"Look for and get what you need while you are still alive, otherwise you will live in misery forever even if you die"
By Ahmad Fakar
1. Introduction
The Isra’ and Mi‘raj
represent one of the most profound events in the history of religion,
spirituality, and human consciousness. For Muslims, it is not merely a sacred
narrative but a cornerstone of theology, mysticism, and metaphysical
reflection. In the traditional understanding, this miraculous journey of the
Prophet Muhammad ﷺ encompasses two stages:
- Isra’ (Night Journey): the Prophet’s bodily and spiritual transport from the
Sacred Mosque in Mecca to the Al-Aqsa Mosque in Jerusalem.
- Mi‘raj (Ascension):
his elevation through the layers of the heavens, culminating in the Sidrat
al-Muntahā, the Lote Tree of the Furthest Boundary, where he experienced
the supreme nearness to God.
The Qur’an affirms the event in
unequivocal terms:
- “Glory be to Him who carried His servant by night from
the Sacred Mosque to the Farthest Mosque, whose precincts We have blessed,
to show him of Our signs. Indeed, He is the All-Hearing, the All-Seeing.” (Qur’an 17:1)
- “And indeed he saw him another time, by the Lote Tree
of the Furthest Boundary, near it is the Garden of Refuge. When there
covered the Lote Tree that which covered it. The sight did not swerve nor
did it transgress. Surely he saw some of the greatest signs of his Lord.” (Qur’an 53:13–18).
From the earliest centuries, scholars
such as Imam Nawawi, Ibn Hajar al-‘Asqalani, and al-Ghazali interpreted these
verses and the corroborating hadiths as a declaration that the Isra’ and
Mi‘raj occurred in reality — involving both body and soul, by God’s will,
as a miracle bestowed upon the Prophet ﷺ. This historical Mi‘raj is unique
and unrepeatable, distinguishing Muhammad ﷺ as Sayyid al-Anbiya’
(the Chief of Prophets), and delivering to humanity the central act of worship:
the five daily prayers.
Yet, beyond this historical
uniqueness, Islamic philosophy and mysticism recognize a broader universal
process of ascent (mi‘raj al-rūh). Sufi masters such as Ibn ‘Arabi,
Rumi, and al-Jili affirm that every servant (‘abd) has inscribed within
their being a path of return to God:
- For prophets, this ascent combines personal nearness
with the responsibility of conveying revelation to their people.
- For saints (awliyā’) and heirs of prophecy,
ascent entails purification, knowledge, and guidance for their
communities.
- For ordinary servants, ascent may still occur in the
form of personal spiritual experiences — deep states of nearness to God,
accessible through discipline, devotion, and divine favor. Such
experiences carry no public mandate but may leave a hidden legacy for
one’s descendants.
This distinction allows us to
reconcile two truths:
- The cosmic-historical Mi‘raj — unique to the Prophet Muhammad ﷺ, an essential part
of Muslim creed.
- The spiritual-universal Mi‘raj — a process open to every human being who qualifies
through purification, sincerity, and surrender.
1.1
Mi‘raj in Theological Context
From a theological perspective, the
Mi‘raj affirms both the transcendence and immanence of God. The transcendence (tanzīh)
is shown by the fact that no creature can reach God without His permission and
without wasilah (divinely sanctioned mediation). The immanence (tashbīh)
is reflected in the intimacy of the Prophet’s nearness — so close that he
received the direct command of prayer without intermediary.
For humanity at large, the Mi‘raj
indicates that return to God is inscribed in existence itself: “Indeed,
we belong to God, and to Him we shall return” (Qur’an 2:156). Every being
travels the arc of return (qaws al-rujū‘), whether consciously through
worship and knowledge, or unconsciously through the passage of time and death.
The Prophet’s Mi‘raj reveals the perfected form of this return, but the
structure is present in all creation.
1.2
Mi‘raj in Philosophical and Mystical Context
Philosophically, the Mi‘raj
symbolizes the integration of body and soul, matter and spirit. It affirms that
humanity is not condemned to the material plane alone but possesses the
capacity to transcend. Mystically, it becomes the archetype of fanā’
(annihilation of the ego) and baqā’ (subsistence in God).
Sufi traditions frequently describe
prayer as the “Mi‘raj of the believer,” indicating that ritual worship
functions as a daily ladder of ascent. The Qur’anic command to “seek the
wasilah” (5:35) highlights the necessity of mediators: prophets, angels,
saints, teachers, and practices that serve as conduits of divine grace. The
Mi‘raj illustrates this necessity at every stage: the Prophet’s chest was
purified, he mounted the Buraq, was guided by Jibrīl, and welcomed by earlier
prophets, until he alone entered the divine nearness.
For the ordinary servant, these
stages translate into bodily purification, ethical practice, spiritual
discipline, and divine guidance. While the scope differs, the structure
remains consistent: ascent is mediated, gradual, and always by God’s
permission.
1.3
Mi‘raj in Scientific and Interdisciplinary Context
In dialogue with science, the Mi‘raj
offers fertile metaphors. Relativity demonstrates time’s elasticity, quantum
mechanics reveals multiple states of reality, and cosmology hints at higher
dimensions. Neuroscience studies altered states of consciousness, while systems
theory affirms the necessity of mediating structures.
These scientific insights cannot
reduce the Mi‘raj to physics, but they can function as intellectual wasilah,
expanding our imagination of what is possible within God’s creation. They
affirm the layered, mediated, and transcendent nature of reality — consistent
with the Qur’anic vision of heavens, angels, and divine order.
1.4
Purpose of This Study
This article aims to present the Isra’
and Mi‘raj as both:
- A unique historical event, central to Islamic
creed, demonstrating the Prophet Muhammad’s supreme station and bringing
the obligatory prayers to humanity.
- A universal existential map, available to every
servant, guiding the path of return to God through purification,
discipline, wasilah, and divine grace.
By integrating Qur’anic exegesis,
hadith analysis, Islamic philosophy, Sufi mysticism, and contemporary science,
the study seeks to bridge religious devotion and academic inquiry, offering
insights valuable for theologians, philosophers, scientists, and seekers alike.
1.5
Framework: The Four Dimensions of Reality
To structure this exploration, we
adopt a cosmological framework articulated in classical Islamic metaphysics and
echoed in contemporary reflections
Basis Ketuhanan dan Ciptaannya:
- The Physical Dimension (al-‘Ālam al-Shahādah): material bodies, earthly life, time and space.
- The Negative Dimension: destructive forces of ego, temptation, and satanic
deception.
- The Positive Dimension: angelic forces, divine inspiration, and moral order.
- The Divine Dimension:
the uncreated source, transcendent and immanent, origin and return of all
being.
The Prophet’s Mi‘raj traversed all
four dimensions, from the physical Masjid al-Haram to the Divine Presence. The
universal Mi‘raj of ordinary servants likewise involves harmonizing body and
spirit, resisting ego, embracing angelic guidance, and seeking divine nearness.
The Isra’ and Mi‘raj thus
stands as both miracle and methodology:
- A miracle, in its historical singularity for the
Prophet Muhammad ﷺ, witnessed and affirmed by revelation and tradition.
- A methodology, in its universal structure of ascent,
available to all servants who fulfill the conditions of purification,
sincerity, and surrender.
This dual understanding reconciles
the insights of theologians who guard the uniqueness of the Prophet’s
experience with the perspectives of mystics who see in it a universal
archetype. It also invites dialogue with science, philosophy, and spirituality,
making the Mi‘raj not only a subject of devotion but a source of
interdisciplinary reflection.
In the chapters that follow, we will
explore Qur’anic foundations, hadith accounts, philosophical interpretations,
mystical practices, scientific analogies, and ethical implications, to present
the Mi‘raj as the map of return to God for all creation, while upholding
the unique dignity of the Prophet Muhammad ﷺ as the one who embodied its
fullest realization.
2. Qur’anic Foundations of the Isra’ and Mi‘raj
The Isra’ and Mi‘raj stand
upon the firm foundation of the Qur’an, which provides both explicit and
implicit references to the journey. Although the details are further elaborated
in the Hadith corpus, the Qur’an itself situates the Mi‘raj within its grand
cosmology: affirming God’s omnipotence, unveiling multiple layers of existence,
and reminding humanity of its ultimate return to the Divine.
Two sets of verses serve as the
central pillars: Surah al-Isra’ (17:1) for the Night Journey, and Surah
al-Najm (53:13–18) for the Ascension. Around these are clustered additional
verses that speak of ascent (mi‘raj), nearness (qurb), and the
return of all beings to God. Together, they create a framework that allows us
to distinguish between:
- The historical miracle of the Prophet Muhammad
ﷺ, unique and unrepeatable.
- The universal process of spiritual ascent,
structurally embedded in every soul’s journey.
2.1
Surah al-Isra’ (17:1): The Night Journey
“Glory be to Him who carried His
servant by night from the Sacred Mosque to the Farthest Mosque, whose precincts
We have blessed, to show him of Our signs. Indeed, He is the All-Hearing, the
All-Seeing.” (17:1)
Classical exegetes agree that this
verse refers directly to the Prophet’s miraculous night journey (Isra’)
from Mecca to Jerusalem. The emphasis is on God’s agency: “Glory be to Him
who carried His servant.” The verb asrā indicates movement beyond
ordinary human power, affirming the event as divine miracle.
Several points stand out:
- The subject is “His servant” (ʿabdihi) —
underscoring servanthood as the highest status. The Prophet ascends not by
his own claim of divinity but as the perfect servant of God.
- The destination is al-Masjid al-Aqsa, linking
Mecca and Jerusalem, and affirming continuity of prophetic mission across
Abrahamic traditions.
- The purpose is “to show him of Our signs.” The
Mi‘raj is not self-aggrandizement but a revelation of God’s majesty.
This verse anchors the historical
exclusivity: the journey happened to Muhammad ﷺ as a bodily miracle. Yet,
by using the archetypal title ʿabd (servant), it also gestures toward universal
servanthood — every human being is capable of witnessing divine signs if
they embrace servanthood. Thus, the verse contains both exclusivity (the event
itself) and universality (the principle of servanthood).
2.2
Surah al-Najm (53:13–18): The Ascension
“And indeed he saw him another time,
by the Lote Tree of the Furthest Boundary, near it is the Garden of Refuge.
When there covered the Lote Tree that which covered it. The sight did not
swerve nor did it transgress. Surely he saw some of the greatest signs of his
Lord.” (53:13–18)
Here the Qur’an alludes to the
Prophet’s vision during the Ascension. The language emphasizes:
- The Sidrat al-Muntahā
(Lote Tree of the Furthest Boundary): a metaphysical limit where created
beings must stop, signifying the boundary between the created and the
uncreated.
- The Prophet’s vision:
his sight neither faltered nor transgressed, affirming his spiritual
stability in the face of immense realities.
- The signs of God:
what he witnessed were not illusions but authentic realities unveiled by
God.
The uniqueness of this vision is
underscored: no other human being is reported to have reached this boundary in
such a manner. Yet the description of stability — “the sight did not swerve”
— also functions as an ethical model for all believers: the capacity to remain
steady before divine realities.
Thus, the verses affirm the exclusive
historical Mi‘raj of the Prophet while offering universal lessons:
every servant, in their own measure, must approach their boundary, remain
steadfast, and witness the signs of God within their capacity.
2.3
Other Qur’anic References to Ascent
Beyond these two central passages,
the Qur’an contains multiple references to mi‘raj (ascension), ʿurūj
(rising), and qurb (nearness). Examples include:
- “The angels and the Spirit ascend to Him in a Day the
measure of which is fifty thousand years.” (70:4).
- “Unto Him good words ascend, and righteous action He
exalts.” (35:10).
- “Indeed we belong to God, and to Him we shall return.” (2:156).
These verses show that ascent is
a universal law of existence: angels ascend, prayers ascend, righteous
deeds ascend, and every soul returns. The Prophet’s Mi‘raj demonstrates this
law in its most perfected, bodily form; but the law itself applies to all
creation.
2.4
Qur’anic Themes of Wasilah and Mediation
Another Qur’anic foundation is the
principle of wasilah:
- “O you who believe, be conscious of God and seek the
means (wasilah) to Him.”
(5:35).
This verse affirms that nearness to
God is not achieved in isolation but through divinely sanctioned means —
prophets, revelation, righteous deeds, and spiritual guides. The Prophet’s
Mi‘raj illustrates this perfectly: he was purified by angels, carried by Buraq,
and guided by Jibrīl. For humanity, this underscores that personal ascent (mi‘raj
al-rūh) requires purification, guidance, and divine grace.
2.5
Servanthood as Universal Archetype
Perhaps the most profound Qur’anic
foundation lies in the recurring emphasis on ʿubūdiyyah (servanthood).
The Prophet is called ʿabdihi (His servant) in the context of Mi‘raj
(17:1). This implies that the highest honor is not divinity (which belongs only
to God) but perfected servanthood.
Every human being, by definition, is
a servant of God. Thus, while the historical Mi‘raj was unique, the archetype
of servanthood is universal. Every servant who perfects their servanthood may,
in their own measure, experience ascent toward divine nearness.
2.6
Distinction Between Historical and Spiritual Mi‘raj
The Qur’an therefore establishes two
levels:
- Historical Mi‘raj (exclusive):
- Occurred once, bodily and
spiritually, to Prophet Muhammad ﷺ.
- A miracle affirming his
prophethood and delivering the prayer.
- Beyond replication, a matter
of creed in Islam.
- Spiritual Mi‘raj (universal):
- Implied in verses about ascent
of angels, prayers, and souls.
- Accessible to every servant
through servanthood, purification, and wasilah.
- Varies in scope: prophets with
mission, saints with guidance, servants with personal nearness.
This distinction avoids theological
error while affirming universal relevance. Scholars who insist on the
uniqueness of the Prophet’s Mi‘raj are correct — in its historical, bodily
sense. Mystics who affirm universal ascent are also correct — in its spiritual,
structural sense. The Qur’an supports both levels when read holistically.
2.7
Philosophical Implications
Philosophically, the Qur’anic
foundations of Mi‘raj affirm that reality is layered, mediated, and
teleological:
- Layered:
multiple heavens, degrees of existence, boundaries of perception.
- Mediated:
ascent requires means (wasilah), both cosmic (angels) and ethical (deeds).
- Teleological:
all existence is oriented toward return to God.
This aligns with broader
metaphysical traditions: Neoplatonic ascent, Vedantic return, and even modern
systems theory. The Qur’an situates humanity within a cosmos designed for
return, and the Mi‘raj is the prototype.
2.8
Ethical and Spiritual Lessons
The Qur’anic foundations are not
merely metaphysical but practical:
- Discipline:
like the Prophet’s sight, remain steady before trials.
- Humility:
recognize servanthood as the highest honor.
- Hope:
trust that every prayer, word, and deed ascends.
- Orientation:
live with awareness of return to God.
Thus, the Mi‘raj is not only a creed
to be believed but a path to be walked.
The Qur’an firmly establishes the Isra’
and Mi‘raj as both a historical miracle unique to Prophet Muhammad ﷺ
and a universal archetype available to every servant in spiritual form.
Surah al-Isra’ highlights the bodily journey; Surah al-Najm affirms the vision
of divine signs; other verses extend the principle of ascent to angels,
prayers, and souls.
The key lies in servanthood: the
Prophet is named ʿabd, and every human shares this identity. The Qur’an
thus reconciles exclusivity with universality: the event belongs uniquely to
Muhammad ﷺ, but the process belongs to every servant.
This dual foundation prepares us to
explore the Hadith literature, where the details of the Mi‘raj are narrated,
and to expand upon its theological, mystical, and scientific resonances.
3. Hadith Narrations on the Isra’ and Mi‘raj
While the Qur’an lays the foundation
for the Isra’ and Mi‘raj, the Hadith corpus provides the detailed
narrative. Through the Hadith, the journey of the Prophet Muhammad ﷺ is
described in rich detail: the purification of his chest, the Buraq, the meeting
with earlier prophets, the ascent through the heavens, the Sidrat al-Muntahā,
and the gift of prayer. Together, these reports not only establish the historical
reality of the Mi‘raj but also illuminate its universal symbolism as
a map of ascent for every servant.
3.1
Core Hadith Reports
The most detailed narrations come
from Sahih al-Bukhari and Sahih Muslim, which record the Mi‘raj
as a bodily and spiritual event.
- Purification of the Chest: The Prophet ﷺ reported that while resting in the
Sacred Mosque, his chest was opened by Jibrīl, his heart was washed with
Zamzam water, and filled with wisdom and faith. This symbolizes both
physical preparation and spiritual purification.
- The Buraq:
He was brought a white steed, smaller than a mule and larger than a
donkey, whose stride reached the horizon. This represents divine conveyance,
transcending natural limitations.
- Meeting with Prophets: At successive heavens, the Prophet ﷺ met Adam, Yahya
and ‘Isa, Yusuf, Idris, Harun, Musa, and Ibrahim. Each welcomed him,
affirming continuity of divine message.
- Sidrat al-Muntahā:
At the furthest boundary, Jibrīl stopped, saying: “If I go further, I
will burn. But you may proceed.” This indicates that even angelic
mediation has limits; beyond it, only the Prophet could proceed.
- The Gift of Prayer:
Initially commanded fifty prayers, reduced through the intercession of
Musa until settled at five daily prayers, equal in reward to fifty. This
establishes prayer as the perpetual Mi‘raj of the believer.
These reports leave no doubt: the
Mi‘raj in its historical-cosmic sense is exclusive to the Prophet
Muhammad ﷺ. It is both miracle and proof of his unique station.
3.2
Variations in Detail
Hadith narrations differ in certain
details — whether the chest-opening occurred once or multiple times, whether
the journey was from the house of Umm Hani or directly from the Ka‘bah, and
whether the ascension preceded or followed the Isra’. Scholars reconcile these
variations by affirming the essential reality of the event while
allowing for differences in perspective among narrators.
The consensus remains: the Prophet ﷺ
experienced the Mi‘raj with body and soul, in wakeful consciousness, by divine
will.
3.3
Theological Debates
Among early scholars, debates arose
concerning the nature of the Mi‘raj:
- Majority view:
It occurred with both body and spirit, in wakefulness, as a physical
miracle (Ibn Kathir, Nawawi, Ibn Hajar).
- Minority view:
It occurred in vision or dream, primarily spiritual (some Mu‘tazilites,
early rationalists).
The mainstream Sunni position
affirms the bodily Mi‘raj as integral to creed. This exclusivity safeguards the
uniqueness of the Prophet Muhammad ﷺ.
However, even those who emphasized
its visionary aspect recognized the universal symbolism: the Mi‘raj as a
paradigm of spiritual ascent, enacted in prayer and devotion.
3.4
Mi‘raj in Sufi Narrations
Sufi literature expands upon the
Hadith narrations, often allegorizing the stages:
- The chest-opening
as purification of the ego (nafs).
- The Buraq
as the faculty of aspiration (himmah), capable of leaping beyond
material limits.
- The heavens
as levels of the soul, from bodily desire to spiritual insight.
- Meeting prophets
as encounters with archetypal virtues — Adam as repentance, Musa as struggle,
Ibrahim as surrender.
- Sidrat al-Muntahā
as the boundary of intellect, where only direct unveiling (kashf)
can proceed.
- The prayer
as daily ascent, open to all believers.
Through these interpretations, the
Hadith narrative becomes a map for every servant, though never equating
their personal ascent with the Prophet’s unique Mi‘raj.
3.5
Universal Lessons from the Hadith
The Hadith details carry profound
universal lessons:
- Purification precedes ascent: Every servant must undergo cleansing of ego,
symbolized by the Prophet’s chest-washing.
- Wasilah is necessary:
Just as the Prophet was carried by Buraq and guided by Jibrīl, ordinary
servants require guidance — teachers, practices, or divine grace.
- Ascent is gradual:
The Prophet rose heaven by heaven, meeting prophets along the way.
Spiritual ascent likewise unfolds in stages.
- Divine nearness surpasses mediation: Beyond a point, even Jibrīl cannot accompany; each
servant must face God directly in surrender.
- Prayer is the enduring gift: For every believer, daily prayer is the accessible
Mi‘raj, enacting body–soul harmony and divine nearness.
3.6
The Gift of Prayer as Universal Mi‘raj
The Hadith narrations agree that the
most lasting outcome of the Mi‘raj was the prescription of prayer. The Prophet
ﷺ later called prayer “the Mi‘raj of the believer.” This indicates that
while the cosmic Mi‘raj was unique, its fruit — prayer — universalizes the
ascent.
Through the cycles of standing, bowing,
and prostration, every servant experiences:
- Physical submission
of the body.
- Subduing of ego
in humility.
- Angelic harmony
in glorification.
- Divine intimacy
in prostration, where the Prophet said: “The closest a servant is to
his Lord is when he is in prostration.” (Muslim).
Thus, Hadith universalizes Mi‘raj
through prayer, making daily ascension accessible to all.
3.7
Balancing Exclusivity and Universality
The Hadith corpus demands careful
balance:
- Exclusivity:
The historical Mi‘raj, with body and soul, to Sidrat al-Muntahā, is the
sole privilege of Prophet Muhammad ﷺ. This is a matter of creed and
miracle.
- Universality:
The structure of ascent — purification, wasilah, stages, nearness —
applies to every servant. Prayer embodies this universality, allowing all
believers to enact their own Mi‘raj in miniature.
This balance avoids theological
error while affirming practical relevance.
3.8
Contemporary Reflections
In modern times, Hadith narrations
are sometimes read through scientific lenses:
- Relativity
provides analogies for rapid travel.
- Quantum leaps
echo the Buraq’s extraordinary stride.
- Psychology of peak experience parallels the Prophet’s stability at Sidrat
al-Muntahā.
While such analogies are suggestive,
they must not reduce the Mi‘raj to science. Rather, they function as wasilah
— intellectual ladders — for modern minds to appreciate the reality of
transcendent journeys.
The Hadith narrations of the Isra’
and Mi‘raj establish the event as a bodily and spiritual miracle
unique to Prophet Muhammad ﷺ, affirming his station and delivering the gift of
prayer. At the same time, they unveil a universal pattern of ascent:
purification, guidance, gradual stages, divine nearness, and prayer as daily
Mi‘raj.
Thus, Hadith harmonizes exclusivity
with universality: the Prophet’s Mi‘raj is unrepeatable in its cosmic scope,
yet its lessons are repeatable in every servant’s spiritual journey. For
theologians, it is creed; for mystics, it is method; for all believers, it is
prayer.
4. Spiritual Training and Prophetic Preparation
The Isra’ and Mi‘raj was not
an arbitrary interruption of the Prophet’s life, but the culmination of years
of rigorous spiritual and physical preparation. Divine wisdom decreed that the
greatest ascent in history must be preceded by a long process of purification,
discipline, and readiness — not only as proof of the Prophet’s unique capacity,
but also as a universal pedagogical model.
4.1
Prophetic Solitude in Ḥirā’
Years before revelation, Muhammad ﷺ
would withdraw to the cave of Ḥirā’, a secluded space on the mountain north of
Mecca. There he practiced taḥannuth — contemplative devotion, breaking
away from the idolatry and moral corruption of Quraysh society.
The Hadith in Sahih al-Bukhari
records: “He loved seclusion. He used to go to the cave of Ḥirā’ and devote
himself to worship for several nights, then return to Khadijah to take
provisions, until finally revelation came to him while he was in the cave.”
This practice cultivated:
- Mental silence,
preparing for the burden of revelation.
- Physical resilience,
walking mountainous terrain and enduring hunger, heat, and cold.
- Moral independence,
breaking with cultural norms of idol-worship.
Universal lesson: Every seeker must create moments of withdrawal (khalwah)
to empty the heart of distractions and make space for divine light. Even
scientists and philosophers require solitude for breakthroughs; the spiritual
path is no different.
4.2
Command of Night Prayer
Following the first revelation, the
Prophet ﷺ was commanded in Sūrat al-Muzzammil [73:1–6]:
“O you who are wrapped! Stand (for prayer) by night, except a little — half
of it, or less, or more. And recite the Qur’an in measured tones. Surely We
shall cast upon you a heavy word.”
Here, the “heavy word” (qawlan
thaqīlan) refers to the Qur’an itself — a weight not only intellectual but
existential. Night vigil trained the Prophet’s:
- Body:
rising at night, regulating sleep cycles.
- Soul:
intimacy with God in silence.
- Voice:
measured recitation shaping rhythm and clarity.
From a scientific lens, consistent
nocturnal devotion strengthens neural plasticity, stress regulation, and
emotional resilience. From a theological lens, it anchors the servant in
reliance on God.
Universal lesson: For every believer, night prayer (qiyām al-layl) is
training in discipline, humility, and receptivity. It is a micro-mi‘raj,
carrying the soul above worldly distractions.
4.3
Call to Public Mission
After years of private preparation, Sūrat
al-Muddaththir [74:1–7] came:
“O you who are wrapped! Arise and warn, magnify your Lord, purify your
garments, and shun defilement.”
Here, seclusion gave way to
proclamation. The Prophet ﷺ was commanded to bear social responsibility, facing
ridicule, boycott, and persecution.
This stage tested:
- Courage
to stand against majority error.
- Patience
under hostility.
- Compassion
even for enemies.
In a universal sense, this shift
parallels the moment when any seeker, after inward discipline, must manifest
outward integrity — embodying values in society, family, and vocation.
Spiritual ascent is not escapism but transformation within community.
4.4
Ongoing Practices of Discipline
Even after revelation, the Prophet ﷺ
maintained practices that strengthened body and soul:
- Fasting:
Not only in Ramadan, but Mondays and Thursdays, training willpower and
empathy.
- Zikr and Du‘a:
Constant remembrance shaping perception.
- Physical labor and jihad: Enduring hardship in migration and defensive battles.
- Mercy and patience:
Spiritual virtues tested in political leadership.
Hadith sources describe how even in
old age, the Prophet ﷺ stood long in night prayer until his feet swelled. When
asked why, given his guaranteed forgiveness, he replied: “Shall I not be a
grateful servant?” (Bukhari, Muslim).
Universal lesson: Continuous training prevents spiritual stagnation. Just as
athletes maintain regimen after victory, seekers must sustain discipline after
initial experiences of nearness.
4.5
Integration of Body and Soul
The preparation for Mi‘raj was not
purely spiritual; it harmonized body and soul. Consider:
- The chest-opening
purified both physical organ and spiritual heart.
- The journey itself
employed a creature (Buraq) — a bodily medium.
- The final nearness
transcended but did not negate bodily reality.
In Islam, body and soul are not
rivals but partners. Prayer, fasting, and pilgrimage all involve both
dimensions. The Prophet’s training illustrates that true ascension demands integration,
not dualism.
4.6
The Prophet as Pedagogical Model
The Prophet’s preparation
illustrates a principle: extraordinary ascent requires extraordinary
discipline. The Mi‘raj was unique to him historically, but the pattern of
preparation is pedagogically universal.
For seekers, the stages might be
described as:
- Seclusion (Ḥirā’):
withdrawal from distraction.
- Night discipline:
sustained devotion.
- Public integrity:
embodying values socially.
- Perseverance:
fasting, remembrance, patience.
- Integration:
harmonizing body and spirit.
Each stage mirrors not the cosmic
Mi‘raj, but the micro-mi‘raj of the soul toward divine nearness.
4.7
Contemporary Resonances
In a world of distraction, the
Prophet’s preparatory model resonates powerfully:
- Digital overload
necessitates new forms of seclusion.
- Sleep disruption
highlights the wisdom of night vigil.
- Moral crises
demand public integrity.
- Mental health struggles are eased by remembrance and fasting.
- Fragmented identities
call for reintegration of body and soul.
The Prophet’s model thus provides
not only religious instruction but existential therapy for modern humanity.
The Mi‘raj did not descend upon an
unprepared vessel. It was the apex of a lifelong trajectory of discipline,
solitude, devotion, struggle, and integration. For the Prophet ﷺ, it was a
miracle confirming his station. For every servant, it is a map of
preparation:
- Withdraw from distraction.
- Train in discipline.
- Embody values in society.
- Persevere in remembrance.
- Harmonize body and soul.
Thus, the Prophet’s preparation
makes the Mi‘raj not only a singular miracle but a universal pedagogy:
teaching that the path to nearness is opened not by sudden rapture but by
sustained formation.
6. Synchronization and Total Annihilation (Fanā’): The
Centrality of Wasilah
The Isra’ and Mi‘raj embodies
the perfect synchronization of body and spirit, culminating in a state of fanā’
— the annihilation of ego in the presence of God. Yet the Qur’anic and
Prophetic model also makes clear that such ascent is never self-generated. It
requires wasilah — divinely appointed intermediaries — without which the
seeker risks delusion or deviation. The Prophet Muhammad ﷺ ascended only
through Jibrīl, the Buraq, and the chain of prophets he encountered. Likewise,
every servant must walk this path through wasilah, the supreme being the
Prophet himself, and after him, his authenticated inheritors.
6.1
Synchronization as the Condition of Fanā’
The Qur’an depicts the human as a
synthesis: body from clay, spirit from divine breath (Q 15:29). For the Prophet
ﷺ, this integration reached its apex at the Mi‘raj: his body did not dissolve,
yet his ego-consciousness dissolved into pure presence.
“The sight of the Prophet did not
swerve nor did it transgress”
(Q 53:17). This verse signifies that his consciousness was perfectly
stabilized: no distraction, no self-assertion, no duality. His body was
present, but his nafs was annihilated.
Lesson: Synchronization of body and spirit is not an end in itself;
it is the preparation for fanā’ — the total surrender of self in the
ocean of divine reality.
6.2
The Principle of Wasilah
The Qur’an commands: “Seek the
wasilah to your Lord” (Q 5:35). The Mi‘raj demonstrates that even the
Prophet ﷺ ascended through wasilah:
- Jibrīl:
guiding him through the heavens.
- The Buraq:
carrying his body beyond natural limits.
- Prophets:
welcoming him at each station, affirming lineage of revelation.
- Musa:
counseling him to request reduction of prayers, embodying prophetic
fraternity.
If the Seal of the Prophets required
wasilah in this unique ascent, then ordinary servants certainly require them in
their own spiritual journeys.
6.3
Transmission to Abu Bakr al-Ṣiddīq
Among the Companions, Abu Bakr
al-Ṣiddīq (RA) is the greatest example of inheriting through wasilah. His
title al-Ṣiddīq (“the utterly truthful”) came from his immediate
affirmation of the Mi‘raj. When Quraysh mocked the Prophet’s claim of night
travel, Abu Bakr replied: “If he said it, then it is true.” His
acceptance without hesitation revealed a heart already synchronized with the
Prophet’s truth.
Traditions in Sufi literature affirm
that the Prophet ﷺ “poured his entire heart into the chest of Abu Bakr” — a
metaphor for transmission of the innermost secret (sirr). This did not
make Abu Bakr a prophet, but it made him the purest inheritor of Prophetic
presence. His fanā’ was achieved not independently, but through direct
wasilah with the Prophet.
Lesson: Transmission is not only doctrinal but existential. The
flow of divine light passes through hearts, from Prophet to Companion, from
Companion to successors, in a chain (silsilah) that sustains the
possibility of spiritual ascent for later generations.
6.4
Wasilah as Protection Against Deviation
Without wasilah, the seeker risks:
- Ego inflation:
mistaking personal emotion for divine unveiling.
- Deviation:
fabricating paths without guidance.
- Isolation:
lacking the communal and prophetic anchor.
The Prophet’s Mi‘raj itself warns
against autonomy: when Jibrīl stopped at Sidrat al-Muntahā, he admitted his
limit, but the Prophet was authorized to continue. Jibrīl’s presence until that
point demonstrates the indispensability of guidance.
6.5
Fanā’ Through Wasilah
Sufi masters describe fanā’
as occurring in stages:
- Fanā’ fī al-Shaykh
(annihilation in the guide): surrendering ego to a living teacher who
inherits prophetic light.
- Fanā’ fī al-Rasūl
(annihilation in the Messenger): total conformity to the Sunnah of the
Prophet ﷺ.
- Fanā’ fī Allāh
(annihilation in God): dissolution of ego in the Divine presence.
Each stage is mediated by wasilah.
The servant cannot leap directly to God without these mediations, just as electricity
requires conductors or data requires protocols.
6.6
Analogies of Wasilah in Science
- Conductor in Physics:
Current flows only through a conductive medium. Wasilah is the conductor
for divine light.
- Enzyme in Biology:
Metabolic reactions require catalysts. Without wasilah, spiritual
transformation stagnates.
- Mentorship in Education: Learning accelerates through scaffolding by a master.
Wasilah serves as the scaffolding of the soul.
These analogies highlight that mediation
is not optional but built into the fabric of reality.
6.7
Universality of the Principle
Every prophet ascended through
wasilah:
- Musa through Khidr.
- Isa through Jibrīl’s annunciation.
- Ibrahim through angelic messengers.
- Muhammad ﷺ through Jibrīl, Buraq, and the prophets
before him.
Therefore, every servant must do
likewise: seeking wasilah in prophets, inheritors, and righteous teachers.
Independent claims of ascent without wasilah contradict divine order.
6.8
Synchronization, Wasilah, and Fanā’ in Practice
For the ordinary believer, this
process unfolds as:
- Obedience to Prophet ﷺ: embodying his Sunnah as supreme wasilah.
- Connection to inheritors: following scholars and saints who transmit his light.
- Discipline of body and spirit: harmonizing physical worship with spiritual
sincerity.
- Annihilation of ego:
realizing that one’s self is nothing but a mirror of divine command.
This structure ensures that fana’ is
not narcissistic dissolution but the fruit of transmission, continuity, and
surrender.
6.9
Contemporary Relevance
In an age of spiritual consumerism,
many seek mystical experiences without wasilah. This produces syncretism, false
claims, and sometimes psychological harm. The Mi‘raj corrects this tendency:
even the Prophet’s unique ascent unfolded through appointed intermediaries.
Abu Bakr’s example demonstrates that
true inheritance is through loyalty, surrender, and transmission, not
self-assertion. Modern seekers must reclaim the principle of wasilah as
safeguard and conduit.
The Mi‘raj reveals that
synchronization of body and spirit culminates in fana’, but fana’ is never
self-achieved. It is mediated through wasilah — the Prophet ﷺ, his Companions,
and the chain of inheritors. Abu Bakr al-Ṣiddīq’s immediate affirmation and
transmission illustrates this principle: he attained fana’ through his total
alignment with the Prophet, not apart from him.
For every servant, the path is the
same: obey the Prophet, attach to his inheritors, harmonize body and spirit,
surrender ego, and ascend through fana’. Thus, the universal map of Mi‘raj is
not a path of autonomy but of transmission. Wasilah is not optional; it is the
very structure of return to God.
7. Wasilah: The Essential Condition of Spiritual
Ascent
The Isra’ and Mi‘raj reveals
a fundamental law of divine order: no ascent occurs without wasilah.
Wasilah — the divinely appointed means or mediator — is not an optional aid but
the very structure by which the finite connects with the Infinite. Just as
energy requires a conductor and knowledge requires a teacher, nearness to God
requires wasilah. The Prophet Muhammad ﷺ himself, despite being the Seal of
Prophets, ascended only through wasilah: Jibrīl, the Buraq, and the prophetic
fraternity. This section explores wasilah as the indispensable principle for
every seeker.
7.1
Qur’anic Mandate for Wasilah
The Qur’an commands explicitly:
- “O you who believe! Be mindful of Allah, seek the
wasilah to Him, and strive in His way that you may prosper” (Q 5:35).
- “Then they found one of Our servants, to whom We had
given mercy from Us and taught knowledge from Our side. Musa said to him:
May I follow you so you may teach me of what you have been taught of sound
knowledge?” (Q 18:65–66).
The first verse establishes wasilah
as a general law: believers must not approach God without appointed means. The
second demonstrates the principle: even a great prophet, Musa, required wasilah
through Khidr for access to hidden knowledge.
7.2
Wasilah in the Prophet’s Mi‘raj
The Mi‘raj itself is structured by
wasilah:
- Jibrīl
served as guide, opening gates of heaven and mediating divine
communication.
- The Buraq
transported the Prophet’s body beyond earthly limits.
- Prophets
at each heaven greeted him, affirming continuity of revelation.
- Musa
counseled him to request reduction of prayers, exemplifying prophetic
solidarity.
- Sidrat al-Muntahā
marked the point where even Jibrīl halted, demonstrating that mediation
extends only by divine permission.
Thus, even the Prophet’s unique
ascent was not solitary but mediated, confirming wasilah as an eternal law of
ascent.
7.3
Transmission Through Companions
The principle of wasilah continued
after the Mi‘raj. The Prophet ﷺ transmitted his inner reality to chosen
Companions, especially Abu Bakr al-Ṣiddīq (RA). His immediate affirmation of
the Mi‘raj revealed his inner receptivity. Sufi tradition describes the Prophet
“pouring his secret (sirr) into Abu Bakr’s chest.”
This was not prophecy, but
transmission: the continuation of divine light through hearts. Through Abu Bakr
and others, the principle of wasilah extended to future generations in chains (silsilah),
forming the basis of authentic spiritual orders.
7.4
Wasilah in Sufi Doctrine
Sufi masters systematized the
principle:
- Fanā’ fī al-shaykh
(annihilation in the guide): surrender to a living teacher who transmits
prophetic light.
- Fanā’ fī al-Rasūl
(annihilation in the Messenger): conformity to the Sunnah, the supreme
wasilah.
- Fanā’ fī Allāh
(annihilation in God): ultimate surrender, accessible only through prior
stages.
Without wasilah, fana’ becomes
self-delusion. With wasilah, it becomes true dissolution in divine presence.
7.5
Scientific Analogies of Wasilah
Wasilah is not arbitrary but
reflects universal structure:
- Conductor in electricity: Current flows only through a medium; without it, power
is wasted or destructive.
- Enzymes in biology:
Complex reactions require catalysts; without them, transformation halts.
- Protocols in communication: Data must follow channels to arrive intact.
- Mentorship in learning: Students reach mastery only through scaffolding by
teachers.
In every domain, mediation is law.
Spiritually, wasilah functions the same: without it, ascent is impossible.
7.6
False Claims Without Wasilah
History shows movements claiming
direct access to God without wasilah. Such paths often fall into:
- Antinomianism:
rejecting law under pretense of inner truth.
- Isolationism:
abandoning community and prophetic model.
- Egoism:
mistaking psychological states for divine unveiling.
The Mi‘raj corrects these errors:
even the Prophet’s ascent required mediation. Who, then, can claim to bypass
wasilah?
7.7
Universal Availability Through Wasilah
While the cosmic Mi‘raj is exclusive
to the Prophet ﷺ, the pattern of ascent through wasilah is universal:
- Prophets received angels as mediators.
- Companions received the Prophet as mediator.
- Later generations receive inheritors — scholars,
saints, and teachers — who connect back through unbroken chains.
Thus, every servant can ascend, but
only by attaching to this chain. Autonomy is illusion; attachment is reality.
7.8
Practical Implications for Believers
For the modern seeker, wasilah
means:
- Attachment to the Prophet ﷺ: following his Sunnah in worship, ethics, and
character.
- Connection to authentic inheritors: scholars and saints with verified transmission.
- Avoidance of self-assertion: trusting guidance over ego.
- Commitment to community: realizing that Islam is communal, not solitary.
Through these, the servant’s body
and spirit synchronize, preparing for fana’.
7.9
Contemporary Relevance
In an age of individualism, many
seek spirituality without mediators, mentors, or traditions. Yet the Qur’anic
and Prophetic model insists on wasilah. The result of bypassing it is
fragmentation, spiritual consumerism, or delusion. Reaffirming wasilah anchors
seekers in authentic tradition, ensuring that ascent remains aligned with
revelation.
Wasilah is not accessory but
essence. The Prophet’s Mi‘raj illustrates that no ascent — even his — occurred
without mediation. From Qur’anic mandate to prophetic transmission to Sufi
doctrine, the principle stands: every seeker must seek God through His
appointed means.
- Prophets ascended through wasilah.
- Companions inherited through wasilah.
- Believers today ascend through wasilah.
Thus, wasilah is the eternal law of
nearness: the bridge from creature to Creator, the conductor of divine light,
the safeguard of authenticity. To attempt ascent without it is to attempt to
bypass the very order of creation. To embrace it is to walk the path of Mi‘raj
as taught by the Prophet ﷺ himself.
8. Scientific Perspectives on the Mi‘raj
The Isra’ and Mi‘raj has
often been discussed in terms of its miraculous nature. For many theologians,
the event is accepted purely as revelation, without need for rationalization.
Yet the Qur’an itself repeatedly calls humanity to reflect on the signs of
creation: “We shall show them Our signs on the horizons and within
themselves until it becomes clear to them that it is the Truth” (Q 41:53).
Scientific reflection does not explain away the Mi‘raj but helps modern minds
appreciate how divine action operates through and beyond natural laws.
8.1
Relativity and the Elasticity of Time
Einstein’s theory of relativity
demonstrated that time and space are not fixed but relative to velocity and
gravity. As objects approach the speed of light, time dilates, slowing relative
to external observers.
Applied analogically, the Mi‘raj
illustrates this principle on a transcendent scale. The Prophet ﷺ traveled
across cosmic realms and returned before dawn, his bed still warm. From the
perspective of Meccan time, only moments had passed; from the perspective of
divine ascent, vast experiences unfolded.
Lesson: The Mi‘raj does not violate relativity; it manifests its
ultimate horizon, where God controls spacetime itself.
8.2
Multidimensional Cosmology
Modern string theory and
cosmological models suggest the existence of dimensions beyond the familiar
four. Some propose up to eleven dimensions, unseen by ordinary perception.
The Mi‘raj can be understood as
divinely granted access to these higher dimensions. The Prophet’s body and soul
traversed realities beyond human measurement. This access required wasilah
— the Buraq as vehicle, Jibrīl as guide, and divine permission as ultimate key.
Analogy: Just as scientists require particle accelerators to probe
hidden dimensions, spiritual ascent requires wasilah to penetrate beyond
ordinary dimensions of existence.
8.3
Quantum Superposition and Spiritual States
Quantum physics reveals that
particles exist in superposed states, collapsing into definite form only upon
observation. Reality itself appears indeterminate at micro scales.
Sufi analogies describe spiritual
states similarly: the seeker simultaneously dwells in body and spirit, earth
and heaven, until divine unveiling resolves perception into presence.
The Prophet’s Mi‘raj represents the
supreme superposition: body remained on earth, yet ascended through heavens.
Through wasilah, he integrated multiple states without contradiction.
8.4
Event Horizons and the Sidrat al-Muntahā
In astrophysics, the event horizon
of a black hole marks a boundary where space and time collapse, beyond which no
observer can return.
The Sidrat al-Muntahā, where Jibrīl
stopped, represents a metaphysical horizon. Jibrīl declared: “If I proceed,
I will burn.” Beyond this, only the Prophet ﷺ advanced, by divine
permission.
This parallels the scientific
concept of thresholds where ordinary mediators cannot function. Yet in Mi‘raj,
new wasilah appeared — direct divine attraction (jadhb) drawing the
Prophet to nearness.
8.5
Neuroscience of Peak Experience
Modern neuroscience investigates peak
experiences and non-dual consciousness. Studies show synchronized
gamma oscillations in brains of advanced meditators, correlating with unity of
perception and loss of ego boundaries.
Though incomparable to prophetic
Mi‘raj, these studies illustrate that consciousness can shift beyond ordinary
modes. The Prophet’s fana’ at Sidrat al-Muntahā — where his vision “neither
swerved nor transgressed” (Q 53:17) — represents the perfected form of such
stability.
Again, wasilah is central: ordinary
seekers require training, teachers, and disciplines to reach even glimpses of
such states.
8.6
Mediators in Science as Analogues of Wasilah
Every branch of science reveals that
mediation is intrinsic to nature:
- Physics:
Forces act through fields (electromagnetism through photons, gravity
through curvature of spacetime).
- Chemistry:
Reactions require catalysts to proceed efficiently.
- Biology:
Enzymes mediate life processes; without them, metabolism collapses.
- Information science:
Signals travel through protocols and channels.
Likewise, in spiritual cosmology,
wasilah is the divinely mandated mediator. Just as no current flows without a
conductor, no soul ascends without prophetic mediation.
8.7
The Universality of the Map
By engaging science, the Mi‘raj is
seen not as irrational anomaly but as higher-order application of universal
laws:
- Time dilates (relativity).
- Dimensions unfold (string theory).
- Superposition resolves (quantum).
- Thresholds appear (cosmology).
- Consciousness synchronizes (neuroscience).
- Mediation operates (systems theory).
Each analogy affirms the Qur’anic
command to reflect on creation. The Mi‘raj embodies these patterns in perfected
form, demonstrating their ultimate meaning.
8.8
Guarding Against Reductionism
While scientific analogies help
modern comprehension, they cannot exhaust the Mi‘raj. To reduce it to
relativity or quantum mechanics would be to miss its essence: a divinely
granted miracle beyond measure. Science points; revelation unveils.
The principle of wasilah safeguards
against reductionism: the Mi‘raj is not simply natural law but natural law
elevated through divinely appointed mediators.
8.9
Contemporary Relevance
For modern seekers and scientists,
the Mi‘raj offers:
- Framework of humility: Science reveals mysteries; Mi‘raj shows ultimate
mystery.
- Integration of disciplines: Body, mind, cosmos, and spirit are one fabric.
- Anchoring of spirituality: True ascent requires wasilah, not self-projection.
In an age of technological ambition
— space travel, virtual reality, AI — the Mi‘raj reminds humanity that the
highest ascent is not mechanical but spiritual, not autonomous but mediated.
The Isra’ and Mi‘raj does not
negate scientific law; it operates at its infinite horizon. Relativity,
multidimensions, quantum states, and neurological synchrony all offer analogies
of ascent. But science alone cannot account for the event’s essence.
The Prophet’s Mi‘raj was unique, yet
its structure is universal: ascent occurs through wasilah. Just as energy
requires fields and reactions require catalysts, souls require mediators.
Without wasilah, ascent collapses into illusion; with it, humanity glimpses its
true destiny: returning to God in synchronized body and spirit, annihilated in
divine presence.
9. The Mi‘raj as a Universal Map for Humanity
The Isra’ and Mi‘raj is often
regarded as a unique miracle of the Prophet Muhammad ﷺ. Indeed, in its cosmic
scope, it remains unparalleled. Yet the Qur’an and Prophetic tradition suggest
that the Mi‘raj is not merely a historical episode but a universal map of
human destiny. It demonstrates that every creature, especially human
beings, is designed for return to the Creator. This return is not arbitrary but
structured, requiring discipline, synchronization of body and spirit, and above
all, wasilah.
9.1
Qur’anic Foundation of Universal Return
The Qur’an proclaims:
- “Indeed we belong to Allah, and indeed to Him we shall
return” (Q 2:156).
- “O human being! You are laboring toward your Lord
laboriously, and you shall meet Him”
(Q 84:6).
- “To Allah belongs the ultimate end” (Q 53:42).
These verses establish that every
soul’s trajectory is Mi‘raj-like: a journey from God, through creation,
back to God. The Prophet’s Mi‘raj is the perfected model, but the principle
applies universally.
9.2
Beyond Prophets: The Possibility for Every Servant
Classical theology often limits
Mi‘raj to prophets, yet Qur’anic language and Sufi tradition suggest a wider
application:
- The Prophet ﷺ said: “The prayer is the Mi‘raj of the
believer.” This indicates that every believer, through worship,
experiences a micro-Mi‘raj.
- Sufi masters taught that fana’ and baqā’ are available
to saints (awliyā’) and sincere seekers, though without prophetic
mandate.
- History records great inheritors — like Abu Bakr
al-Ṣiddīq, Imam Ali, Junayd, Rumi — who experienced ascensions of
consciousness, though not equal to the Prophet’s cosmic Mi‘raj.
Thus, Mi‘raj is both singular and
participatory: unique to the Prophet historically, yet paradigmatic for all.
9.3
The Role of Wasilah in Universal Ascent
No servant ascends autonomously. The
Prophet’s Mi‘raj itself unfolded through mediators. For ordinary believers, wasilah
is even more indispensable:
- Prophet Muhammad ﷺ
is the supreme wasilah: his Sunnah, his example, his intercession.
- Companions and inheritors carry his light through chains of transmission (silsilah).
- Abu Bakr al-Ṣiddīq (RA) exemplifies this: he attained the station of al-Ṣiddīq
by affirming the Mi‘raj without hesitation, and through him, the Prophet
transmitted inner secrets.
Thus, wasilah ensures authenticity,
preventing delusion and anchoring ascent in divine order.
9.4
Qualities Required for Mi‘raj-like Ascent
Not everyone can experience Mi‘raj
in full. The servant must cultivate qualifications:
- Purification of heart
(tazkiyah al-nafs).
- Alignment with Sunnah
in worship, ethics, and intention.
- Attachment to wasilah
— prophets, saints, guides.
- Spiritual discipline
— prayer, fasting, remembrance, charity.
- Annihilation of ego
— surrendering all claims to autonomy.
A servant who embodies these may be
granted personal ascensions — not for mission to a community, but for personal
nearness or transmission to family lineage.
9.5
Abu Bakr al-Ṣiddīq as Prototype
The case of Abu Bakr (RA) is
central. His title al-Ṣiddīq arose from his unconditional belief in the
Prophet’s Mi‘raj. But beyond affirmation, tradition speaks of direct transmission:
the Prophet “poured his secret into Abu Bakr’s chest.” This symbolizes the transfer
of inner reality through wasilah.
Abu Bakr did not become a prophet,
but he embodied Mi‘raj-like fana’: total truthfulness, total surrender, total
alignment. His inheritance proves that spiritual ascent is transmissible
through wasilah, extending the map to the ummah.
9.6
Sufi Perspectives on Universal Mi‘raj
Sufi tradition elaborated this
universality:
- Al-Ghazālī:
Prayer is the believer’s Mi‘raj; it elevates spirit if performed with
presence.
- Ibn ‘Arabī:
Every human is a microcosm; ascent is possible when inner cosmos aligns.
- Rumi:
Love is the ladder of ascent; without love and guide, there is no Mi‘raj.
- Al-Jīlī:
The Perfect Human (Insān Kāmil) unites matter and spirit, embodying
universal Mi‘raj.
All stress that Mi‘raj is not
escapism but transformation — accessible to any servant through wasilah.
9.7
Scientific Analogies for Universal Mi‘raj
Science illustrates universal ascent
patterns:
- Thermodynamics:
Systems tend toward higher entropy unless guided — like souls without
wasilah.
- Neuroscience:
Peak consciousness requires neural synchrony, just as ascent requires
body–spirit harmony.
- Physics:
Energy transmission requires conductors; ascent requires wasilah.
- Biology:
DNA transmits lineage; spiritual DNA is transmitted through chains of
wasilah.
These analogies confirm that ascent
is structured, mediated, and universal.
9.8
Guarding Against Misinterpretation
To affirm universality is not to
deny uniqueness. The Prophet’s Mi‘raj remains the supreme archetype, sealed
with divine nearness and responsibility for the ummah. Any servant’s ascent,
however high, is derivative and limited, never prophetic.
Rejecting universality risks
reducing Mi‘raj to mere history. Denying wasilah risks delusion and
fragmentation. The balanced path affirms both: Mi‘raj is unique yet
paradigmatic, universal yet mediated.
9.9
Contemporary Relevance
Modern seekers often desire direct
access to God, bypassing tradition. Others dismiss Mi‘raj as myth. Both
extremes are corrected by the universal map:
- To the skeptic:
Mi‘raj is coherent with both revelation and higher-order science.
- To the seeker:
Mi‘raj is open in principle, but only through wasilah, discipline, and
sincerity.
- To the community:
Mi‘raj reminds that the Prophet is eternal guide, his inheritors living
conduits.
In an age of disconnection, Mi‘raj
reconnects humanity to its true horizon: return to the Creator.
The Mi‘raj is more than a past
miracle; it is a universal map of return. Every soul is destined to
ascend back to God. Prophets embody it supremely; saints and servants experience
it partially. The condition is constant: purification, synchronization, and wasilah.
- The Prophet’s Mi‘raj:
the archetype, cosmic and unique.
- Abu Bakr’s inheritance: proof of transmission through wasilah.
- Every servant’s potential: micro-Mi‘raj in worship and fana’.
Thus, the Mi‘raj is not closed
history but living reality. It teaches that return is possible for all — not
through autonomy, but through surrender, not without wasilah, but only by it.
In this lies both the humility and the grandeur of humanity: clay animated by
spirit, guided by wasilah, destined for God.
Conclusion
The narrative of Isra’ and Mi‘raj
has traditionally been revered as a singular, unrepeatable miracle of the
Prophet Muhammad ﷺ, a journey that established his exalted station as the Seal
of the Prophets and as the medium through which obligatory prayer was bestowed.
Yet, when examined through the lenses of theology, philosophy, and science, it
reveals itself to be more than an isolated event; it becomes a universal map of
human existence, a template for the ascent of every creature toward its origin
in the Divine. To understand this broader scope, one must approach the event
not merely as history but as a metaphysical paradigm—one in which wasilah
(divinely sanctioned mediation) is the fundamental principle of spiritual
motion.
At its essence, Isra’ and Mi‘raj
embody the archetype of return (rujūʿ) to God, a trajectory written into
the very structure of creation. The Qur’an itself confirms this teleological
destiny in the verse: “Indeed, to God we belong, and to Him we shall return”
(Q 2:156). Every particle of creation is on a journey of return, and
humanity—endowed with both body and spirit—is uniquely equipped to experience
this return with full consciousness. The Prophet Muhammad ﷺ represents the most
complete realization of this ascent, for in his Mi‘raj the harmony of body and
soul, mediated through wasilah, reached its ultimate expression at
Sidrat al-Muntahā. Yet, this does not negate the possibility of other human
beings, by Divine grace, entering into degrees of Mi‘raj suited to their
capacity, so long as they remain tethered to the chain of wasilah
established through the prophets and their inheritors.
Here lies the central key: wasilah
is not optional but structural to the order of creation. Just as in physics no
energy can transfer without a medium, and in biology no reaction occurs without
catalysts, in the spiritual cosmos no soul ascends without a conduit. For the
Prophet ﷺ, the conduits were Jibrīl, the Burāq, and the lineage of prophets
encountered along the celestial journey. For the companions, such as Abū Bakr
al-Ṣiddīq (RA), the conduit was direct transmission from the Prophet himself,
who is reported to have “poured the contents of his chest” into Abū Bakr’s
heart. For subsequent generations, wasilah is embodied in the
continuation of the prophetic inheritance—those scholars, saints, and guides
whose chains of initiation (sanad) remain unbroken to the Prophet.
Without wasilah, spiritual energy dissipates; with wasilah, it
flows seamlessly into the heart of the seeker, allowing a microcosmic reflection
of Mi‘raj to unfold even within the ordinary believer.
Science, when stripped of its
materialist reductionism, resonates with this vision. Relativity suggests that
time and space bend under conditions of extraordinary velocity and gravity;
Mi‘raj exemplifies a transcendence of time-space altogether. Quantum physics
reveals that particles exist in states of superposition, collapsing into
definiteness only when observed; Mi‘raj discloses a consciousness that
perceives beyond collapse, into the unity of all states in Divine presence.
Neuroscience speaks of “peak experiences” in which the ego dissolves and only
pure awareness remains; Mi‘raj demonstrates the supreme form of this, fanāʾ
fī-llāh, in which even awareness itself becomes entirely absorbed into the
Divine Reality. These scientific analogies are not equivalences but
signposts—illustrations that human ascent, in both matter and spirit, operates
according to laws of mediation and harmony.
From this vantage point, Isra’ and
Mi‘raj cannot be relegated to the Prophet alone, nor can it be universalized
without qualification. It is both unique and exemplary: unique because no human
being can replicate the Prophet’s mission of receiving revelation and
legislating for humankind, yet exemplary because the path of ascension remains
open to those who follow his way with purity, discipline, and sincere reliance
on wasilah. For some, the ascent may manifest in visionary states or
profound states of worship; for others, it may be transmitted inwardly to their
progeny or disciples, leaving no outward mark but shaping the chain of
spiritual continuity nonetheless.
Thus, the conclusion emerges with
clarity: Isra’ and Mi‘raj are not solely miracles of the past but living
paradigms of the future. They remind humanity that our existence is not random
but teleological; that the body and soul, when disciplined through worship and
purified of ego, become harmonized vessels for Divine light; that wasilah
is the immutable law by which Divine energy flows into creation; and that every
sincere servant, in proportion to his or her qualification, can ascend toward
the Divine presence. The Prophet’s Mi‘raj is the luminous summit of this
universal process, yet it is also the compass pointing every human heart toward
its own journey of return. To ignore wasilah is to sever oneself from
this current; to embrace it is to step into the river of Divine mercy that
carries all beings back to their Source.
In the final analysis, Isra’ and
Mi‘raj demand recognition not only as a historical miracle but as an
ontological map, a bridge between theology and cosmology, between revelation
and reason. It is a testimony that faith and science, far from being opposed,
converge upon the same truth: that the universe itself is a ladder (mi‘raj)
and that the destiny of every particle, every soul, is ascent. The Prophet
Muhammad ﷺ traversed it completely; the rest of creation follows in his wake,
guided by wasilah, until all return to the One from Whom they came.
Closing Reflection
The journey of Isra’ and Mi‘raj is
not only a tale of the Prophet’s ﷺ miraculous ascent but also a living reminder
that the cosmos itself is a ladder pointing toward the Divine. In every law of
physics, in every pulse of biology, and in every awakening of consciousness,
there is an echo of that ascension—a whisper that creation is designed to
return to its Source.
For believers, this event affirms
that worship, discipline, and trust in wasilah are not mere rituals but
the very architecture of transcendence. For scientists, it invites us to
reconsider the frontiers of relativity, quantum reality, and the mysteries of
consciousness as signs of a greater harmony. For philosophers, it confirms that
existence is not accidental but purposeful, infused with meaning that stretches
beyond the visible. For leaders, it offers a reminder that true guidance is not
domination but alignment with the order of heaven and earth.
Above all, Isra’ and Mi‘raj declare
that no being ascends alone. Just as the Prophet ﷺ relied on Jibrīl, Burāq, and
the lineage of prophets, so too must every seeker rely on wasilah—the
divinely appointed conduits of light that transmit wisdom from generation to
generation. To deny wasilah is to deny the very law of connection upon
which creation stands. To embrace it is to enter the current of Divine mercy
that carries every heart upward.
In our time—an age of technological
power yet spiritual hunger—this message could not be more urgent. Humanity is
reaching outward to the stars while often forgetting the inward ladder of the
soul. The Prophet’s Mi‘raj reminds us that the true measure of progress is not
speed or conquest, but harmony with the Source of all being.
May scholars, scientists, and
seekers alike find in this narrative a bridge between faith and reason, between
history and destiny, between the finite and the Infinite. For just as the
Prophet Muhammad ﷺ ascended and returned bearing the gift of prayer, so too may
every human being, through discipline and wasilah, ascend in their own
capacity—returning with gifts of wisdom, compassion, and light for their
families, their societies, and the generations to come.
References
Al-Qur’an
- Al-Qur’an al-Karim, Surah al-Isra’ [17]:1
- Al-Qur’an al-Karim, Surah al-Najm [53]:13–18
- Al-Qur’an al-Karim, Surah al-Hijr [15]:29
- Al-Qur’an al-Karim, Surah al-Ma’idah [5]:35
- Al-Qur’an al-Karim, Surah al-Kahfi [18]:65–66
- Al-Qur’an al-Karim, Surah al-Muzzammil [73]:1–6
- Al-Qur’an al-Karim, Surah al-Muddaththir [74]:1–7
- Al-Qur’an al-Karim, Surah al-Mu’minun [23]:12–14
- Al-Qur’an al-Karim, Surah al-Baqarah [2]:156
Hadith
- Al-Bukhārī, Ṣaḥīḥ al-Bukhārī, Kitāb Bad’
al-Waḥy, Kitāb al-Isra’ wa al-Mi‘rāj.
- Muslim ibn al-Ḥajjāj, Ṣaḥīḥ Muslim, Kitāb
al-Īmān, Kitāb al-Salāt.
- Al-Tirmidhī, Sunan al-Tirmidhī: “al-‘Ulamā’
warathat al-anbiyāʾ.”
- Al-Bayhaqī, Shuʿab al-Īmān: “Al-ṣalāt miʿrāj
al-muʾmin.”
- Ibn Ḥanbal, Musnad Aḥmad.
Classical
Islamic Scholarship
- Al-Ghazālī, Abū Ḥāmid. Iḥyāʾ ʿUlūm al-Dīn.
Cairo: Dār al-Maʿrifah.
- Al-Ghazālī, Abū Ḥāmid. Mishkāt al-Anwār (The
Niche of Lights).
- Ibn ʿArabī, Muḥyī al-Dīn. Al-Futūḥāt al-Makkiyya
(Meccan Revelations).
- Ibn ʿArabī, Muḥyī al-Dīn. Fuṣūṣ al-Ḥikam.
- Imām al-Nawawī. Sharḥ Ṣaḥīḥ Muslim.
- Fakhr al-Dīn al-Rāzī. Tafsīr al-Kabīr (Mafātīḥ
al-Ghayb).
- ʿAbd al-Karīm al-Jīlī. Al-Insān al-Kāmil fī Maʿrifat
al-Awākhir wa al-Awāʾil.
Sufism
and Islamic Philosophy
- Seyyed Hossein Nasr. Knowledge and the Sacred.
Albany: SUNY Press, 1981.
- William C. Chittick. The Sufi Path of Knowledge: Ibn
al-ʿArabī’s Metaphysics of Imagination. Albany: SUNY Press, 1989.
- Annemarie Schimmel. Mystical Dimensions of Islam.
Chapel Hill: University of North Carolina Press, 1975.
- Abdul Hakim Murad (Timothy Winter). Essays on Islamic
Spirituality.
- Martin Lings. Muhammad: His Life Based on the
Earliest Sources. Cambridge: Islamic Texts Society, 1983.
Modern
Islamic Thought and Theology
- Said Nursi, Risale-i Nur Collection.
- Murtaza Mutahhari, Man and Universe.
- Hamza Yusuf, Purification of the Heart.
- Karen Armstrong, Muhammad: A Prophet for Our Time.
London: HarperCollins, 2006.
Science
and Cosmology
- Albert Einstein. Relativity: The Special and the
General Theory.
- Stephen Hawking. A Brief History of Time.
London: Bantam Books, 1988.
- Brian Greene. The Elegant Universe. New York:
W.W. Norton, 1999.
- Brian Greene. The Fabric of the Cosmos. New
York: Vintage, 2005.
- Carlo Rovelli. Reality Is Not What It Seems: The
Journey to Quantum Gravity. London: Penguin, 2016.
- Michio Kaku. Hyperspace: A Scientific Odyssey
Through Parallel Universes. New York: Oxford University Press, 1994.
- Michio Kaku. Parallel Worlds: A Journey Through
Creation, Higher Dimensions, and the Future of the Cosmos.
- Max Tegmark. Our Mathematical Universe. New York:
Vintage, 2015.
Neuroscience,
Psychology, and Transpersonal Studies
- Abraham Maslow. Religions, Values, and Peak
Experiences. New York: Viking Press, 1964.
- Viktor E. Frankl. Man’s Search for Meaning.
Boston: Beacon Press, 1946.
- Ken Wilber. The Spectrum of Consciousness.
Wheaton, IL: Theosophical Publishing House, 1977.
- Andrew Newberg and Eugene d’Aquili. Why God Won’t Go
Away: Brain Science and the Biology of Belief. New York: Ballantine
Books, 2001.
- Stanislav Grof. The Holotropic Mind. New York: HarperCollins, 1992.
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