Mairaj---The Night of Journey

Society Religion & Philosophy
1

Little History and Significance of Shab-e-Mairaj

In the name of Allah, the beneficent the merciful.
On 27th Rajab, all the Muslim believers celebrate this as a grand day of Meraj as “Grand Eid” and all the Muslims should be proud to have such a prophet like Holy Prophet Muhammad, peace and blessing be upon him and his progeny (Ahlul Bayt), to whom Almighty Allah (swt) was also proud and had invited him to visit and talked with very nearer distance as mentioned in the Glorious Qur’an (Qhaba Qhausain 53:9).
Also note that, the Meraj of the Holy Prophet Muhammad, peace and blessing be upon him and his progeny has taken place more than once. However, it should be mentioned that Meraj in which the daily Salat was made incumbent, without doubt, occurred before the death of Hazrat Abu Talib, who passed away in the 10th year of Besat. Unmistakably, from the Ahadith and books of history, it is mentioned that on the night of Meraj, Allah (swt) gave the order of the five daily Salat as being mandatory upon the Islamic Nation.
The darkness of the night had spread across the horizon and silence reigned over the face of nature. The time had arrived when the living creatures take rest and sleep so that they might recuperate from their activities of the previous day. Holy Prophet Muhammad (saw), was also not an exception to this law of nature and he wished to take rest after offering his prayers (Salat) in the house of “Umm-e-Hani”, the daughter of his uncle and sister of Amir al-Mominin Ali (pbuh) in the blessed city of Makkah. However, suddenly he heard a voice; it was the voice of the Archangel Jibreel (pbuh) who said to him:
“This night you have to perform a very unique journey and I have been ordered to remain with you. You will have to traverse different parts of the world mounted on an animal named al-Buraq.”
Holy Prophet Muhammad, peace and blessing be upon him and his progeny began his historical night journey, along with the trusted protector of the revelation, the Angel Jibreel (pbuh) from the house of “Umm-e-Hani”, with the aide of his steed al-Buraq.
“After some time, Angel Jibreel (pbuh) stopped Holy Prophet Muhammad (saw) and said to perform the Salat. Holy Prophet Muhammad (saw) dismounted from al-Buraq and performed Salat. Jibreel (pbuh) said, ‘Do you know where you just prayed?’ Holy Prophet Muhammad (saw) replied to him in negative. Jibreel (pbuh) said, ‘In Taibah (Madinah), that place where your travelers will go.’ After this, Holy Prophet Muhammad (saw) got back onto al-Buraq and continued the journey.”

Imam Jafar Sadiq and Imam Ali Rida (pbut)“Once again, Angel Jibreel (pbuh) stopped Holy Prophet Muhammad (saw) and said, ‘Perform the Salat.’ Holy Prophet Muhammad, peace and blessing be upon him and his progeny once again dismounted al-Buraq, and performed Salat there. Jibreel (pbuh) asked Holy Prophet Muhammad (saw), ‘Do you know where you just prayed?’ It is the Mountain of Sinai - the place where Prophet Musa / Moses (pbuh) spoke to Allah (swt).”
“Once again, Holy Prophet Muhammad, peace and blessing be upon him and his progeny ascended al-Buraq and continued. Shortly afterwards, Angel Jibreel (pbuh) said, ‘Get down and perform the Salat.’ Then again Jibreel (pbuh) questioned, ‘Do you know where you just prayed?’ Holy Prophet Muhammad (saw) replied in negative, to which he answered, In Bait al-Laham (Bethlehem) - the place which is near to Baitul Maqdis and this is the place where Prophet Isa al-Masih (pbuh) was born.”
Then they reached Baitul Maqdis, which is located in today’s Zionist occupied Jerusalem and is also known as Masjid al-Aqsa (the Furthest Mosque) and Holy Prophet Muhammad (saw), proceeded to tie the reins of al-Buraq to the same ring that the great Prophets (before him) used to tie their animal to. After this Holy Prophet Muhammad, peace and blessing be upon him and his progeny entered the Masjid and it was here that he met Ibrahim, Musa, Isa and the rest of the Prophets (pbut). They all gathered around him and they all proceeded to get ready for Salat. Holy Prophet Muhammad, peace and blessing be upon him and his progeny had no doubt that the Salat would be lead by Angel Jibreel (pbuh), however when the lines for the Salat were being formed, Angel Jibreel (pbuh) placed his hand on the shoulder of Holy Prophet Muhammad (saw) and pushed forward. Angel Jibreel (pbuh) also took part in the Salat behind him along with the various Prophets (pbut).
On the second part of his journey, he proceeded from this spot to the skies (heavens). Holy Prophet Muhammad (saw), then observed the stars and the systems of the world and conversed with the souls of the previous prophets, and also with the angels of the heavens, peace and blessing be upon them all. Holy Prophet Muhammad (saw) saw the centre of the tortures and the blessings (hell and heaven) and became fully aware of the secrets of creation, the extent of the universe and the signs of the Omnipotent Allah (swt).
Then Holy Prophet Muhammad, peace and blessing be upon him and his progeny, continued his journey and reached Sidrat ul Muntaha (Beyond this point nobody has access including Angel Jibreel (pbuh)). There he found it fully covered with splendor, magnificence and grandeur, and then he returned back by the way he had traveled. Holy Prophet Muhammad (saw), first came to Baitul Maqdis and then to Makkah. It was daybreak when he dismounted at the house of Umm-e-Hani from al-Buraq which had taken him into space. Holy Prophet Muhammad, peace and blessing be upon him and his progeny related this matter to Umm-e-Hani and the following night, he made it known to the assemblies of Quraysh as well. The word of his travels spread from mouth to mouth amongst all the groups, and now more than ever, the Quraysh were upset (with him).
According to an old tradition, the Quraysh asked the account of its structure, and Holy Prophet Muhammad, peace and blessing be upon him and his progeny, not only described the physical particularities of Baitul Maqdis, rather, he even informed them of the event that took place between Baitul Maqdis and Makkah. Holy Prophet Muhammad (saw) said to them that he met the caravan of such and such tribe who lost their camel and he asked them to give him water and Holy Prophet Muhammad (saw) drank water from their container. So they asked about the Quraysh caravan and he replied to them that he saw them at Taim. So Quraysh became very excited and it was not long after that the travelers (of that caravan) reported the exact events (as had occurred).

Proof of Isra and Miraj (Shab-e-Meraj, Lailat-ul-Miraj) in the Glorious Qur’an:
The Heavenly Journey of Holy Prophet Muhammad, peace and blessing be upon him and his progeny has been straight forwardly explained in two Surahs of the Glorious Qur’an.
In the Surah al-Isra (Surah 17 - also known as Bani Isra’il), it is mentioned: Glory be to Him Who made His servant (Prophet Muhammad) to go on a night from the Sacred Mosque (Masjid al-Haram) to the Farthest Mosque (Masjid al-Aqsa) of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing. (Glorious Qur’an, 17:1)
From this verse, we come to the conclusion that Holy Prophet Muhammad, peace and blessing be upon him and his progeny traveled with his physical body (servant) through the worlds of Ascension. Further, by the greatness of the Hidden Power, Holy Prophet Muhammad (saw) was able to complete this journey in a very short span of time.
Allah (swt) starts His speech with the phrase (Subhan) which denotes the fact that Allah (swt) is free from all deficiencies - but He does not stop here. Rather, He makes the ascension the reason for His greatness by saying ‘made to travel’ (Isra) so that others do not imagine that the means of this journey was through causes of the natural world and with normal, ordinary means of transportation. This would have made his journey something that could have been denied. Rather, this journey was accomplished by relying upon the power of Allah (swt) and His specific and special blessings.
Although this verse states that the start of the journey was from Masjid al-Haram and ended at Masjid al-Aqsa, this does not contradict the fact that Holy Prophet Muhammad, peace and blessing be upon him and his progeny in addition to this trip, also had other trips towards the higher world, since another part of the journey of Ascension of Holy Prophet Muhammad (saw) is explained in verses of Surah an-Najm.
From the time Holy Prophet Muhammad, peace and blessing be upon him and his progeny told the Quraysh, ‘I saw the angel of revelation (when he received the first revelation) in his original and pure state,’ all the Quraysh raised up to mock him. Glorious Qur’an, in response to the thoughts of the ignorant people replies: “Will you then argue with him about what he saw? He certainly saw him (Jibreel) during his other ascent to the Lote-tree (in the seven heavens) near which is Paradise. When the tree was covered with a covering, (Muhammad’s) eyes did not deceive him, nor did they lead him to falsehood. He certainly saw the greatest (signs) of the existence of his Lord.” (Glorious Qur’an, 53:12-18)
The object of this grand journey was to make known to Holy Prophet Muhammad, peace and blessing be upon him and his progeny the various aspects of the existence of the great universe.
A person asked our 4th Imam, Imam Ali bin Hussain (as): “Is there a particular place for Allah (swt)?”
Imam Ali bin Hussain (as) replied: “no.”
The man said: “Then why did He make his Holy Prophet Muhammad, peace and blessing be upon him and his progeny, journey through the skies?”
Imam Ali bin Hussain (as), replied: “He made him ascend so that he might become aware of the expanse of the universe and see and hear wonderful things, the like of which had not been seen and heard by the eyes and ears before.”

http://www.ezsoftech.com/islamic/meraj.asp

2

Adopted from Mariful Qur’aan by Mufti Mohammed Shafi (RA)

سُبۡحَـٰنَ ٱلَّذِىٓ أَسۡرَىٰ بِعَبۡدِهِۦ لَيۡلاً۬ مِّنَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ إِلَى ٱلۡمَسۡجِدِ ٱلۡأَقۡصَا ٱلَّذِى بَـٰرَكۡنَا حَوۡلَهُ ۥ لِنُرِيَهُ ۥ مِنۡ ءَايَـٰتِنَآ*ۚ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ
Pure is He Who made his servant travel at night from al-Masjid al-Har am to al-Masjid al-Aqsa the environs of which We have blessed, so that We let him see some of Our signs. Surely, He is the All Hearing, All Seeing. [1]

Commentary
Described in this verse is the event of Mi’raj (the Ascent to the heavens, or al-Isra’, the midnight journey of the Holy Prophet ~ which is a signal honor and distinctive miracle of our Messenger of Allah (Sallaho Alaihe Wassallam). The word: أَسۡرَىٰ (asra) is a derivation from: أِسۡرَىٰ (isra’) which literally means to make someone travel at night. After that, the introduction of the word: لَيۡلاً۬ (lailan) also makes this sense very clear. Then, by placing this word as a common noun, the indication released was that during this event the time spent was that of a part of the night - not even that of the whole night. The journey from al-Masjid al-Haram to al-Masjid al-Aqsa mentioned in this verse is called al-ٰIsra’ and the name of the journey from here to the seven heavens is al-Mi’raj. Isra’ stands proved under the definitive textual authority of this verse and the Mi’raj finds mention in the verses of Surah an-Najm and is proved by AHadith appearing in an uninterrupted succession. The word: **بِعَبۡدِهِ **(His servant) used here for the Holy Prophet (Sallaho Alaihe Wassallam) is special. It shows that, in this magnificent setting of honor and welcome, when Allah Ta’ala, on His own, elects to call someone ‘His servant’, a unique bond of love lies embedded therein and that this is the highest honor any man could ever have.

This is similar to what has been said in another verseعِبَادُ ٱلرَّحۡمَـٰنِ ٱلَّذِينَ يَمۡشُونَ عَلَى ٱلۡأَرۡضِ هَوۡنً۬ا (and the servants of Ar-Rahman [the Most Merciful] are those who walk on the Earth gently - al-Furqan, 25:63) where the objective is to increase the prestige of those who are acceptable with Him. From here, we also learn that the highest achievement man is capable of is to become a perfect servant of Allah - for, on this eve of special honor, the quality of ideal servitude, out of his many attributes of perfection, was chosen. Then, the presence of this expression yields yet another beneficial outcome in that no one gets the wrong impression of divinity from this wonderful journey by night which, from its beginning to the end, is full of extra-habitual miracles. This is something like what happened with the Christians who fell into deception over the event of Sayyidna 'Isa (AS) being raised unto the heavens. For this reason, by saying عَبۡدِ ('abd: servant), it was declared that, despite all those attributes, achievements and miracles, the Holy Prophet (Sallaho Alaihe Wassallam) was still a servant of Allah, not god.

The Qur’an, Sunnah and ‘Ijma’ prove that the Mi’raj was physical:
It is proved from the text of the Holy Qur’an, and from Ahadith coming in uninterrupted succession mentioned later that the entire journey of the Isra’ and Mi’raj was not simply spiritual, instead, it was physical like the journey of anyone else. The very first word of the Holy Qur’an in this Surah: سُبۡحَـٰنَ (Subhan: Pure is He!) carries a hint in this direction because this word is used to register wonder or introduce a great marvel. Had the Mi’raj been merely spiritual, just a matter of dream, what was there so unusual about it? As for a dream, every Muslim, even every human being, can see it and report that he or she went to the heavens, did this and did that.

The second indication embedded in the word: عَبۡدِ ('abd: servant) also points out in the same direction because 'abd is no spirit all by itself, instead, it is the name of the combination of body and spirit.

In addition to that, when the Holy Prophet (Sallaho Alaihe Wassallam) related the event of Mi’raj to Sayyidah Umm Hanl (RA), she advised him not to mention it before anyone otherwise people would falsify it even more. Had this been the matter of a dream, what was there in it that needed to be falsified?

After that, when he did tell people about it, the disbelievers of Makkah called it a lie and made fun of him, so much so that some neo-Muslims became apostates (murtadd) after hearing the news. If this would have been the matter of a dream, the likelihood of such reactions was least warranted. And that he had experienced some spiritual Mi’raj in the form of a dream, before this or after that, does not become contrary to it. According to the majority of Muslim scholars, the word: ٱلرُّءۡيَا (ar-ru’ya) in the verse of the Qur’an: ~) وَمَا جَعَلۡنَا ٱلرُّءۡيَا ٱلَّتِىٓ أَرَيۡنَـٰكَ (And We showed you the scene - 17:60) means: رُءُیَھُ: seeing). But, it has been expressed through the word: رُویا (ru’ya, which is frequently used in the sense of seeing a dream). The reason for this expression could be that this thing has been called ru’ya in the sense of a simile. This is like someone seeing a dream. And if, ru’yii is taken to mean dream itself, then, it is also not too far out to say that the event of Mi’raj, in addition to its being physical, also transpired, before or after it, in the form of a spiritual Mi’raj as a dream as well. Therefore, the saying, that it was a dream, reported from Sayyidna 'Abdullah ibn 'Abbas (RA) and Umm al-Mu’minin Sayyidah 'Aishah (RA) is also correct in its place - but, it does not necessarily imply that physical Mi’raj did not take place.

It appears in Tafsir al-Qurtubi that the Ahadith relating to the event of al-Isra’ are recurrent and uninterrupted. Naqqash has reported related narratives from twenty Sahabah of the Holy Prophet (Sallaho Alaihe Wassallam). Then, Qadi ‘Iyad has given additional details in Al-Shifa’ (Qurtubi).

Imam Ibn Kathir has, in his Tafsir, reported all these narratives and after applying the standard rules of scrutiny has mentioned the names of twenty-five Sahabah from whom these reports come. Their names are:

Sayyidna 'Umar ibn al-Khattab,
Sayyidna 'Ali al-Murtaza,
Sayyidna 'Abdullah ibn Mas’ud,
Sayyidna Abu Dharr al-Ghifari,
Sayyidna Malik ibn Sa’sa’ah,
Sayyidna Abu Hurairah,
Sayyidna Abu Sa’ld al-Khudri,
Sayyidna 'Abdullah ibn 'Abbas,
Sayyidna Shaddad ibn Aws,
Sayyidna Ubaiyy ibn Ka’b,
Sayyidna 'Abd ar-Rahman ibn al-Quraz,
Sayyidna Abu Hayyah ,
Sayyidna Abu Laila,
Sayyidna 'Abdullah ibn 'Umar,
Sayyidna Jablr ibn ‘Abdullah,
Sayyidna Hudhayfah ibn Yaman,
Sayyidna Buraidah,
Sayyidna Abu Ayyub al-Ansari,
Sayyidna Abu ‘Umamah,
Sayyidna Samurah ibn Jundub,
Sayyidna Abu al-Hamra’,
Sayyidna Suhayb al-Rumi,
Sayyidah Umm Hani’,
Umm al-Mu’minin Sayyidah ‘A’ishah,
Sayyidah Asma’ bint Abi Bakr,
After that, Ibn Kathir said:

As for the Hadith of al-Isra’, there is a consensus of all Muslim on it. Only heretics and atheists have denied it. (Ibn Kathir)

A brief account of Mi’raj as reported by Ibn Kathir
After having explained the present verse in his Tafsir along with a detailed background of relevant Ahadith, Imam Ibn Kathir has said: The truth of the matter is that the journey of Isra’ came to pass when the Holy Prophet (Sallaho Alaihe Wassallam) was awake, not dreaming. From Makkah al-Mukarramah to Baitulmaqdis, the journey was covered on buraq (a special heavenly horse to ride). When he reached the gate of Baitulmaqdis, he tied the buraq close to the gate, entered the Masjid of Baitulmaqdis and offered two rakaat of Tahiyyatul-masjid (prayer in honor of the Mosque) facing its orientation. After that, a staircase was brought which had steps to go up from below. Through this staircase, he went to the first heaven. After that, he went to the rest of the heavens. [Only Allah knows the reality of this staircase - what it was and how did it work and things like that. In our day too, many kinds of stairs are in use. There are stairs that escalate automatically and there are elevators that take one up. Therefore, falling into any doubt or suspicion about this miraculous staircase is not right.] On every heaven, the resident angels greeted him and on every heaven, he met blessed prophets who were stationed on a particular heaven, such as, Sayyidna Musa (AS) on the sixth heaven, and Sayyidna Ibraheem Khalillullah (AS) on the seventh heaven. After that, he went beyond the stations of all these blessed prophets and reached a plain where he could hear the sound of the pen writing destinies. And he saw the Sidratul-muntaha, the Far Tree in Jannah, on which moths in gold and variegated colors were falling from above by the command of Allah and which was surrounded by angels of Allah. And it was at this place that the Holy Prophet (Sallaho Alaihe Wassallam) saw Sayyidna Jibra’il al-Amin in his real form with six hundred wings. And right there, he saw a flag in green that had the horizon all covered up. And he also saw al-Bayt al-Ma’mur (the well-attended House believed to be located in Jannah exactly above the Baytullah in Makkah) sitting by which was the founder of the Ka’bah, Sayyidna Ibrahim (AS) with his back reclining against its wall. Seventy thousand angels enter this Bayt al-Ma’mur every day who shall be waiting for their turn to re-enter there right through the day of Qiyamah. And the Holy Prophet (Sallaho Alaihe Wassallam) saw the Jannah and the Jahannam with his own blessed eyes. At that time, first came the command that his people were being obligated with fifty prayers, then, these were reduced to five. This shows the importance and merit of Salah as being the foremost out of all acts of Ibadah.

After that, he alighted back into Baytul-maqdis and, with him, so did the blessed prophets he had met on different heavens (as if) they had come to see him off as far as Baytul-maqdis. At that time, as it was time for Salah, he offered the prayer with all prophets. It is also probable that this Salah was the Salah of Fajr the same day. Ibn Kathir says that this event concerning the prayer with prophets led by the Holy Prophet ~ has come to pass, as held by some, before he went to the heavens. But, as obvious, this event took place after the return because it has been reported in the incident relating to his meeting with blessed prophets at different heavens that it was Sayyidna -Jibra’il (AS)who introduced him to all prophets. Had this event relating to his leading the prayer passed earlier, no introduction was needed there - and, for that matter, it is obvious enough that the real purpose ofthis journey was to visit with the heavenly hosts. Doing that first appears to be more likely. Once he was done with the real mission, all prophets came to say good bye to him up to Baytul-maqdis and by making him the Imam of the prayer through a signal from Sayyidna -Jibra’il, his precedence over others was demonstrated practically.

After that, he departed from Baytul-maqdis riding buraq and reached Makkah al-Mu’azzamah while it was still dark. (And Allah, the Pure and the High, knows best).

The testimony of a non-Muslims about the event of Mi’raj
It appears in Tafsir ibn Kathir that Hafiz Abu Nu’aym al-Isbahani, in his book, Da la’il al-Nubuwwah , has reported a narrative from Muhammad ibn Ka’b al-Qurazi on the authority of Muhammad ibn 'Amr al-Waqidi *(RA) giving details of the event as follows:

The Holy Prophet (Sallaho Alaihe Wassallam) sent Sayyidna Dihyah ibn Khallfah (RA) with a blessed letter from him to the Roman Emperor, Caesar. After that, he has given a detailed account of how Sayyidna Dihyah reached the Emperor, delivered the letter, and how intelligent he was in his mission (an event present in the Sahih of al-B’ukhari as well as in all trustworthy books of Ahadith). Towards the end of it, it has been reported that Hiraql, the Roman Emperor, once he had read the blessed letter, ordered that all Arab traders who were visiting the country at that time should be assembled together. He wanted to investigate into the background of the Holy Prophet (Sallaho Alaihe Wassallam). The royal order was carried out. Abu Sufyan ibn Harb and those with him visiting Syria at that time with their famous trade caravan were presented before the Emperor. Details of the questions asked by the Emperor are present in the Sahih of al-Bukhari and Muslim, as well as elsewhere. Abu Sufyan was really eager to use this occasion to say things about the Holy Prophet (Sallaho Alaihe Wassallam) which show his insignificance. But, says Abu Sufyan : Nothing stopped me from doing that except that I may slip and say something which turns out to be a lie and I stand disgraced in the eyes of the Emperor and my own comrades keep taunting me for being a liar. Certainly, then it occurred to me that I should relate the event of Mi’raj before him. The Emperor would himself conclude from it that it was a lie. So, I said: I shall describe before you what he claims to have happened to him regarding which you will yourself realize that it was a lie. Hiraql asked:

What event is that? Abu Sufyan said: This claimant of prophet-hood says that, one night, he left Makkah al-Mukarramah, reached this Masjid Baytul-maqdis of yours and, then, within that night, before dawn, he returned to us in Makkah al-Mukarramah!
At that time, the leading scholar of Elia’ (Baytul-maqdis) was standing close to Hiraql, the Roman Emperor. He disclosed that he knew that night. The Emperor turned to him and inquired as to how did he come to know about it. He submitted that, as a matter of habit, he would not sleep at night until he had closed all gates of Baytul-maqdis. That night he habitually closed all gates but one which would not close despite his effort. He summoned his staff. They all tried but they too failed to close it. The panels of the gate remained simply unmoved from their place. It seemed as if they were trying to move some mountain. Rendered helpless, he called technicians and carpenters. They looked at the gate and decided that the weight of the building has come to rest on the panels of the gate. There was no way it could be closed before morning. When morning comes, they said, they will see how this could be fixed. Nonplussed, he returned leaving both panels of the gate ajar. As soon as it was morning, he came back to the gate where he noticed that someone had made a hole in the rock close to the gate of the Masjid which gave the impression that some animal was tied down there. At that time he had told his colleagues: Perhaps, Allah Ta’ala has caused this gate not to close today because some prophet was to come here. And then, he also stated that this blessed prophet (Sallaho Alaihe Wassallam) has also offered his prayer in this Masjid of ours. Thereafter, he has described further details. (Ibn Kathir, p. 24, v.3)

The date of the event of al-Isra’ and Mi’raj
Imam al-Qurtubi has said in his Tafsir that the narratives of Hadlth regarding the date of Mi’raj are quite different. According to Musa ibn 'Uqbah, this event came to pass six month before the Hijrah to Madinah. Sayyidah 'A’ishah (RA) says that Umm al-Mu’minin Sayyidah Khadijah (RA) had passed away before the injunction making Salah a Fard (obligation) was revealed. Imam Zuhri says that the event of the sad demise of Sayyidah Khadijah (RA) took place seven years after the call to the mission of prophet-hood.

According to some Hadith narratives, the event of Mi’raj happened five years after the call to prophet-hood. Ibn Ishaq says that the event of Mi’raj took place at a time when Islam had spread throughout the tribes of Arabia generally. The outcome of all these narratives is that the event of Mi’raj dates back to several years before the Hijrah to Madinah.

Al-Harbi says that the event of al-Isra’ and Mi’raj has happened during the night of the 27th of Rabi’ath-Thani, one year before Hijrah and Ibn al-Qasim adh-Dhahabi says that it took place eighteen months after the call to prophet-hood. Esteemed Muhaddithin (Hadith scholars) who have mentioned these different narratives have not followed it up with any decisive statement. And as commonly known, the 27th night of the month of Rajab is the Night of Mi’raj. (And Allah, the Pure and the High, knows best).

Al-Masjid al-Haram and al-Masjid al-Aqsa
Sayyidna AbU: Dharr al-Ghifari (RA) says that he asked the Holy Prophet (Sallaho Alaihe Wassallam) ‘Which Masjid of this world comes first?’ He said, ‘Al-Masjid al-Hariim.’ Then he inquired, ‘Which one after that?’ He said, ‘AI-Masjid al-Aqsa.’ Then he tried to find out the intervening time difference between the two whereupon he said, ‘Forty years.’ After that, he added, ‘(as for the order of these masajid, this is it) but, Allah Ta’ala has made the entire Earth a masjid for us. Wherever comes the time of Salah, offer it right there.’ (Reported by Muslim)

Early Tafsir authority, Mujahid says that Allah Ta’aIa has made the site of Baytullah two thousand years before He made the entire Earth and that its foundations reach as far down as the seventh (strata of) Earth and that al-Masjid al-Aqsa was made by Sayyidna Sulayman (AS). (Reported by an-Nasa’i with sound chains of authority from Sayyidna 'Abdullah ibn 'Umar) (Tafsir al-Qurtubi, p. 137, v. 4)

And al-Masjid al-Haram is the name of the Mosque that stands around the Baytullah ash-Sharif while, on occasions, the entire Haram is also identified as al-Masjid al-Haram. In terms of this second sense, the dichotomy of those two reports - some hold that the Holy Prophet (Sallaho Alaihe Wassallam) left for the nocturnal journey, al-Isra’, from the home of Sayyidah Umm Hani (RA)while others say that he departed from the section of Baytullah known as Hatim - stands removed. If we were to take al-Masjid al-Haram in its general sense, it is not far out to believe that he may have been there in the home of Sayyidah Umm Hani (RA) first, then he walked over to the Hatim of Ka’bah and then began the journey of al-Isra’ from there. Allah knows best.

Al-Masjid al-Aqsa and blessings of the Syrian environs
The word: حَوۡلَ (Hawl: environs) in the verse: بَـٰرَكۡنَا حَوۡلَهُ (the environs of which We have blessed) means the entire land of Syria. It appears in a Hadlth that Allah Ta’ala has made the land from the 'Arsh (Divine Throne) to the river, Euphrates and, out of this, He has bestowed particular holiness on the land of Palestine. (Ruh al-Ma’ani)

The blessings it has are both religious and worldly. As for religious blessings, it has been the Qiblah of all past prophets, and their home, and the last resting place. And that its land is green, lush and verdant with streams, rivers and fruit farms etc. shows its worldly blessings.

Sayyidna Mu’adh ibn Jabal (RA) reports that the Holy Prophet (Sallaho Alaihe Wassallam) said: Allah Ta’ala says: 0 land of Syria, thou art My region chosen from many and I shall make My chosen servants reach thee. (Qurtubi) And it appears in a Hadith of the Musnad of Ahmad that the Imposter will traverse the whole Earth but he will not be granted access to four Mosques:

Masjid of Madinah,
Masjid of Makkah al-Mukarramah,
Al-Masjid al-Aqsa and
Masjid Tur.

*The Scholars of Hadlth say that Al-Waqidi is weak in Hadith narrations but a cautious Muhaddith like Imam Ibn Kathir has reported his narration for the reason that this matter is not connected with ‘Aqa’id or Halal and Haram and in such historical matters his narration is trustworthy - Muhammad Shafi’

http://www.central-mosque.com/quran/isramiraj.htm

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Re: Mairaj—The Night of Journey

Rajab is the seventh month in the Islamic lunar calendar. This month was regarded as one of the sacred months (Al-Ashhur-al-hurum) in which battles were prohibited in the days of the Holy Prophet sallallahu alayhi wasallam. It is also a prelude to the month of Ramadan, because Ramadan follows it after the intervening month of Sha’ban. Therefore, when the Holy Prophet sallallahu alayhi wasallam sighted the moon of Rajab, he used to pray to Allah in the following words:
“O Allah, make the months of Rajab and Sha’ban blessed for us, and let us reach the month of Ramadan (i.e. prolong our life up to Ramadan, so that we may benefit from its merits and blessings).”
Yet no specific way of worship has been prescribed by the Shari’ah in this month. However, some people have invented some special rituals or practices in this month, which are not supported by reliable resources of the Shari’ah or are based on some unauthentic traditions. We would like to explain here the correct position about them…>> The Month of Rajab

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:jazak: for this post

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Bukhari Volume 9, Book 93, Number 608:

Narrated Anas bin Malik:

The night Allah's Apostle was taken for a journey from the sacred mosque (of Mecca) Al-Ka'ba: Three persons came to him (in a dreamy while he was sleeping in the Sacred Mosque before the Divine Inspiration was revealed to Him. One of them said, "Which of them is he?" The middle (second) angel said, "He is the best of them." The last (third) angle said, "Take the best of them." Only that much happened on that night and he did not see them till they came on another night, i.e. after The Divine Inspiration was revealed to him. (Fateh-Al-Bari Page 258, Vol. 17) and he saw them, his eyes were asleep but his heart was not----and so is the case with the prophets: their eyes sleep while their hearts do not sleep. So those angels did not talk to him till they carried him and placed him beside the well of Zam-Zam. From among them Gabriel took charge of him. Gabriel cut open (the part of his body) between his throat and the middle of his chest (heart) and took all the material out of his chest and abdomen and then washed it with Zam-Zam water with his own hands till he cleansed the inside of his body, and then a gold tray containing a gold bowl full of belief and wisdom was brought and then Gabriel stuffed his chest and throat blood vessels with it and then closed it (the chest). He then ascended with him to the heaven of the world and knocked on one of its doors.

The dwellers of the Heaven asked, 'Who is it?' He said, "Gabriel." They said, "Who is accompanying you?" He said, "Muhammad." They said, "Has he been called?" He said, "Yes" They said, "He is welcomed." So the dwellers of the Heaven became pleased with his arrival, and they did not know what Allah would do to the Prophet on earth unless Allah informed them. The Prophet met Adam over the nearest Heaven. Gabriel said to the Prophet, "He is your father; greet him." The Prophet greeted him and Adam returned his greeting and said, "Welcome, O my Son! O what a good son you are!" Behold, he saw two flowing rivers, while he was in the nearest sky. He asked, "What are these two rivers, O Gabriel?" Gabriel said, "These are the sources of the Nile and the Euphrates."

Then Gabriel took him around that Heaven and behold, he saw another river at the bank of which there was a palace built of pearls and emerald. He put his hand into the river and found its mud like musk Adhfar. He asked, "What is this, O Gabriel?" Gabriel said, "This is the Kauthar which your Lord has kept for you." Then Gabriel ascended (with him) to the second Heaven and the angels asked the same questions as those on the first Heaven, i.e., "Who is it?" Gabriel replied, "Gabriel". They asked, "Who is accompanying you?" He said, "Muhammad." They asked, "Has he been sent for?" He said, "Yes." Then they said, "He is welcomed.'' Then he (Gabriel) ascended with the Prophet to the third Heaven, and the angels said the same as the angels of the first and the second Heavens had said.

Then he ascended with him to the fourth Heaven and they said the same; and then he ascended with him to the fifth Heaven and they said the same; and then he ascended with him to the sixth Heaven and they said the same; then he ascended with him to the seventh Heaven and they said the same. On each Heaven there were prophets whose names he had mentioned and of whom I remember Idris on the second Heaven, Aaron on the fourth Heavens another prophet whose name I don't remember, on the fifth Heaven, Abraham on the sixth Heaven, and Moses on the seventh Heaven because of his privilege of talking to Allah directly. Moses said (to Allah), "O Lord! I thought that none would be raised up above me."

But Gabriel ascended with him (the Prophet) for a distance above that, the distance of which only Allah knows, till he reached the Lote Tree (beyond which none may pass) and then the Irresistible, the Lord of Honor and Majesty approached and came closer till he (Gabriel) was about two bow lengths or (even) nearer. (It is said that it was Gabriel who approached and came closer to the Prophet. (Fate Al-Bari Page 263, 264, Vol. 17). Among the things which Allah revealed to him then, was: "Fifty prayers were enjoined on his followers in a day and a night."

Then the Prophet descended till he met Moses, and then Moses stopped him and asked, "O Muhammad ! What did your Lord en join upon you?" The Prophet replied," He enjoined upon me to perform fifty prayers in a day and a night." Moses said, "Your followers cannot do that; Go back so that your Lord may reduce it for you and for them." So the Prophet turned to Gabriel as if he wanted to consult him about that issue. Gabriel told him of his opinion, saying, "Yes, if you wish." So Gabriel ascended with him to the Irresistible and said while he was in his place, "O Lord, please lighten our burden as my followers cannot do that." So Allah deducted for him ten prayers where upon he returned to Moses who stopped him again and kept on sending him back to his Lord till the enjoined prayers were reduced to only five prayers.

Then Moses stopped him when the prayers had been reduced to five and said, "O Muhammad! By Allah, I tried to persuade my nation, Bani Israel to do less than this, but they could not do it and gave it up. However, your followers are weaker in body, heart, sight and hearing, so return to your Lord so that He may lighten your burden."

The Prophet turned towards Gabriel for advice and Gabriel did not disapprove of that. So he ascended with him for the fifth time. The Prophet said, "O Lord, my followers are weak in their bodies, hearts, hearing and constitution, so lighten our burden." On that the Irresistible said, "O Muhammad!" the Prophet replied, "Labbaik and Sa'daik." Allah said, "The Word that comes from Me does not change, so it will be as I enjoined on you in the Mother of the Book." Allah added, "Every good deed will be rewarded as ten times so it is fifty (prayers) in the Mother of the Book (in reward) but you are to perform only five (in practice)."

The Prophet returned to Moses who asked, "What have you done?" He said, "He has lightened our burden: He has given us for every good deed a tenfold reward." Moses said, "By Allah! I tried to make Bani Israel observe less than that, but they gave it up. So go back to your Lord that He may lighten your burden further." Allah's Apostle said, "O Moses! By Allah, I feel shy of returning too many times to my Lord." On that Gabriel said, "Descend in Allah's Name." The Prophet then woke while he was in the Sacred Mosque(at Mecca).
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Re: Mairaj---The Night of Journey

thankss