There are only three references in the Glorious Qur’an to the extraordinary mystical journey of the Prophet Muhammad (peace be upon him) known as al-Isra` wal-M`iraj. These occur in surah BaniIsra’il, chapter 17 verse 1 and verse 60 and in surah al-Najm, chapter 53 verses 1 through 18. These Qur’anic references, however, are limited compared to the extensive and detailed accounts found in the prophetic traditions (ahadith) and the sirah literature.
Because of the expansive nature of the evidences concerning al-Isra’ wal-M`iraj and moreover because of the extraordinariness of the event itself, scholars of Islam have interpreted it as a rich and multi-vocal experience which contains numerous lessons for Muslims. I would like to reflect on this mystical experience of the Prophet Muhammad (pbuh), taking account of the historical context of the event as well as the nature of the journey, to draw out a critical message that should inform the practices/disposition of every conscientious Muslim.
Historical context of al-Isra` wal-M`iraj
From the historical perspective, it is paramount for us to appreciate that al-Isra’ wal-M`iraj occurred at one of the most difficult periods in the life of the Prophet Muhammad (pbuh), almost exactly one year prior to the hijrah. At this time in his life he had lost his two most important pillars of support. The death of his uncle Abu Talib followed by his beloved wife Khadija was a devastating blow to his mission. Because of these great losses, it came to be known as the year of sadness or sorrow. The Prophet Muhammad (pbuh) was now left defenceless in the face of a relentless enemy.
Because of his precarious position the Prophet (pbuh) decided to leave hard-hearted Makkans and try to preach his message to the people of the nearby city of Ta’if. But the people of Ta’if were no more receptive to his message and encouraged street urchins to drive him out of the city. Traditions inform us that the Prophet (pbuh) was humiliated and stoned until blood was flowing freely from his wounds and dripping at his feet. And as he lay outside the city of Ta’if a forlorn and scorned man, he made one of his most poignant prayers which clearly articulate his anguish and the state of despair he found himself in at this time:
O my Lord! I complain to you of my weakness, the lack of my resourcefulness and of my humiliation before the people. O most Merciful of those who are merciful. You are the Lord of the oppressed and my Lord. To whom have you entrusted me, to an unsympathetic foe, who receives me with hostility, or to an enemy to whom you have given control over my affair? I do not care for anything so long as you are not displeased with me. Your pardon is that which I desire the most. I seek shelter and assistance in the light of your countenance, which dispels all sorts of darkness and which remedies the condition of this world and the hereafter.
Within a few weeks of this most difficult period in the life of the Prophet Muhammad (pbuh) al-Isra’ wa-al-M`iraj occurred. Many scholars have therefore concluded that these difficult circumstances provided the impetus for this nocturnal mystical journey (sabab al-M`iraj).
Two Stages of a Single Mystical Journey
Putting all the evidences together the following picture emerges of the nature of the mystical journey. On the 27th night of Rajab in the twelfth year of his prophethood and one year before his migration from Makkah to Madina, the Prophet Muhammad (pbuh) was accompanied on a nocturnal mystical journey, first to al-Masjidal-Aqsa in Jerusalem (known as al-Isra’) where he prayed with earlier Prophets of God, such as Abraham, Moses and Jesus (peace be upon all of them). From there the Prophet Muhammad (pbuh) ascended through the seven heavens to the lote tree (known as al-Mi`raj), where he witnessed some of God’s glorious signs.
A Pedagogy of Hope and Reassurance
Al-Isra’ wal-M`iraj as seen from the historical perspective represents a pedagogy of hope and reassurance. The Prophet Muhammad (pbuh) finds himself at his lowest ebb, yet his faith remains strong, and God, the Most Merciful, through al-Isra’ wal-M`iraj provides the Prophet (pbuh) with the reassurance of His Omnipotence. The Prophet Muhammad (pbuh) gets a glimpse of God’s glorious signs through his ascension of the seven heavens. Shortly after this uplifting spiritual experience the Prophet Muhammad (pbuh) left Makkah and was joyously welcomed to Madina where he became the leader of a new society whose destiny was to change the fortunes of the Arabian Peninsula forever.
This is also the relevance of al-Isra’ wal-M`iraj in our personal lives as we journey along in the quest for meaning and transcendence. The lesson is clear that no matter what difficulty we may be encountering in our own historical sojourns we must never lose hope. If life is to be sustained, hope must remain, even when confidence is wounded and trust impaired. Without hope there can only be despair. Notwithstanding the despondency which abound both within and outside our community, it is the responsibility and duty of the conscientious believer to keep the spirit of hope alive in our communities. We need to celebrate the triumph of the human spirit against all odds. There are many Qur’anic passages that exhort us in this regard. The most striking of these come from surah al-Inshirah, chapter 94, verses 5-8: Verily after difficulty there is ease. After difficulty there is ease. And when the difficulty is over still strive, and make your Lord the object of your striving (Q 94:5-8)
Dr. A. Rashied Omar is the Imam at the Claremont Road Mosque in Cape Town and Research Scholar of Islamic Studies and Peacebuilding at University of Notre Dame, USA.
Al-Isra’ wal-M`iraj –
A Pedagogy of Hope & Reassurance
Imam Dr. A. Rashied Omar
There are only three references in the Glorious Qur’an to the extraordinary mystical journey of the Prophet Muhammad (peace be upon him) known as al-Isra` wal-M`iraj. These occur in surah BaniIsra’il, chapter 17 verse 1 and verse 60 and in surah al-Najm, chapter 53 verses 1 through 18. These Qur’anic references, however, are limited compared to the extensive and detailed accounts found in the prophetic traditions (ahadith) and the sirah literature.
Because of the expansive nature of the evidences concerning al-Isra’ wal-M`iraj and moreover because of the extraordinariness of the event itself, scholars of Islam have interpreted it as a rich and multi-vocal experience which contains numerous lessons for Muslims. I would like to reflect on this mystical experience of the Prophet Muhammad (pbuh), taking account of the historical context of the event as well as the nature of the journey, to draw out a critical message that should inform the practices/disposition of every conscientious Muslim.
Historical context of al-Isra` wal-M`iraj
From the historical perspective, it is paramount for us to appreciate that al-Isra’ wal-M`irajoccurred at one of the most difficult periods in the life of the Prophet Muhammad (pbuh), almost exactly one year prior to the hijrah. At this time in his life he had lost his two most important pillars of support. The death of his uncle Abu Talib followed by his beloved wife Khadija was a devastating blow to his mission. Because of these great losses, it came to be known as the year of sadness or sorrow. The Prophet Muhammad (pbuh) was now left defenceless in the face of a relentless enemy.
Because of his precarious position the Prophet (pbuh) decided to leave hard-hearted Makkans and try to preach his message to the people of the nearby city of Ta’if. But the people of Ta’if were no more receptive to his message and encouraged street urchins to drive him out of the city. Traditions inform us that the Prophet (pbuh) was humiliated and stoned until blood was flowing freely from his wounds and dripping at his feet. And as he lay outside the city of Ta’if a forlorn and scorned man, he made one of his most poignant prayers which clearly articulate his anguish and the state of despair he found himself in at this time:
O my Lord! I complain to youof my weakness, the lack of my resourcefulness and of my humiliation before the people. O most Merciful of those who are merciful. You are the Lord of the oppressed and my Lord. To whom have you entrusted me, to an unsympathetic foe, who receives me with hostility, or to an enemy to whom you have given control over my affair? I do not care for anything so long as you are not displeased with me. Your pardon is that which I desire the most. I seek shelter and assistance in the light of your countenance, which dispels all sorts of darkness and which remedies the condition of this world and the hereafter.
Within a few weeks of this most difficult period in the life of the Prophet Muhammad (pbuh) al-Isra’ wa-al-M`irajoccurred. Many scholars have therefore concluded that these difficult circumstances provided the impetus for this nocturnal mystical journey (sabab al-M`iraj).
Two Stages of a Single Mystical Journey
Putting all the evidences together the following picture emerges of the nature of the mystical journey. On the 27th night of Rajab in the twelfth year of his prophethood and one year before his migration from Makkah to Madina, the Prophet Muhammad (pbuh) was accompanied on a nocturnal mystical journey, first to al-Masjidal-Aqsa in Jerusalem (known as al-Isra’) where he prayed with earlier Prophets of God, such as Abraham, Moses and Jesus (peace be upon all of them).From there the Prophet Muhammad (pbuh) ascended through the seven heavens to the lote tree (known as al-Mi`raj), where he witnessed some of God’s glorious signs.
A Pedagogy of Hope and Reassurance
Al-Isra’ wal-M`iraj as seen from the historical perspective represents a pedagogy of hope and reassurance. The Prophet Muhammad (pbuh) finds himself at his lowest ebb, yet his faith remains strong, and God, the Most Merciful, through al-Isra’ wal-M`iraj provides the Prophet (pbuh) with the reassurance of His Omnipotence. The Prophet Muhammad (pbuh) gets a glimpse of God’s glorious signs through his ascension of the seven heavens. Shortly after this uplifting spiritual experience the Prophet Muhammad (pbuh) left Makkah and was joyously welcomed to Madina where he became the leader of a new society whose destiny was to change the fortunes of the Arabian Peninsula forever.
This is also the relevance of al-Isra’ wal-M`iraj in our personal lives as we journey along in the quest for meaning and transcendence. The lesson is clear that no matter what difficulty we may be encountering in our own historical sojourns we must never lose hope. If life is to be sustained, hope must remain, even when confidence is wounded and trust impaired. Without hope there can only be despair. Notwithstanding the despondency which abound both within and outside our community, it is the responsibility and duty of the conscientious believer to keep the spirit of hope alive in our communities. We need to celebrate the triumph of the human spirit against all odds. There are many Qur’anic passages that exhort us in this regard. The most striking of these come from surah al-Inshirah, chapter 94, verses 5–8:
فَإِنَّ مَعَ الْعُسْرِ يُسْرًا (5) إِنَّ مَعَ الْعُسْرِ يُسْرًا (6)
فَإِذَا فَرَغْتَ فَانْصَبْ (7) وَإِلَى رَبِّكَ فَارْغَبْ (8)
Verily after difficulty, there is ease. After difficulty there is ease.
And when the difficulty is over still strive, and make your Lord the object of your striving (Q 94:5-8)