Al Isra Wal Miraj: A Miracle Confirmed by the Qur'an and Sunnah
The Night Journey (Al Isra) and Ascension (Miraj) are established in Surahs Al-Isra' and An-Najm. The hadiths of Al Isra Wal Miraj are authentically documented in the books of Sunnah beyond any doubt regarding their authenticity. (1) A discussion occurred between the Prophet ﷺ and the Quraysh when he recounted to them what happened during the Al Isra. Had the journey been merely a dream, as some claim, there would have been no reason for such a discussion. After all, does anyone debate a dreamer about what they see in their dreams?
Qadi Iyad said, “Had it been a dream, it would not have been a sign or miracle. The disbelievers would not have found it improbable or denied it, and the weak among those who accepted Islam would not have apostatized and been tempted by it, for such dreams are not rejected. The disbelievers’ response proves they understood that his account pertained to his physical body and wakeful state.” (2)
Historians have differed in pinpointing the exact date of Al Isra Wal Miraj, leading to numerous opinions. Sheikh Rashid Rida favored the view that it occurred a year before the Hijrah, a stance also adopted by Ibn Hazm, who specified the night of the 27th of Rajab, which became the widely accepted and practiced view. It was on a Monday night and occurred after the Prophet's departure to Ta'if. (3)
The Orientalist View on Al Isra Wal Miraj
The general stance of Orientalists toward the Prophet ﷺ is based on their rejection of his prophethood. They study the biography of the Prophet ﷺ through two main perspectives:
- Muhammad, the human being endowed with all qualities of genius, who managed to unify the Arabs and establish a vast state.
- Muhammad’s spiritual experience, which they interpret as mere illusions that led him to believe he was receiving divine revelation.
They subjected the Prophet's miracles to rational scrutiny, attempting to explain his experiences as the result of various influences. Montgomery Watt expressed this view by suggesting that belief in Al Isra Wal Miraj, where Jibreel accompanied the Prophet ﷺ to Jerusalem and then ascended with him to the heavens, could be accepted as merely a vision seen by Muhammad rather than an actual event. (4)
The Influence of Orientalist Thought on Arab Thinkers
Some Muslim writers and intellectuals, influenced by Orientalist views, continue to adopt these perspectives to this day. As an example, we present the works of Muhammad Husayn Haykal in The Life of Muhammad (5) and Abu Abdullah Al-Zanjani's commentary on the Isra entry in the Encyclopedia of Islam, written by B. Schrieke. (6)
Haykal consistently referred to the Prophet ﷺ in his over 600-page book simply as “Muhammad” without adding salutations or titles such as “Prophet” or “Messenger.” This deviation appears to imitate the Orientalists, who are excused for this as they do not believe in his prophethood. However, for a Muslim, it is inappropriate to mention the Prophet ﷺ by name without reverence.
Haykal argued that Al Isra Wal Miraj could only be understood as a sublime spiritual experience, a state of inner purity, undertaken solely by the spirit in line with contemporary scientific understanding. He claimed that science today acknowledges such experiences, where “the convergence of healthy forces radiates the light of truth. When a soul as powerful and authoritative as Muhammad's reaches its peak, it ascends at night from Al-Masjid Al-Haram to Al-Masjid Al-Aqsa to witness divine signs.” According to Haykal, this view aligns with modern science and symbolizes profound spiritual meanings, portraying the spiritual unity of Muhammad’s soul with the universe.
Haykal interpreted the events of Al Isra Wal Miraj as moments of contemplation that manifested to the Prophet's soul, stating: “If you were to ask those who claim that the Night Journey was solely spiritual, they would not find it strange given what contemporary science has uncovered about hypnotic states that enable people to describe events occurring in distant locations. What then of a spirit that encompasses the spiritual life of the entire universe and, through the power granted by Allah, connects with the mysteries of existence from its beginning to its end?”
Haykal further suggested that Al Isra Wal Miraj could represent a state of wakeful contemplation, during which Muhammad’s soul transcended metaphysical barriers, stating: “In the spiritual life of Muhammad lies a supreme and noble meaning. During Al Isra Wal Miraj, this powerful spirit embodied the unity of existence in its ultimate perfection. Neither time nor space, nor any other barriers, stood before Muhammad’s mind and soul at that moment. All boundaries collapsed before his insight, and the entire universe united in his consciousness, encompassing everything from eternity to eternity.”
Abu Abdullah Al-Zanjani, commenting on the Isra entry in the Encyclopedia of Islam, argued that the belief that the Prophet ﷺ physically ascended was due to the companions' excessive love for him, so they didn’t understand or reflect well upon his statements on the subject. He believed that a careful examination of the narrations attributed to the Prophet ﷺ by the companions and interpreters would indicate that the Night Journey was purely spiritual, guided by reason and science.
He contended that rational thinking and contemplation of the narrations do not support the idea that Jibreel physically split the Prophet’s blessed chest, nor would a rational person believe it. He further questioned whether reason or science could accept that concepts such as faith, knowledge, wisdom, forbearance, Islam, and certainty could be placed in a golden basin or that the trait of malice could be washed away with water. He concluded that these descriptions from the beginning of the Night Journey clearly indicate it was a spiritual experience.
To sum it up, the miracle of Al Isra Wal Miraj is a matter of faith that does not conform to rational logic. It is unsurprising that Orientalists reject the Prophet’s miracles, including Al Isra Wal Miraj, as they do not believe in his prophethood. However, it is strange that some Muslim writers adopt these views, echo them, and defend them. Miracles cannot be subjected to rational interpretation. How can reason and modern science explain the miraculous birth of Jesus without a father, his speech in the cradle, or his ascension to the heavens!
The Orientalist Giorgio discussed the claim that Al Isra Wal Miraj were merely a dream, considering this opinion acceptable without dispute, and the incident is not miraculous. He noted that in dreams, we can converse not only with those who have died in our time but also with those who passed away centuries ago, and we know they are dead. Yet, this does not seem strange to us when we speak to them in our dreams.
Giorgio explained that veils are lifted before our eyes in dreams, long distances are shortened, and in dreams, we can fly over mountains and leap effortlessly. We can visit strange places, and we cannot measure time as we experience it in dreams.
He concluded that Al Isra Wal Miraj are religious doctrines that do not conform to rational logic. If the science of physics does not accept them, he still respects Islamic belief and accepts what it presents from a religious standpoint. He added that Christians also hold beliefs that physics does not accept, yet we still accept it and they remain integral to their faith. (7)
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- Fath al-Bari, Book of the Virtues of the Ansar, Chapter 41, Hadith 3886, Vol. 7/196; Chapter 42, Vol. 7/201, Hadith 3997; Nawawi’s Sharh Sahih Muslim, Book of Faith, Chapter on the Beginning of Revelation to the Prophet ﷺ, 2/268459, Hadith 259; Chapter on the Night Journey of the Prophet ﷺ to the Heavens and the Obligation of Prayer, 2/274, Hadith 259.
(2) Ash-Shifa bi Ta'rif Huquq al-Mustafa, p. 253.
(3) Rashid Rida, Muhammad Rasulullah ﷺ, p. 89.
(4) Montgomery Watt, Muhammad at Mecca, translated by Shaaban Barakat, p. 208.
(5) Muhammad Husayn Haykal, The Life of Muhammad, pp. 202-210.
(6) B. Schrieke, Isra' Entry in the Encyclopedia of Islam (Arabic Edition), p. 713.
(7) Constance Giorgio, A New Perspective on the Biography of the Messenger of Allah, translated by Muhammad Al-Tunji, pp. 136-143.
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