Isra and Meraj | My journey so far...

TL;DR

• The Verse: The Quran explicitly calls the Night Journey a Ru’ya in Surah 17:60.
• The Definition: In the Quran’s own dictionary, a Ru’ya is a Divine Observation. It is when God allows a Prophet to witness a real, factual, geographical reality through their spirit rather than their body.
• The Proof: This isn't just an opinion. The Quran uses the word Ru'ya 7 times. In every other case (Yusuf, Ibrahim, the Conquest of Makkah), it refers to a spiritual vision of a factual truth.
• The Consistency: If we say the Isra was a physical body-trip, we are forcing a meaning onto the word Ru'ya that doesn't exist anywhere else in the Quran.
• The Hadith Evidence: The most famous narrations support this. They describe the Prophet (sws) being "between sleep and wakefulness" or "waking up" in the mosque after seeing the heavens. Even when he "saw" Paradise while standing in Medina, it was this same miracle of seeing the distant as if it were near.
• The Conclusion: The miracle wasn't that a human body flew through space. The miracle was that the Prophet’s (sws) spirit was elevated to witness the entire universe from a single point. It is a miracle of Sight, not a miracle of Transportation.

My inquiry into the Night Journey (Isra) and the Ascension (Miraj) began with a fundamental rational question. Traditional narratives suggest that the Prophet’s (sws) physical body traversed time and space, momentarily suspending the laws of our shared reality. My curiosity was not about possibility—for as a believer in the Quran, I accept the parting of the sea by Moses, the immaculate birth of Jesus, and the fire that became cool and safe for Abraham. When the Quran defines an event as a miracle, my rational skepticism bows down to divine truth.

However, the subject of Isra and Miraj demands a more nuanced investigation. While the Quran explicitly mentions the Isra (the journey to Jerusalem), the specific details of the Miraj (the Ascension)—the stories we grew up hearing—originate primarily from Hadith and Seerah literature rather than the Quranic text itself. This distinction invites a thinking mind not to rebel, but to seek a deeper, more coherent understanding.

After examining the arguments of various scholars, most notably the exhaustive four-hour analysis by Javed Ahmed Ghamidi (detailed summary of these video can be found on this post: Link), I have come to an understanding that the central tension in this entire debate stems from the translation and interpretation of a single, pivotal word: "Ru'ya" in the following verse in Surah Al-Isra.

And recall when We said to you, (O Muhammad), that your Lord encompasses these people; and that We have made that vision (Arabic word 'Ru'ya') that We have shown you, and the tree accursed in the Qur'an, but as a trial for people. We go about warning them, but each warning leads them to greater transgression. Quran.com | Surah Al-Isra 17 | verse 60 | Translation: A. Maududi (Tafhim commentary)

The Traditionalist View: Maududi’s Perspective

Few names carry as much weight as Sayyid Abul A'la Maududi. His commentary, Tafheem-ul-Quran, is a cornerstone of traditional study. Maududi firmly believed that the Night Journey was a physical journey involving both the body and the soul. He did not view it as a spiritual-only experience or a dream. For this particular verse regarding "Ru'ya" he writes:

The word 'Ru'ya' used here does not carry the meaning of a 'dream,' but rather the meaning of 'seeing with one's own eyes.' Clearly, if it had been merely a dream and the Prophet (peace be upon him) had narrated it to the disbelievers as such, there would have been no reason for it to become a fitnah (trial/test) for them. A dream is seen as something strange and is shared with people, but it is never so extraordinary that people would mock the dreamer because of it, or begin accusing them of making false claims or being insane. | Sayyid Abul A'la Maududi | Tafheem-ul-Quran

Defining "Ru’ya"

In a rational worldview, we often separate "reality" from "dreams." Because of this, many traditionalists fear that defining the Isra and Mi’raj as a "Ru’ya" makes it "lesser" than a physical event. They worry that if it was "merely a dream," the miracle disappears. However, this concern is based on a human definition of dreams, not the Quranic definition of Ru’ya. According to Javed Ahmed Ghamidi, a Prophetic Vision is not a product of the subconscious; it is a Divine Observation. It is a miracle of perception where God "lifts the curtain" of the physical world. In this state, the Prophet’s spiritual sight witnesses objective, geographical, and celestial truths with a certainty that exceeds physical sight. In the Quran, a Ru’ya is an objective fact. The Prophet (sws) is not "imagining" a journey; his spirit is actually witnessing reality. This is a "trans-rational" event—it doesn't break the laws of physics because it operates in a spiritual dimension, yet it remains 100% true (for the beleivers).

Quranic Evidence: Ru’ya as Objective Truth

To understand why the Isra is a vision "Ru'ya", we must look at how the Quran uses the word in other miraculous contexts. In these examples, the vision is never "just a dream"—it is a precursor to physical reality or a direct command from God.

Here is how the word is used throughout the Quran. Notice how the meaning is consistent until the Night Journey is discussed:

Hadith Evidence

While the Quran provides the foundational definition of the Night Journey, the Hadith and Seerah literature offer the intricate details that have shaped our cultural understanding of the event. However, when we examine these reports through a rational lens—as emphasized in Ghamidi’s analysis—we find that the Hadith actually reinforces the Quranic concept of Ru’ya.

In the Prophetic tradition, the word Ru’ya is not used to describe a simple dream. It is a specific faculty of Prophethood:

"The true vision (Ru'ya Sadiqa) of a believer is one of the forty-six parts of Prophethood." (Sahih Bukhari, No. 6987)

This establishes that a Ru’ya is an objective method of receiving Divine truth. It is a state where the soul witnesses reality with a certainty that matches or exceeds physical sight.

The Testimony of Anas bin Malik: The State of Observation

The most detailed accounts of the Miraj come from Anas bin Malik (ra). Traditionalist views often focus on the physical descriptions of the heavens, but Ghamidi highlights the "bookends" of these narrations that define the Prophet's state during the experience.

1. The "Between Sleep and Wakefulness" State

"While I was lying on my back in the Hatim... a state between sleep and wakefulness..." (Sahih Bukhari, No. 3887)

The Argument: Ghamidi explains that the phrase "Between sleep and wakefulness" is the classic description of a Divine Observation. It is a state where the body is at rest, but the soul is fully alert and witnessing the Unseen.

2. "Then He Woke Up"

Perhaps the most significant piece of evidence is the conclusion of the long narration in Sahih Bukhari transmitted by Sharik bin Abdullah on the authority of Anas bin Malik:

"...Then he (the Prophet) woke up while he was in the Sacred Mosque." (Sahih Bukhari, No. 7517)

The Argument: Ghamidi argues that this waking up is the proof that the body never moved. The journey was a factual, objective encounter, but it was experienced by the soul in a state of Prophetic Vision. The Prophet began the journey in the mosque and "woke up" in the same spot, having witnessed the entire heavens in the interim.

The Waking Vision: The Eclipse Prayer

To answer the claim that visions only happen during sleep, Ghamidi references an event where the Prophet (sws) had a vision while standing in front of his companions in Medina:

"The people said, 'O Messenger of Allah! We saw you reaching out for something while you were standing here...' He replied, 'I saw Paradise and I reached out for a bunch of its grapes...'" (Sahih Bukhari, No. 1052)

The Argument: This is a waking vision. The Prophet was physically in Medina, but God "lifted the curtain," allowing his spiritual sight to observe Paradise. This proves that "seeing" the heavens does not require the physical body to leave the Earth. It is a miracle of perception, not of transportation.

The "Vision of the Eye" (Ru’ya ‘Ayn)

Traditionalists often cite Ibn Abbas (ra), who described the Isra as a "Ru’ya ‘Ayn." They argue this means "physical eye-sight." Ghamidi provides the scholarly context for this phrase:

"It was a vision of the eye (Ru'ya 'Ayn) shown to the Messenger of Allah (sws) on the night he was taken on the journey... it was not a dream in sleep." (Sahih Bukhari, No. 3888)

The Argument: Ghamidi clarifies that "Vision of the Eye" means the vision was as clear and objective as physical sight, distinguishing it from a "confused dream." It refers to the intensity and certainty of the observation, not the physical displacement of the eyes.

"Seeing God"

Aisha (ra) famously clarified that the Prophet (sws) did not see his Lord with his physical eyes, but rather saw Gabriel. This reinforces the understanding that these were spiritual witnesses of the "Greater Signs" of God, not a physical translocation of a human body into the celestial realm.

Aisha’s reaction to the claim that the Prophet (sws) "saw" God during the Miraj:

Aisha (ra) said: "Whoever tells you that Muhammad (sws) saw his Lord, he has lied." Then she recited: "No vision can grasp Him, but His grasp is over all vision." (Surah Al-An'am 6:103) — Reference: Sahih Bukhari, No. 4855

The Argument: Ghamidi uses this to show that Aisha (ra) held a very high standard for what "seeing" meant. If the Prophet (sws) had been there in a physical body, the "seeing" would be restricted by physical laws. By denying he saw God with physical eyes, she reinforces Ghamidi's point that the entire experience was a spiritual witnessing of "Signs" (Ayat), not a physical meeting in a geographical location.

Seerah Evidence

While many narrations about the Miraj come from companions who heard the story later, the reports from Aisha (ra) are unique. As the Prophet’s (sws) closest companion in his private life, her testimony provides an "internal" look at the event. For Ghamidi, her perspective is the historical anchor that prevents the miracle from being misinterpreted as a physical space-flight.

In the early biographies of the Prophet (sws), such as the Sirah of Ibn Hisham, a powerful testimony is recorded from Aisha (ra) that directly addresses the physical nature of the journey.

Ibn Hisham records on the authority of Muhammad ibn Ishaq: Aisha (ra) is famously quoted as saying:

"The body of the Messenger of Allah (sws) was never missed [from his bed], but rather Allah took his soul on a journey."

Primary Source: As-Sirah al-Nabawiyyah (The Life of the Prophet) by Ibn Hisham.

Ghamidi argues that as the Prophet’s wife, if his physical body had vanished into the heavens, she would have been the primary witness to that disappearance. Her statement suggests that while the Prophet’s (sws) body remained in Makkah, his soul was elevated to witness the highest realities.

Classical figures who shared similar perspective

The most prominent classical figures who shared this perspective—or provided the theological groundwork for it—include:

1. Aisha bint Abi Bakr (ra)

As we’ve discussed, she is the primary source for the "Visionary" view. Her statement that the Prophet’s (sws) body "was never missed" is the cornerstone of this position. She wasn't just a witness; she was a master of Quranic interpretation who refused to let popular narrative override the word Ru'ya.

2. Muawiyah ibn Abi Sufyan (ra)

Among the Sahaba (Companions), Muawiyah is frequently cited in classical works (like Ibn Hisham’s Sirah) as holding the view that the Isra was a "True Vision from Allah." This shows that even among the political and scholarly leadership of the early Caliphate, the "Body-Travel" theory was not the only accepted version.

3. Imam Muhammad ibn Ishaq (d. 767 CE)

Ibn Ishaq is the "Father of the Seerah" (the first major biographer of the Prophet). In his works, he doesn't just list the physical journey; he explicitly includes the narrations from Aisha and Muawiyah. By doing so, he preserved the "Visionary" view for future generations, acknowledging it as a legitimate historical perspective from the very beginning.

4. Al-Zamakhshari (d. 1144 CE)

A giant of Quranic linguistics and author of the famous Tafsir al-Kashshaf. While he often navigated complex theological waters, he emphasized the linguistic importance of Ru’ya and Tamtheel (symbolism). He provided the intellectual tools that scholars like Ghamidi use today to explain how a "Vision" is an objective, factual reality rather than a mere dream.

5. Shah Waliullah Dehlawi (d. 1762 CE)

For South Asian readers, Shah Waliullah is a towering figure. In his masterpiece, Hujjat Allah al-Baligha, he discusses the nature of miracles and the "World of Images" (Alam-i Mithal). He suggested that many of the Prophet's experiences happened in a state where the physical and spiritual worlds overlap. While he is often quoted by both sides, his deep dive into symbolism (explaining things like the Buraq as symbols of spiritual speed) aligns very closely with Ghamidi’s "rational-spiritual" framework.

Why aren't they more "popular"?

The reason these scholars aren't as loudly cited on this specific point is that the Physicalist view became a "litmus test" for faith during the medieval period. To protect the Prophet’s (sws) status against skeptics, many scholars felt they had to insist on the most "impossible" version of the miracle. The "Visionary" view was never "deleted"—it was simply overshadowed by the more dramatic physical narrative.

Ghamidi isn't inventing a new Islam; he’s simply clearing the dust off a perspective that Aisha (ra) and the earliest biographers already documented.

Conclusion: A Miracle of the Spirit

Reconciling the Isra and Mi'raj through the lens of a Prophetic Vision (Ru’ya) provides a coherent, powerful framework that honors both faith and reason. We are no longer forced to choose between a literalist interpretation that defies the laws of physics or a skeptical one that denies the miracle altogether.

Instead, we find a middle path: a miracle of Divine Observation. This understanding highlights that the Prophet’s (sws) spiritual elevation was so great that God "lifted the veil," allowing him to witness the furthest reaches of Jerusalem and the highest stations of the heavens while his body remained grounded in our shared reality. It transforms the journey from a feat of physical transportation into a profound "Divine Briefing"—a moment where the Prophet (sws) was shown the truth of his heart, the legacy of the Prophets before him, and the future glory of his mission.