Tareek Alhedaya – Israa' 2/part 2

At the fourth Heaven, Prophet Muhammad (PBUH) met Idris (AS). At the fifth heaven he met Harun (AS), brother of Musa (AS). Allah (SWT) said, “And appoint for me a helper from my family, Harun (Aaron), my brother”. (20:29-30). At the sixth heaven Prophet Muhammad (PBUH) met Musa (AS) who at that instance did not direct the Prophet (PBUH) to do anything. Reaching the seventh heaven, he met Ibrahim (AS) who considered him one of his offspring (being an offspring of Isma’el (AS)) and told him in a fatherly fashion,  “You are going to be in the presence of Allah (SWT), so focus on your Ummah’s (nation’s) affairs”. Ibrahim (AS) was the one who called us “Muslims”. Musa (AS), Isa (AS) and other prophets were all Ishaq’s (Isaac’s) (AS) offspring.

After he had ascended the to seventh heaven he reached Sedrat al Montaha (The lote tree of the utmost boundary over the seventh heaven beyond which none can pass). This was mentioned in the Qur’an, “Near Sidrat al Montaha, Near it is the Paradise of Abode, When that covered the lote-tree which did cover it”(53: 14-16), where the phrase “which did cover it” is not very clear. Yet, when Prophet Muhammad (PBUH) says that Allah (SWT) covered it, then no human being could ever describe it due to its enormous dazzling radiance, pureness and beauty. However, when Prophet Muhammad (PBUH) says, “I saw it” then he, undoubtedly, must have seen it and this was verified in the Qur’an when Allah (SWT) said, “The sight of Prophet Muhammad (PBUH) turned not aside (right or left), nor it transgressed beyond the limit (ordained for it)” (53:17). In the following verse, “Indeed he (Prophet Muhammad (PBUH)) did see of the Greatest Signs, of his Lord (Allah)”. (53: 18) Scholars of Qur’anic exegesis and Arabic linguists differed with each other about the interpretation of the word “the Greatest” whether it meant he saw the greatest sign ever, or he saw many great signs of Allah (SWT)? Did Allah (SWT) distinguish Prophet Muhammad (PBUH) with a certain “greatest” sign from other Prophets? 

On another note in the verse “So Allah revealed to his slave Muhammad (PBUH) through Jibril “Gabriel” (AS) whatever he revealed” (53: 10). Who was the one who revealed? Was it a revelation of Allah (SWT) through Jibril (AS), or was it Allah (SWT) directly, with no intermediaries? There is a Prophet’s Hadith clarifying this matter, “Then Allah (SWT) enjoined fifty prayers on my followers.”[1] So Allah (SWT) was the One Who revealed to His slave, directly, with no intermediaries. It was mentioned earlier that siyam (Fasting), Hajj and zakat were all ordained to Prophet Muhammad (PBUH) through Jibril (AS). The only exception to this was salah, which was ordained directly by Allah (SWT). No sooner had Prophet Muhammad (PBUH) heard the order of “prescribed” prayers, than he obeyed. However, on his way back, he met Musa (AS) who had extensive experience with the Jews and their arguments and disputes so he asked Prophet Muhammad (PBUH) to appeal to Allah for reducing the number of prayers. Some people question the logic of this incident (the fact that the Prophet (PBUH) kept going back and forth between Allah (SWT) and Musa (AS) asking for a reduction of the fifty prayers and after reaching five prayers he was shy to ask for any further reduction), to which I would like to say that we should actually concentrate on the underlying meaning of the incident rather than the events of the incident itself. In one of the narrations of Al–Bukhari, it was mentioned that each time Prophet Muhammad (PBUH) returned back to Allah, requesting a reduction of prayers, He (SWT) reduced it by 10 prayers. In another narration, it was mentioned that He (SWT) reduced half the number of prayers each time. In Muslim’s narration, which we should abide by, it was mentioned that each time Allah (SWT) reduced it five prayers at a time. Thus, Prophet Muhammad (PBUH) went back and forth to Allah (SWT) nine times requesting for a reduction.

This is logical if one was to consider that he who is in the presence of his beloved would surely hate to leave him. Hence, when Prophet Muhammad (PBUH) was told to go back to Allah, to ask him for a reduction, he was glad of getting the chance to get back to Allah’s presence again. Though Prophet Muhammad (PBUH) never argued with Allah (SWT), he was glad in these instances of being able to meet Allah (SWT) again. He who prays with utter submissiveness hates to quit his prayers.  Thus, every time Prophet Muhammad went back to Allah he was motivated by two things, firstly his own wish to be at his Lord’s presence. Secondly he feared of experiencing the same difficulties Musa (AS) had with the Jews. This was an extraordinary matter that no human being had ever been through except for Muhammad (PBUH), which is why a lot of people find it difficult to comprehend. According to Hadith, Prophet Muhammad (PBUH) was too shy to go back to Allah after the last reduction He (SWT) made. “Now I feel shy of asking my Lord again,” said Prophet Muhammad (PBUH)[2].

While most human beings consider religious duties a tough burden, Prophet Muhammad (PBUH), and since he is a true slave of Allah (SWT), considered it a gift from Allah (SWT). Prophet Muhammad (PBUH) after finishing the five prescribed prayers used to continue praying when he returned to his house at the end of the day. If any issue worried him he would hasten to prayers. While others fell asleep, he would stay awake performing his prayers till his feet swelled. When being alone his post-tashahhud (testimony) invocations were lengthy, however, he was always careful not to protract his invocations when he was the Imam. Aisha (RA) described Prophet Muhammad (PBUH)’s prayers, how his sujood and Ruku’ (bowing) and Tashah’ud were long, and how he prolonged his night prayers until his feet were swollen. When she once asked him why he spent so much time and effort in praying he replied, “Should I not be a thankful slave.”[3] He truly considered the matter of prayer as a gift from Allah (SWT) and so he taught us that Allah (SWT) granted us the gift of prostrating before Him. To reinforce our appreciation of this meaning of this relation between Allah (SWT) and His Prophet (PBUH) consider the fact that he always hastened to prayer when he worried about an issue or the fact that he used to say to Bilal, (one of his companions famous for being the one to call for prayer) “O Bilal, comfort us (by calling for prayer)” when it was time for prayer. Consider also Imam Malik’s (a famous Muslim Scholar) saying, “Whenever I need to talk to Allah (SWT) I pray, and whenever I need to listen to Allah (SWT), I read the Qur’an.”  

Prayers were ordained in the heavens, which is the most important point about this issue since it indicates its importance to Allah (SWT). What is also worth noting is that wudu is a necessary precedent to prayers. People who complain of being absentminded during their prayers, can easily overcome this problem if they were to consider that with each limb washed while abluting, their sins are wiped with every drop of water used as mentioned by Prophet Muhammad (PBUH) in one of his hadith. If you commit a sin using your tongue (e.g. lying) for instance between two prayers, while washing your mouth (during ablution) remember that sin and ask Allah (SWT) for forgiveness and repentance. Allah’s Apostle once said, “If there was a river at the door of anyone of you and he took a bath in it five times a day would you notice any dirt on him?” They said, “Not a trace of dirt would be left.” The Prophet added, “The same goes for the five prayers with which Allah blots out (annuls) evil deeds.” [4]Verily the Messenger of Allah (PBUH) said, “Five (daily) prayers and from one Friday prayer to the (next) Friday prayer, and from Ramadhan to Ramadhan are expiations for the (sins) committed in between (their intervals) provided one shuns the major sins.”[5] The Prophet (PBUH) did not mention Hajj as it is a duty that should be done at least once in a lifetime. Tayamumm was legislated by Allah (SWT) to draw our attention to the importance of wudu. To let us know that standing before our Lord (SWT) necessitates taharh (purity), not just mere cleanliness. Allah (SWT) said, “For Allah loves those who turn to him constantly and He loves those who keep themselves pure and clean” (2:222) in this last verse Allah (SWT) talked about Al–tawabeen (those who turn to Allah constantly). These are people who keep turning constantly to their Lord though no sins may have been committed.   Prophet Muhammad (PBUH) himself used to ask the forgiveness of Allah (SWT) and repent to Him seventy times a day.

He who performs ablution though he is already purified since his last ablution is like adding light upon light. The Prophet (PBUH) describes his Ummah saying, “On the Day of Resurrection, my followers will be called “Al-Ghurr Al-Muhajjalun” from the trace of ablution and whoever can increase the area of his radiance should do so (i.e. by performing ablution regularly).”[6] Accordingly the more you perfect your ablution the more you perfect your prayer and the more submissive you become. Allah (SWT) describing the believers said, “Successful indeed are the believers, those who offer their Salat (prayers) with all solemnity and full submissiveness” (23:1-2). Hence, submissiveness is the first stage of prayers.

On a separate note, most people incorrectly distinguish in tashahhud (concluding prayers) between the tahyat (greetings said in the first half of the tashahhud, “All the greetings, prayers and good things are due to Allah, Peace be upon you, O Prophet as well as Allah’s Mercy and blessings. Peace be upon the pious servants of Allah. I testify that there is no god but Allah and that Muhammad is the Messenger of Allah.”) The second half of tashahhud is the supplication to Allah (SWT) to send His Mercy on Muhammad (PBUH) (“Send Your Mercy upon Muhammad and on the family of Muhammad, as You have sent Your Mercy upon Ibrahim and the family of Ibrahim. O Allah, send Your blessings upon Muhammad and the family of Muhammad, as You have sent Your blessings upon Ibrahim and the family of Ibrahim, for You are the Most Praiseworthy, the Most Glorious.”). The Prophet (PBUH) used to say the whole tashahhud in both the second sajda (prostration) as well as the last one. Some people say that the tahyat are the greetings of Allah (SWT) to His Messenger, which is not true, and they are simply the words said by Prophet Muhammad (PBUH) as we have learned them from our ancestors. By saying the last tashahud, prayer is completed, yet Prophet Muhammad (PBUH) was not to leave the presence of his Lord that quickly, so he used to prolong his supplications after his last tashahud. To sum up, Al esra’ w’alorooj is a miracle which cannot pass without noting the most important incident that took place then: the ordaining of prayers. 

There are two opposing views about whether Prophet Muhammad (PBUH) had seen Allah (SWT) at Sedrat Al Montaha or not. Aisha (RA) said, “A liar that is he who says that Muhammad saw his Lord”. “Muhammad did see his Lord, I swear by Allah,” said Ibn Abbas (RA), who held the opposing view. Both views are to be respected and neither should be accused of lying, however to understand the difference in both views one must understand what is meant by viewing in this instance. Aisha (RA) wanted to ensure that people did not conceive Prophet Muhammad’s (PBUH) viewing of Allah as a form of personifying Allah (SWT) in a certain form that would limit him to time or space. On the other hand and although Ibn Abbas (RA) supported the fact that the Prophet (PBUH) saw Allah (SWT), he acknowledged that such viewing did not involve any form of personification since he supported the Hadith narrated on the authority of Abu Dharr: I asked the Messenger of Allah (PBUH), “Did you see thy Lord?” He said, “He is a Light; how could I see Him.”[7] On the authority of Abu Huraira: “The people said, “O Allah’s Apostle! Shall we see our Lord on the Day of Resurrection?” The Prophet said, “Do you have any difficulty in seeing the moon on a full moon night?” They said, “No, O Allah’s Apostle.” He said, “Do you have any difficulty in seeing the sun when there are no clouds?” They said, “No, O Allah’s Apostle.” He said, “So you will see Him, like that.”[8] Always keep in mind that whenever Allah (SWT) is mentioned one must conceive that Allah (SWT) has no likeness.

Allah (SWT) said: “some faces that Day shall be Nadirah (shining and radiant, looking towards their Lord” (75:22-23) here one should notice two words, “that Day” and ‘Nadirah’ for they both indicate that only on the Day of Judgment shall we be allowed to see our Lord (SWT). Nadira means that faces of people have changed and are not the same as before, but they have become worthy of looking towards their Lord. Hence, none will see Allah (SWT) except on the Day of Judgment and only when their faces are radiant.

Man becomes dust twice, first before creation and secondly after death. Disbelievers on the Day of Judgment say ‘Woe unto me, Would that I were (mere) dust” (78:40) because dust praises Allah and so is better than a disbeliever. Hence, we will not see Allah (SWT) before we became dust first and then become a different form. In Musa’s (AS) request “O my Lord, Show me (Yourself) that I may look upon you” (7:143) we gather that there is a difference between “Show me” and “Look upon you” because he couldn’t “look upon Him” unless he was prepared for such an event. What is also astonishing is the polite reply of Allah (SWT) to Musa’s (AS) fair request. In another verse Allah (SWT) said to Muhammad: “in order that we might show him (Muhammad (PBUH)) of our Ayat (proofs, evidence, lessons, signs, etc.)” (17:1).

Nevertheless, Muhammad did not request that. This is the difference between Muhammad (PBUH) and Musa (AS) if we are to distinguish between them, for the Qur’an tells us, “We make no distinction between one another of His Messengers” (2:285). Musa’s creed is different. For example, when Pharaoh followed Musa (AS) he said, “Nay, verily with me is my Lord. He will guide me.” (26:62), so he advanced himself over the name of Allah (SWT). However when Prophet Muhammad (PBUH) was in the cave along with his companion, Abu Bakr, he said, “Be not sad (or afraid), surly Allah is with us” (9:40) Muhammad (PBUH) advanced Allah (SWT) over himself. Yet the Qur’an equaled between both since neither would be able to look at their Lord on their own, unless He (SWT) allowed them to do so. One should note that Allah (SWT)’s reply to Musa (AS), “You can not see Me” (7:143) He did not say you will not see me. “And when Musa came at the time and place appointed by Us, and his Lord (Allah) spoke to him; he said: “O my Lord! Show me (Yourself), that I may look upon You.” Allah said: “You cannot see Me, but look upon the mountain; if it stands still in its place then you shall see Me.” So when his Lord appeared to the mountain, He made it collapse to dust, and Mûsâ (Moses) fell down unconscious. Then when he recovered his senses he said: “Glory be to You, I turn to You in repentance and I am the first of the believers.” (7:143) Allah (SWT) showed Himself to the mountain, which could not endure the event so it crumbled to dust. Musa (AS) fell down unconscious because he saw the mountain to which his Lord appeared fall to dust, so what would have happened if Musa had actually seen His Lord?

If Allah (SWT) wanted Musa to see Him He would have allowed it. The effect of the Qur’an on the mountain was mentioned in another verse, “Had We sent down this Qur’an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah.” (59:21) meaning all creatures fear Allah (SWT). Why did Allah (SWT) choose the mountain in both verses? It is as if the Allah wanted to show how the rock solid mountain was able to perceive the Qur’an and understand it so it humbled itself fearing Allah. How about us Muslims? We should, being Muslims, fully love the Qur’an and humble ourselves to it from the very first verse to the very last.

Hence Musa’s (AS) form at the time and place could not enable him to see his Lord (SWT).

As for Muhammad (PBUH), “Glorified (and Exalted) be He (Allah) [above all that (evil) they associate with Him Who took His slave for a journey by night” (17:1).

Hence, Allah (SWT) took Muhammad (PBUH) in order to show him His signs. “Indeed he (Muhammad (PBUH)) did see of the Greatest Signs, of his Lord (Allah), Have you then considered Al-Lât, and Al-‘Uzzâ (two idols of the pagan Arabs)” (53:18-19). These two verses were not coincidently sequent. Actually it is as if Allah (SWT) wanted to say to those who worship idols that Muhammad (PBUH) saw and acknowledged his Lord just as you’ve seen yours despite of the great difference between the only TRUE Lord and your fake (gods) idols.

This verse indicates too that Prophet Muhammad (PBUH) saw his Lord however his sight was not in any comprehensible manner that we could imagine. If the saying of Ibn Abbas is to be taken as true sight of Allah (SWT) then this is a unique and unprecedented event. If we, Muslims, are going to be able to see Allah (SWT) on the Day of Judgment, then why can’t we comprehend Muhammad’s (PBUH) viewing of his Lord when Allah (SWT) said, “Indeed he (Muhammad (PBUH)) did see of the Greatest Signs, of his Lord (Allah)” (53:18)

Again we emphasize that Al Esra’ w’aloooj was a miracle out of which many things should be learned. Firstly, salah was ordained for Muhammad (PBUH) and his Ummah. Secondly, Prophet Muhammad (PBUH) performed a prayer in which he was the Imam of all prophets and apostles. Thirdly, Prophet Muhammad (PBUH) ascended to the heavens meeting many prophets starting with Adam until Ibrahim and then to the Paradise of Abode near Sedrat al montaha.

The episode was broadcasted on 19/9/2004