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By Sulaiman Osho
“Glory be to God Who took His Servant (Muhammad) on a journey by night from the sacred Mosque of Al-Haram in Makkah to the farthest Mosque of Al-Aqsa in Jerusalem, whose precincts We have blessed in order that We might show him some of Our signs for He is the One Who heareth and seeth all things (Qur’an, Bani Israel, 17:1).
Many people have continued to wonder about the concern of Muslims in Jerusalem. They continue to question the relationship between Muslims and Jerusalem. They continue to perceive the ancient city as more relevant and germane to the Jews and Christians than Muslims. They continue to wonder about the endless fights between Palestinians and Israelis on the ownership of the land of Jerusalem. They continue to wonder about the true owner of Jerusalem among the Muslims, the Jews and the Christians.
However, the situation becomes more confusing when you pick the Qur’an and the Bible and you see several references to Jerusalem by Almighty God. More so, Muslim clerics make endless references to the holy city in their preaching and relate stories about Prophet Muhammad (SAW) to it.
Also, Christian clerics make references to Jerusalem in their preaching and relate stories about Prophet Isa (Jesus Christ), son of Mary (AS). Almighty Allah, in His wisdom, starts relating the stories of the Children of Israel to Prophet Muhammad (SAW) in the chapter of Children of Israel in the Holy Quran by relating the Night Journey of Prophet Muhammad (SAW) from the sacred mosque in Makkah to the farthest mosque, Al-Aqsa, in Jerusalem whose precincts are blessed by Him.
But what is the significance of this journey of the Prophet Muhammad (SAW) from Makkah to Jerusalem? What were the signs of Allah shown to him? Of what significance are these signs of God? Of what importance was this journey? When did the journey take place? How was the journey made? Was it in a sleep, a dream or a trance? Was it a physical or celestial journey?
The spiritual journey of Prophet Muhammad (SAW) from Makkah to Jerusalem is called, in Islamic parlance, Lailatul-Isra’a, or the Night Journey. It took place on the 27th night of the sacred month of Rajab in the 11th year after Muhammad (SAW) was called to prophethood, i.e., 621 A.D. Some scholars refer to the date as the 17th of Robiul-Awwal. But most scholars agreed on the 27th of Rajab as the Night Journey. It is not known exactly when the Night Journey and Ascension took place, but it was certainly before the Hijrah (emigration from Makkah) to Madinah. It was said to have happened either three years or 18 months before the Hijrah. Some attributed it to the period after the Year of Sorrow (‘Ām al-Ḥuzn, also translated as Year of Sadness). It is the Hijri year in which Muhammad’s wife Khadijah and his uncle, Abu Talib died. The year approximately coincided with 619 CE or the 10th year after Muhammad’s first revelation, to lift Muhammad’s spirit as the Seal of all Prophets.
Truly, the Night Journey of Prophet Muhammad (SAW) from Makkah to Jerusalem took place. It served as prelude to the Great Ascension of the Prophet to haven, i.e., Lailatul-Mi’raj.
According to an authentic hadith of the Prophet, “As was in the mosque, at Hijr Isma’eel, half sleep, Angel Gabriel came to me with Al-Buraq and took me to Al-Aqsa Mosque in Jerusalem and from there, he ascended into heaven.”
As controversial as the story of the Night Journey might be, it strengthens the faith of the believers and widens the disbelief of the transgressors. Just as the story of Laylatul-Isra’a earned Abu-Bakar, the first Caliph, the title of “Siddiq” i.e., a “true and firm believer”, it earned Abu-Jahl and his cohorts the appellation of arch enemy of Islam as they clapped and put their hands on their heads in gesture of disbelief about the story of the Night Journey of Prophet Muhammad (SAW).
Despite the fact that the Prophet Muhammad (SAW) gave vivid and accurate description of the Al-Aqsa Mosque in Jerusalem to the earlier visitors to the Great City, the unbelievers did not believe. And despite the fact that the Prophet gave the actual date the trade caravan of the people would arrive at sunrise headed by a white camel and which came to pass, the people refused to believe.
Aisha, wife of Prophet Muhammad (SAW), confirmed that by God, the Prophet’s body was never missing but it was his soul which ascended. Also, Hassan is reported to have said that it was all in a dream he saw. Other reports make it clear that it was a journey he took in body and soul, and that his bed was still warm when he came back.
Truly, men of weak or no faith will continue to disprove the Night Journey (Isra’a and Mi’raj) because they will never reflect and relate the inestimable power of Allah Who created the heavens and the earth. The miraculous workings of nature are enough for any believer to believe the story; the workings and relationships between day and night, the rainy and the dry seasons, the sun and the moon and the stars and the emergence of man from impure water and the cause of the death to an inorganic matter (Holy Qur’an 30:6-10; 50:24 2:242). Indeed, Allah’s power and ability are incomprehensible.
The Holy Qur’an, Rum, 30:6-10, says, “(It is) the promise of God. Never does God depart from His promise. But most men understand not. They know but the outer (things) in the life of this world but of the end of things they are heedless. Do they not reflect in their own minds? Not but for just ends and for a term appointed, did God create the heavens and the earth and all between them: yet are there truly many among men who deny the meeting with their Lord (at the Resurrection)! Do they not travel through the earth, and see what was the end of those before them? They were superior to them in strength: they tilled the soil and populated it in greater numbers than these have done: there came to them their apostles with clear (signs), (which they rejected, to their own destruction): it was not God Who wronged them, but they wronged their own souls. In the long run evil in the extreme will be the end of those who do evil; for that they rejected the signs Of God, and held them up to ridicule”.
As Sayhid Qutb notes, the nature of prophethood is a link with Allah, which may not be compared to anything familiar in human life. By the power of Allah and the nature of prophets, the Messenger of God can reach any place no matter how remote, in any form.
Indeed, Abu-Bakr has put it in the right perspective as he told the people of Makkah that he believed in what is even more incomprehensible, including the revelations the Prophet received from the Highest.
But the trip of Muhammad to Jerusalem was not only real, historic and symbolic but it also marked the significance of Palestine to Muslims. This is evident in the frequent references to it in the Holy Qur’an and the Hadith of the Prophet. The greatest significance of Palestine to Muslims manifests in Jerusalem being the holiest place in Islam after Makkah and Madinah.
Both Al-Masjid Al-Aqsa and the Dome of the Rock are in the Bait Al-Maqdis (the Hallowed House). In Arabic, Jerusalem is called Al-Quds, Al Sharif (the Noble Sanctuary) and Bait Al-Maqdis.
May Almighty Allah give us the true understanding of His message in the Holy Qur’an. Ameen.
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