Ijma and Qiyas

IJMA:

In Islamic jurisprudence, Ijma means the consensus of opinion of

Muslim jurists at a particular time and of a particular generation.

Quran says: "...consult them in affairs of moment..."

"Who conduct
their affairs by mutual consultation?"
"Obey Allah and obey the messenger and those charged with
authority amongst you"

Prophet PBUH said:

"Gather together the righteous from among my community and
decide the matter by their council and do not decide it by any man's
opinion"
"My community will not agree unanimously on an error"
Ijma is of three types:
 Ijma of the companions - binding and unchangeable.
 Ijma of the jurists.
 Ijma of the people.

Examples from the prophet's life:

After the battle of Badr Holy Prophet (pbuh) consulted with his
companions about the prisoners of war and it was decided that they
will get their freedom after the payment of ransom.

During the battle of Uhad, the Prophet PBUH consulted his

companions and followed the opinion of the majority and fought the
battle out of the city though he was personally against it.

During the battle of trench, he had the trench dug around the city of
Madinah on the suggestion of Salman Farsi.

Examples of law derived from Ijma:

Compilation of Quran→after Ijma.

Aza'an could not be heard due to the noise in the markets. After the
ijma of the companions it was decided that a second Aza'an should
be called out during the khilafat of Hazrat Usman (R.A).
The Holy Prophet PBUH performed Tarawih only three or four times
in congregation in his lifetime. In the reign of Hazrat Umar R.A, the
system of congregation of Traweeh was added after the Isha prayer.

Argument against ijma:

Since the Mujtahdeen living in a given period cannot be numbered, it

is impossible to ascertain the existence of ijma. Some of them
might even have spoken against their inner desires.

The famous hadis concerning Muaz-bin-Jabal does not mention Ijma

as an evidence and it would certainly have referred it were such.

QIYAS:

Qiyas is an analogical deduction of the other three sources of law. It

is the use of human reasoning to compare the existing situation
with one for which legislation already exists.

For instance in 59-2 the Quran asks us to utilizes our insight in order
to learn lessons.

Quran says: "Then take admonition O you with insight"

"Take warning then, O you with eyes (to see)"

The prophet PBUH said,

"Judge upon the book of Allah if you do not find in it what you need,
upon the Sunnah of the Prophet and if you don’t find in that also,
then use your personal opinion" 03226133911

In a famous dialogue with Muaz-bin-Jabal the Holy Prophet PBUH

approved of using one's personal opinion in case the Quran or the
sunnah do not give clear guidance.

Examples of law derived from Qiyas:

The quran declares the use of wine to be haram (illegal) because it

is an intoxicant. However drugs cocaine and opium were not known
at that time no mention has been made of them. However, the Holy
Prophet PBUH said "every intoxicant is khamr so; every intoxicant
is haram (illegal)". Since these drugs are highly intoxicating they
are declared to be haram.
The Holy Quran asks us to pay Zakat. The Holy Prophet PBUH
explained that one goat must be given as Zakat on every forty
goats. Giving a goat to a poor man would be of no use to him so
after Qiyas it is permissible to sell the goat and give the cash to the
poor man.

The Quran forbids sales transactions after the call for friday
prayers. By analogy all kinds of transactions have been forbidden
since they, like sales, distract Muslims from prayers.

Wuzu is not valid even if the smallest portion of our body which has
to be washed remains dry. According to a tradition reported by
Hazrat Ayesha, if the flour dries on nails, wuzu would not be
considered to have taken place, since that portion of the nails
remain dry. Applying this in case of nail polish, wuzu would not take
place as the nails remain dry.

Argument against Qiyas:

It is argued that to consider Qiyas as additional evidence would be
to consider the Quran insufficient. Since the Quran says,
"....nothing have we omitted from the book...."

Involves too much of our personal opinion.

The revealed text does not mention the causes and consequences
for the "effective cause" so one does not know what to use as a
basis for Qiyas. Moreover, God is not worshipped on the dictate of
reason.

Can create conflicts among the Muslim Ummah and result in the
creation of sects.
Allah in Himself

Major theme of the Holy Quran is to highlight Magnificence, Oneness and

uniqueness of God (Allah), and His supreme Powers by drawing attention of
the mankind to His
Attributes. The Quran frequently mentions God, both in terms of His unique
person and His supreme attributes, powers and qualities. An aspect of God’s
ultimate superiority is His complete freedom from all limitations and the Quran
discusses this in many of its verses. For instance it says:
“He is the first and the last, the evident and hidden and He has full knowledge
of all things.” (53:03, Al-Hadeed)
As for God’s powers and attributes, verse of throne (2:255, Al-Baqra) also
known as Ayat-ul-Kursi, gives a wonderful description of His complete
freedom from all possible weaknesses and needs. All living things need rest,
help, food and sleep etc in order to continue a normal living but God is entirely
distinct in this regard because He is:
“The living, self subsisting, supporter of all; no slumber can seize Him nor
sleep.” (02:255, Al-Baqra)
He is the supreme ruler and the real supporter in this world and the hereafter.
We humans do not know about the boundaries of God’s universe, but our lord
is in possession of such immense power and authority that:
“His throne extends over the heavens and the earth and He feels no fatigue in
guarding and preserving them.” (02:255, Al-Baqra)
This means that the whole universe merely symbolizes God’s authority and
will. Another verse supplements this by saying:
“To Allah belongs the dominion of the heavens and the earth.” (03:189, Al-
Imran)
In sura Al-Ana’m (06:101-103) the basic theme is Tauheed (Oneness of Allah)
which inspires in the human being a belief in Allah’s authoritative power. He
has created, sustains and controls everything in the earth and heavens. His
knowledge is incomparable. In this connection the Holy Quran says:
“He knows what (appears to His creatures as) before or after or behind them
but they shall not compass it with their knowledge.” (20:110, Ta’Ha)
In sura Ha-Mim (41:37-39, Fussilat) sums up the authority and Oneness of
Allah and It discusses the concept of Tauheed and brings our attention
towards the unparallel attributes of Allah. The Holy Quran says:

“And to Allah prostrates whoever is within the heavens and the earth, willingly
or by compulsion, and their shadows [as well] in the mornings and the
afternoons.”
(13:15, Ar-Ra’d)
This verse also mentions that Allah does not like the proud and arrogant
people who do not want to accept the truth due to their arrogance because
everything will be terminated one day but His glory is everlasting.
Same is repeated in sura Al-Shura (42:4-5) that Allah is one Who has created
the universe, cherishes it and sustains it as well. He encourages the human to
have faith in His authority, Power, Uniqueness and Oneness. The Holy Quran
in this regard says:
“To Allah belongs the dominion of the heavens and the earth….” (48:14, Al-
Fath)
Sura: 112 (Al-Ikhlas) best sums up God’s sublime nature by rejecting all false
ideas about God’s family, origin, progeny etc. it is so named al-Ikhlas because
it fully purifies the doctrine of Tauheed or absolute Oneness of God. It says:
“Say He is Allah, the One, Allah the Eternal, absolute; He does not beget nor
is He begotten and there is none like unto Him.” (112, Al-Ikhlas)
This is because of its contents that the Holy Prophet (pbuh) declared:
“By Him whose hand my life is, this Sura is equal to one third of the Quran.”
(Muslim)
This short sura answers all questions about God’s matchless nature or person
in a concise and convincing way by declaring God as free from any bounds of
time, space or family. We therefore simply admit that it is impossible for
human mind to compare God with any of His creations. This inability of human
mind is also reflected from several other verses. For example:
“No vision can grasp Him, but His grasp is over all vision; He is above all
comprehension, yet is acquainted with all things.” (06:193, Al-Ana’m)
ALLAH’s relationship with the created
world Paper-I, Q.2.

Q. Outline from the passages you have studied, Allah’s

relationship with the created world. [10]

In Surah Fatiha Allah teaches us the words of supplication

the same way He taught Hazrat Adam. Allah is showing
His love to us by teaching us the words of guidance so
that we are not lost in the wilderness. He is taking care of
us in this world and the hereafter. This is so because He is
closer to us than our jugular vein.
“We worship You alone, and beg You alone for help. Guide us
in the straight path. The path of those whom You have
favoured. Not of those who have earned Your anger and nor of
those who have gone astray.” (Fatiha:01, 5-7)

In Surah Baqarah Allah shows His mercy and love by

providing us with shelter and the comfort of the world.
Allah says: “He has created the Earth with all provisions
for our sustenance.” The sky as a shady umbrella also
providing rain through it then for all these favours we
should only approach Him and associate not any partners
with Him as sincere worship and obedience inculcates in
us a consciousness of Allah’s presence.

“O Mankind! Worship your Lord Who has created you and those
before you, haply you may become pious. And Who made the
earth a bed for you, and the sky a structure and caused water
to come down from heaven hence brought forth therewith
some fruits for your food, therefore do not set up equals for
Allah knowingly.” (Al-Baqra: 02, 21-22)

Allah shows His love to us by giving us the gift of

knowledge as the first word of the first revelation was
“read”. He is also explaining to us the nature of our
existence that we are created out of a clot of congealed
blood. He asks us to thank Him and to take Him as the
Lord who is the most bountiful. As He taught us all we do
not know.

“Read: In the Name of your Lord who created. Created man from a clot.
Read: and your Lord is the Most Generous. He who taught by the pen.
Taught man what he never knew.” (Alaq:96, 1-5)

In Surah Zilzaal Allah is reminding us the scenario of the

Day of Judgement. Belief on this Day is imperative for us.
We are reminded of the life after death and we have to
present a full record of our lives and acts alone in this
world. Allah also shows His mercy and love by mentioning
that if we have done an atom’s worth of good deed, we
will be rewarded and if we have done a little bad, we will
have to face the consequences. This also shows Allah’s
justice. He is warning us to give up our lives of sin and be
obedient to Him.

“On that Day, the people will emerge in droves, to be shown their works.
Whoever has done an atom's weight of good will see it. And whoever
has done an atom's weight of evil will see it.” (Zilzaal: 99, 6-8)

In Surah Nas, He concluded the message of the Quran by

reinforcing that He is our King, Rabb, Well-wisher,Creator,
Cherisher and Ruler more than any other King in this
world. He is our guide and it is to Him we have to return
and we are accountable to Him. He reminds us to be
aware from evil as it inspires us through inception.
“Say, “I seek refuge in the Lord of mankind. The King of mankind.
The God of mankind. From the evil of the sneaky whisperer. Who
whispers into the hearts of people. From among jinn and among
people.” (An-Nas:114, 1-6)

Battle of Mau'tah
After the victory of Khaybar, the power of Islam and the
authority of the Prophet (PBUH) increased so much that
he sent letters to various kings and invited them to Islam.
The letters were sent to the Sultan of Byzantine, to the
King of Iran, Najashi - the King of Abyssinia and to the
Emperor of Egypt.

In the neighbouring area of Arabia was a king who ruled

under the influence of the Byzantine Empire. His name
was Harith bin Abi Shamir. He enjoyed the authority of a
king and was conceived as such by the commonality. The
Prophet (PBUH) dictated a letter in his name and giving it
to his special emissary, Harith bin Umair, directed him to
deliver the letter to the king and return with his reply.

When the Prophet’s (PBUH) emissary entered the

domains of Harith bin Abi Shamir, one of his guards at the
frontiers arrested him and put him to death. This incident
fell hard upon the Muslims and they were deeply angered
by his death. An emissary was sanctioned protection by
all the nations of the world.

The Prophet (PBUH) sent a message to Harith bin Abi

Shamir, "A worker of yours, Sharjeel bin Umroah, has put
an innocent person to death who was coming to you just
to deliver a letter. The person was alone and unarmed in
your territories and his journey was not to express any
enmity, even then, he was put to death. To kill an
ambassador is not permissible in any tribe, nation or
religion. As your officer has murdered Harith bin Umair, it
should be made known whether he has willfully done the
deed, or by your approval and orders? If he has killed our
ambassador without your approval, you must hand over
the person to us so that he could be sentenced for his
deed, but if your approval was also included in this crime,
then you are also responsible for this murder and you
should better be prepared for the punishment as well".

The commander of the Islamic army, Zayd R.A bin Harith

zealously said, "We have come to fight in the way of Allah,
if we kill the enemy for victory Paradise is our reward. The
same is ours if we die and are defeated. Only those fear
the enemy numbers who lack Faith in the hereafter. Why
should we be afraid of the numbers of the enemy?" These
words of ZaydR.A bin Harith induced rejuvenation among
the Muslims and they became prepared for the battle.

Before the battle commenced, the Muslims adopted the

same strategy as employed in earlier battles. They
arranged themselves in Flanks. This time expected results
were not obtained by this formation, because the Romans
also knew this skill. Furthermore, their armoury was far
superior and advanced to that of the Muslims. They were
also well trained in throwing spears.

ZaydR.A bin Harith died in the early moments of battle. His

command was replaced by Ja’far bin Abi Talib. He
continually used sword and issued instructions to the
army. Under his command, the Islamic army while
engaged in fighting reached Mutah. At this place Ja’far bin
Abi Talib was martyred. He had fought the entire battle
valiantly. Even when both his hands had been cut off, he
kept on fighting with the help of his legs, till he breathed
his last.

After Ja’far bin Abi Talib’s death, Abdullah bin Rawaha,

who belonged to the Ansar was appointed the commander
of the Muslim army. To encourage and motivate soldiers,
Abdullah bin Rawaha began reciting the Holy Quranic
verses. He was reciting verses about Jihad and entrance
into Paradise. He was also using his sword fiercely and
warning the Muslims to maintain their lines and face the
enemy with complete unity.

Had the Muslims not maintained their formation in this

battle at Mutah, all would have been killed. It was only
their unity in maintaining flanks that led them to
consistently face the far stronger and more powerful
enemy till evening.

Abdullah bin Rawaha was also martyred in this battle and

Khalid bin Walid took over the charge. Some traditions say
that this battle ended in a single day. Two factors allowed
the Muslims to remain unbent till evening. One was Khalid
bin Walid’s unparalleled leadership and military
proficiency and the other was the darkness of night. In
those days, battles aborted automatically at dark.

Before taking over the command of the Muslim army,

Khalid bin Walid was leading a contingent of five hundred
soldiers. His unmatched strength could be estimated by
the fact that from the start of the battle till end, nine
strong swords were broken by his hands. He changed his
sword nine times. On taking over the command, he re-
organized the Muslim troops and ordered them to launch a
continuous attack on the enemy.

Till then three out of six Muslim contingents had been

completely finished with fifteen hundred Muslim soldiers
martyred. After the reorganization of the remaining army
Khalid bin Walid launched a lightening attack and
advanced swiftly. In his first attack, he killed the
commander-in-chief of the enemy. His name was Malik bin
Albaladi. This attack by Khalid bin Walid was so intense
and sudden that Harith bin Shamir and his allied Roman
army lost its courage. They thought that the Muslims had
received fresh reinforcements. They began to recede
when the darkness of night started to prevail. Khalid bin
Walid also left for Madinah along with the remaining army.

In this battle the Muslims lost two thousand lives. Nearly

seventy per cent of the Muslim army was martyred. Among
the martyrs were two very venerated personalities, Ja’far
bin Abi Talib who grew up with the Prophet (PBUH) and
was considered his foster brother and ZaydR.A bin Harith
who was a freed slave and the Prophet (PBUH)’s adopted
son. ZaydR.A bin Harith was among the first four Muslims
to enter Faith.

It was due to his exemplary valour and military expertise

that Khalid bin Walid safely delivered one thousand
soldiers out of danger and reached Madinah. For this
reason, the Prophet (PBUH)honoured him by the title of
"Saif Ullah" (the sword of Allah). Apart from the outcome
of the Battle of Mutah, the Muslims received successive
victories in the land of Hajjaz and flags of their victories
were hoisted everywhere. In those days whosoever held
his hold on Hajjaz could rule over the whole of Arabia. The
Prophet (PBUH)turned all the tribes of Hajjaz to Islam.
The Last Sermon (Khutbah) of Prophet Muhammad
(Farewell Sermon)

Prophet Muhammad (SAWS) delivered his last sermon (Khutbah) on

the ninth of Dhul Hijjah (12th and last month of the Islamic year), 10
years after Hijrah (migration from Makkah to Madinah) in the Uranah
Valley of mount Arafat. His words were quite clear and concise and
were directed to the entire humanity.
After praising, and thanking Allah he said:

“O People, lend me an attentive ear, for I know not whether after

this year, I shall ever be amongst you again. Therefore listen to
what I am saying to you very carefully and TAKE THESE WORDS TO
THOSE WHO COULD NOT BE PRESENT HERE TODAY.

O People, just as you regard this month, this day, this city as
Sacred, so regard the life and property of every Muslim as a sacred
trust. Return the goods entrusted to you to their rightful owners.
Hurt no one so that no one may hurt you. Remember that you will
indeed meet your LORD, and that HE will indeed reckon your deeds.
ALLAH has forbidden you to take usury (interest), therefore all
interest obligation shall henceforth be waived. Your capital,
however, is yours to keep. You will neither inflict nor suffer any
inequity. Allah has Judged that there shall be no interest and that
all the interest due to Abbas ibn ‘Abd’al Muttalib (Prophet’s uncle)
shall henceforth be waived…

Beware of Satan, for the safety of your religion. He has lost all hope
that he will ever be able to lead you astray in big things, so beware
of following him in small things.

O People, it is true that you have certain rights with regard to your
women, but they also have rights over you. Remember that you
have taken them as your wives only under Allah’s trust and with His
permission. If they abide by your right then to them belongs the
right to be fed and clothed in kindness. Do treat your women well
and be kind to them for they are your partners and committed
helpers. And it is your right that they do not make friends with any
one of whom you do not approve, as well as never to be unchaste.
O People, listen to me in earnest, worship ALLAH, say your five
daily prayers (Salah), fast during the month of Ramadan, and give
your wealth in Zakat. Perform Hajj if you can afford to.
 All mankind is from Adam and Eve, an Arab has no superiority over a
non-Arab nor a non-Arab has any superiority over an Arab; also a
white has no superiority over black nor a black has any superiority
over white except by piety (taqwa) and good action. Learn
that every Muslim is a brother to every Muslim and that the
Muslims constitute one brotherhood. Nothing shall be legitimate to
a Muslim which belongs to a fellow Muslim unless it was given
freely and willingly. Do not, therefore, do injustice to yourselves.
Remember, one day you will appear before ALLAH and answer your
deeds. So beware, do not stray from the path of righteousness after
I am gone.

O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND

NO NEW FAITH WILL BE BORN. Reason well, therefore, O People,
and understand words which I convey to you. I leave behind me two
things, the QURAN and my example, the SUNNAH and if you follow
these you will never go astray.
All those who listen to me shall pass on my words to others and
those to others again; and may the last ones understand my words
better than those who listen to me directly. Be my witness, O
ALLAH, that I have conveyed your message to your people”.

(Reference: See Al-Bukhari, Hadith 1623, 1626, 6361) Sahih of Imam Muslim also refers to this
sermon in Hadith number 98. Imam al-Tirmidhi has mentioned this sermon in Hadith nos. 1628,
2046, 2085. Imam Ahmed bin Hanbal has given us the longest and perhaps the most complete version
of this sermon in his Masnud, Hadith no. 19774.)

One can heed words of wisdom and guidelines from the last sermon
(khutbah) of the prophet (SAWS). His sermons emphasized on the
following:
 Sacredness of a Muslim’s life and property
 The importance of propagating this message to all others (A Muslim’s

responsibility thus does not end by following the religion)

 A reminder that everyone is fully accountable for their deeds and

Allah (God) will take every person into account. If everyone heeded
to this fact alone, the world would be a much better place today.
 “Hurt no one so that no one may hurt you.” These words of the

prophet are self explanatory.

 The prohibition of dealing with interest (Numerous accounts in Quran

and Hadith prohibit taking, giving or being a part of any transaction

dealing with interest).
 “You will neither inflict nor suffer any inequity.” These words of the
prophet are self explanatory.
 The awareness of satan and how satan can work to deviate us from

the right path and doing evil things.

 Rights of women over men and rights of men over women.

 Treatment of women with kindness.

 Modesty and chastity in women.

 The importance of worshiping Allah (saying your five daily prayers

(Salah), fasting during the month of Ramadan, giving charity (Zakat)

and performing pilgrimage (Hajj).
 Equality amongst all (blacks, white, Arabs, non-Arabs, etc.)

 The need to establish justice.

 Islam is the final divine religion (Last prophet and Last Book).

Let’s do our part in following the prophet’s message and

propagating the message to everyone we know.

Isra and Mi’raj

This article is about the ascending of Muhammed from earth to heaven. For
other uses of ascension, see Ascension.

‫والمعراج‬, al-’Isrā’ wal-Mi‘rāj), are the two parts of a Night Journey that, according
to Islamic tradition, the Muhammad took during a single night around the year
621. It has been described as both a physical and spiritual journey. A brief
sketch of the story is in sura 17 Al-Isra of the Quran, and other details come
from the Hadith, supplemental writings about the life of Muhammad. In the
journey, Muhammad travels on the steed Buraq to "the farthest mosque"
where he leads other prophets in prayer. He then ascends to heaven where he
speaks to God, who gives Muhammad instructions to take back to the faithful
regarding the details of prayer.

According to traditions, the journey is associated with the ‘Lailat al Mi'raj’ as

one of the most significant events in the Islamic calendar.
Islamic sources

The event of Isra and Mi'raj are referred to briefly in the Qur'an. For greater
detail, they have been discussed in supplemental traditions to the Qur'an,
known as Hadith literature. Within the Qur'an itself, there are two verses in
chapter 17, which has been named after the Isra, and is called "Chapter Isra"
or "Sura Al-Isra". There is also some information in Sura An-Najm, which some
scholars say is related to the Isra and Mi'raj.

Of the supplemental writings, hadith, two of the best known are by Anas ibn
Malik, who would have been a young boy at the time of Muhammad's journey.

Qur'an

“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.”

Quran, Chapter 17 (Al-Isra) verse 1

“And [remember, O Muhammad], when We told you, "Indeed, your Lord has
encompassed the people." And We did not make the sight which We showed
you except as a trial for the people, as was the accursed tree [mentioned] in
the Qur'an. And We threaten them, but it increases them not except in great
transgression.”

Quran, Chapter 17 (Al-Isra) verse 60

And he certainly saw him in another descent,

At the Lote-tree of the Utmost Boundary -
Near it is the Garden of Refuge -
When there covered the Lote Tree that which covered [it]
The sight [of the Prophet] did not swerve, nor did it transgress [its limit].
He certainly saw of the greatest signs of his Lord.

Quran, Chapter 53 (An-Najm), verses 13-18

Hadith
The whole incident of Isra and Mi'raj is mentioned in great details in the
following hadith narrated by Anas ibn Malik:

The Prophet said, "While I was at the House in a state midway between sleep
and wakefulness, (an angel recognized me) as the man lying between two men.
A golden tray full of wisdom and belief was brought to me and my body was
cut open from the throat to the lower part of the abdomen and then my
abdomen was washed with Zam-zam water and (my heart was) filled with
wisdom and belief.

Al-Buraq, a white animal, smaller than a mule and bigger than a donkey was
brought to me and I set out with Gabriel. When, I reached the nearest heaven.
Gabriel said to the heaven gate-keeper, 'Open the gate.' The gatekeeper asked,
'Who is it?' He said, 'Gabriel.' The gate-keeper; who is accompanying you?'
Gabriel said, 'Muhammad.' The gate-keeper said, 'Has he been called?' Gabriel
said, 'Yes.' Then it was said, 'He is welcomed. What a wonderful visit his is!'
Then I met Adam and greeted him and he said, 'You are welcomed O son and a
Prophet.'

Then we ascended to the second heaven. It was asked, 'Who is it?' Gabriel
said, 'Gabriel.' It was said, 'Who is with you?' He said, 'Muhammad' It was
asked, 'Has he been sent for?' He said, 'Yes.' It was said, 'He is welcomed.
What a wonderful visit his is!" Then I met Jesus and Yahya (John the Baptist)
who said, 'You are welcomed, O brother and a Prophet.'

Then we ascended to the third heaven. It was asked, 'Who is it?' Gabriel said,
'Gabriel.' It was asked, 'Who is with you? Gabriel said, 'Muhammad.' It was
asked, 'Has he been sent for?' 'Yes,' said Gabriel. 'He is welcomed. What a
wonderful visit his is!' (The Prophet added). There I met Joseph and greeted
him, and he replied, 'You are welcomed, O brother and a Prophet!'

Then we ascended to the 4th heaven and again the same questions and
answers were exchanged as in the previous heavens. There I met Idris and
greeted him. He said, 'You are welcomed O brother and Prophet.'

Then we ascended to the 5th heaven and again the same questions and
answers were exchanged as in previous heavens. There I met and
greeted Aaron who said, 'You are welcomed O brother and a Prophet".
Then we ascended to the 6th heaven and again the same questions and
answers were exchanged as in the previous heavens. There I met and
greeted Moses who said, 'You are welcomed O brother and a Prophet.' When I
proceeded on, he started weeping and on being asked why he was weeping,
he said, 'O Lord! Followers of this youth who was sent after me will enter
Paradise in greater number than my followers.'

Then we ascended to the seventh heaven and again the same questions and
answers were exchanged as in the previous heavens. There I met and
greeted Abraham who said, 'You are welcomed o son and a Prophet.'

Then I was shown Al-Bait-al-Ma'mur (i.e. Allah's House). I asked Gabriel about
it and he said, This is Al Bait-ul-Ma'mur where 70,000 angels perform prayers
daily and when they leave they never return to it (but always a fresh batch
comes into it daily).'

Then I was shown Sidrat al-Muntaha (i.e. a tree in the seventh heaven) and I
saw its ‘Nabk’ fruits which resembled the clay jugs of Hajr (i.e. a town in
Arabia), and its leaves were like the ears of elephants, and four rivers
originated at its root, two of them were apparent and two were hidden. I asked
Gabriel about those rivers and he said, 'The two hidden rivers are in Paradise,
and the apparent ones are the Nile and the Euphrates.'

Then fifty prayers were enjoined on me. I descended till I met Moses who
asked me, 'What have you done?' I said, 'Fifty prayers have been enjoined on
me.' He said, 'I know the people better than you, because I had the hardest
experience to bring Bani Israel to obedience. Your followers cannot put up
with such obligation. So, return to your Lord and request Him (to reduce the
number of prayers.' I returned and requested Allah (for reduction) and He
made it forty. I returned and (met Moses) and had a similar discussion, and
then returned again to Allah for reduction and He made it thirty, then twenty,
then ten, and then I came to Moses who repeated the same advice. Ultimately
Allah reduced it to five. When I came to Moses again, he said, 'What have you
done?' I said, 'Allah has made it five only.' He repeated the same advice but I
said that I surrendered (to Allah's Final Order)'" Allah's Apostle was addressed
by Allah,

"I have decreed My Obligation and have reduced the burden on My slaves, and
I shall reward a single good deed as if it were ten good deeds.”

Sahih al-Bukhari, volume 4,Book 54, Hadith number 429

Narrated Jabir bin 'Abdullah: That he heard Allah's Apostle saying, "When the
people of Quraish did not believe me (i.e. the story of my Night Journey),
I stood up in Al-Hijr and Allah displayed Jerusalem in front of me, and I began
describing it to them while I was looking at it."

Sahih al-Bukhari, Volume 5, Book 58, Number 226

Narrated Ibn 'Abbas: Regarding the Statement of Allah:

"And We granted the vision (Ascension to the heavens) which We made you
see (as an actual eye witness) was only made as a trial for the people." (17.60)
The sights which Allah's Apostle was shown on the Night Journey when he
was taken to Bait-ul-Maqdis (i.e. Jerusalem) were actual sights, (not dreams).
And the Cursed Tree (mentioned) in the Quran is the tree of Zaqqum (itself).

Sahih al-Bukhari, Volume 5, Book 58, Number 228

Narrated Abu Huraira:

“On the night Allah's Apostle was taken on a night journey (Mi'raj) two cups,
one containing wine and the other milk, were presented to him at Jerusalem.
He looked at it and took the cup of milk. Gabriel said, "Praise be to Allah Who
guided you to Al-Fitra (the right path); if you had taken (the cup of) wine, your
nation would have gone astray."

Sahih al-Bukhari, Volume 7, Book 69, Number 482

Narrated Anas bin Malik: The Prophet said: "While I was walking in Paradise
(on the night of Mi'raj), I saw a river, on the two banks of which there were
tents made of hollow pearls. I asked, "What is this? O Gabriel' He said, 'That is
the Kauthar which Your Lord has given to you.' Behold! Its scent or its mud
was sharp smelling musk!"”

Sahih al-Bukhari, Volume 8, Book 76, Number 583

It is narrated on the authority of Abdullah bin Umar that when the Messenger
of Allah (peace be upon him) was taken for the Night journey, he was taken to
Sidrat-ul-Muntaha, which is situated on the sixth heaven, where terminates
everything that ascends from the earth and is held there, and where terminates
every- thing that descends from above it and is held there. (It is with reference
to this that) Allah said: "When that which covers covered the lote-tree" (al-
Qur'an, 3.16). He (the narrator) said: (It was) gold moths. He (the narrator
further) said: The Messenger of Allah (peace be upon him) was given three
(things): he was given five prayers, the concluding verses of Sura al-Baqara,
and remission of serious Sins for those among his Ummah who associate not
anything with Allah.

Sahih Muslim, Book 1, Number 329

Some of the things that the Muhammad (P. B. B. U. H.) saw on this
Blessed Night are as follows:
1. Allah enabled the Prophet (P. B. B. U. H.) to see the world (dunya) like an old woman.
However, this old woman was wearing a great deal of jewelry, and in this there is an indication
signifying the reality of the world.
2. Allah enabled the Prophet (P. B. B. U. H.) to see Iblees. The Prophet (P. B. B. U. H.) saw
something on the side of the road which did not dare to stand in his way or speak to him. What
the Prophet saw was Iblees-e-La’een.
3. On his journey, the Prophet P. B. B. U. H.) smelled a very nice odour. He asked Jibril (a.s.)
about this pleasant scent and Jibril (a.s.) informed him this good smell was coming from the
grave of the woman whose duty used to be to comb Pharaoh’s daughter’s hair. This woman was
a good, pious believer. One day, as she was combing Pharaoh’s daughter’s hair, the comb fell
from her hand. At this she said, “Bismillah“. Pharaoh’s daughter asked her, “Do you have a god
other than my father?” The woman said, “Yes. My Lord and the Lord of your father is Allah.”
Pharaoh’s daughter told her father what had happened. Pharaoh demanded this woman
blaspheme and leave Islam, but she refused. At that, Pharaoh threatened to kill her children. He
brought a great pot of water and built a great fire under it. When the water boiled, Pharaoh
brought her children and started to drop them into that pot one after the other. Throughout all
this, the woman remained steadfast to Islam, even when Pharaoh reached her youngest child, a
baby boy still breast feeding, but she felt pity for him. At that, Allah enabled this child to speak.
He said to his mother,
“O Mother, be patient. The torture of the Hereafter is far more severe than the torture of this life,
and do not be reluctant, because you are right.”
At this the woman requested Pharaoh collect her bones and the bones of her children and bury
them in the same grave. Pharaoh promised her that then dropped her into that boiling water. She
died as a martyr. The good odour the Prophet smelled coming from her grave is an indication of
her high status.
4. During his trip, the Prophet (P. B. B. U. H.) saw people who were planting and reaping in two
days. Jibril (a.s.) told the Prophet, “These were the people who fight for the sake of Allah
(mujahidun).”
5. The Prophet (P. B. B. U. H.) also saw people whose lips and tongues were clipped with
scissors made of fire. Jibril (a.s.) told the Prophet, “These are the speakers of sedition (fitna) who
call people to misguidance.”
6. He also saw a bull which exited a very small outlet, then was trying in vain to return through
that small outlet. Jibril (a.s.) told the Prophet (P. B. B. U. H.), “This is the example of the bad
word-once spoken, it cannot be returned.”
7. The Prophet (P. B. B. U. H.) saw people grazing like animals, with very little clothing on their
private parts. Jibril (a.s.) told the Prophet (P. B. B. U. H.), “These are the ones who refused to
pay zakat.”
8. The Prophet (P. B. B. U. H.) saw angels smashing some people’s heads with rocks. These
heads would return to the shape they had been, and then the angels would smash their heads
again-and so on. Jibril (a.s.) told the Prophet (P. B. B. U. H.), “These are the ones whose heads
felt too heavy to perform prayer–the ones who used to sleep without praying.”
9. On his journey the Prophet (P. B. B. U. H.) saw people who were competing to eat some
rotten meat-ignoring meat that was sliced and unspoiled. Jibril (a.s.) told the Prophet, “These are
people from your nation who leave out that which is permissible (halal), and consume that which
is forbidden (haram). “This reference was to the fornicators, that is, the ones who left out the
permissible (marriage) and committed sins (fornication).
10. Also, the Prophet (P. B. B. U. H.) saw people who were drinking from the fluid coming from
the bodies of the fornicators, (water mixed with blood). Jibril (a.s.) indicated to the Prophet these
were the ones who were drinking the alcohol which is prohibited in this world.
11. The Prophet (P. B. B. U. H.) saw people scratching their faces and chests with brass finger
nails. Jibril (a.s.) said, “These are the examples of those who commit gossip (gheebah).”

Religious belief

The Isra is the part of the journey of Muhammad from Mecca to Jerusalem.
begins at a time when Muhammad was in the Masjid al-Haram, when the
Gabriel came to him, and brought Buraq, the traditional heavenly steed of the
prophets. Buraq carries Muhammad to the Masjid Al Aqsa, the "Farthest
Mosque", in Jerusalem. Muhammad alights, tethers Buraq to the Western
Wall and performs prayer, where on God's command he is tested by Jibriel. It
was told by Anas ibn Malik that Muhammad said: Jibril brought me a vessel of
wine and a vessel of milk, and I chose the milk. “Jibril said: ‘You have chosen
the Fitrah (natural instinct).’ In the second part of the journey, the Mi'raj (an
Arabic word that literally means “ladder”), Buraq takes him to the heavens,
where he tours the seven circles of heaven, and speaks with the earlier
prophets such as Abraham (ʾIbrāhīm), Moses (Musa), John the Baptist (Yaḥyā
ibn Zakarīyā), and Jesus (Isa). Muhammad is then taken to Sidrat al-Muntaha –
a holy tree in the seventh heaven that Gabriel is not allowed to pass.
According to Islamic tradition, God instructs Muhammad that Muslims must
pray fifty times per day; however, Moses tells Muhammad that it is very
difficult for the people and urges Muhammad to ask for a reduction, until
finally it is reduced to five times per day.

Mi'raj (Night Ascension) or Miraj-un-Nabi and Modern Science:

It has been an on going discussion and debate for hundreds of years concerning the method
of travel of Holy Prophet Muhammad, peace and blessing be upon him and his progeny
during the Mi'raj. Many things have been said regarding this journey and its being physical or
only spiritual even though from the Glorious Qur'an and the Ahadith there is no doubt that it
was a physical ascension.

However, one problem from the point of view of science prevented some people in believing
the reality and thus, the Mi'raj of Holy Prophet Muhammad (saw) was recorded as being
simply spiritual. Another group went a step further and believed that this complete event was
simply a dream and that Holy Prophet Muhammad (saw) experienced the Mi'raj during his
sleep!

The heavenly journey went against the scientific and natural laws of today such as: the law
of gravity of the earth; its speed of travel of 25,000 miles per hour; the weightlessness of an
object that is outside of the airspace of earth; the fact that it is not possible to breathe the air
that is outside our atmosphere; the various cosmic rays; meteorites and air pressure; and
the speed of light that goes at the speed of approximately 300,000 kilometers a second; and
other such examples.

Fortunately however, it must be known that through scientific research and investigation, the
space scientists of the Soviet Union successfully launched Sputnik I. The world's first
artificial satellite was about the size of a basketball, weighed only 183 pounds, and took
about 98 minutes to orbit the Earth on its elliptical path, on October 4, 1957. They were able
to demonstrate to mankind with ease, that they could overcome such problems as the
gravitational pull, cosmic rays, problems with breathing in space, and others, through various
technologically designed and built equipment and instruments.

Even today, the space science research is ever increasing and the scientists and
researchers are confident that in a matter of time, they will be able to place life on one of the
planets in our solar system; just as today, they have opened up the exploration to the moon
and the planet Mars.

These scientific progresses and advancements in technology and industry are a clear proof
that such a celestial travel (that of Holy Prophet Muhammad, peace and blessing be upon
him and his progeny on the night of Mi'raj) is possible and can not be classified as
something that was impossible.