Some people have misunderstood the reality of the Me'raj of Sayyiduna Rasoolullah (sallallahu alaihi wasallam) due to their lack of knowledge & research. Their ignorance in this field caused more confusion in their hearts because they failed to understand the unique relation between Allah & His Beloved Habeeb (sallallahu alaihi wasallam). How true is the comment of Sayyid al-Makashifeen Shaykh al-Akbar Muhiyyuddin Ibn Arabi (alaihir rahmah) who said that Me'raj is a secret in a secret. One has to have sound knowledge of the Qudrat of Allah & the Station & Status of His August Rasool (sallallahu alaihi wasallam) before commenting on any matter pertaining to them. Due to the lack of this knowledge some people have wrongfully said that Sayyiduna Rasoolullah (sallallahu alaihi wasallam) did not see Allah with his naked eye & also did not proceed to the Divine Arsh on the night of Me'raj. They say that both these things are impossible for any human being to achieve.
Indeed the illustrious Ulama & distinguished Imams of Islam have in their authentic books expressed it in great detail. All these are based on the Ahadith al-Mubarakah. The narrators & presenters are all trustworthy Scholars of Deen. This matter is not something that entertains ones personal opinion. It depends solely on the authenticity of solid proof. Hence, confirmation deplores contradiction. Ignorance does not necessarily reject its reality. If one rejects it, one is in fact a liar & a contradictor of the Deen.
Here are the proofs from Qur'an al-Kareem, Ahadith an-Nabawi (sallallahu alaihi wasallam), Sayings of the Noble Sahaba & from the writings of great & authentic scholars of Islam that the Messenger of Allah (sallallahu alaihi wasallam) did see Allah Almighty with his naked eyes & he also did proceed to the Divine Arsh on the night of Me'raj.
Imam al-Ajal Abu Ja'far Tabari reported in his commentary "Jami" al-Bayan":
Me'raj was done with both body & soul. If a person says that it was only soul who did the Meraj or it was only a dream then this will be an insignificant charge.
- If it so then what would be the evidence of prophethood in it?
- How one can name it as a miracle of Prophet (sallallahu alaihi wasallam)
- Why the Mushrikeen-e-Makkah refuse to accept it because everything is possible in dream?
- They actually argue on the possibility of doing a journey of months in little part of night.
- the above verse the Almighty said, "carried His bondman" not "carried His bondman's soul"
- "Abd" is a composite of both body & soul." (Jami al-Bayan, Mo'assasa ar-Risalah, Vol 17, Page 350, Verse 17:1)
Sayyiduna Rasoolullah (peace be upon him) said, "I saw my Sublime Creator". (Musnad Ahmad Ibn Hanbal (al-Maktab al-Islami - Beirut), Vol 1, Page 285)
Imam Jalal al-Din Suyuti (alaihir rahmah) in his Khasa'is al-Kubra & Allamah Abd ar-Rauf Munawi (alaihir rahmah) in his Tafseer Sharh Jami' Sagheer state that this Hadith Shareef is authentic.
2. Imam Muhaddith Ibn Asakir (alaihir rahmah) narrates from Sayyiduna Jaabir bin Abdullah (radi Allahu anhu) that Sayyiduna Rasoolullah (sallallahu alaihi wasallam) states:
Verily, Almighty Allah blessed Sayyiduna Moosa, with the privilege of Dialogue & bestowed me with his Divine Vision & exalted me with the Crown of Intercession & the Fountain of Kawthar. (Kanz al-Ummal (Mu'assasah Risalah - Beirut), Vol. 14, Page 447, Hadith 9206)
3. Imam Asakir (alaihir rahmah) also narrates from Sayyiduna Abdullah ibn Mas'ood (radi Allahu anhuma), who said:
Sayyiduna Rasoolullah (sallallahu alaihi wasallam) states, "My Glorious Lord said to me, 'I gave My friendship to Ibrahim & spoke to Moosa & O Muhammad! I blessed you with My Meeting (where you saw My Divine Being without any obstacles)'". (Tarikh Damishq al-Kabir (Dar al Ihya - Beirut), Vol. 3, Page 296)
In Majma' al-Bihaar, the word "kafahan" of the above Hadith Shareef is explained as follows:
Majma-ul-Bihaar explains the word "kafahan" that Almighty Allah blessed His Beloved with such a Presence & Vision that there were no veils as barriers & no intervention of an Angel. (Majma' al-Bihar (Dar al-Iman - Madinah Munawwarah), Vol. 4, Page 424)
4. Ibn Marduwiyyah (alaihir rahmah) narrates from Sayyidah Asma bint Abu Bakr (radi Allahu anha) that:
Sayyiduna Rasoolullah (sallallahu alaihi wasallam) was praising the excellence of Sidrat al-Muntaha when I inquired from him, "Ya Rasoolullah! What did you see at Sidrat al-Muntaha?" He said, "There I saw the Divine Glory (i.e. of ALLAH)." (Ad-Durr al-Manthur (Dar al-Ihya - Beirut), Vol. 5, Page 194, Verse 17:1)
We, the Bani Haashim (Ahl-e-Bayt), say that undoubtedly, Sayyiduna Muhammad (sallallahu alaihi wasallam) Allah twice.
2. Ibn Ishaq (alaihir rahmah) narrates from Sayyiduna Abdullah ibn Abi-Salama (radi Allahu anhu) that:
Sayyiduna Abdullah ibn Umar (radi Allahu anhuma) inquired from Sayyiduna Abdullah ibn Abbas (radi Allahu anhuma) to find out whether Sayyiduna Rasoolullah (sallallahu alaihi wasallam) ALLAH. He replied, "Yes." (Ad-Durr al-Manthur (Dar al Ihya - Beirut), Vol. 7, Page 570, Verse 18:53)
3. The words of Tabarani state:
The words of Tabarani states that Sayyiduna Abdullah ibn Abbas (radi Allahu anhuma) said that Sayyiduna Rasoolullah (sallallahu alaihi wasallam) Allah. Ikrama (radi Allahu anhu), who was his student, asked him: "Did Sayyiduna Rasoolullah (sallallahu alaihi wasallam) see ALLAH?" He replied," Yes, Allah blessed Sayyiduna Moosa, with Dialogue, Sayyiduna Ibrahim, with Friendship & Sayyiduna Muhammad (sallallahu alaihi wasallam) with His Divine Vision." (al-Mu'jam al-Awsat (Maktaba Ma'arif - Riyadh), Vol. 10, Page 181, Hadith 9392)
(Words of Tabarani) "And verily, Sayyiduna Muhammad (sallallahu alaihi wasallam) Allah twice". (Jami' Tirmidhi (Urdu Bazar - Delhi), Vol. 2, Page 160)
Imam Tirmidhi (alaihir rahmah) states that this Hadith Shareef is Hassan. Imam Nasa'ee (alaihir rahmah), Imam Ibn Khuzayma (alaihir rahmah) & Haakim (alaihir rahmah) all record the following:
Are you surprised at the Dialogue of Sayyiduna Moosa, Friendship of Sayyiduna Ibrahim & Divine Sight of Sayyiduna Muhammad?
Haakim has said that this is a Sahih Hadith. (Mawahib al-Ladunniya (Maktaba Islami - Beirut), Vol. 3, Page 104)
Imam Qastalani & Imam Zarqani both acknowledge the authenticity of this Hadith Shareef. (Sharh Zarqani ala al-Mawahib (Dar al Ma'arifah - Beirut), Vol. 6, Page 117)
4. It is narrated in Tabarani & Mu'jam Awsat:
Sayyiduna Abdullah ibn Abbas (radi Allahu anhuma) says that "Verily, Sayyiduna Muhammad (sallallalhu alaihi wasallam) his Lord twice, once with his physical eye & once with the eye of his heart".
Imam Suyuti, Imam Qastalaani, Allama Shaami & Allama Zarqaani (alaihim rahmah) - all say that there is no doubt in the authenticity of this Hadith Shareef.
5. Imam al-A'imma Ibn Khuzayma & Imam Bazzaz (alaihim rahimah) both narrate from Sayyiduna Anas ibn Maalik (radi Allahu anhu):
Imam Ahmad Qastalani & Imam Abdul Baaqi Zarqaani (alaihim rahmah) state that the authenticity of this Hadith Shareef is very strong.
6. Imam Muhammad ibn Ishaq (alaihir rahmah) narrates this Hadith Shareef from Sayyiduna Abu Hurayra (radi Allahu anhu):
Marwaan asked Sayyiduna Abu Hurayra (radi Allahu anhu) if Sayyiduna Rasoolullah (sallallahu alaihi wasallam) ALLAH. He replied, "Yes."
Imam Mu'ammar narrates from Imam Hassan Al-Basri who swore an oath in the Name of Allah that Sayyiduna Rasoolullah (sallallahu alaihi wasallam) positively saw his Creator. (Ash-Shifa Sharif, Vol. 1, Page 159)
2. Similarly, Imam Ibn Khuzayma (alaihir rahmah) narrates from Sayyiduna Urwa bin Zubair (radi Allahu anhu), who is the cousin of Sayyiduna Rasoolullah (sallallahu alaihi wasallam) & grandson of Sayyiduna Abu Bakr (radi Allahu anhu). He also accepts that Sayyiduna Rasoolullah (sallallahu alaihi wasallam) Allah on the night of Me'raj.
& he used to get very upset if anyone rejected this. (Sharh Zarqani ala al-Mawahib (Dar al-Ma'arifah - Beirut), Vol. 1, Page 116)
The following Luminaries held similar views:
- Sayyiduna Ka'ab Ah'baar (radi Allahu anhu) who was a great Aalim of the previous Scriptures.
- Imam Ibn Shahaab Zuhri Qarashi (radi Allahu anhu)
- Imam Mujaahid Makhzumi Makki (radi Allahu anhu)
- Imam Ikrama bin Abdullah Madani Hashimi (radi Allahu anhu)
- Imam Ata bin Rabah Qarashi Makki (radi Allahu anhu)
- Imam Muslim bin Sabeeh Abud-Duha Kufi (radi Allahu anhu) etc.
Sayyiduna Rasoolullah (sallallahu alaihi wasallam) said, "I saw my Creator". (Mawahib al-Ladunniya (Maktaba Islami - Beirut), Vol. 3, Page 107)
2. Imam Naqqash (alaihir rahmah) in his Tafseer narrates from Imam Sanad-ul-Anaam (alaihir rahmah) that:
He said, "I accept the Hadith of Ibn Abbas (radi Allahu anhuma) that Sayyiduna Rasoolullah (sallallahu alaihi wasallam) saw his Creator with his eyes, - he did see Him, he did see Him, he did see Him". He repeated this till his breath lasted. (Ash-Shifa Sharif, Vol. 1, Page 159)
3. Imam Ibn Khateeb Masri (alaihir rahmah) states in Mawaahib Shareef that:
Mu'ammar bin Rashid Basari & other scholars acknowledged this & this is the Madhab of the Ahlus Sunnah, Imam Abul Hassan Ash'ari (alaihir rahmah) & the majority of his followers. (Mawahib al-Ladunniya (Maktaba Islami - Beirut), Vol. 3, Page 104)
4. Allama Imam Shahaab Khifaji (alaihir rahmah) in his Naseem ar-Riyaad, the commentary of Shifa Qaadi Ayaad, states that:
The most correct & pure Madhab is that Sayyiduna Rasoolullah (sallallahu alaihi wasallam) on the night of Me'raj saw Allah with his naked eyes as it is the Madhab & consensus of the illustrious Sahaba fraternity. (Naseem ar-Riyadh (Barakat-e-Raza - Gujrat), Vol. 2, Page 303)
5. Imam Nawawi in Sharh Muslim & Allama Muhammad bin Abdul Baaqi (alaihim rahmah) in Sharh Mawaahib states:
It is the consensus of the majority Ulama that Sayyiduna Rasoolullah (sallallahu alaihi wasallam) ALLAH with his naked eyes on the night of Me'raj. (Sharh Zarqani ala al-Mawahib (Dar al Ma'arifah - Beirut), Vol. 6, Page 116)
6. Imam al-Ajal Sayyidi Muhammad Busiri (alaihir rahmah), in his renowned Qasidah Burdah Shareef states:
The Habib of Allah (sallallahu alaihi wasallam), in a short space of time, travelled from Masjid al-Haraam to Masjid al-Aqsa. This sacred journey was bright like the brilliance of the full moon.
The Beloved (sallallahu alaihi wasallam) travelled in the night of Me'raj until he reached the station of Qaaba Qosayn. No creation could reach this height nor possessed the courage to do so.
The noble status of the Nabi (sallallahu alaihi wasallam) left everything below him when he proceeded towards the Divine Heights of the Unique Lord, on the Night of Ascension.
The Beloved (sallallahu alaihi wasallam) enjoyed such excellence that no one can share. He passed such places where no creation set foot. (Qasidah al-Burda, Chapter 7)
7. Allama Mulla Ali Qaari (alaihir rahmah) in his Sharha elaborates on Imam Busiri's verses:
Sayyiduna Rasoolullah (sallallahu alaihi wasallam) passed all the Secret Curtains & reached the Divine Absolute Presence of the Supreme Creator, as one reaches one's goal leaving everyone behind. There was no step of excellence in the entire universe that the Master (sallallahu alaihi wasallam) did not surpass. In fact, the Master (sallallahu alaihi wasallam) transcended above the domain of space & time & entered the Station of Qaaba-Qosain & Ow' Adna. Then, Allah the Supreme spoke to the Beloved what He had to Say. (Az-Zubdat al-Umda (Jam'iyat Ulama Sikandariya - Khairpur), Page 96)
8. Imam al-Humaam Abu Abdullah Sharf al-Din Muhammad (alaihir rahmah) states in Ummul-Qurra:
The Master (sallallahu alaihi wasallam) advanced till Qaaba-Qosain (Divine Presence) & this is indeed the ultimate.
These are the Secret Stations where desires & thoughts cannot contemplate because there are no paths that lead to them. (Umm al Qura (Hizb al-Qadiriya - Lahore), Page 13)
9. Imam Ibn Hajr Makki (alaihir rahmah) comments in the Sharha of Umm-ul-Qurra:
Some A'imma state that there were ten Me'rajs in the night of Isra. There were seven in the seven skies, the eighth, Sidrat al-Muntaha, the ninth in the Divine Levels & the Tenth to the Arsh. (Afzal al-Qura, Vol. 1, Page 404)
10. Sayyidi Allama Arif Billah Abdul Ghani Nablusi (alaihir rahmah) re-affirms this in Hadiqa al-Nadiyyah Sharha Tareeqa al-Muhammadiyyah:
There were ten Me'raj;s. The tenth was from the Arsh till the Divine Presence. (Al-Hadeeqat al-Nadiyyah, Vol. 1, Page 272)
11. Imam Ibn Hajr Makki (alaihir rahmah) states in Sharha Hamziyya:
When Nabi Sulaymaan, was given the wind, it carried him the distance of one months journey in one day. Our Master (sallallahu alaihi wasallam) was given the Buraaq which carried him from the earth to the Arsh in a fleeting moment. The shortest portion of this journey (between earth & the seven skies) takes seventeen thousand years & Allah only knows the distance above the Arsh to the arcane levels with the Rafraf (to the Divine Presence). [Afzal al-Qura-li-Qar'i Umm al-Qura)
12. It is also recorded in the same Sharha Hamziyya:
Nabi Moosa, was blessed with Dialogue (Kalaam). Similarly, our Master (sallallahu alaihi wasallam) was blessed on the night of Isra with Divine Presence. He saw Allah from very close range with his naked eye. You cannot compare the experiences of Mount Toor with the experiences of our Master (sallallahu alaihi wasallam) with Allah. (Afzal al-Qura-li-Qar'i Umm al-Qura)
13. It is further recorded in the same book:
Sayyiduna Rasoolullah (sallallahu alaihi wasallam) physically proceeded to the skies on the night of Isra in wakefulness. From there to Sidrat al-Muntaha, then Divine Levels, then Arsh & Rafraf till he had the Divine Vision! (Afzal Qura, Vol. 1, Page 116 - 117)
14. Allama Ahmad bin Muhammad Saawi Maliki Khalvati (alaihir rahmah) in a marginal annotation of Umm-ul-Qura writes:
The Beloved Habib (sallallahu alaihi wasallam) undertook the journey of Me'raj in wakefulness with his body & soul. He traveled from Masjid al-Haraam to Masjid al-Aqsa. Then up to the skies, then Sidrat al-Muntaha, then Divine Levels then, Arsh & then Rafraf. (Ta'leeqat ala Umm al-Qura, Page 3)
15. Imam Allama Ahmad Qastalani states in Mawahib-ul-Ladunniyya, Man'hi-Muhammadiyya & Allama Muhammad Zarqani (alaihim rahmah) in it's Sharha state:
It was the exclusivity of Sayyiduna Rasoolullah (sallallahu alaihi wasallam) that he saw Almighty Allah with his physical eyes in wakefulness & this is the preferable Madhab. Allah Spoke to His Beloved (sallallahu alaihi wasallam) in those high Divine regions which was above all possibilities & imaginations. Imam Ibn Asakar narrates from Sayyiduna Anas ibn Malik that the Prophet of Allah (sallallahu alaihi wasallam) said, "On the night of Isra, my Lord drew me so close to Him that we were two bows apart, in fact, even closer".
16. It is also stated in the same books:
There was a difference in opinion amongst the Ulama whether there was one Me'raj or two, one with the body & soul in wakefulness & the other in a dream or wakefulness from Masjid al-Haraam to Masjid al-Aqsa. Then, from Aqsa in a dream till the Arsh. The truth is that there was one Isra & an entire journey from Masjid al-Haraam to the Arsh was physical & in wakefulness. This is the Madhab of the majority of Ulama, Muhaditheen, Fuqaha & Mutakallimeen. (Mawahib-ul-Ladunniyya, Vol. 3, Page 7)
17. The same book further states:
There were ten Me'raajs & the tenth was till the Arsh. (Mawahib-ul-Ladunniyya, Vol. 3, Page 17)
18. It is also recorded in the same book:
It is reported in Sahih al-Bukhari by Sayyiduna Anas ibn Malik that the beloved Rasool of Allah (sallallahu alaihi wasallam) said, "Jibra'eel proceeded with me till the Sidrat al-Muntaha. Then, the Divine Power of the Almighty Lord drew me to a distance of two bows close to Him, in fact, even closer". This closeness was above the Arsh as mentioned in the Hadith. (Mawahib-ul-Ladunniyya, Vol. 3, Page 88-90)
19. Allama Shahaab Khifaji (alaihir rahmah), in his Naseem ar-Riyaad Sharha Shifa Imam Qaadi Ayaad, states:
It is reported in the Hadith of Me'raj that when the Master (sallallahu alaihi wasallam) reached Sidrat al-Muntaha then, Sayyiduna Jibra'eel presented the Rafraf, which carried him to the Arsh. (Naseem ar-Riyadh, Vol. 2, Page 310)
20. It is noted in the same book:
The units of Sahih Ahadith emphasize that the Master (sallallahu alaihi wasallam) visited Jannah & the Arsh or the boundaries of that region beyond which lies the extra-terrestrial domain (La-Makaan). This all happened physically & in wakefulness. (Naseem ar-Riyadh, Vol. 2, Page 310)
21. Sayyid al-Makashifeen Shaykh al-Akbar Muhiyuddin ibn Arabi (alaihir rahmah), in the 216th chapter of his famous Futuhaat al-Makkiyya, states:
The Holy Quran was the beautiful character of Sayyiduna Rasoolullah (sallallahu alaihi wasallam) & the Unique characteristics of the Divine Names of Allah was found in him. In the Holy Quran, Allah announces through the praise of His Attributive Qualities of His appearance on the Sacred Arsh. Similarly, Allah The Supreme, blessed His Beloved (sallallahu alaihi wasallam) with the reflection of His Divine Appearance of the sacred Arsh & Praised him. The Arsh is that high station where the Isra of Rasools end. This proves that the Isra of Sayyiduna Rasoolullah (sallallahu alaihi wasallam) was physical because if it was a dream then Almighty Allah would have not praised his appearance on the Sacred Arsh. Only the unpleasant reject this reality. (Futuhaat al-Makkiyya, Vol. 3, Page 61)
22. Imam Allama Arif Billah Abdul Wahhab Sha'rani (alaihir rahmah), in his Al-Yuwaqeet wal Jawahir, quotes from Shaykh al-Akbar (alaihir rahmah) that:
Verily, he (Shaykh al-Akbar) said that the statement of praises of the exalted Habib (sallallahu alaihi wasallam) "And until that time when I was elevated to the Divine Levels" reflects to the fact that the termination of the physical feet's journey was at the Sacred Arsh. (Al-Yuwaqeet wal Jawahir, Vol. 2, Page 370)
23. Shaykh al-Muhaqqiq Shah Abdul Haq Muhaddith Dehlawi (alaihir rahmah) states in his Madaarij an-Nubuwwah:
Sayyiduna Rasoolullah (sallallahu alaihi wasallam) said, "Then a green Rafraf (Divine Carrier) was laid for me. Its light was even greater than that of the sun. Its brilliance brightened my vision. I was seated on it & taken into the Heavens until I reached the Arsh of Allah. (Madaarij an-Nubuwwah, Vol. 1, Page 169)
24. He further states:
It is narrated that when Sayyiduna Rasoolullah (sallallahu alaihi wasallam) reached the Arsh, it respectfully touched his Sacred Garb. (Madaarij an-Nubuwwah, Vol. 1, Page 170)
25. He states in Ash'at al-Lam'aat Sharha Mishkaat that:
No one else besides the Beloved Habib (sallallahu alaihi wasallam) reached this Height in the Heavens. This was a timeless & space less transcendental region.
26. Also Shaykh al-Muhaqqiq (alaihir rahmah) states in the same book, in the third section, under "Divine Vision of Allah", while discussing the Hadith Shareef that:
Indeed, Sayyiduna Rasoolullah (sallallahu alaihi wasallam) saw his Sublime Creator twice. First at Sidrat al-Muntaha & then at the Arsh. (Ash'at al-Lam'aat, Vol. 4, Page 442-449)
27. It is recorded in the fourth volume, letter number 283, in the Maktubaat of Hazrat Mujaddid Alf Saani Shaykh Ahmad Sirhindi (alaihir rahmah) that:
On the night of Me'raj, Sayyiduna Rasoolullah (sallallahu alaihi wasallam) did not leave the boundaries of time, space & surpassed the restrictions of human nature. He saw the Secrets from Eternity till Eternity combined in a dot of Unity. (Maktubat of Hazrat Mujaddid Alf Saani, Vol. 4, Page 366)
28. He further states in the letter number 272 that:
Sayyiduna Muhammad (sallallahu alaihi wasallam) is the most Beloved of Allah & the most unique in creation. He was the only creation to be blessed with physical Me'raj. He travelled further than the Arsh, Kursi & limitations of time & space. (Maktubat Hazrat Mujaddid Alf Saani, Vol. 4, Page 348)
Sayyid al-Alameen (sallallahu alaihi wasallam) was blessed with exclusive gifts, secrets & passed all the heights without any hindrance. Without doubt, this goes to say that the Master (sallallahu alaihi wasallam) traveled the secret & timeless regions alone to the Divine Presence, met & saw Allah. (Al-Kawakib ad-Durriya, Page 44-46)
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