Download Al-Mi`raj: The Alleged Ascent to Heaven

Al-Mi'raj: The Alleged Ascent to Heaven
The Nature of Muhammad's Prophetic Experience
C. AL-MI'RAJ: THE ALLEGED ASCENT TO HEAVEN.
1. The Story of the Mi'raj in the Hadith.
One of the most famous Islamic monuments in the world is the Dome of the Rock which stands on the
site of the original Jewish Temple in Jerusalem. It is the third-holiest in the Muslim world after the
Ka'aba in Mecca and Prophet's Mosque in Medina and commemorates the alleged occasion of
Muhammad's ascent through the seven heavens to the very presence of Allah. It stands above the rock
from which Muhammad is believed to have ascended to heaven. The narrative of this as cent is recorded
in all the major works of Hadith in some de tail, but there is only one verse in the Qur'an openly refer
ring to the incident and in a limited context at that.
The traditions basically report that Muhammad was asleep one night towards the end of his prophetic
course in Mecca when he was wakened by the angel Gabriel who cleansed his heart before bidding him
alight on a strange angelic beast named Buraq. Muhammad is alleged to have said:
I was brought al-Burg who is an animal white and long, larger than a donkey but smaller than a
mule, who would place his hoof at a distance equal to the range of vision. I mounted it and came to
the Temple (Bait-ul Maqdis in Jerusalem), then tethered it to the ring used by the prophets. (Sahih
Muslim, Vol. 1, p. 101).
Some traditions hold that the creature had a horse's body and angel's head and that it also had a peacock's
tail. It is thus represented in most Islamic paintings of the event. The journey from Mecca to Jerusalem is
known as al-Isra, "the night journey". At Jerusalem Muhammad was tested in the following way by
Gabriel (some traditions place this test during the ascent itself):
Allah's Apostle was presented with two cups, one containing wine and the other milk on the night
of his night journey at Jerusalem. He looked at it and took the milk. Gabriel said, "Thanks to Allah
Who guided you to the Fitra (i.e. Islam); if you had taken the wine, your followers would have
gone astray". (Sahih al-Bukhari, Vol. 6, p. 196).
After this began al-Mi'raj, "the ascent". Muhammad passed the sea of kawthar, literally the sea of
"abundance" (the word is found only once in the Qur'an in Surah 108.1), and then met various prophets,
from Adam to Abraham, as well as a variety of angels as he passed through the seven heavens. After this
Gabriel took him to the heavenly lote-tree on the boundary of the heavens before the throne of Allah.
Then I was made to ascend to Sidrat-ul-Muntaha (i.e. the lote-tree of the utmost boundary).
Behold! Its fruits were like the jars of Hajr (i.e. a place near Medina) and its leaves were as big as
the ears of elephants. Gabriel said, "This is the lote-tree of the utmost boundary". (Sahih
al-Bukhari, Vol. 5, p. 147).
This famous tree, as-sidratul-muntaha, is also mentioned twice in the passage in Surah 53 describing the
second vision Muhammad had of Gabriel (Surah 53.14,16) where he also saw the angel 'inda sidrah,
"near the lote-tree". Gabriel and Buraq could go no further but Muhammad went on to the presence of
Allah where he was commanded to order the Muslims to pray fifty times a day:
Then Allah enjoined fifty prayers on my followers. When I returned with this order of Allah, I
passed by Moses who asked me, "What has Allah enjoined on your followers?" I replied, "He has
enjoined fifty prayers on them". Moses said "Go back to your Lord (and appeal for reduction) for
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Al-Mi'raj: The Alleged Ascent to Heaven
your followers will not be able to bear it". (Sahih al-Bukhari, Vol. 1, p. 213).
Muhammad allegedly went back and forth between Allah and Moses till the prayers were reduced to five
per day. Moses then told him to seek yet a further reduction but Muhammad stopped at this point and
answered Moses:
I replied that I had been back to my Lord and asked him to reduce the number until I was ashamed,
and I would not do it again. (Ibn Ishaq, Sirat Rasulullah, p. 187).
Allah then said whoever observed the five times of prayer daily would receive the reward of fifty
prayers. Muhammad then saw some of the delights of paradise as he returned to Gabriel and Buraq and
then beheld the torments of the damned before going back to his bed in Mecca that same night. This,
briefly, is the narrative of the ascent.
2. The Night Journey in the Qur'an.
As said already, the Qur'an has only one direct reference to this whole episode and it is found in this
verse:
Glory to (God) Who did take His Servant for a Journey by night from the Sacred Mosque to the
Farthest Mosque whose precincts We did bless, - in order that We might show him some of Our
Signs: for He is the One Who heareth and seeth (all things). Surah 17.1
The "Sacred Mosque" (al-masjidul-haram) is interpreted to be the Ka'aba at Mecca and the "Farthest
Mosque" (al-masjidul- aqsa) the Temple at Jerusalem (also referred to as al-baitul- muqaddas - the "holy
house"). The great mosque which presently stands next to the Dome of the Rock is accordingly known
today as the "al-Aqsa" mosque.
The verse is somewhat vague as it refers only to "signs" that Allah would show him. What is important,
however, is the fact that the verse refers purely to the "journey by night" (asra), from Mecca to
Jerusalem, and makes no mention of the ascent through the heavens (mi'raj) at all. Indeed the Qur'an
nowhere directly refers to nor outlines the supposed ascent - a striking omission if it was a genuine
experience. Some Muslim commentators have sought allusions to it elsewhere in the Qur'an but the
passages quoted are too weak to be relied on with any certainty.
Those who know how large a part the Miraj, or miraculous journey on the Borak, bears in popular
conceptions of Mohammedanism will learn with surprise, if they have not gone much into the matter,
that there is only one passage in the Koran which can be tortured into an allusion to the journey to
heaven. (Bosworth Smith, Mohammed and Mohammedanism, p. 186).
There are some who say that the vision referred to in Surah 53.6-18 (see page 100) refers to the Mi'raj,
but we have already seen that Muhammad recited this very Surah at the time of the first emigration to
Abyssinia, and the passage must therefore refer to one of the very early visions as the Mi'raj is only said
to have taken place some years later just before the Hijrah. Another hadith supports this conclusion by
identifying this passage more clearly:
Masruq reported: I said to Aisha: What about the words of Allah: Then he drew nigh and came
down, so he was at a distance of two bows or closer still . . . (53.8-10)? She said: It implies
Gabriel. He used to come to him in the shape of men; but he came at this time in his true form and
blocked up the horizon of the sky. (Sahih Muslim, Vol. 1, p. 112).
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Al-Mi'raj: The Alleged Ascent to Heaven
The occasion Ayishah records is plainly identified as one of those where Muhammad had a vision of the
approaching angel in the sky rather than a manifestation of the angel during their ascent through the
heavens. If the verse had referred to the Mi'raj, Ayishah would have surely mentioned the fact, but it
patently refers to an independent occasion.
Furthermore the narratives in the Hadith expose a glaring anachronism. After proclaiming that he had
been to Jerusalem Muhammad was allegedly asked to describe the Temple. He is said to have replied:
I stood at al-Hijr, visualised Bayt al-Muqaddas and described its signs. Some of them said: How
many doors are there in that mosque? I had not counted them so I began to look at it and counted
them one by one and gave them information concerning them. (Ibn Sa'd, Kitab al-Tabaqat
al-Kabir, Vol. 1, p. 248).
Another tradition states that when the Qurayah disbelieved him, Muhammad answered "Allah lifted me
before Bait-ul-Maqdis and I began to narrate to them (the Quraish of Mecca) its signs while I was in fact
looking at it" (Sahih Muslim, Vol. 1, p. 109). There is a real problem here for the structure had been
destroyed more than five hundred years earlier and the site at that time had become a rubbish-dump and
was so discovered by Umar when he conquered Jerusalem some years later. It cannot be said that
Muhammad saw a vision of the Temple as it had been before it was destroyed for the Quraysh were
asking him to describe contemporary Jerusalem as he saw it that very night. How could he have counted
the doors of a building that no longer existed?
The whole story of the Mi'raj as found in the Hadith may well be a pure fiction, a conclusion that will be
reinforced through a study of its sources shortly. Here let it be said that it is not at all certain that
Muhammad ever claimed that he actually ascended to heaven. It is possible that he merely related a
striking dream, which he took as a vision, in which he imagined his journey to Jerusalem. Al-Hasan
reported:
One of Abu Bakr's family told me that Aisha, the Prophet's wife, used to say: "The apostle's body
remained where it was but God removed his spirit by night". (Ibn Ishaq, Sirat Rasulullah, p. 183).
These words clearly teach that Muhammad never left his apartment the whole night. Furthermore the
Qur'an plainly restricts the journey to the Isra as we have seen. It is probable that what was originally
nothing more than a dream of a journey to Jerusalem has been transformed into an actual physical event
which was followed by an ascent through the heavens to the throne of Allah himself.
The suggestion that even the Isra was only a dream is strengthened by the fact that the anachronism
appearing in the Hadith is also found in the Qur'an for the latter also states that Muhammad was taken to
the Temple in Jerusalem in Surah 17.1 quoted above. Although the Qur'an does not refer to the
baitul-muqaddas but only to the masjidul-aqsa, it is clear that the same shrine is intended as the Qur'an in
the same way describes the baitullah, the Ka'aba in Mecca, as the masjidul-haram. Furthermore the
context establishes this interpretation for, only a few verses later, the Qur'an actually records the
destruction of the second Temple in Jerusalem and here simply describes it as al-masjid (Surah 17.7 - the
word today is only used of a Muslim mosque but in the Qur'an it is commonly used for any holy
sanctuary).
Although Muhammad obviously knew of the destruction of the second Temple, it seems he believed that
it had been rebuilt like the first one. The fact that he first chose Jerusalem as his qiblah before turning to
the masjidul-haram in Mecca adds considerable weight to this suggestion for he would hardly have
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Al-Mi'raj: The Alleged Ascent to Heaven
chosen the former if he had known that no masjidul-aqsa stood on the site at that time, where the mosque
of this name now stands, but only a compost heap.
It seems appropriate to conclude that the experience Muhammad had was really only a dream which
characterised his illusions about Jerusalem, and that the whole story of the Mi'raj is accordingly nothing
more than a mythical fantasy imaginatively built upon it.
3. A Literal Event or a Mystical Experience?
Orthodox Muslims hold that the Mi'raj was a literal, bodily ascent to heaven, but others have suggested
that it was purely a mystical experience. The distinction goes back to the early days of Islam and is
summarised in the following quote:
The belief in the Ascension of the Prophet is general in Islam. Whilst the Asha'ri and the patristic
sects believe that the Prophet was bodily carried up from earth to heaven, the Rationalists hold that
it was a spiritual exaltation, that it represented the uplifting of the soul by stages until it was
brought into absolute communion with the Universal Soul. (Ali, The Spirit of Islam, p. 447).
To this day those who believe that Muhammad actually went up to heaven and back remain
overwhelmingly in the majority and the event is commemorated once a year during the lailatul-mi'raj,
"the night of the ascension", which falls on the 27th night of the Islamic month of Rajab. In more recent
times, however, prominent Muslim authors have rejected the possibility of a physical ascent and have
offered an assortment of alternative spiritual interpretations.
Now, it is agreed by all that Muhammad's Ascension was a matter of seconds or minutes instead of
being days, months or years, and the words used for it by all biographers is Miraj, the same as
used by God for the ascension of the angels or spirits who have no bodies . . . The Miraj is nothing
but Inspiration or Revelation raised in degrees. (Sarwar, Muhammad: the Holy Prophet, pp. 119,
122).
Since "faith" is an abstract concept, it is obvious that the Prophet himself regarded this prelude to
the Ascension (the cleansing of his heart) - and therefore the Ascension itself and, ipso facto, the
Night Journey to Jerusalem - as purely spiritual experiences. But whereas there is no cogent reason
to believe in a "bodily" Night Journey and Ascension, there is, on the other hand, no reason to
doubt the objective reality of this event. (Asad, The Message of the Qur'an, p. 997).
Haykal has a novel view - he alleges that the discoveries of modern science, e.g. the reproduction of
images on television and voices on radios, etc., proves that forces of nature can be transferred from one
place to another, and so concludes: "In our modern age, science confirms the possibility of a spiritual
Isra' and Mi'raj . . . Strong and powerful spirits such as Muhammad's are perfectly capable of being
carried in one night from Makkah to Jerusalem and of being shown God's signs" (The Life of
Muhammad, p. 146). Quite what is meant by the latter statement, only the author can know. Nevertheless
his interpretation is typical of modern attempts to cast the ascension into a mystical mould, reminiscent
of the rationalistic interpretations of the "free-thinking" age of early Islam when similar attempts to
explain the Mi'raj in rationalistic terms were made.
In fact Haykal returns to the standpoint of the Mu'tazila, who also rejected the realistic
understanding and denied that the ascent into heaven had occurred in the body. (Weasels, A
Modern Arabic Biography of Muhammad, p. 84).
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Al-Mi'raj: The Alleged Ascent to Heaven
The fanciful nature of the traditional story of the Mi'raj has made more educated Muslims realise that the
orthodox interpretation is perhaps more consistent with the marvellous tales of the Arabian Nights than
the world of reality. Even the early biographer Ibn Ishaq had his doubts about the narrative. In his
introduction to the Sirat Rasulullah, Guillaume states: "In his account of the night journey to Jerusalem
and the ascent into heaven he allows us to see the working of his mind. The story is everywhere hedged
with reservations and terms suggesting caution to the reader" (p. xix).
A famous biographer perhaps gets to the heart of the matter by suggesting that, as Muhammad was
already looking northwards towards Medina for the future of his ministry and had decided to adopt
Jerusalem as the qiblah, the imaginations of his mind by day probably became the fantasies of a dream
by night: "The musings of the day reappeared in the slumbers of the night" (Muir, The Life of Mahomet,
p. 117).
At this stage we are bound to ask on what authority it may be suggested that the story of the Mi'raj, as
recorded in all its details in the traditions, was purely a mythical adaptation of a simple dream. Did later
scribes put it all together as a pious figment of their fertile imaginations? Not at all. Another modern
Muslim author gives us a clear indication as to why much of it is an acute problem to recent scholars.
The doctrine of a locomotive mi'raj or 'Ascension' developed by the orthodox (chiefly on the
pattern of the Ascension of Jesus) and backed by Hadith is no more than a historical fiction whose
material comea from various aourcea. (Rahman, Islam, p. 14).
Let us now, in closing, examine these sources on which early traditionists relied for their details of the
story.
4. The Sources of the Alleged Ascent.
Stories strikingly similar to the Mi'raj are found in various religious works predating the time of
Muhammad and it is virtually certain that later scribes borrowed elements from these to create the story
found in the Hadith.
In these later narratives of the Mi'raj we find mythology unrestrained by any regard for reason or
truth. We must now inquire what was the source from which the idea of this night journey of
Muhammad was derived. (Tisdall, The Original Sources of the Qur'an, p. 225).
Stobart refers to Surah 17.1 as Muhammad's "simple account of what was probably only a dream
prompted by his waking thoughts" and relieves him of responsibility for the fanciful narratives found in
the Hadith:
For the details of this revelation, with all its later embellishment of curious and extravagant fiction,
drawn from the legends of the Haggidah, and the dreams of the Midrash and the Talmud, the
prophet cannot, in fairness, be made responsible. (Stobart, Islam and its Founder, p. 141).
Stobart refers to Jewish works where accounts similar to that of the Mi'raj are found, but perhaps the real
origins of the Islamic account of Muhammad's ascent to heaven are those stories found in Zoroastrian
works which are strikingly parallel to the Mi'raj. Tisdall states that "The story may have incorporated
elements from many quarters, but it seems to have been in the main based upon the account of the
ascension of Arta Viraf contained in a Pahlavi book called 'The Book of Arta Viraf"' (The Original
Sources of the Qur'an, p. 226), where we find remarkable coincidences. Arta Viraf was a saintly priest
who had a mi'raj of his own some four hundred years before the Hijrah:
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Al-Mi'raj: The Alleged Ascent to Heaven
It is related that; when this young Arta Viraf was in a trance, his spirit ascended into the heavens
under the guidance of an archangel named Sarosh, and passed from one storey to another,
gradually ascending until he reached the presence of Ormazd himself. When Arta Viraf had thus
beheld everything in the heavens and seen the happy state of their inhabitants, Ormazd
commanded him to return to the earth as His messenger and to tell the Zoroastrians what he had
seen. All his visions are fully related in the book which bears his name. (Tisdall, The Original
Sources of the Qur'an, p. 227).
There are numerous details in the narrative which correspond to those in the Hadith. Just as Gabriel
guided Muhammad through the heavens, so Sarosh, one of the great Zoroastrian archangels, guided Arta
Viraf. Likewise he came into the presence of Ormazd and visited paradise and hell as well.
It is unnecessary to point out how great is the resemblance between all this and the Muhammadan
legend of Muhammad's Mi'raj. (Tisdall, The Original Sources of the Qur'an, p. 229).
The Zoroastrians also teach that there is, in paradise, a marvellous tree called humaya in Pahlavi which
corresponds closely to the sidrah, the lote-tree of Islam. Indeed the Zoroastrians even relate that their
founder also passed through the heavens and visited hell.
In the fabulous Zerdashtnama there is also an account of Zoroaster having ages before ascended to
the heavens, after having received permission to visit hell, where he found Ahriman (the devil).
(Tisdall, The Sources of Islam, p. 80).
In his other book St. Clair-Tisdall comments that Ahriman, the Satan of Zoroastrianism, "closely
corresponds with the Iblis of the Qur'an" (The Original Sources of the Qur'an, p. 230). It certainly seems
that the whole account of the Mi'raj is a subtle adaptation done by Muslim divines sometime after the
subjugation of Zoroastrian Persia during the Arab conquests in the early days of Islam.
We may conclude that tradition has nonchalantly adorned the story of Muhammad's dream with
marvellous records of an ascent through the heavens. It is highly probable that Muhammad himself
declared no more than that which we find in the Qur'an - that he had a vision or a dream in which he was
carried to Jerusalem and there saw various signs. The isra of the Qur'an has been transformed into the
mi'rov of the Hadith. In a very subjective way the former may well have been a vision or, more probably,
a strange dream, but the latter does truly seem to be no more than a pious fiction drawn from the fables of
other religious records and works.
Muhammad and The Religion of Islam: Table of Contents
Answering Islam Home Page
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