Today Tuesday August 30th,2005=Rajab 26,1426,tomorrow Wednesday,Rajab 27,1426 isAl- Isra andAl-Miraj.

One of the most important lessons of the journey of Isra' and Mi`raj (Night Journey and Ascension) is that it highlights the high status that Al-Aqsa Mosque has in the Muslim Ummah. It was to Al-Aqsa Mosque that the Night Journey of the Prophet (peace and blessings be upon him) was made and from it that the Prophet's ascension to the Heavens took place. 

Ceding Al-Aqsa Mosque (to the Jews) might be a preliminary step towards ceding Allah's Sacred House. Both Al-Aqsa Mosque and Allah's Sacred House are sanctified and precious to Muslims. 

The journey of Al-Isra' was a sign that the leadership of the world would move to the Muslim Ummah. Such leadership was based on mercy and justice, not on oppression and aggression. 

Another significant lesson of Al-Isra' and Al-Mi`raj is knowing the importance of prayer; it is through prayer that one can directly communicate with his Almighty Lord. 
The eminent Muslim scholar Sheikh Yusuf Al-Qaradawi, sheds light on this issue: 
Al-Isra' was a land-to-land journey that Allah Almighty caused His Prophet (peace and blessings be upon him) to make from Makkah to Jerusalem, that is, from Almighty Allah's Sacred House to Al-Aqsa Mosque. 


Al-Mi`raj was a land-to-heaven journey from Jerusalem to the heavens. It was a journey to a place that no human being other than the Prophet (peace and blessings be upon him) had ever reached [or has reached since]. It was a journey to the Lote Tree of the utmost boundary, whose place only Almighty Allah knows. 



Such two journeys were a turning point in the Prophet's life and in the course of his call in Makkah, especially after all the suffering he (peace and blessings be upon him) had faced at the hands of the Quraysh. 



Allah Almighty wanted Isra' and Mi`raj be an alleviation and relief to His Prophet (peace and blessings be upon him). He Almighty wanted to tell His Prophet that if the people of the earth had let him down, the people of heaven were there to support him; if the people of the earth had rejected his call, Allah Almighty would receive him and His Prophets (peace and blessings be upon them) would follow him and he would be their imam. 



That journey was an honor and compensation to the Prophet (peace and blessings be upon him) from Almighty Allah. It was also a preparation for him to the following stage of his call. A few years later, he (peace and blessings be upon him) would migrate to Madinah, where he (peace and blessings be upon him) would lead a life of strife and jihad and confront the Arab tribes and other parties that would stand as one man against his international call. 



In fact, it is not known exactly when the Night Journey and Ascension took place, but it was certainly before the Hijrah (emigration from Makkah) to Madinah. It was said to have happened either three years or 18 months before the Hijrah. 
Anyway, there are two important points that we are to concentrate on in discussing i>Isra' and Mi`raj. The first thing is to contemplate how Allah Almighty linked His Sacred House and Al-Aqsa Mosque, and why He Almighty wanted to inform us that Al-Aqsa Mosque was a main destination of the Night Journey. 

We should meditate why the Night Journey was from Allah's Sacred House to Al-Aqsa Mosque, from which the Ascension to heaven was made, why Ascension did not take place from Allah's Mosque to heaven directly. 

This indicates that Al-Aqsa Mosque, that sacred place which Allah Almighty has blessed, was a main destination of the Night Journey. 

Prophet Muhammad's being received by other Prophets of Allah Almighty in Al-Aqsa Mosque and his leading them in salah (ritual Prayer) there is also significant. It indicates that leadership was moved to a new nation and to a new prophethood. 

It is significant that Prophet Muhammad's mission was not like the missions of the previous prophets. Each of all the other prophets (peace and blessings be upon them all) was sent to his own people, while Prophet Muhammad (peace and blessings be upon him) was sent to all mankind [and jinn]. He (peace and blessings be upon him) was sent as a mercy to the worlds at all times. This was a sign of the eternity and internationality of His message (peace and blessings be upon him). 

Thus, his going to Al-Aqsa Mosque, the land of Prophets, from which came Prophets Abraham, Isaac, Moses, and Jesus, was an indication that leadership of the world had moved to the new international message, Islam. 

Allah Almighty wanted Muslims to realize and deeply appreciate the relation between His Sacred House and Al-Aqsa Mosque. It was from His Sacred House that the Night Journey began and to Al-Aqsa Mosque that it reached. 

Allah Almighty has blessed Al-Aqsa Mosque and its neighborhood. He Almighty says in that regard: "Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far Distant Place of Worship the neighborhood whereof We have blessed" (Isra': 1) [The Inviolable Place of Worship mentioned in this verse refers to Allah's Sacred House and the Far Distant Place of Worship refers to Al-Aqsa Mosque.] 

Mind that Allah Almighty had blessed Al-Aqsa Mosque and its neighborhood and referred to it even before even the Prophet's Mosque was built, as the Prophet's Mosque was established after his immigration to Madinah. 

Mind also that when Prayer was ordained on the Muslims, Al-Aqsa Mosque was the qiblah to which they were to turn during Prayer. They would turn their faces in Prayer towards it for three years in Makkah, and for 16 months in Madinsh before the qiblah was changed to Allah's Sacred House. 

Besides, Al-Aqsa Mosque is one of the three mosques to which Muslims are required to dedicate time for visiting; the other two mosques are the Sacred Mosque and the Prophet's Mosque. This shows that Jerusalem is the third sacred place after Makkah and Madinah in Islam. 

Allah Almighty wanted to establish and emphasize the significance and sacredness of Al-Aqsa Mosque in Muslims' hearts so that they do not cede it for anything. They are to hold it as sacred as both Allah's Sacred House and His Prophet's Mosque. 

That was why the Muslims [when they were strong] were zealous to keep Al-Aqsa Mosque under their rule and protection. 

Hence, Muslims must realize the importance of Jerusalem in their history and the significance of Al-Aqsa Mosque in their religion and life. 

Allah Almighty wills that we remember the importance of Al-Aqsa Mosque when we celebrate the anniversary of 'Isra' and Mi`raj. 

This is to remind us of the gravity of the circumstances in which Al-Aqsa Mosque is in this age. We must not give up our responsibility in defending Al-Aqsa Mosque and Jerusalem through negotiated settlement. Brothers and sisters, we should not, under any circumstances, give up our role in that regard. 

The Jews dreamed of establishing a state (in the land of Palestine) and managed to achieve that dream. That being so, we at least must not give up hope that one day we will again have Al-Aqsa Mosque and Jerusalem under our control. We should not lose hope of that at all, even if we see surrender embodied everywhere in our status quo. 



We must believe that Allah Almighty is with us and that He Almighty will grant us victory and make Islam prevail, as He, Most High, always supports the true believers. 

Imams Ahmad and At-Tabarani reported on the authority of Abu Imama Al-Bahilai (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said, "A group of my nation will keep being in the side of right and victorious over its enemy; no party of their enemy can cause them harm; the only harm that may afflict them is (physical) exhaustion. They would be like so until the Day of Judgment." The Prophet's Companions (may Allah be pleased with them) asked, "Where would they be, Allah's Messenger?" He (peace and blessings be upon him) said, "In Jerusalem and the surrounding vicinity." 



The second most important lesson that we are to learn from Isra' and Mi`raj is concerning Prayer (salah). It is known that Prayer was ordained on that great night. 



It is because of the great importance of Prayer that Allah Almighty ordained it in heaven. He Almighty sent for His Messenger to mankind (peace and blessings be upon him) and caused him to go on a night journey and ascend to heaven and the Lote Tree to inform him (peace and blessings be upon him) of the ordinance of Prayer. 



Mind that all other ordinances were decreed on the earth. This indicates how important Prayer is in Islam. It symbolizes ascension to heaven; it is the Muslim's spiritual ascension to heaven. 



Thus, Prayer is the gift that the Prophet (peace and blessings be upon him) brought with him from that journey to all Muslims so that they can worship Allah Almighty through it. 



Prayer had to do with Al-Aqsa Mosque. Al-Aqsa Mosque was the first qiblah in Islam. If it is true that Isra' took place in the tenth year of the Prophet's mission, this would mean that the Muslims' qiblah in Prayer was towards Al-Aqsa Mosque for three years before the Hijrah to Madinah and 16 months after it. 



Then Almighty Allah decreed that the qiblah be changed towards the Sacred Mosque. Allah Almighty says: "So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces when ye pray) toward it." (Al-Baqarah: 143) 



When the qiblah was changed, the Jews raised doubts about that. Allah Almighty says: "The foolish of the people will say: What hath turned them from the qiblah which they formerly observed?" (Al-Baqarah: 142) 



The Jews spread rumors that the Muslims' Prayer [to the first qiblah] was invalid and so would not be rewarded. Allah Almighty refuted their claims as He, most High, says: "And We appointed the qiblah which ye formerly observed only that We might know him who followeth the Messenger from him who turneth on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah's purpose that your faith should be in vain, for Allah is full of pity, Merciful toward mankind." (Al-Baqarah: 143) According to this verse, "your faith" refers to Prayer, as Prayer is a symbol of one's faith. 



To sum up, Prayer is the spiritual means through which Muslims can ascend to their Lord. If the Prophet (peace and blessings be upon him) ascended to heaven (once), we, brothers and sisters, could spiritually ascend to there as much as we can through Prayer. 



Allah Almighty says in a qudsi (divine) hadith: "I have divided the Prayer into two halves between Me and My servant, and My servant will receive what he asks. When the servant says, 'Praise be to Allah, the Lord of the universe,' Allah the Most High says, 'My servant has praised Me.' And when he (the servant) says, 'The Most Compassionate, the Merciful,' Allah the Most High says, 'My servant has lauded Me.' And when he (the servant) says, 'Master of the Day of judgment,' He Almighty remarks, 'My servant has glorified Me.' And when he (the worshiper) says, 'Thee do we worship and of Thee do we ask help,' He Almighty says, 'This is between Me and My servant, and My servant will receive what he asks for.' Then, when he (the worshiper) says, 'Guide us to the straight path, the path of those to whom Thou hast been Gracious not of those who have incurred Thy displeasure, nor of those who have gone astray,' He (Allah Almighty) says, 'This is for My servant, and My servant will receive what he asks for.' " 


What is the ruling on Celebrating the night of the Isra' and Mi'raaj, which is the twenty-seventh night of Rajab?.


Answer : 

Praise be to Allaah. 

There is no doubt that the Isra' and Mi'raaj (the Prophet's Night Journey and Ascent into heaven) are two great signs of Allaah which point to the truthfulness of the His Messenger Muhammad (peace and blessings of Allaah be upon him), and the greatness of his status before Allaah. They are also signs of the great power of Allaah, and of His exalted position above His creation. Allaah says (interpretation of the meaning): 

"Glorified (and Exalted) be He (Allaah) [above all that (evil) they associate with Him] 

Who took His slave (Muhammad) for a journey by night from Al-Masjid Al-Haraam (at Makkah) to Al-Masjid Al-Aqsa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer"

[al-Isra' 17:1] 

There are mutawaatir reports from the Messenger of Allaah (peace and blessings of Allaah be upon him) that he was taken up into the heavens, and their gates were opened for him, until he passed beyond the seventh heaven, where his Lord spoke to him as He willed, and enjoined the five daily prayers upon him. At first Allaah, may He be exalted, enjoined fifty prayers, but our Prophet Muhammad (peace and blessings of Allaah be upon him) kept going back and asking Him to reduce it, until He made them five, so they are five obligatory prayers but fifty in reward, because each good deed is rewarded tenfold. To Allaah be praise and thanks for all His blessings. 

With regard to this night on which the Isra' and Mi'raaj took place, there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or in any other month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (peace and blessings of Allaah be upon him) according to the scholars of hadeeth. Allaah has wise reasons for causing the people to forget it. Even if the date were proven, it would not be permissible for the Muslims to single it out for particular acts of worship, and it is not permissible for them to celebrate it, because the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) did not celebrate it and they did not single it out in any way. If celebrating it was something that is prescribed in Islam, the Messenger would have told his ummah about that, either in word or in deed. If any such thing had happened, it would have been well known, and his companions would have transmitted the information to us. They narrated from their Prophet (peace and blessings of Allaah be upon him) everything that his ummah needs to know, and they did not neglect any aspect of the religion, rather they were the first ones to do anything good. If celebrating this night had been prescribed in Islam, they would have been the first people to do so. The Prophet (peace and blessings of Allaah be upon him) was the most sincere of people, and he conveyed the message to the people in full, and he fulfilled the trust. If venerating and celebrating this night were part of the religion of Allaah, then the Prophet (peace and blessings of Allaah be upon him) would have done that and would not have concealed it. Since no such thing happened, it is known that celebrating it and venerating it is not part of Islam at all. Allaah has perfected this ummah's religion for it and has completed His favour upon them, and He condemns those who introduce things into the religion which Allaah has not ordained. Allaah says in His holy Book, in Soorat al-Maa'idah (interpretation of the meaning): 

"This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion"

[al-Maa'idah 5:3] 

And Allaah says in Soorat al-Shoora (interpretation of the meaning): 

"Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?"

[al-Shoora 42:21] 

In the saheeh ahaadeeth it is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) warned against bid'ah (innovation) and stated clearly that it is misguidance, so as to show the ummah how serious the matter is and put them off it. 

For example, it is narrated in al-Saheehayn from 'Aa'ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: "Whoever introduces anything into this matter of ours that is not part of it will have it rejected." In a report narrated by Muslim it says: "Whoever does any action that is not part of this matter of ours will have it rejected." 

In Saheeh Muslim it is narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say in his khutbah on Friday: "The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The worst of matters are those which are newly-invented, and every innovation is a going astray." Al-Nasaa'i added with a jayyid isnaad: "and every going astray will be in the Fire." 

In al-Sunan it is narrated that al-'Irbaad ibn Saariyah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) delivered an eloquent speech to us which melted our hearts and caused our eyes to flow with tears. We said: O Messenger of Allaah, it is as if it is a farewell address, so advise us. He said: "I advise you to fear Allaah, and to listen and obey, even if a slave is appointed over you. Whoever among you lives will see many differences, so I urge you to adhere to my Sunnah and the way of the rightly-guided caliphs who will come after me, and cling firmly to it. Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray. And there are many ahaadeeth with a similar meaning. 

Warnings against bid'ah (innovation) have been narrated from the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) and from the righteous salaf after them, because this is no more than adding things to the religion and instituting a religion that Allaah has not ordained, and it is an imitation of the enemies of Allaah, the Jews and the Christians, in their additions to their religions and introducing into them things that Allaah had not ordained. It also implies that there is something lacking in Islam, and that it is not complete, and it is well known that this leads to great mischief and evil, and goes against the verse in which Allaah says (interpretation of the meaning): 

"This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion"

[al-Maa'idah 5:3] 

It also goes against the ahaadeeth of the Messenger (peace and blessings of Allaah be upon him) which warn against innovation (bid'ah). 

I hope that the evidence we have quoted will be sufficient to convince the seeker of truth that this bid'ah is wrong, i.e., the innovation of celebrating the night of the Isra' and Mi'raaj, and that it is not part of the religion of Islam at all. 

Because Allaah has enjoined being sincere towards the Muslims and explaining what Allaah has prescribed for them in their religion, and because it is haraam to conceal knowledge, I thought that I should point out this innovation, which is so widespread in many regions that people think it is part of the religion, to my Muslim brothers. Allaah is the One Whom we ask to set the affairs of all the Muslims straight, and to bless them with knowledge of Islam, and to help us and them to adhere steadfastly to the truth, and to forsake everything that goes against it, for He is able to do that. May Allaah send blessings and peace upon His slave and Messenger, our Prophet Muhammad, and his family and companions



According to the majority of jurists, scholars of Hadith and Muslim philosophers, the journey of Al-Isra' and Al-Mi`raj was in both body and soul. Therein lay its being a miracle. There is much evidence of this point.

The eminent scholar Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states:

Scholars have differed as to whether the Prophet's journey of Al-Isra' and Al-Mi`raj was in soul only or in both body and soul.

The majority of jurists, scholars of Hadith, and Muslim philosophers agreed that it was in both body and soul for many reasons.

First, according to Almighty Allah's words: (Glorified be He Who carried His servant by night from theInviolable Place of Worship to the Far Distant Place of Worship.) (Al-Israa' 17: 1), He Almighty has referred to the Prophet (peace and blessings be upon him) as "His servant." The word "servant" does not refer to one's soul only; it refers to the servant as a whole, body and soul.

This is similar to the word "slave" in Allah's words: (Hast thou seen him who dissuadeth a slave when he prayeth?) (Al-`Alaq 96: 9) and (And when the slave of Allah stood up in prayer to Him, they crowded on him, almost stifling.) (Al-Jinn 72: 19) The word "slave" in both these verses refers to the person in question as a whole, body and soul.

Second, had the Prophet's journey of Al-Israa' and Al-Mi`raj been in soul only, it would not have been regarded as a miracle. It would have been then an ordinary dream. While sleeping, many people visit remote places and see extraordinary things without moving an inch from the places they are already in, and there is nothing extraordinary about that to other people.

Had the Prophet's journey of Al-Israa' and Al-Mi`raj been a dream, Allah Almighty would not have mentioned it in the Qur'an in terms that express its being a miracle and extraordinary incident.

Third, Allah Almighty says about the journey of Al-Israa' and Al-Mi`raj: (We appointed the vision which We showed thee as an ordeal for mankind.) (Al-Israa' 17: 60). "Ordeal" here refers to its being a trial. Contemplating this, the journey would not be a trial unless it was in both body and soul. Had it been in soul only, there would not have been a trial or something extraordinary regarding it.

Besides, when the unbelievers knew about the journey of Al-Israa' and Al-Mi`raj, they wondered how the Prophet (peace and blessings be upon him) could make it on one night, when they would make a similar journey in a month. [Why should they disbelieve it, if it were a mere dream?]

Fourth, it was Allah Almighty Who made His Prophet (peace and blessings be upon him) have that journey, and, certainly, nothing is impossible for Allah Almighty to do; He Almighty is able to do all things. Hence, there is nothing that calls us to doubt the occurrence of the journey in both body and soul.

Those who say that the journey was in soul only cite as evidence for their view the Qur'anic verse: (We appointed the vision which We showed thee as an ordeal for mankind.) (Al-Israa' 17: 60).

They believe that the vision (ru'ya) here refers to a dream, not to an actual seeing.

But this opinion is not wholly tenable, for ru'ya, lexically speaking, refers also to seeing with the eyes. Besides, according to Al-Bukhari, Ibn `Abbas (may Allah be pleased with him) said, commenting on the verse in question, "The sights which the Prophet (peace and blessings be upon him) was shown on the Night Journey when he was taken to Jerusalem were actual sights, (not dreams)."

Those who are of the opinion that the journey was in soul only also cite as evidence for their view the Mother of the Believers `A'ishah's hadith: "The Prophet's sanctified body was not missing on the Night Journey.'

But this point is also refuted for the following reasons.

1. The hadith reported to have been said by `A'ishah is not an authentic one; there are missing and unknown reporters in its chain of narration.

2. `A'ishah (may Allah be pleased with her) was not yet married to the Prophet (peace and blessings be upon him) at the time of the journey. She might even not have been born then, if we take into account the controversy regarding the date of Al-Israa' and Al-Mi`raj.

3. Her saying: "The Prophet (peace and blessings be upon him) did not see his Almighty Allah with his eye" indicates that she believed that the journey was in both body and soul. Had she thought that it was in soul only, she would not have said that.

4. Since the hadith ''The Prophet's sanctified body was not missing'' is not authentic, there is no need to attempt to explain it to mean that the journey was in both body and soul, for some say that the hadith indicates that his soul was not separated from his body.

Anyway, what we are required to believe with regard to Al-Israa' and Al-Mi`raj is that it did take place, as Allah Almighty tells us in the Glorious Qur'an.

As for its being in soul only or in both body and soul, this is a controversial point that needs not to be tackled strictly. One can adopt either view, but one is to bear in mind at the same time that Allah Almighty is able to do everything and that the Prophets' visions, according to scholarly agreement, are true.

IS CELEBRATING Al-Israa' and Al-Mi`raj BIDAH?

No doubt that Al-Israa' and Al-Mi`raj is a unique and very important occasion and we all need to be reminded about it whenever its date arrives. Not only that, but we also need to keep in touch with our important historical events in order to derive fruitful lessons from them while moving forward.

Celebrating historical events and occasions such as Al-Israa' and Al-Mi`raj should not be considered as a totally forbidden innovation. It is true that such celebrations are innovations but not all innovations are considered prohibited.

In response to your question, Dr. Sano Koutoub Moustapha, professor of fiqh and its principles, International Islamic University, Malaysia, states:


I do believe that celebrating historical events and occasions such as the Mawlid (Prophet's birthday) and Al-Israa' should not be considered as a totally forbidden innovation. It is true that these celebrations are innovations but not all innovations are considered prohibited or forbidden.

Thus, there are so many innovations which took place after the death of the Prophet (peace and blessings be upon him) such as compilation of the Qur'an, and the second call for Prayer on Friday.

Furthermore, the Prophet (peace and blessings be upon him) is reported to have said: "Whoever innovates something good he will be rewarded for it and the rewards of whoever follows him in that innovation. The same thing goes to whoever innovates something bad, he will be sinful of it and the sin of whoever follows him in that matter."

Accordingly, one shouldn't take the general statement in other hadith which says all innovations are acts of straying but we should restrict that general statement to the specific statement in this hadith-meaning that innovations are considered prohibited when they are sinful, not when they are good.

In light of this aspect of understanding the divine texts from the Qur'an and the Sunnah, I shall conclude that the legal ruling of celebrating any auspicious Islamic occasion such as the Mawlid and Al-Israa' has been done in the context of its relevance to the maslahah or interest of Islam. In other words, if the celebration is found in a place and time leading to bringing a clear interest to Islam, it should be then considered as a good innovation. For instance, these occasions could be used as means to correct or send a message to the masses or to educate the younger generation and bring them more awareness about the importance of these occasions and the necessity of benefiting from them in the current life.

However, I shall stress that no sins should be committed in the name of the celebration of these occasions. The sins are forbidden before, after, and within these occasions. All in all, I am appealing to those scholars who prohibit all these celebrations without looking at them in the context of maslahah. They shouldn't take the prophetic statement about the innovation without relating it to other prophetic statements

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