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An Evidence-Based Explanation from Qur’an, Sunnah, and Sīrah
1. Introduction
Al-Isrā’ (The Night Journey) and Al-Miʿrāj (The Ascension) represent one of the most significant miracles in the life of the Prophet Muḥammad ﷺ. Beyond its miraculous nature, this event serves as a foundational pillar in Islamic belief, demonstrating the status of the Messenger ﷺ and the centrality of Jerusalem (Bayt al-Maqdis) in the Islamic worldview. For the student of knowledge, understanding these events through the lens of authentic evidence is essential to distinguishing between established creed (ʿaqīdah) and later historical accretions.
2. Historical Context (Sīrah)
The journey occurred during a period of immense trial known as the Year of Sorrow (ʿĀm al-Ḥuzn). Following the deaths of the Prophet’s ﷺ uncle Abu Talib and his beloved wife Khadijah (رضي الله عنها), the Prophet ﷺ faced increased persecution from Quraysh and a harsh rejection from the people of Ta’if.
Scholars of Sīrah note that Al-Isrā’ wa Al-Miʿrāj served as a divine consolidation, comforting the Prophet ﷺ and confirming that while the earth might feel constricted, the heavens were open to him.
3. Al-Isrā’: The Night Journey
The term Al-Isrā’ refers to the horizontal journey from Al-Masjid al-Ḥarām in Makkah to Al-Masjid al-Aqṣā in Jerusalem.
"Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing." (Surah Al-Isrā’ 17:1)
The Prophet ﷺ traveled upon the Burāq, a white creature described in authentic Hadith as being larger than a donkey but smaller than a mule. Upon reaching Jerusalem, the Prophet ﷺ led the other Prophets in prayer, signifying the transfer of leadership of the monotheistic legacy to him.
4. Al-Miʿrāj: The Ascension
Al-Miʿrāj refers to the vertical ascension from Al-Masjid al-Aqṣā through the seven heavens. At each level, the Prophet ﷺ met previous Prophets:
First Heaven: Adam (عليه السلام)
Second Heaven: Yahya and 'Isa (عليهما السلام)
Third Heaven: Yusuf (عليه السلام)
Fourth Heaven: Idris (عليه السلام)
Fifth Heaven: Harun (عليه السلام)
Sixth Heaven: Musa (عليه السلام)
Seventh Heaven: Ibrahim (عليه السلام)
The journey culminated at Sidrat al-Muntahā (the Lote Tree of the Utmost Boundary), beyond which no created being has passed.
5. The Obligation of Ṣalāh
The most profound legislative outcome of this journey was the obligation of the five daily prayers (Ṣalāh). Unlike other obligations revealed on earth through Jibril (عليه السلام), Ṣalāh was mandated directly to the Prophet ﷺ in the heavens.
Initially, fifty prayers were commanded. Following the advice of Musa (عليه السلام) and the Prophet’s ﷺ repeated petitions to Allah, the number was reduced to five, yet Allah decreed: "They are five (in practice) and fifty (in reward)." (Bukhari & Muslim). This highlights the unique status of prayer as the believer's own "ascent" to their Lord.
6. Reaction of Quraysh and the Trial of Faith
When the Prophet ﷺ informed the people of Makkah the next morning, many ridiculed him. It was a litmus test for the believers.
Mawqif Abu Bakr al-Siddiq (رضي الله عنه): When the Mushrikin told Abu Bakr about the claim, he replied: "If he said so, then he has told the truth... I believe him in what is even more beyond that—news from the heavens." For this unwavering stance, he was given the title Al-Siddiq (The Truthful).
7. Physical vs. Spiritual Journey
The position of Ahl al-Sunnah wa al-Jamāʿah is that both the Isrā’ and the Miʿrāj occurred with the Prophet’s ﷺ body and soul together while he was awake.
The evidence for this includes the use of the word ʿAbdihi (His Servant) in the Qur’an, which refers to a whole person (body and soul), and the fact that Quraysh would not have found a "dream" or "spiritual vision" worth mocking or questioning.
8. Islamic Ruling on Celebration & Fasting
As students of knowledge, it is vital to approach the timing and commemoration of this event with scholarly rigor:
No Established Date: There is no authentic Hadith that definitively identifies the 27th of Rajab (or any other specific date) as the night of Al-Isrā’ wa Al-Miʿrāj. Ibn Taymiyyah and other scholars noted that the exact date was not preserved because no specific worship was attached to it.
No Prophetic Precedent: The Prophet ﷺ never celebrated this night, nor did the Rightly Guided Caliphs or the Companions (رضي الله عنهم).
Ruling on Specific Fasting: There is no authentic evidence for fasting specifically on the 27th of Rajab in honor of this event. Singling out this day for fasting is considered an innovation (bidʿah) in the religion.
The Principle: Following the Sunnah means doing what the Prophet ﷺ did and abstaining from what he and his companions abstained from in matters of ritual worship.
9. Lessons and Reflections
●The Centrality of Ṣalāh: Its legislation in the heavens signifies its role as the primary link between the Creator and the created.
●Evidence Over Tradition: A Muslim prioritizes authentic texts over cultural customs or unverified historical reports.
●Ibtilā’ (Testing): Miracles serve to strengthen the faith of the truthful and expose the doubt of the insincere.
10. Conclusion
Al-Isrā’ wa Al-Miʿrāj remains a profound testament to the greatness of Allah and the honor of His Messenger ﷺ. For the seeker of knowledge, the true "celebration" of this miracle is found in the meticulous performance of the five daily prayers and the adherence to the authentic Sunnah without adding innovations that were not practiced by the first generations of Islam.
Resources & Further Study
Detailed Article
Should we be celebrating the night of Al-Isra’ wa Al-Miʿrāj? A deeper dive into the scholarly arguments.
Salah is not just a set of movements; it is a special gift from Allah. It acts as a bridge of light connecting your heart directly to your Creator. When we pray, we aren't just fulfilling a duty; we are cultivating a garden of virtues within our souls.
Every prayer is an invitation from the One who loves you most. It is our way of saying "Thank You" for our breath and finding stillness in a busy world.
The Heart's Composition in Salah
Core spiritual feelings experienced during prayer
Getting Ready: Wudu
Before we speak to Allah, we wash with water. This process, called Wudu, is physical hygiene that leads to spiritual purity. As we wash our limbs, we imagine our worries and mistakes washing away too.
1
Intention & Hands
We begin by washing our hands, preparing to touch pure things.
2
Mouth & Face
We rinse our mouth and wash our face, purifying our speech and senses.
3
Arms & Head
We wash our arms and wipe our head, cooling our thoughts.
4
Feet
We wash our feet, ready to stand firm before Allah.
The Physical Journey
Salah involves moving our entire body. Each position has a deep meaning. We start standing tall, then bow in respect, and finally lower ourselves to the ground in total humility.
Qiyam (Standing): Leaving the world behind.
Ruku (Bowing): Showing respect to the Greatness of Allah.
Sujood (Prostration): The closest moment to Allah.
The lower we go physically, the higher our spirit rises.
Consistency is Key
Just like a flower needs water every day to grow, our hearts need Salah to stay strong. It is not about being perfect; it is about showing up.
"Success starts with the first prayer of the day."
The five daily prayers (Fajr, Dhuhr, Asr, Maghrib, Isha) are the pillars that hold up our day, keeping us connected to what truly matters.
