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Paradise And Hell Have Already Been Created

At-Tahhaawi said, in his book on al-‘Aqeedah al-Salafiyyah (correct belief in accordance with that of the early generations of Islam) that is known as al-‘Aqeedah al-Tahhaawiyyah.
“Paradise and Hell have already been created. They will never come to an end or cease to exist. Allah (swt) created Paradise and Hell before the rest of creation, and He (swt) created inhabitants for each of them. Whoever He (swt) wishes (will enter) Paradise by His grace and mercy, and whoever He (swt) wishes (will enter Hell) as a result of His (swt) justice. Every person will behave according to that for which he was created, and his destiny will be that for which he was created; good deeds and evil deeds are foreordained for all men”.

Muhammad ibn Muhammad ibn Abul-‘Izz al-Hanafi remarked, in his commentary on
this text:

“With regard to his saying that Paradise and Hell have already been created, Ahl as-Sunnah agree that Paradise and Hell have been created and are in existence at the present moment. Ahlus-Sunnah continued to hold this view, until some odd ideas of the Mu’tazilah and Qaadariyyah came along, which denied that. These groups said: “Allah will create them (ie Paradise and Hell) on the Day of Resurrection.” They said this because of their false arguments by means of which they seek to improve regulations on what Allah (swt) should do; (they say) it befits Allah (swt) to do this, or it does not befit Allah (swt) to do that. They compare Him to His creation and their actions. This is a kind of anthropomorphism with regard to deeds; they have allowed the ideas of Jahmiyyah (a sect of Mu’tazilah named after the deviant, Jahm ibn Safwan) to creep into their thinking, and have become mu’attalah (those who deny that Allah can see). They said, “It does not make sense for Paradise to be created before the time of reward, because it will not be used or inhabited for a very long time. They rejected the aayaat and reports that contradict these false notions they seek to project onto Allah (swt). They misinterpreted the texts and accused those who disagreed with them of going astray and concocting bid’ah”.

Proofs from the Qur’an and Hadeeth in support of this are, for example:
“Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth, prepared for those who believe in Allah and His Messengers. That is the Grace of Allah, which He bestows on whom He is pleased with. And Allah is the Owner of Great Bounty”. (57:21)

“…for Paradise as wide as are the heavens and the earth, prepared for al-Muttaqun” (3:133)

“And fear the fire, which is prepared for the disbelievers” (3:131)

“And indeed he (Muhammad) saw him (Jibreel) at a second descent (ie another time), near Sidrat al-Muntahaa (lote tree of the utmost boundary (beyond which none can pass), near it is the Paradise of Abode” (53:13-15)

The Prophet (saw) saw Sidrat al-Muntahaa, a tree in Heaven, and near it, Paradise, as is mention in al-Bukhaari, and Muslim in the hadith of Anas (ra). At the end of this narrative of al-Israa, the Prophet (saw) said, “Then Jibreel brought me to Sidrat al-Muntahaa which was veiled in colours indescribable. Then I entered Paradise, and its lights were of pearls and its soil was musk”.

Muslim, Abu Dawud and Imaam Ahmad report from Abu Hurayrah (ra) that the Messenger (saw) said, “When Allah (swt) created Paradise and Hell, He sent Jibreel to Paradise, saying “Go and look at it and at what I have prepared therein for its inhabitants”. So he went and looked at it and at what Allah had prepared therein for its inhabitants…. then He sent him to Hellfire saying, “Go and look at it and what I have prepared therein for its inhabitants” So he looked at it and saw that it was in layers, one above the other….”

Muslim reports from Aishah (ra) that there was a solar eclipse in the time of the Messenger (saw) and he said, “Whilst I was standing here I saw everything that you have been promised, I even saw myself picking some of the fruits of Paradise, when you saw me stepping forward. And I saw Hellfire, parts of it consuming other parts, when you saw me stepping backward”.

al-Bukhaari and Muslim report from Ibn ‘Abbas the same incident, “I saw Paradise and I tried to take a bunch of its fruit. If I had managed to do so, you would have eaten from it until the end of time. And I saw the Fire of Hell, and I have never seen anything so horrific or terrifying. I saw that the majority of its inhabitants are women.”

Muslim also reports from Anas that the Prophet (Saw) said, “By the One in Whose Hand is my soul, if you had seen what I saw, you would laugh little and cry much.” They said, “What did you see, O Messenger of Allah?”, He said, “I saw Paradise and Hell”.

The Prophet (saw) also ascended into jannah on the night of Mi’raj in his ‘Isra (night journey): for example

* “…I saw four rivers flowing out from beneath Sidrat al-Muntahaa, two visible and two hidden.” (Muslim, Kitaab al-Imaan, Baab al-‘Israa, 1/150, no.164) * “Whilst I was walking in Paradise I saw a river whose banks were domes of hollow pearls and I asked, “What is this, O Jibreel?” He said, “This is al-Kawthar which your Rabb has given to you”. (from Anas ibn Maalik, Sahih al-Bukhaari, Kitaab ar-Riqaaq, Baab fil-Hawd, Fath al-Baari, 11/464)

* al-Bukhaari and Muslim report from Jaabir that the Messenger of Allah said, “I entered Paradise where I saw ar-Rumaysa, the wife of Abu Talhah. And I heard footsteps and asked, “Who is that?” He (Jibreel) said, “That is Bilaal”. And I saw a palace with women in its courtyard. I asked, “Whose is this?” They said, It is for ‘Umar ibn al-Khattab” (Mishkaat al-Masaabih, 3/226)

Imaam Ahmed, Ibn Hibbaan and al-Haakim report from Abu Hurayrah that the Prophet (saw) said, “The children of the believers are in Paradise, being cared for by Ibraahim (as) [and in the narration of Abu Nu’aym, ad-Dawylami, and Ibn Asakir it adds- “and Sarah, until they give them back to their parents on the day of Resurrection”]

al-Bukhaari and Muslim also report from ‘Abdullaah ibn ‘Umar (ra) that the Messenger of Allah (saw) said, “When anyone of you dies, he will be shown his position morning and evening. If he is one of the people of Paradise then he will be one of the people of Paradise, and if he is one of the people of Hell, then he will be one of the people of Hell, and he will be told, “This is your position, until Allah (swt) resurrects you on the Day of Resurrection”.

According to al-Muwatta of Imaam Maalik and as-Sunaan, Abu Dawood, “Ka’b ibn Maalik said the Messenger of Allah (saw) said, “Verily the soul of the believer is a bird hanging on to the trees of Paradise, until Allah Swt returns it to its body on the day of Resurrection”

This makes it clear that souls will enter Paradise before the Day of Resurrection.

As for the specious arguments of those who say that Hell has not been created yet, they say: If it was already created now, then it would of necessity have to come to an end of the Day of Resurrection and everyone in it would have to perish because Allah says: “Everything will perish save His Face” (28:88) and “Everyone shall taste death..” (3:185) The response to this is: If you mean that Paradise does not exist until the Trumpet is blown and people are resurrected from their graves, then this is incorrect and is refuted by the evidence quoted above and other proofs which we have not mentioned here. If you mean that Allah (swt) has not yet completed the creation of everything that He will prepare for the inhabitants of Paradise and that He is still creating more and more things in it, and that when the believers enter Paradise, Allah (swt) will create even more things in it, then this is true and cannot be refuted, and the evidence that you give can only mean this, but when you use the aayah – “Everything will perish save His Face” – as evidence, your problem is that you misinterpret this aayah. Using it to prove that Paradise and Hell do not yet exist is like your colleagues using it to prove that they will both be destroyed and their inhabitants will all perish! You and your scholars did not understand the aayah properly; only the leaders (great scholars) of Islaam have understood it properly. They say that “everything” for which Allah (swt) has decreed destruction and oblivion “will perish” but Paradise and Hell have been created to last forever and never pass away, as has the Throne, which forms the roof of Paradise.

“It was suggested that it meant that everything would perish except His dominion, or whatever was done for His sake. Another suggestion was that when Allah (swt) revealed the word: “Whatever is on it will perish” – the angels said, “The people of earth are doomed”, and hoped that they would remain. Allah said that the people of heaven and earth would perish and said, “And invoke not any other ilaah along with Allah, Laa ilaaha illaa Huwaa. Everything will perish save His Face” (28:88) because He is the Living and does not die. The angels realise that they too were destined to die. Their words should be taken in the light of and reconciled with other clear and unambiguous reports that prove that both Paradise and Hell are eternal”.

(Sharh at-Tahaawiyyah, p.479, see also Siddeeq Hasan Khan, Yaqadhah ula al-‘i’tibaar, p. 37 and ‘Aqeedah as-Safarini 2/230)

Al-Isra’: The Prophet’s Unique Journey

GLORIFIED (and Exalted) is He (Allah) Who took His slave (Muhammad, peace be upon him) for a journey by night from Al-Masjid Al-Haram [at Makkah] to Masjid Al-Aqsa [in Jerusalem], the neighborhood whereof We have blessed, in order that We might show him (Muhammad, peace be upon him) of Our Ayat (proofs, evidence, lessons, signs, etc). Verily, He is the All-Hearer, the All-Seer. (17:1)

Surah Al-Israa’ begins with glorifying Allah, the most fitting action to confirm the bond between Allah and His servants in the atmosphere of compassion and friendliness imparted by the mention of the night journey. The Surah emphasizes the position of man as Allah’s servant. The emphasis here is needed in the context of the Prophet’s ascension to heaven where no human being had gone before.

It is important in this context that the status of man’s servitude to Allah should always be remembered.

There must be no confusion of status similar to that which happened in the case of Jesus on account of his birth, his being raised to heaven at the end of his life on earth, and the powers that were given to him during life. All these caused some people to confuse his status and to claim that he had a divine nature. In its simplicity and purity, Islam insists that no similarity could ever exist between Allah and any creature.

The Arabic text of this opening verse uses the verb Asra, which denotes “traveling during the night.” It is sufficient then to use this verb to denote the time of the action. Yet the verse adds the word laylan or “by night” to give an added sense of the still night and the ease of travel.

The journey from the Grand Mosque to Al-Aqsa Mosque was one chosen by Allah, the Compassionate Who knows everything. It provided a link between all monotheistic faiths from the time of Abraham and Ishmael to the time of the last Prophet, Muhammad (peace be upon them all). It also established a link between the holy places in all these religions. It seems that this unusual journey served as an announcement that the Last Messenger was the heir to the heritage of all former Messengers. His message staked a claim to all these holy places. Thus it becomes a journey that goes beyond the scope of time and place.

The opening verse describes Al-Aqsa Mosque as one with blessed environs. This description shows the blessings surrounding the mosque and flowing in abundance. This impression could not have been given with a direct description such as “the mosque which We have blessed.”

This is another example of the refined use of language characteristic of the Qur’an.

The Prophet’s night journey was a telling sign, and it was accompanied by others, as the opening verse says in stating its purpose : “…. in order that We might show him of Our Ayat…”. Covering the distance between the Grand Mosque in Makkah and Al-Aqsa Mosque in Jerusalem in a very short period that did not allow the Prophet’s bed to become cold is a sign of Allah’s power, whatever the means used to accomplish it. It opens our minds to new horizons in the universe and reveals latent potentials within mankind.

It shows that those human beings chosen by Allah to be the bearers of His message have the latent ability to receive whatever greater powers He wishes to give them. It is Allah Who has honored man, giving him a favored position among His creation, and endowed him with such potentials.

“Verily! He is the All-Hearer, the All-Seer.” He indeed hears and sees all that is beyond the reach of our hearing and seeing faculties.

It is especially impressive that the opening verse of this Surah starts with glorifying Allah: “Glorified (and Exalted) is He (Allah) Who took His slave for a journey by night.”

After defining the purpose of this journey, the Surah finishes with highlighting two of Allah’s attributes, perfect hearing and seeing that encompass all things.

This quick movement across purposes reflects the finest points of the expression used. The glorification is addressed to Allah Himself, and the statement about the purpose of the night journey comes from Him, while the description of Allah’s powers is made in the form of an indisputable statement. All these forms are combined in one verse so as to give their different imports.

Al-Israa’ and Al-Mi’raj: Everlasting Lessons

ONE of the most important lessons of the journey of Al-Israa’ and Al-Mi’raj (Night Journey and Ascension) is that it highlights the high status that Al-Aqsa Mosque has in the Muslim Ummah. It was to Al-Aqsa Mosque that the Night Journey of the Prophet (peace be upon him) was made and it was from it that the Prophet’s ascension to the Heavens took place.

The journey of Al-Israa’ was a sign that the leadership of the world would pass on to the Muslim Ummah. Such leadership was based on mercy and justice, not on oppression and aggression.

Another significant lesson of Al-Israa’ and Al-Mi’raj is knowing the importance of prayer; it is through prayer that one can directly communicate with his Almighty Lord.

Al-Israa’ was a land-to-land journey that Allah Almighty caused His Prophet (peace be upon him) to make from Makkah to Jerusalem, that is, from Almighty Allah’s Sacred House to Al-Aqsa Mosque.

Mind that Allah Almighty had blessed Al-Aqsa Mosque and its neighborhood and referred to it even before the Prophet’s Mosque was built, as the Prophet’s Mosque was established after his immigration to Madina.

Mind also that when prayer was ordained on the Muslims, Al-Aqsa Mosque was the Qiblah to which they were to turn during prayer. They would turn their faces in prayer toward it for three years in Makkah, and for 16 months in Madina before the Qiblah was changed to Allah’s Sacred House.

Besides, Al-Aqsa Mosque is one of the three mosques to which Muslims are to dedicate time for visiting; the other two mosques are the Sacred Mosque in Makkah and the Prophet’s Mosque in Madina. Allah Almighty wanted to establish and emphasize the significance and sacredness of Al-Aqsa Mosque in Muslims’ hearts so that they do not cede it for anything. They are to hold it as sacred as both Allah’s Sacred House and His Prophet’s Mosque.

That was why the Muslims [when they were strong] were zealous to keep Al-Aqsa Mosque under their rule and protection.

Hence, Muslims must realize the importance of Jerusalem in their history and the significance of Al-Aqsa Mosque in their religion and life.

Allah Almighty wills that we remember the importance of Al-Aqsa Mosque when we celebrate the anniversary of Israa’ and Mi’raj.

This is to remind us of the gravity of the circumstances in which Al-Aqsa Mosque is in this age. We must not give up our responsibility in defending Al-Aqsa Mosque and Jerusalem. This is a sacred issue to fight for. Brothers and sisters, we should not, under any circumstances, give up our duty in that regard.

We must believe that Allah Almighty is with us and that He will grant us victory and make Islam prevail, as He, Most High, always supports the true believers.

The second most important lesson that we are to learn from Israa’ and Mi’raj is concerning prayer (Salah). It is known that prayer was ordained on that great night.

It is because of the great importance of prayer that Allah Almighty ordained it in Heaven. Allah sent for His Messenger (pbuh) to mankind and caused him to go on a night journey and ascend to Heaven and the Lote Tree to inform him (peace be upon him) of the command of prayer.

Mind that all other commandments were decreed on the earth. This indicates how important prayer is in Islam. It symbolizes ascension to Heaven; it is the Muslim’s spiritual ascension to Heaven. Thus, prayer is the gift that the Prophet (pbuh) brought with him from that journey for all Muslims so that they can worship Allah Almighty through it.

Prayer therefore has much to do with Al-Aqsa Mosque. Al-Aqsa Mosque was the first Qiblah in Islam. If it is true that Israa’ took place in the tenth year of the Prophet’s mission, this would mean that the Muslims’ Qiblah in prayer was toward Al-Aqsa Mosque for three years before the Hijrah to Madina and 16 months after it.

The Jews spread rumors that the Muslims’ prayer [to the first Qiblah] was invalid and so would not be rewarded. Allah Almighty refuted their claims as He, most High, says: (And We appointed the Qiblah, which you formerly observed only that We might know him who follows the Messenger from him who turns on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah’s purpose that your faith should be in vain, for Allah is full of pity, Merciful toward mankind.)

To sum up, prayer is the spiritual means through which Muslims can ascend to their Lord. If the Prophet (pbuh) ascended to Heaven (once), we, brothers and sisters, could spiritually ascend to that as much as we can through prayer.

Allah Almighty says in a Qudsi (divine) Hadith : “I have divided the prayer into two halves between Me and My servant, and My servant will receive what he asks for. When the servant says, ‘Praise be to Allah, the Lord of the universe,’ Allah the Most High says, ‘My servant has praised Me.’ And when he (the servant) says, ‘The Most Compassionate, the Merciful,’ Allah the Most High says, ‘My servant has lauded Me.’ And when he (the servant) says, ‘Master of the Day of judgment,’ He Almighty remarks, ‘My servant has glorified Me.’ And when he (the worshiper) says, ‘Thee do we worship and of Thee do we ask help,’ He Almighty says, ‘This is between Me and My servant, and My servant will receive what he asks for.’ Then, when he (the worshiper) says, ‘Guide us to the straight path, the path of those to whom You have been Gracious not of those who have incurred Your displeasure, nor of those who have gone astray,’ He (Allah Almighty) says, ‘This is for My servant, and My servant will receive what he asks for.'”

The Exalted Status Of Al-Aqsa Mosque

AL-AQSA is the first Qiblah (direction of prayer) of Muslims, and the land of Al-Israa’ and Al-Mi’raj. Our hearts bleed for all the sacrilegious acts been perpetrated against Al-Aqsa. The status of Al-Aqsa is clearly explained in the Hadith that reads: “People are not to travel except to three mosques: The Sacred Mosque (in Makkah), Al-Aqsa Mosque (in Jerusalem), and my Mosque (in Madinah).” (Reported by Muslim)

The city of Jerusalem was chosen at the command of Allah by Prophet Dawud (David, peace be upon him), in the 10th century B.C. After him his son Prophet Sulayman (Solomon, peace be upon him) built a mosque in Jerusalem according to the revelation that he received from Allah. For several centuries this mosque was used for the worship of Allah by many Prophets and Messengers. It was destroyed by the Babylonians in the year 586 B.C., but it was soon rebuilt and was rededicated to the worship of Allah in 516 B.C.

It continued afterwards for several centuries until the time of Prophet Isa (Jesus, peace be upon him). After he departed this world, it was destroyed by the Romans in the year 70 C.E. Prophet Muhammad (peace be upon him) was taken there in his miraculous journey of Al-Israa’ and from there he went for Al-Mi’raj. When Muslims took the city of Jerusalem in 636 C.E. during the caliphate of Umar he ordered for the building of this mosque again and it stands until now as a Masjid for the worship of Allah as it was originally built by our Prophet Sulayman (peace be upon him).

The significance of Jerusalem is that it is the city of many Prophets of Allah as Makkah is the city of Prophets Ibrahim (Abraham), Isma’il (Ishmael) and Muhammad (peace be upon all of them). The Mosque of Al-Aqsa is one of the ancient mosques and in the Qur’an Allah called it and its land “… the neighborhood whereof We have blessed…” (17: 1)

When Prophet Muhammad (peace be upon him) was in Makkah and also for about 17 months after his Hijrah to Madinah, he and his followers used to pray toward the direction of Al-Aqsa Mosque. This was to establish in the minds of Muslims the link between the teachings of Prophet Muhammad and other Prophets of Allah (peace be upon them all). When this principle was established in their minds then Allah ordered Muslims to turn to the Ka’bah and pray toward its direction.

Now, we are not allowed to pray to the direction of Jerusalem and Al-Aqsa Mosque, but we must respect and honor the city of Jerusalem and its blessed mosque. It is also the duty of all Muslims to guard and protect this mosque from any harm and damage, for the mosque belongs to those who believe in all the Prophets and Messengers of Allah.

On Salah

Narrated Abu Dhar (Allah be pleased with him): Allah’s Apostle (peace be upon him) said, “While I was at Makkah the roof of my house was opened and Gabriel descended, opened my chest, and washed it with Zam-Zam water. Then he brought a golden tray full of wisdom and faith and having poured its contents into my chest, he closed it. Then he took my hand and ascended with me to the nearest heaven. When I reached the nearest heaven, Gabriel said to the gatekeeper of heaven, ‘Open (the gate).’ The gatekeeper asked, ‘Who is it?’ Gabriel answered: ‘Gabriel.’ He asked, ‘Is there anyone with you?’ Gabriel replied, ‘Yes, Muhammad  is with me.’ He asked, ‘Has he been called?’ Gabriel said, ‘Yes.’ So the gate was opened and we went over to the nearest heaven and there we saw a man sitting with some people on his right and some on his left. When he looked toward his right, he laughed and when he looked toward his left he wept. Then he said, ‘Welcome! O pious Prophet and pious son.’ I asked Gabriel, ‘Who is he?’ He replied, ‘He is Adam and the people on his right and left are the souls of his offspring. Those on his right are the people of Paradise and those on his left are the people of Hell and when he looks towards his right he laughs and when he looks towards his left he weeps.’

Then he ascended with me till he reached the second heaven and he (Gabriel) said to its gatekeeper, ‘Open (the gate).’ The gatekeeper said to him the same as the gatekeeper of the first heaven had said and he opened the gate. Anas said: “Abu Dhar added that the Prophet met Adam, Idris, Moses, Jesus, and Abraham. He (Abu Dhar) did not mention which heavens they were but he mentioned that he (the Prophet) met Adarn in the nearest heaven and Abraham on the sixth heaven. Anas said, “When Gabriel along with the Prophet passed by Idris, the latter said, ‘Welcome! O pious Prophet and pious brother.’ The Prophet asked, ‘Who is he?’ Gabriel replied, ‘He is Idris.” The Prophet added, “I passed by Moses and he said, ‘Welcome! O pious Prophet and pious brother.’ I asked Gabriel, ‘Who is he?’ Gabriel replied, ‘He is Moses.’ Then I passed by Jesus and he said, ‘Welcome! O pious brother and pious Prophet.’ I asked, ‘Who is he?’ Gabriel replied, ‘He is Jesus.

Then I passed by Abraham and he said, ‘Welcome! O pious Prophet and pious son.’ I asked Gabriel, ‘Who is he?’ Gabriel replied, ‘He is Abraham. The Prophet added, ‘Then Gabriel ascended with me to a place where I heard the creaking of the pens.” Ibn Hazm and Anas bin Malik said: The Prophet said, “Then Allah enjoined 50 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 50 prayers on them.’ Moses said, ‘Go back to your Lord (and appeal for reduction) for your followers will not be able to bear it.’ (So I went back to Allah and requested for reduction) and He reduced it to half. When I passed by Moses again and informed him about it, he said, ‘Go back to your Lord as your followers will not be able to bear it.’ So I returned to Allah and requested further reduction and half of it was reduced. I again passed by Moses and he said to me: ‘Return to your Lord, for your followers will not be able to bear it. So I returned to Allah and He said, ‘These are five prayers and they are all (equal to) 50 (in reward) for My Word does not change.’ I returned to Moses and he told me to go back once again. I replied, ‘Now I feel shy about asking my Lord again.’ Then Gabriel took me till we reached Sidrat-il-Muntaha (the utmost boundary) which was shrouded in colors, indescribable. Then I was admitted into Paradise where I found small (tents or) walls (made) of pearls and its earth was of musk.”

Sahih Bukhari, Volume 1, Book 8, Number 345.

Israa’ And Mi`raj

(Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far Distant Place of Worship the neighborhood whereof We have blessed, that We might show him of Our tokens! Lo! He, only He, is the Nearer, the Seer.) (Al-Israa’ 17:1)

On 27 Rajab Muslims remember Israa’ and Mi’raj, the miraculous Night Journey and Ascension of the Prophet Muhammad (peace and blessings be upon him). The exact date of the event is uncertain, but the majority of scholars place it at 12 to 16 months before the Hijrah, the Prophet’s migration to Madinah.

One night Prophet Muhammad (peace and blessings be upon him) was sleeping near the Kaaba in Makkah when the Angel Jibreel alaihis salam (Gabriel) came to him, woke him up, and, taking him by the arm, led him to Al-Buraq, a beast resembling a horse with two huge wings springing from its back. From Makkah, Al-Buraq took off toward Jerusalem. There, the Prophet was met by all the other prophets. He (peace and blessings be upon him) dismounted, tethered Al-Buraq to a ring in the gate of Jerusalem, and led them in Prayers.

Two vessels were then brought to him, one containing milk, the other wine. Muhammad (peace and blessings be upon him) drank the milk. Jibreel alaihis salam said, “O Muhammad, you enjoy what is pure. Surely you will guide your people to the right path.” This journey demonstrates God’s might and ability to make possible the impossible. The concepts of time and space as we understand them do not apply, and what applies cannot be perceived by our limited faculties.

The Greatest Gift Which We Received Because of Miraaj

When Miraaj took place, our Prophet (PBUH) received the greatest gift one can ever imagine.

He (PBUH) got to meet our Creator, our Sustainer, Allah SWT himself.
What more can one ask?

But what gift did we (the prophet’s ummah / meaning us) receive?

Did we get flowers/food/fruits/gold/clothes / etc?
No.
Those are materialistic things and we also have them back on our earth.

When the Prophet (PBUH) came back and told his sahabah, they all were very happy on receiving their gift sent by Allah SWT himself.

What gift did the sahaba receive?
The gift to pray compulsory Salah five times a day at fixed hours.

Five times a day…Oh my God.

But consider this, at first Allah SWT first gave His order of offering 50 salah’s a day.

As the Prophet was going back, he (PBUH) was asked by Prophet Moosa (PBUH): What gift did Allah SWT give your ummah?

To which our Prophet (PBUH) replied: Allah SWT has ordered to pray 50 salahs per day.

Israa And Miraaj

Israa and Miraaj – Dr. Bilal Philips

Masjid Al-Aqsa and The Dome of the Rock

Israa literally means a journey by night and Miraaj literally means an elevator, i.e., an instrument which lifts something up.

But, in Islaam, Israa refers to a miraculous night journey made by the last Prophet (sallallaahu alayhi wa sallam) from Makkah to Jerusalem, and Miraaj refers to the vehicle which took the Prophet (sallallaahu alayhi wa sallam) from Jerusalem, up and out of the universe, through the seven heavens, and into the direct presence of Allaah.

Towards the end of a calm night, one year before the Hijrah, the roof of Prophet Muhammad’s (sallallaahu alayhi wa sallam) house split open and angel Jibreel (Gabriel) descended into the Prophets (sallallaahu alayhi wa sallam) room. He went over to the Prophet (sallallaahu alayhi wa sallam), opened his shirt, and cut open his chest.

He then removed his heart and washed it inside with Zam Zam water. After he had completed washing it, he then brought a gold dish filled with Eemaan (faith) and Hikmah (wisdom), emptied it into the Prophets (sallallaahu alayhi wa sallam) chest, and then closed it all up.[1]

Jibreel then nudged the Prophet (sallallaahu alayhi wa sallam) until he awoke. When the Prophet (sallallaahu alayhi wa sallam) got up, Jibreel took a hold of his hand and lead him outside of his house to the gate of Kabah.

There the Prophet (sallallaahu alayhi wa sallam) found a strange unearthly animal. It was smaller than a mule but larger than a donkey, white in color and having a wing on either of its hind legs. He was informed that its name was Buraaq, a name taken from the Arabic word Barq which means a flash of lightning.

Jibreel helped the Prophet (sallallaahu alayhi wa sallam) mount it and they set off to the north. Each stride of the Buraaq took it to the horizon, and, in no time they reached Jerusalem. There the Prophet (sallallaahu alayhi wa sallam) dismounted and tied the animal to the same ring on the door of al-Masjid al-Aqsa used by the prophets.

The Prophet (sallallaahu alayhi wa sallam) entered the Masjid and prayed two Rakahs. When he finished he noticed a group of other prophets also making Salaah there. He saw among them Prophet Moosaa, Prophet Eesaa, and Prophet Ibraaheem.

Prophet Muhammad (sallallaahu alayhi wa sallam) was then told to lead them all in Salaah. When the Prophet (sallallaahu alayhi wa sallam) finished this Salaah, someone said to him, This is Maalik, the guardian of the Hellfire, so give him Salaams. When he turned around to greet him, the angel gave him Salaams before he had time to do so.[2] Jibreel then brought two vessels and presented them to the Prophet (sallallaahu alayhi wa sallam). One was filled with wine and the other was filled with milk. The Prophet (sallallaahu alayhi wa sallam) chose the vessel filled with milk and drank from it.

Jibreel then said You have been guided to the Fitrah.[3]