recorded in Ḥadīth. Josephas was distinguished on account of his God-given beauty and Enochas due to his exceptionally high status.36 The purpose of bringing them into this vision was to express the intent that the Holy Prophetsa is superior and greater than these prophets, even in their particular specialties. وَاللّٰهُ اَعْلَمُ
One scene during the Mi‘rāj relates to that special manifestation which occurred at Sidratul-Muntahā’,37 about which the Holy Prophetsa stated, “The power of words cannot describe its magnitude.” This was an indication to the divine nearness of the Holy Prophetsa, in which the wonderful spectacle of the special manifestations between the beloved and lover were exhibited. Put to side its explanation, even an attempt to fathom it is useless. Albeit, it is evident that in this vision, the Holy Prophetsa witnessed a unique manifestation of God’s power, such as only an individual of that status can acquire the power to see such a thing. The four rivers that were seen flowing beneath the lote-tree, two of which were physical rivers and two hidden rivers, signified that the manifestations of God would be shown in two forms: apparently and hidden, spiritually and physically. The number four signified that the community of the Holy Prophetsa would be confronted with two eras of both physical and spiritual success each. One era of both these manifestations would be expressed in the person of the Holy Prophetsa and one in the latter days, when in their middle-era, Muslims would fall and then be raised again. As such, in both eras, by the expression of these two manifestations, four rivers would be completed.
Finally, there is the sight of the ordainment of the five daily prayers. Since one portion of this relates to the obvious, it is exempt of an interpretation. However, the scene of a reduction from fifty to five is a very fine spiritual vision, which alludes to the reality that the actual number of prayers that were to be ordained were five alone, but it was also decreed that the reward of these five prayers would be equivalent to fifty. For it was the will of Allāh the Exalted that the community of Muḥammadsa was to be granted the reward of its good deeds abundantly. For this reason, the prescribed prayers were initially made compulsory in the form of fifty. Then in a subtle manner, the intent was to hint towards the compassion of Allāh the Exalted and the clemency of the Holy Prophetsa. Therefore, this number was reduced to five. Indirectly the Muslims have also been made aware of the concern that, “Do not be ones to show laziness even in these five prescribed prayers. Therefore, look hither! Do not be ones to show lapse.” In addition to these realities, there were many other indications in the Mi‘rāj as well, but in a historical account, there is no further room for greater elaboration.
The occurrence of the Isrā’, as mentioned above, was an insinuation towards the imminent interaction which was to occur between the Holy Prophetsa and his community with other denominations. Moreover, the intent was to warn the community of the Holy Prophetsa of the upcoming threats during their era of triumph. In this instance, the very first indication was that this era of difficulty, which Islām is being faced with, shall soon be dispelled, and the current darkness of adversity shall soon be transformed into the illumination of day. Therefore, in the verse of the Isrā’ the word ‘night’ hints towards this very actuality because visually speaking, an era of difficulty and adversity is depicted by night time. Then, for the departure and destination of this journey the mention of the words Masjid-e-Ḥarām and Masjid-e-Aqṣā’, were for the purpose that, O Muslims! Until now, you have only come across the ancient religion and civilization of the Arabs, the centre of which is the Masjid-e-Ḥarām. But now the time fast approaches when you shall confront the Christians and the Jews, and your centre of attention shall broaden from the Masjid-e-Ḥarām and extend as far as Jerusalem, which is the religious centre of the Jews and Christians. Therefore, it so happened, that after the migration, the Islāmic front was widened extraordinarily, and came to contend Judaism and Christianity, and the prophecies made in the Isrā’ were fulfilled to the letter.
After this comes the scene of the horsemanship of Burrāq, as alluded to above. The intent of this was to express that in the battle between Muslims and other nations, undoubtedly, the victory of the Muslims shall apparently seem to be by physical means. However, these physical means shall be vested with the exceptional power of Allāh the Exalted, in that, the results which shall be brought about by God (through the use of them), shall not have affinity to these physical means. The progress of Muslims shall advance, as if soaring forward in the likeness of electricity. Therefore, it happened as such. Thirdly, this spiritual vision also signified that the gate of a new environ was being opened for the Muslims and that Allāh had vested every kind of blessing in it for the Muslims, as he stated, 38 بَارَكْنَا حَوْلَهٗ meaning, “We have made the environment of this new arena blessed for you.” History testifies that it happened as such. When Islām left the boundaries of Arabia and the Arabian people, it felt as if this environment had already been prepared from before, and in this battle, these remarkable victories had been predestined. During his journey, the elucidations of the various sights which the Holy Prophetsa was confronted with are present within the actual vision itself. In these times of triumph, the wealth and provisions of this world will invite the Muslims. The provisions of this world may be used in as much as necessary, but since an abundance of it possesses the ability to drown, the Muslims should remain vigilant. The sighting of Iblīs is a representation of religious misguidance and darkness. Muslims have been forewarned that in their triumphant onslaught, satanic forces should not turn them away from the path of justice. Then, the meeting with prophets, not only holds a message of blessings and peace, but also means that in future times of victory, whilst benefiting from the blessings of Islām, the nations of the world shall admit to its greatness. Therefore, it is an open page of history that the current advancement of Europe and America is due to their interaction with Islām, for prior to Islām, these nations were engulfed in a sleep of ignorance. The fair-minded researchers of Europe have admitted to this grace and blessing of Islām in clear words, and they have admitted that the West acquired its first lesson in modern sciences from Islām.39 Finally, upon his arrival to Jerusalem, is the scene of the past prophets offering their Ṣalāt behind the Holy Prophetsa. However, this scene is an explanation in itself, which requires no further elucidation. Similarly, there are various other points in the Isrā’ as well, but with the thought of brevity, we shall rest at this alone.
Therefore, the Mi‘rāj and Isrā’ were two remarkably outstanding visions, in which the forthcoming victories and achievements of the Holy Prophet, and his community were shown. Occurrences that took place thereafter confirmed that these visions were from God, because whatever was shown to the Holy Prophetsa, occurred as such, they are occurring, and shall continue to occur. Now look, what status does a physical and bodily journey have in comparison to such a magnificent perspective. If these journeys are understood as merely physical and bodily, their implication would be no more than the fact that by His Omnipotence, God the Almighty physically took the Holy Prophetsa, from Makkah to Jerusalem miraculously, or that he lifted him from this world and gave him a tour of the heavens. No doubt, this can be thought of as a very fine and powerful experience, but it has no value before the glorious truths hidden beneath these spiritual sights, the span of which are virtually spread between the migration to Yathrib and the end of time. However, it is unfortunate that a class of the so-called Muslims does not wish to give this occurrence greater significance than that of a mere spectacle, even though God the Almighty indicates that great Signs are hidden within these spiritual visions. It should also be remembered that more or less, such visions were shown to all the prophets. Moreover, all the prophets were made to witness the general future of their respective communities. Similarly, various mystics have written that every prophet has received a Mi‘rāj. The spiritual vision of Mosesas has actually been recorded in the Holy Qur’ān as well,40 but:
41 - 
The sight which was shown to the Holy Prophetsa and the Mi‘rāj which he received, possesses such astronomical grandeur in its superiority, breadth, and diversified states, which no other individual has attained:
اللّٰھُمَّ صَلِّ عَلیٰ مُحَمَّدٍ وَّ اٰلِ مُحَمَّدٍ وَ بَارِكْ وَسَلِّمْ ۔42
Historians are at a disaccord in the date of the Mi‘rāj and Isrā’. However, a better part of these narrations state that these visions were shown to the Holy Prophetsa some time prior to his migration to Yathrib. In the least, the explanation of the vision of the Isrā’, which is substantiated, supports the ideology that the vision of the Isrā’ occurred near the migration. Imām Bukhārī, whose level of narration has been accepted as very authentic, has recorded the occurrences of the Isrā’ and Mi‘rāj just before the migration.43 Therefore, the notion of most historians seems to be correct, that the Isrā’ and Mi‘rāj took place (more or less) one year prior to the migration. In this manner, their time-frame was during 12 Nabawī, or the beginning of 13 Nabawī. Most definitely, this is true for the Isrā’, although the occurrence of the Mi‘rāj perhaps may have taken place prior to this. There is also a disagreement between historians in the order of both these instances. Those people who consider these two journeys a single journey or two portions of the same journey generally order the Isrā’ first and the Mi‘rāj afterwards. It is their belief that first the Holy Prophetsa was taken from Makkah to Jerusalem, and was then lifted into the heavens from there. However, we have proven that this notion is not correct, rather, the Mi‘rāj and Isrā’ are two separate occurrences all together. However, the problem is that there is even a disagreement in the order of these two instances, between those who consider them separate occurrences. Ibni Isḥāq has kept the Isrā’ first and the Mi‘rāj afterwards.44 This belief is reinforced by Bukhārī as well, which has presented separate chapters for the Isrā’ and Mi‘rāj, and mentioned the Isrā’ first and the Mi‘rāj subsequently.45 However, Ibni Sa‘d has clearly expressed an opinion contrary to this, and with specific dates has kept the Mi‘rāj first and then the Isrā’. As such, Ibni Sa‘d has mentioned the Mi‘rāj to have taken place in Ramaḍān of 12 Nabawī and the Isrā’ in Rabī‘ul-Awwal of 13 Nabawī.46 The inclination of Ṭabarī also seems to be in the same direction, that the occurrence of the Mi‘rāj is before the Isrā’, because Ṭabarī has kept the Mi‘rāj at the beginning of prophethood.47 We have not gone into a deeper study of these dates, but by an elaborate study of these occurrences, we are inclined towards the belief that the occurrence of the Mi‘rāj took place before the Isrā’. وَاللّٰهُ اَعْلَمُ
1 Journey of the Holy Prophet Muḥammadsa by Night (Publishers)
2 An-Najm (53:9-19)
3 Ṣaḥīḥ Bukhārī, Kitābut-Tauḥīd, Bābu Mā Jā’a fī Qaulihī ‘Azza wa Jalla wa Kallamallāhu Mūsā Taklīmā, Ḥadīth No. 7517
4 Banī Isrā’īl (17:2)
5 * Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābu Ḥadīthil-Isrā’, Ḥadīth No. 3886
* Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābu Ḥadīthil-Mi‘rāj, Ḥadīth No. 3887
6 * Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābu Ḥadīthil-Isrā’, Ḥadīth No. 3886
* Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābu Ḥadīthil-Mi‘rāj, Ḥadīth No. 3887
7 * Ṣaḥīḥ Bukhārī, Kitābuṣ-Ṣalāt, Bābu Kayfa Furiḍatiṣ-Ṣalawātu fil-Isrā’, Ḥadīth No. 349
* Ṣaḥīḥ Bukhārī, Kitābu Bad’il-Khalq, Bābu Dhikril-Malā’ikati..., Ḥadīth No. 3207
* Ṣaḥīḥ Bukhārī, Kitābu Aḥādīthil-Anbiyā’i, Bābu Dhikri Idrīsas, Ḥadīth No. 3342
* Ṣaḥīḥ Bukhārī, Kitābul-Manāqib, Bābu Kānan-Nabiyyu Tanāmu ‘Ainuhū wa lā Yanāmu Qalbuhū, Ḥadīth No. 3570
* Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābul-Mi‘rāj, Ḥadīth No. 3887
* Ṣaḥīḥ Bukhārī, Kitābut-Tauḥīd, Bābu Mā Jā’a fī Qaulihi Azza wa Jalla wa Kallamallāhu Mūsā Taklīmā, Ḥadīth No. 7517
8 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, pp. 286-290, Dhikrul-Isrā’i wal-Mi‘rāj, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
9 * Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 1, p. 102, Dhikrul-Mi‘rāj wa Farḍiṣ-Ṣalawāt, Dārul-Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
* Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 1, pp. 102-104, Dhikru Lailatin Usri’a bi-Rasūlillāhisa ilā Baitil-Muqaddas, Dārul-Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
10 * Sharḥul-‘Allāmatiz-Zarqānī ‘alal-Mawāhibil-Ladunniyyah, By Muḥammad bin ‘Abdul-Bāqī Az-Zarqānī, Volume 2, pp. 67-72, Waqtul-Isrā’, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
* Sharḥul-‘Allāmatiz-Zarqānī ‘alal-Mawāhibil-Ladunniyyah, By Muḥammad bin ‘Abdul-Bāqī Az-Zarqānī, Volume 8, pp. 3-271, Al-Maqṣadul-Khāmis fī Takhṣīṣihī ‘Alaihiṣ-Ṣalātu was-Salāmu bi-Khaṣā’iṣil-Mi‘rāj wal-Isrā’, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
* Tārīkhul-Khamīs, By Ḥusain bin Muḥammad bin Ḥasan Dayār Bakrī, Volume 1, pp. 306-316, Dhikru Qiṣṣati Mi‘rāj, Muwassasatu Sha‘bān, Beirut
* As-Sīratul-Ḥalbiyyah, By ‘Allāmah Abul-Faraj Nūr-ud-Dīn ‘Alī bin Ibrāhīm, Volume 1, pp. 577-579, Dārul-Kutubil-‘Ilmiyyah, Beirut, First Edition (2002)
11 An-Najm (53:12)
12 Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābu Kānan-Nabīyusa Tanāmu ‘Ainuhū wa lā Yanāmu Qalbuhū, Ḥadīth No. 3570
13 Ṣaḥīḥ Bukhārī, Kitābu Bad’il-Khalq, Bābu Dhikril-Malā’ikah..., Ḥadīth No. 3207
14 Ṣaḥīḥ Bukhārī, Kitābut-Tauḥīd, Bābu Mā Jā’a fī Qaulihi Azza wa Jall wa Kallamallāhu Mūsā Taklīmā, Ḥadīth No. 7517
15 Ṣaḥīḥ Bukhārī, Kitābut-Tafsīr, Tafsīru Sūratin-Najm, Bāb 1/1, Ḥadīth No. 4855
16 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, p. 288, Dhikrul-Isrā’i wal-Mi‘rāj, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
17 Banī Isrā’īl (17:2)
18 A dream or vision (Publishers)
19 Banī Isrā’īl (17:61)
20 The Distant Mosque (Publishers)
21 * Ṣaḥīḥ Bukhārī, Kitābut-Tafsīr, Tafsīru Sūrati Banī Isrā’īl, Bābu Qaulihī Subḥānalladhī Asrā bi-‘Abdihī....., Ḥadīth No. 4710
* Ṣaḥīḥ Muslim, Kitābul-Īmān, Bābu Dhikril-Masīḥ bin Maryam wal-Masīḥid-Dajjāl, Ḥadīth No. 428
* Tafsīrul-Qur’ānil-‘Aẓīm, By Abul-Fidā’ ‘Imād-ud-Dīn ibni Kathīr, Volume 5, p. 18, Tafsīru Sūrati Banī Isrā’īl, Under verse no. 2, Dārul-Kutubil-‘Ilmiyyah, Beirut, First Edition (1998)
22 Banī Isrā’īl (17:94)
23 * Al-Mursalāt (77:21-27)
* Al-An‘ām (6:15)
24 An-Najm (53:6-19)
25 God-forbid, this statement by Mosesas was not one of jealousy; rather, it was a natural expression of envy, which in order to exhibit the lofty status of the Holy Prophetsa, perhaps was said by divine influence. (Author)
26 * Ṣaḥīḥ Bukhārī, Kitābuṣ-Ṣalāt, Bābu Kayfa Furiḍatiṣ-Ṣalawātu fil-Isrā’, Ḥadīth No. 349
* Ṣaḥīḥ Bukhārī, Kitābu Bad’il-Khalq, Bābu Dhikril-Malā’ikati..., Ḥadīth No. 3207
* Ṣaḥīḥ Bukhārī, Kitābut-Tafsīr, Tafsīru Sūratil-Najm, Bāb 1/1, Ḥadīth No. 4855
* Ṣaḥīḥ Bukhārī, Kitābut-Tauḥīd, Bābu Mā Jā’a fī Qaulihi Azza wa Jalla wa Kallamallāhu Mūsā Taklīmā, Ḥadīth No. 7517
* Ṣaḥīḥ Muslim, Kitābul-Īmān, Bābul-Isrā’i bi-Rasūlillāhisa ilas-Samāwāti wa Farḍiṣ-Ṣalawāt, Ḥadīth No. 411
27 * Sharḥul-‘Allāmatiz-Zarqānī ‘alal-Mawāhibil-Ladunniyyah, By Muḥammad bin ‘Abdul-Bāqī Az-Zarqānī, Volume 8, pp. 95-102, Al-Maqṣadul-Khāmis fī Takhṣīṣihī ‘Alaihiṣ-Ṣalātu was-Salāmu bi-Khaṣā’iṣil-Mi‘rāj wal-Isrā’, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
28 Banī Isrā’īl (17:2,61)
29 * Ṣaḥīḥ Bukhārī, Kitābut-Tafsīr, Tafsīru Sūrati Banī Isrā’īl, Bābu Qaulihī Subḥānalladhī Asrā bi-‘Abdihī....., Ḥadīth No. 4709
* Ṣaḥīḥ Muslim, Kitābul-Īmān, Bābul-Isrā’i bi-Rasūlillāhisa ilas-Samāwāti wa Farḍiṣ-Ṣalawāt, Ḥadīth No. 411, 416
* Ṣaḥīḥ Muslim, Kitābul-Īmān, Bābu Dhikril-Masīḥ bin Maryam wal-Masīḥid-Dajjāl, Ḥadīth No. 430
30 The First (Publishers)
31 The Last (Publishers)
32 The Gatherer (Publishers)
33 * Jāmi‘ul-Bayān ‘an Ta’wīli Āyatil-Qur’ānil-Ma‘rūf - Tafsīruṭ-Ṭabarī, By Abū Ja‘far Muḥammad bin Al-Jarīr Ṭabarī, Volume 15, pp. 10-11, 21, Tafsīru Sūrati Banī Isrā’īl, Under verse no. 2, Dāru Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (2001)
* As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, pp. 286-290, Dhikrul-Isrā’i wal-Mi‘rāj, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001) - (A summary)
34 The meaning of Ḥāshir is ‘the one who gathers’. Therefore, the intent is to imply that prior to the Holy Prophetsa for every people and every country a different prophet was commissioned. However, the Holy Prophetsa was commissioned for every nation of the world. (Author)
35 Al-Aḥzāb (33:41)
36 * Ṣaḥīḥ Muslim, Kitābul-Īmān, Bābul-Isrā’i bi-Rasūlillāhisa ilas-Samāwāti wa Farḍiṣ-Ṣalawāt, Ḥadīth No. 411
37 The farthest lote-tree (Publishers)
38 Banī Isrā’īl (17:2)
39 * The Decline & Fall of the Roman Empire, By Edward Gibbon and Encyclopedia Britannica
* An Apology for Mohammad and the Koran by John Davenport, pp. 89-93, London (1882) (Publishers)
40 Al-Kahf (18:61-83)
41 A poetic verse by Akbar Ilāh Ābādī - i.e., ‘The thoughts of every man accord to his capabilities.’ (Publishers)
42 O Allāh, bless Muḥammadsa and the progeny of Muḥammadsa, and grant peace and prosperity’ (Publishers)
43 * Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bāb 41/101, Ḥadīthul-Isrā’
* Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bāb 42/102, Ḥadīthul-Mi‘rāj
44 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, pp. 286-293, Dhikrul-Isrā’i wal-Mi‘rāj, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
45 * Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bāb 41/101, Ḥadīthul-Isrā’
* Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bāb 42/102, Ḥadīthul-Mi‘rāj
46 * Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 1, p. 102, Dhikrul-Mi‘rāji wa Farḍiṣ-Ṣalawāt, Dārul-Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
* Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 1, p. 103, Dhikru Lailatin Usri’a bi-Rasūlillāhisa ilā Baitil-Muqaddas, Dārul-Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
47 Tārīkhuṭ-Ṭabarī, By Abū Ja‘far Muḥammad bin Al-Jarīr Ṭabarī, Volume 2, pp. 222-223, Bābu Dhikril-Khabri ‘ammā kāna min Amri Nabiyyillāhisa ‘inda Ibtidā’illāhi Ta‘ālā......, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)