The Life of the Prophet Muhammad Salahuddin Muhammad

Professor Omer Awass 12/10/2012

The Variations of the Interpretations of the Isra wa Miraj
Introduction
The Prophets Night Journey and Ascension is essential in Muslim spirituality. It is the
vehicle that gives Islam one of the most significant pillars of Islam. Its where the formal prayer
(Salah) gets it ordination into the five pillars of Islam. The Prophets Night Journey and
Ascension is recognized by all denominations in Islam. The Prophet's night Journey and
Ascension is seen and perceive differently by scholars. The principles and lesson are articulated
differently by the scholars in Islam. In the Quran Allah says Glory to (Allah) 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).
1
Allah is He Who created seven Firmaments and of the earth a
similar number. Through the midst of them (all) descends His Command: that ye may know that
Allah has power over all things, and that Allah comprehends, all things in (His) Knowledge.
2

The Prophets Night Journeyand Ascension has been interpreted differently by those who have
used the Prophets Night Journey and Ascension to abstract lesson, principles and concepts. In
all of the major denominations in Islam, we can find the Prophets Night Journey and Ascension

1
Quran 17:1
2
Quran 65:12
gave birth to doctrines, ideologies and spiritual practices. In this paper I will try to examine some
of the different approaches of Muslims in the interaction with the Prophets Night Journey
Ascension. I will focus on the Shiites approach and understanding of the Prophet Night Journey.
Next I will explore Ibn Sina methodology of the Prophets Night Journey. Then Finally I will
look at a modern attempt to interpret the Prophets Night Journey by the late Imam Warith Deen
Muhammad.

Shii Interpretation of the Isra Mirage

In the Shii tradition the Prophet Night Journey and Ascension is related and interpreted to
promote Shii doctrines. Muhammad b. al-Hasan Saffar Qummi (d.290/902-3) was the first
major Shii collection of hadiths. The modern scholar of Shii Islam Mohammad Ali Amir-
Moezzi has described Saffa Qummis collection as a fine example of what he calls the esoteric
non-rational trend in proto- early Shiism. The collection contains a whole series of fragmentary
and episodic reports describing not only Muhammads ascension but also the ascension
experiences of some of the twelve Shii Imams whom the Imami Shiis admire. These anecdotes
often develop a single idea, such as the following report that draws a connection between
Muhammads ascension (in the plural) and his recognition of Alis as his right successor.
3

Qummi collection of hadith and commentary of the Prophet Night Journey and Ascension
focuses on the revelation of the station of Ali and the rightly guided Imams in the sight of Allah

3
Colby, Frederick Stephen. Narrating Muhammad's Night Journey: Tracing the Development of the lbn Abbs Ascension
Discourse. Albany: SUNY Press, 2008.,67
more so than the ritual practice that were handed down to the Prophet by Allah. The contentious
issue of the Imama namely who deserved to rule the Muslim community after Muhammad and
how the ruler was to be chosen, became intertwined with ascension discourse as a rejoinder to
those Muslims who understood Muhammads ascension to be about the institution of duties such
as the daily ritual prayers.
4
This is seen in the following narration of Qummis collection:
Ali b. Muhammad b. Said, Hamdan b. Sulayman, Abd Allah b. Muhammad Yamani, Manba,
Yunus, Sabbah Mizani, Abu Abed Allah said, The Prophet was caused to ascend to the heaven
[s] one hundred and twenty times. Each time, God entrusted the Prophet with the authority
(walaya) of Ali and the Imams after him more than he entrusted duties (faraid) to him.
5
This
account found Qummis collection and commentary on the Prophets Night Journey and
Ascension illustrates the favor of Ali being the walaya and the position of the Imams as
authoritative. The next report from Qummis depicts Allah as permitting Muhammad to bring Ali
with him on the ascension and to allow him to witness the same revelation of the signs:
Muhammad b, Isa, Abu Abd Allah al Mumin, Ali b. Hassan b. Ali b. al-Jammal, Abu Daud al
Sabi, Burayada Aslami, the Messenger of God, who said Ali, God cause you to witness with
me seven residences (mawatin). He then mentioned the second residence: Gabriel came to me
and caused me to journey by night to the heaven [s]. He said, Where is your brother? I said, I
left him behind as my substitute (khalafi). He said, Petition God to bring you [together] with
him. So I petitioned, and there you stood with me! He kept uncovering the seven heavens and the
seven earths for me until I saw their residents and furnishings, and the location of every angel in

4
Colby, Frederick Stephen. Narrating Muhammad's Night Journey: Tracing the Development of the lbn Abbs Ascension
Discourse. Albany: SUNY Press, 2008.,67
5
Ibid.,68
them everything I saw he showed to both you and me.
6
This hadith justify and shows for shiites
that Ali is the Prophets rightly successor. Ali also witnessed the same experiences during the
Night Journey and ascension as the Prophet. He received the same knowledge that Prophet
obtained during the ascension. This knowledge received by Ali during the ascension is believed
by Shiites to have been passed on to the descendant Imams in Shiite tradition. The
implementation of Ali into the Declaration of faith is also instituted in the Ascension. Saffar
Qummis work Furat Kufi text, Muhammad during the Night Journey and Ascension learns of
Ali exalted status. The Quranic verse ask those who recite the book before you
7
is comment
by Qummi that Muhammad led angels, prophets and true believers in ritual prayer in the fourth
heaven, and afterward he asked them to what they bore witness, to which they replied. We testify
that there is no god but God, that you are the Messenger of and that Ali is the Commander of the
Faithful. The Prophets Night Journey and ascension for Shiites has been instrumental in
helping to formulate for the Imami and Ismaili the belief of the succession of the Imams that
they both adhere to. This belief of the Imami succession is legitimized by the interpretation of
Fatima in the narrative of the Prophets Night Journey and ascension. The shitite metaphor of
Fatima status is described as When I was caused to journey by night to the heaven [s], Gabriel
took me to the limit of the tree of Tuba. Gabriel was intent upon one of its fruits, which he
rubbed between his fingers and then gave me to eat. Then he placed his hand between my
shoulder blades. He said, Muhammad, God brings you joyful tidings of Fatima from Khadijah
bint Khuwaylid. When I descended to the earth, what happened happened, and Khadijah

6
Colby, Frederick Stephen. Narrating Muhammad's Night Journey: Tracing the Development of the Ibn Abbs Ascension
Discourse. Albany: SUNY Press, 2008.,69
7
Quran 10:94
conceived Fatima. When I long for paradise, I draw close to her and smell the fragrance of
paradise. She is a dark-eyed [maiden] among women.
8

So for Shiites the most important aspect of the Prophets Night Journey and ascension is
Ali exalted status that was provided by their interpretation of the Prophets Night Journey. And
the raising up of the status the Imams that descends from Fatima and Ali that was deduced by
Fatima rank as an extraordinary woman.




Ibn Sina and the Miraj Nama

Ibn Sinas (d.428/1037) Miraj Nama is one the best and well known ascension
narratives. Ibn Sinas Miraj Nama was written in Isfahan within the first half of the eleventh
century. The Miraj Nama is written in Persian and it represents the earliest types of Persian
prose. Ibn Sinas Miraj Nama gives a theoretical background for understanding Ibn Sinas larger
philosophical system.
Ibn Sinas interpretation of the Prophets night journey and ascension is metaphorical in
its nature and promotes spiritual and intellectual empowerment.Ibn Sina argues, unlike his more

8
Gruber, Christiane J. The Ilkhanid book of ascension a Persian-Sunni devotional tale. London: Tauris Academic Studies,
2010.,73
orthodox counterparts that the Prophets ascent was solely a spiritual (ruham) and intellectual
(fikri or aqli) voyage.
9
The Miraj Nama is divided into two parts. The first portion Ibn Sina
interprets the Miraj and provides an overview of his psychology and epistemology. The second
portion, Ibn Sina philosophies his allegorical interpretation of the ascension story. He adopts an
exegetical approach to the Israr Miraj. He comments on the Israr Miraj after he quoted several
lines of the story. He interprets the Israr Miraj through his philosophical system.
The first commentary begins with the night the journey began: I was sleeping one night
in the house. It was a night with thunder and lightning. No animal made a sound, no bird
chirped, no person was awake. I was not asleep, but lying between sleep and wakefulness. So it
happened one night when I was between wakefulness and sleep.
10
Ibn Sina interprets the sleep
and wakefulness of the Prophet as being his senses and his intellect. He defines the saying night
with the thunder as the godly spirit prevailing so that the ill-tempered capacity could die and the
ability of imagination could leave the Prophet. This is needed in the Ibn Sina opinion in order for
the Prophet to benefit from the Israr Miraj. The meeting of Gabriel and the Prophet also is
interpreted by Ibn Sina as another instance when the prophet as being renovated for the Israr
Miraj:
Then he said: When we reached me, he embraced me and kissed me between my two eyes and
said, O Sleeper, arise! How long you slumber! That is, when this Holy Faculty reached me,, it
caressed me admitted me into its unveiling [kashf] and did (me) honor. Such yearning arose in
my heart that it cannot be described. Then he said: How long you slumber! That is why are

9
Gruber, Christiane J. The Ilkhanid book of ascension a Persian-Sunni devotional tale. London: Tauris Academic Studies,
2010.,13
10
Heath, Peter, and Avicenna. Allegory and Philosophy in Avicenna (lbn Sn): With a Translation of the Book of the
Prophet Muhammad's Ascent to Heaven. Middle Ages series. Philadelphia: University of Pennsylvania Press, 1992.,124
you satisfied with counterfeit imaginings? There are worlds beyond this one you are in. You can
only reach them in the wakefulness of knowledge. Because of compassion, I shall be your guide.
Arise!
11

The encounter with Buraq is interpreted by Ibn Sina in an abstract way. He refers to
Baruq as the Active Intelligence of Muhammad. He says that the Active Intelligence, which is
the most predominant of the Holy Faculties. It helps comes to the Intelligence before it reaches
the world of generation and corruption. It is the bestower of help to souls at any time with
whatever is appropriate. This Active Intelligence of Muhammad is what carried Muhammad
during the night journey as describe by Ibn Sina. He further relates that Muhammad had to be
purified before he could ride the Baruq or metaphorically received the Active Intelligence. This
is seen in his commentary of Muhammads attempt to sit on the Baruq:
Then he said: I wanted to sit on it, but it shield away. Gabriel helped me until it was
tamed. That is, because I was in the physical world, I wanted to sit on it, that is to unite with it.
But it would not accept, until the Holy Faculty [quwat-i-qudsi] and, through it, attained the
emanation and beneficence of the Active Intelligence.
12

Next Ibn Sina comments on the part of the Israr Miraj when the Prophet had to choose
between the water, wine and the milk:
When I went away from the mountains and left these two persons, I traveled to
Sanctified Abode [bait al-muqaddas], and I enter it. Someone came forward and gave me three
goblets, one wine, one water, and one milk. I wanted to take the wine. Gabriel did not allow this.

11
Heath, Peter, and Avicenna. Allegory and Philosophy in Avicenna (lbn Sn): With a Translation of the Book of the
Prophet Muhammad's Ascent to Heaven. Middle Ages series. Philadelphia: University of Pennsylvania Press, 1992.,125
12
Ibid.,126
He pointed to the milk, so I took (it) and drank. That is, when I went away from the senses and
understood the condition of imagination and estimation, I gazed within myself and entered the
spiritual realm. I saw three souls, one animal, one natural, and one rational. I wanted to follow
the animal (soul). He likened it to wine since it faculties, such as lust and anger, deceive, cloak,
and increase ignorance, and wine intensifies these two appetites. He likened the natural (soul) to
water since it sustains the body. A person survives by managing (this souls) servants who work
in the body. (Similarly), water is the cause of animal life; it promotes growth and increase. He
likened the rational (soul) to milk since it is a beneficial nutriment, full of favor and
usefulness.
13

Ibn Sina interpretation of the above narrative of the Prophet having to choose between the wine,
water and milk was explained by the function of the three souls. The wine was seen as
intensifying the faculties of lust, anger of the animal soul. The water was seen as a sustainer of
the body and associated with the natural soul. And he saw the milk as nutrient that nurtures the
body just as the rational soul does for human being.
Lastly Ibn Sina interprets the Prophet Ascension through Ibn Abbas version of the
Prophets ascensions. Ibn Abbas version does not include the Prophets, it involves seven angels.
Ibn Sina comments on all of the seven heavens that the Prophet finds these angels.
When I reached the first heaven, a door opened. I entered and saw Ismail seated on a chair,
and a group was placed, face to face, in front of his eye. I greeted (them) and went on. When I
reached the second heaven, I entered. I saw an angel nearer than the former, with perfect
beauty. He had wondrous form, half of his body was of snow, half of fire, Neither mixed with the

13
Heath, Peter, and Avicenna. Allegory and Philosophy in Avicenna (lbn Sn): With a Translation of the Book of the
Prophet Muhammad's Ascent to Heaven. Middle Ages series. Philadelphia: University of Pennsylvania Press, 1992.,127
other, nor were they antagonistic toward one another. He greeted me and said, Good tidings to
you to whom goodness and fortune belong!When I reached the third heaven, I saw an angel
whose like in beauty and goodness I had never seen, joyful and glad and seated on a chair of
light with angels gathered around. When I reached the fourth heaven, I saw an angel, complete
in statesmanship, seated on a throne of light. I greeted (him), he responded properly but with
complete arrogance. Due to pride and haughtiness, he (usually) spoke to no one, (But) he smiled
when he answered (my) greeting and said, O Muhammad, I see complete goodness and felicity
in your royal splendor. Good tidings to you! When I reached the fifth heaven, I entered I
learned of hell. I saw a dominion full of darkness and fear. I saw the proprietor seated at its edge
busy torturing and tormenting sinful people. When I reached the sixth heaven, I saw an angel
seated on a chair of light, engaged in praising and sanctifying (God). He had wings and tresses
set with pearls and rubies. I greeted him. He responded, greeted (me), and gave tidings of
goodness and happiness. He said to me, I continually sent blessings to you. When I reached the
seventh heaven, I saw an angel sitting on a chair of red ruby. Not everyone finds a way to him,
but when someone does reach him, he is cherished. I greeted him. He responded and bless
me.
14

Ibn Sina likens the angels that the Prophet visited in the seven heavens as symbolic to the solar
system. He describes Ismiil in the first heavens as the sphere of the moon. He then explains
that just as the moon guides at night so does Ismiil. In the second heaven there is no mention of
the name of the angel but only a picture of the angel body as being half of snow and half of fire.
Ibn Sina describes the angel in the second heavens as the sphere of Mecury. His explanation
behind the meaning sphere of Mecury is just as Mecurys body has two function in the solar

14
Heath, Peter, and Avicenna. Allegory and Philosophy in Avicenna (lbn Sn): With a Translation of the Book of the
Prophet Muhammad's Ascent to Heaven. Middle Ages series. Philadelphia: University of Pennsylvania Press, 1992.,129
system on a concrete level it also has two function on the spiritual level. Ibn Sina says Mecury
however, has two kinds of influence: conjoined with auspicious, it is auspicious; conjoined with
sinsterness, it is sinister. For it is half auspicious and half sinster. This definition of the sphere of
Mecury describe what the angel in the second heaven picture means of it being half of snow and
half of fire. The angel in the third heaven is also nameless. Ibn Sina comments on the picture of
the angel that is seen by the Prophet as joyful and glad and seated on a chair of light with angels
gathered around. He defines the angel in the third heaven as the sphere of Venus. He parallels
the beauty of Venus to the beauty of the angel in the third heavens as exactly the same
experience of attractiveness. The angel of the fourth heavens that the prophet saw as completely
in statesmanship, seated on a throne of light. Ibn Sina defines the angel in the fourth heaven as
the Sun. Because the angel in the four heaven rules over the condition of kings just as the Sun
rules over the condition of the planets. The angel in the fifth heaven was seen by the Prophet as
the angel of hell. Ibn Sina defines the angel of the fifth heaven as Mars. Just as the condition on
Mars are hellish so was the description of the understanding of hell that the prophet witness in
the fifth heaven. The angel in the sixth heaven is seen by the Prophet as seated on a chair of light,
engaged in praising and sanctifying (God). Ibn Sina defines the angel of the sixth heaven as
Jupiter. He compares Jupiters dominance over the other planets as an analogous of the angel in
the sixth heavens. Lastly the angel in the seventh heavens is seen by the Prophet as sitting on a
chair of red ruby. He describes the angel on the seventh heaven as Saturn. He compares Saturn
and the angel on the seventh heaven by the mere fact that they both are red.
We can see that the Ibn Sinas philosophy of the Prophet's night journey and ascension is
submerged into allegories and metaphors. The allegory that was used at the beginning was about
the Prophets state of being sleep and wake the night of the night journey. Ibn Sina gives an
analogy of the condition of the Prophet being sleep and wake as him contemplated between his
senses and his intellect. The allegory that he used in the night journey was what he calls the
Active intelligence that he describe as being the baruq. The next allegory that he used was that of
the water, milk and the wine as equivalent to the animal soul, natural souls and the rational soul.
The Prophet selecting the milk was seen as him picking the rational soul, that just like milk gives
nutrients to nurture the body the rational soul does for human beings. Lastly he uses an allegory
to describe the Prophet interaction with the angels in the seven heavens during the ascension
with celestial vertical spheres of the planets in our solar system.
Ibn Sina whole perception of the Prophets night journey and ascension was intelligible.
He believed that the Prophet's night Journey and the ascension was not of the body but the soul.
Ibn Sina said It is known that he did not go in the body, because the body cannot traverse a long
distance in one moment. Hence it was not a corporeal ascension, because the goal was not
sensual. Rather, the ascension was spiritual, because the goal was intellectual.
15
This type of
explanation in my opinion is genius, because Ibn Sinas use of creation as allegories and
metaphors to explain the Prophets night journey and ascension narrative has never been done.
Aristotle says the mastery in the creation of metaphors is a sign of genius, since it implies an
intuitive perception of the similarity of dissimilars.
16


Imam Warith Deen Muhammads interpretation of the Miraj


15
Heath, Peter, and Avicenna. Allegory and Philosophy in Avicenna (lbn Sn): With a Translation of the Book of the
Prophet Muhammad's Ascent to Heaven. Middle Ages series. Philadelphia: University of Pennsylvania Press, 1992.,123
16
Ibid.,177
Imam Warith Deen Muhammad was the leader of the largest community of Muslims in
the United States. Imam Muhammad profound social commentary on major issues that plague
the American society and his piercing scriptural insight into the Quran and his unique ability to
apply scriptural interpretation to social issues. His perspectives are clearly Quranic and hadith
based with applications that cut across scriptural, religious, cultural and ethnic lines.
His interpretation of the Israr Miraj has never been sort after in the academical sphere
until now. His interpretation of the Israr Miraj does not entail the Israr, it focuses on the Miraj.
He begins by commenting on Surah 65 Ayat 12 that states It is Allah who has created seven
heavens and of the earth, the like of them. [His] command descends among them so you may
know that Allah is over all things competent and that Allah has encompassed all things in
knowledge. He uses this verse to establish his understanding of the Prophet's ascension. But
first he translates the verse above as There are seven planes in the heavens and a like number
within yourselves. He uses his translation to establish his perception of the Prophets ascension.
He envisions the Prophets ascension as a form of development of the human soul that he
abstracts from his translation seven planes in the heavens and like number in yourselves. He
explains that just as God has said that there are seven planes in the heaven he concurs that they
are seven planes or levels in the human soul. He uses this understand above to produce his
philosophy of the Prophets ascension. He believes that all the Prophets on the seven levels in the
Prophets ascension have a connection to our soul's development. He says As he ascended up he
named those who he met on seven levels. On the first level he met Adam, on the second level he
met Jesus Christ and Yayha, John. On the third level he met Yusuf, Joseph. On the fourth level
he met Ezekial, many of the followers think is is Ezekial but it is not necessarily so but he met
the Quranic, Islamic name is Idris like my friend over here from South Carolina. And on the fifth
level he met Aaron the brother of Moses and on the sixth level he met Moses the liberator. And
on the seventh level he met Abraham or Ibrahim the sound in his and complete our father
Abraham. Those are the ones he met on the seven graduations or the seven elevations of the
soul ascending from nature. The life that nature delivered, the natural world delivered
was ascending upward to reach the level that !
G-d created the human being for in soul, intellect and purpose.
This might be seen as an evolution of man, of human souls. The ascent that is what it is called.
The ascent of the soul and the spiritual life. We know what those men were able to accomplish
in the earth. So when G-d is saying there is in us also seven He is saying that what they
achieved is within the reach of every human being. G-d did not give one human, that He did not
give all of us. But those men they achieved upon the seven that G-d gave them, they achieved
those levels of excellence for the rise of human nature and conscience.
17

Next he describes each Prophet in the ascension as type that each human soul has the
potential to reach. He begins first with Adam as being the Original Soul. Secondly Jesus and
John the Baptist are the Spiritual Man. Thirdly Joseph as the Intuitive Man. Fourthly Idris is
the Academic Man. Fiftly Aaron as the Cultural Man. Sixthly Moses as Ruler of
Government and Social life. Seventh Abraham as the Ethical Man. He believes that the
Prophet was the eighth level but not the eighth level in the ascension going up but the eighth
level going down to establish the model community life. He is the 8
th
number but there is no
eight up there the eight is downstairs where he was a little while ago. He had to go downstairs

17
Ahmad, N (2004,January) IMWDM in Newark Public Address.[Transcript]
and establish the kingdom that was to come, the 8
th
is the kingdom, the 8
th
is the promised land,
the 8
th
is the community life that G-d created Adam for and all of us are its rightful inheritors.
18

So for Imam Warith Deen Muhammad the Prophets ascensions symbolize the ascent that
the human soul reaches to fulfill its potential. Then after the human soul reaches its individual
destiny that is the seventh level then it has to go down to the eighth level and establish the model
community that the Prophet established fourteen hundred years ago.













18
Ahmad, N (2004,January) IMWDM in Newark Public Address.[Transcript]
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