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This verse of the glorious Quran speaks of an important event in the life of the Holy Prophet Muhammad, and that is of the event of Mi‘raj.

The timing of this revelation could not have been more appropriate, as it was revealed at a crucial time in the life of the Holy Prophet and the stage of Islam. The revelation brings the good news to our Holy Prophet of the great future of the religion of Islam and success of the true message of Islam.

This verse also focus on an issue as to the Mi‘raj itself which is spiritual in nature. Here it is conspicuously clear that the Holy Prophet was shown a vision, quite the contrary opinion held by many to be a physical experience.

In order for us to have a reasonable understanding of Islam and of Allah, it is important for us to have the right concept. Without the right or true concept of something or someone, it will be difficult for us to comprehend the true nature of that thing or person.

In the case of Mi‘raj, putting aside logic and man-coined conclusions, let us refer to those close to our Holy Prophet and see what they have reported in support to the spiritual concept of the Mi‘raj.

It is on record that one of the closest person to the Holy Prophet was Bibi Aisha, and she held the belief that the Holy Prophet's experience of Mi‘raj was in a vision, and not physical. (c.f. Tabari, Zamakshari and Ibn Kathir in their commentaries on 17:1). The actual phrase used that "he was transported only in spirit (bi ruhihi) while his body did not leave its place."

In Bukhari, it is related that when the angel came to the Holy Prophet on another night, "his heart saw, and his eyes slept but his heart did not sleep; and such are the Prophets, their eyes sleep, but their hearts did not sleep, then Gabriel accompanied him and carried him to heaven (Bukhari 61:24).

Again it is written, "And he awoke and he was in the sacred mosque" (B:98:37). In another of Bukhari's Hadith, it is written, "whilst I was in a state between that of one sleeping and one awake" (Bukhari 59:6).

These are just some of the authentic records which shows clearly that the Mi‘raj was a spiritual experience of the Holy Prophet, and was not a physical one.

If for argument sake, we interpret the Mi‘raj as a physical journey of the Holy Prophet, let us examine some of the ramifications of such a notion.

First and foremost, it will signal us that the Holy Prophet Muhammad was much more than a normal mortal being, something which he emphatically denied time and again. Many times he was questioned by his opponents that he was a true prophet of God, if so, then perform certain miracles and they would believe in him. His only reply was "I am an ordinary mortal just like yourself."

Secondly, mounting a physical Buraq and riding to the Heavens would defy the laws of nature. Holy Quran says, "there is no incongruity in the nature made by Allah".

Thirdly, nothing physical can enter a spiritual domain. A physical Holy Prophet, together with a physical Buraq, cannot enter a spiritual abode such as the Heavens. (Holy Quran)

It is a strong point of argument today, in this modern age that human beings are constant visitors to the moon, space and other planets, could not Holy Prophet, the greatest of all humans, have had the power to physically visit the Heavens?

This question raises some interesting arguments. The first is, on the level on human, Holy Prophet had no modern spacecraft and all other machinations, such as oxygen equipment, to make the trip beyond the clouds. Then the facts of him visiting the great prophets such as Adam, Moses, Noah, Jesus, etc. seem that they are in heavens above the clouds. This too will run counter to the concept of Jannat as explained in the Holy Quran.

In view of the facts put forward that the Holy Prophet's journey was a spiritual event and not physical, I ask our readers to make their own conclusion and see the rationale in interpreting this important passage in the life of our beloved Prophet Muhammad.

We may want to entertain the argument that such a miracle of our Holy Prophet journeying to the heavens is not impossible with the help of Allah, but we must remember that miracles as such has no place in Holy Quran and the life of our Holy Prophet. Indeed the messenger of Allah performed miracles, but only miracles in compliance with the laws of nature as set down by Allah. The greatest miracle by our beloved Prophet was his success in transforming a nation in the deepest depth of sin and unrighteousness into a most God-fearing and noble people.

All this within a period of twenty three years. So much was love and enthusiasm for Allah infused into them that they embarked on the spreading of Islam in all corners of the globe.

In conclusion, not only the concept of Mi‘raj must be rightly understood, but also the significance of this great event must not be forgotten. In this time of trials and hardships, let us all pray sincerely for the gift of understanding to carry the message of Quran to one and all.

What non-Ahmadis Muslims say about the Mi‘raj of the Holy Prophet Muhammad

It is a common understanding that those who say that the Mi‘raj of the Holy Prophet Muhammad was a spiritual event, are classed as Ahmadis and such are Kafirs, outside the pale of Islam, according to the ulema. However, in history of Islamic writings, we can show the world that there are prominent non-Ahmadi scholars who say that the Mi‘raj was no more than a vision the Prophet experienced, as indicated below.

Maulana Yusuf Ali:

"Let us now consider S.xvii (that is Sura 17) by itself. It opens with the Mystic Vision of the Ascension of the Holy Prophet: he was transported from the Sacred Mosque to the farthest Mosque (of Jerusalem) in a night and shown some signs of God".

Maulana Marmaduke Pickthall:

"Bani Israil, the Children of Israel, begins and ends with references to the Israelites. Verse i relates to the Prophet's vision, in which he was carried by night upon a heavenly steed to the Temple of Jerusalem, whence he was caught up through the seven heavens to the very presence of God".

Maulana Muhammad Asad:

"The Prophet's night journey, (Isra) from Mecca to Jerusalem and his subsequent ascension (Mi‘raj) to heaven are, in reality, two stages of one mystic experience dating to almost exactly one year before the exodus to Medina."

Dr. Allama Khadim Rahmani Nuri:

"Glory be to Him (by His creatures whose hearing and seeing are so limited that they can do nothing for Him but glorify Him) who conveyed His bondsman (Muhammad, who is blessed to hear and see the mysteries) by night (of Mi‘raj by means of His vision, and not physically) from the Sacred Masjid (of Makkah) to the Remote Masjid (of Jerusalem)".

The late Ali Ahmad Khan Jullundir:

"Glory be to Him (God) who did take His servant on a night (in vision) from the sacred mosque to the mosque of Jerusalem, whose precincts and environment We have blessed."

Maulana Abdul Majid Daryabadi:

"The vision may refer to the miraculous experience of Ascension or to any other miraculous spiritual experience..."

Ali Akbar:

"Regarding the Mi‘raj, of the Holy Prophet Muhammad some Muslims hold the view or are of the belief that it was a physical ascension, and others hold that it was a spiritual vision.

I hold the latter view, because this gives us a clear insight as to the total state of purity which the Holy Prophet's soul had attained, in order to enable it to pass through those intense barriers without hindrance until it reaches its Lord."

Other great Muslim translators of the Holy Quran, also agreed that the Mi‘raj of the Prophet was a Mystic Vision - Maulana Abul Kalam Azad, Maulana Husayn Hykal, Syed Ameer Ali, Sliman Ben Ibrahim, Dr. Muhammad T. Al-Hilali and Dr. Muhammad Muhsin Khan.

Celebration of Isra and Mi‘raj an innovation

It seems that many Muslims in the world are bent upon creating their own religious practice, out of ignorance or maybe sentiments. The celebration of Isra and Mi'raj is one of them. May I mention that all event that was needed to be celebrated has been mentioned in Hadith. The Mi'raj is certainly not one of them. Those who hold such so-called religious Functions are clearly implementing an innovation (Bid‘at).

No Authority for Celebration

Beginning from the Night chosen for the celebration of Isra and Mi'raj has been deemed among the scholars of hadith as authentic. Should such celebration of any particular night be acceptable, the Holy Prophet Muhammad would have clarified it to the people, either by word or by practice. And had such a thing occurred it would have become known and common, and the companions would have transmitted it to us. But they never did. If the celebration of this night had been lawful, they would have been the first to do it. The Prophet also is the most sincere in guiding people and fulfilled his mission. Now if the glorification and celebration of that night had something to do with Islam, the Prophet would never had neglected it or concealed it. Since nothing about this was narrated from the Messenger and his companions, therefore, glorification and celebration of that night has absolutely nothing whatsoever to do with Islam.

Warning about Innovation

It is reported in the Sunan of Abu Dawud and Tirmidhi that al Irbad ibn Sariyah said, "The Messenger of Allah gave us a sermon by which our hearts were filled with fear and tears came to our eyes. We said, "O Messenger of Allah, it is as though this is a farewell Sermon, so counsel us." He said: "I counsel you to fear Allah and to give absolute obedience, even if a slave becomes your leader. Verily he among you who lives (long) will see very great controversy, so you must keep to my Sunnah, and that of the rightly guided (in beliefs and actions) Caliphs after me; cling to them stubbornly. Beware of newly invented matters for every invented matter is an innovation, and every innovation is a going astray and every going astray is in the Hell Fire".

A Word of Caution to Muslims

There are many other narrations such as the above which the Muslims had accepted and kept their Iman intact throughout the centuries of Islam. But it seems that the Muslims of today are more learned and are willing to defy Allah and His Messenger and introduce something more to Islam with irrational arguments and spurious quotations. Indeed innovations are unnecessary additions to the religion. Innovations are something new to Islam. Any innovation in the religion is implied by the person performing it that Islam is incomplete and has faults, because by innovating and adding to Islam, one presents Islam as not being complete, and a contradictions to the saying of Allah "This Day I have perfected for you your religion". This newly invented innovation is an obvious contrast to the traditions of the Messenger and should be discarded immediately.

I hope by the Grace of Allah in this short presentation I have been able to be convincing enough for the seeker of truth to reject this (Bid‘at) of celebrating the night of Isra and Mi‘raj and warning against it those who are indulging in this un-islamic practice. Surely it has nothing to offer anyone, but only to incur the wrath of Allah.

Since Allah has been so kind and merciful to us, and has defined the path that is necessary for implementation, I felt it necessary for me to call to attention my Muslim brothers and sisters to desist from practising or encouraging others to celebrate or hold religious functions which has no foundation in the practice of Islam.

May Allah guide us to the right path. Ameen.