Shab E Meraj - Proof from Holy Quran and Hadiths

Shab E Meraj - Proof from Quran and Hadiths

Shab E Meraj - Proof from Quran and Hadiths

Some people have misunderstood the reality of the Me'raaj of Sayyiduna Rasoolullah (Peace Be Upon Him) due to their lack of knowledge and research. Their ignorance in this field caused more confusion in their hearts because they failed to understand the unique relation between ALLAH and His Beloved Habeeb (Peace Be Upon Him).

How true is the comment of Sayyidul-Maka'shifeen Sheikh-e-Akbar Muhiyyudeen ibne Arabi (Radi ALLAH Anh) who said that Me'raaj is a secret in a secret. One has to have sound knowledge of the Qudrat of ALLAH and the Station and Status of His August Rasool (Peace Be Upon Him) before commenting on any matter pertaining to them.

Due to the lack of this knowledge some people have wrongfully said that Sayyiduna Rasoolullah (Peace Be Upon Him) did not see ALLAH with his naked eye and also did not proceed to the Divine Arsh on the night of Me'raaj. They say that both these things are impossible for any human being to achieve.

Indeed the illustrious Ulama and distinguished Imams of Islam have in their authentic books expressed in great details on this subject. All these are based on the Ahadith Shareef. The narrators and 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 and a contradictor of the Deen.

 Also Read: Shab E Meraj Nafil Namaz 

Here is proof from QUR'AN, Ahadith-e-Nabawi (Sallallaho Alaihi Wasallam), Sayings of Sahab-e-Kiram and from the writings of great and authentic scholars of Islam that the Messenger of Allah Sallallahu Alaihi Wa Aalihi Wa Sallam did see ALLAH with his naked eyes and he also did proceed to the Divine Arsh on the night of Me'raaj.

The Holy Quran says:

سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الأقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّه هُوَ السَّمِيعُ الْبَصِيرُ

Holy is He who carried His bondman by night from the sacred Mosque to the Aqsa Mosque (Aqsa) around which We have put blessings that We might show him Our grand signs. No doubt, He is the Hearing, the Seeing. (Al Isra:1)

Imamul Mufasireen Ash-Shiekh Tibri reported in his commentary "Jami'ul Bayan", "Meraaj was done with both body and soul. If a person says that it was only soul who did the Meraaj or it was only a dream then this will be an insignificant charge.

1. If it so then what would be the evidence of prophet hood in it?
2. How one can name it as a miracle of Prophet (Peace Be Upon Him)?
3. Why the Mushrikeen-e-Makkah refuse to accept it because everything is possible in dream?
4. They actually argue on the possibility of doing a journey of months in little part of night.
5. In the above verse the Almighty said, 'carried His bondman' not 'carried His bondman's soul'
6. 'Abd' is a composite of both body and soul." (Jamiul Bayan, Darul Fikr - Berut, Page 17-18)

1) Imam Ahmad ibne Hambal (Radi ALLAH Anh) in his Musnad narrates from Sayyiduna Abdullah ibne Abbaas (Radi ALLAH Anh)
قال رسول الله صلى الله تعالى عليه وسلم رأيت ربي عزّ و جل 
Sayyiduna Rasoolullah(Peace Be Upon Him) said, "I saw my Sublime Creator".

Imam Jalaludeen Suyuti (Radi ALLAH Anh) in his Khasa'ise Kubra and Allama Abdur Raouf Munadi(Radi ALLAH Anh) in his Tafseer Shar'ha Jameh Sagheer state that this Hadith Shareef is authentic.

2) Imamul A'imma Ibne Hazeema (Radi ALLAH Anh) and Imam Bazaaz (Radi ALLAH Anh) both narrate from Sayyiduna Anas ibne Maalik (Radi ALLAH Anh):
ان محمدا صلى الله تعالى عليه و سلّم رأى ربّه عزّ و جل
"Verily, Sayyiduna Muhammad (Peace Be Upon Him) saw his Most Gracious Creator".  

Imam Ahmad Qastalaani (Radi ALLAH Anh) and Imam Abdul Baaqi Zarqaani (Radi ALLAH Anh) state that the authenticity of this Hadith Shareef is very strong.

3) Sheikh-e-Muhaqqiq Imam Abdul Haq Muhaddith Dehlawi (Radi ALLAH Anh) states in his Madaarijun-Nubuwwah:
فرمود صلىالله تعالى عليه و على آله و بارك وسلم بس كسترانيده شد برائى من رفرف سبز كه غالب بود نور او بر نور آفتاب بس درخشيد بآن نور بصر من و نهاده شدم من بران رفرف و برداشته شدم تا برسيدم بعرش 
Sayyiduna Rasoolullah (Peace Be Upon Him) 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 and taken into the Heavens until I reached the Arsh of ALLAH.

3) Imam Allama Ahmad Qastalaani (Radi ALLAH Anh) states in Mawahibul-Ladunniyya and Man'hi-Muhammadiyya, and Allama Muhammad Zarqaani(Radi ALLAH Anh) in its Shar'ha state:
(و منها انه راى الله تعالى بعينه) على الراجح(و كلمه الله تعالى فى الرفيع الاعلى) على سائر الامكنة و قد روى  ابن عساكر عن انس رضى الله تعالى عنه مرفوعا لما اسرى لى قربنى ربى حتى كان بينى و بينه قاب قوسين او ادنى 
It was the exclusivity of Sayyiduna Rasoolullah (Peace Be Upon Him) that he saw Almighty ALLAH with his physical eyes in wakefulness and this is the preferable Madhab. ALLAH Spoke to His Beloved (Peace Be Upon Him) in those high Divine regions which was above all possibilities and imaginations. Imam Ibne Asakar narrates from Sayyiduna Anas ibne Maalik that the Prophet of Allah (Peace Be Upon Him) said, "On the night of Isra my Lord, drew me so close to Him that we were two bows apart, in fact, even closer".

4)  It is also stated in the same books:
قد اختلف العلماء في الاسراء واحداواسراء مرّة بروحه و بدنه يقظة و مرّة مناما او يقظة بروحه وجسده من المسجد الحرام إلى المسجد الاقصى ثمّ مناما   من المسجد الاقصى إلى العرش فالحق انه اسراء واحد بروحه و جسده يقظة في القصّة كلها و إلى هذامذهب الجمهور من علماء المحدّثين و الفقهاءو المتكلّمين 
There was a difference in opinion amongst the Ulama whether there was one Meh'raaj or two, one with the body and soul in wakefulness, and the other in a dream or wakefulness from Musjid-e-Haraam to Musjid-e-Aqsa. Then, from Aqsa in a dream till the Arsh. The truth is that there was one Isra and an entire journey from Musjid-e-Haraam to the Arsh was physical and in wakefulness. This is the Madhab of the majority of Ulama, Muhaditheen, Fuqaha and Mutakallimeen.  

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