Shab-e-Meraj — The Mystical Night

By Ghulam Rasool Dehlvi, New Age Islam 27 January 2025 One Of The Mystical Nights In Islam Is Layla-Tul-Isra—Popularly Known As “Shab-E-Me’raj” Or Me’raj-E-Rasool In The Indian Subcontinent. Shab-E-Me‘Raj Are Two Persian Words Which Imply This Meaning: The Night Of Mystical Ascension Or Spiritual Elevation ------ One of the mystical nights in Islam is Layla-tul-Bar’at—popularly known as “Shab-e-Me’raj” or Me’raj-e-Rasool in the Indian subcontinent. Shab-e-Me‘raj are two Persian words which imply this meaning: the Night of Mystical Ascension or Spiritual Elevation. It is celebrated on the 27th day of Rajab in Islamic Hijri calendar, which falls on the 26th of January this year. Thus, Shab-e-Me’raj will be celebrated tonight which includes readings of the legend, special prayers, and decorating mosques. In fact, Me’raj-e-Rasool is recalled as a major mystical miracle of the Prophet (pbuh) and a reminder of faith, devotion, and divine power. In Arabic, Me’raj is also called “Al Isra'” (the journey) and thus the Arabs call this Qur’anic event ‘Laylat ul Bar‘at’, the night that Muslims believe Allah the Almighty took Prophet Muhammad (pbuh) on the night journey from Masjid Al-Haram in Makkah to Masjid Al-Aqsa or Al-Quds at Jerusalem. To this, all Muslims of various schools of thought unanimously agree. However, there is a debate on the second part of the Isra’ journey or Safar-e-Me'raj—which is the Prophet’s ascension from Al-Aquds to Al-A’rsh or Allah’s throne in heaven. The question is: whether the Prophet’s ascension was physical (Jismani) or spiritual (Ruhani), and whether the Prophet's body remained on earth or ascended to heaven. The debate is a significant topic within Islamic thought, and it has been the subject of theological and philosophical discussion among scholars, theologians, and historians, with different perspectives emerging within the Islamic tradition. Me’raj-e-Jismani—The Physical Ascension: Some scholars argue that the journey (Isra) was a physical one, meaning that the Prophet's body was carried from the Ka’aba in Mecca to Al-Aqsa in Jerusalem and then ascended to the heavens which is actually why it is termed “Me'raj. This is rooted in the mainstream Sunni interpretations of the texts, particularly the Quran and Hadith, which describe the event in a way that could be understood as a tangible, bodily experience. Look at the following proofs: Quranic Evidence: In Surah Al-Isra (17:1), the Quran states: سُبْحٰنَ الَّذِیْٓ اَسْرٰی بِعَبْدِہٖ لَیْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ اِلَی الْمَسْجِدِ الْاَقْصَا Translation: Pure is He who took His servant (Prophet Muhammad) by night from Masjid Al-Haraam (in Makkah) to Masjid Al-Aqsa (in Jerusalem). As we see, there are two crucial words which have been used here: Subhana سُبْحٰنَ and Asraa اَسْرٰی. The convention belief is that the use of the word "Asraa” (i.e. “took") implies a real journey, and the mention of the physical mosques suggests that the Prophet’s body was involved in the movement from one mosque to another. We will now discuss each word separately and try to understand their significance. Subhana—سُبْحٰن: The verse starts with a glorious word: Pure is that Being. Pure from lying! Pure from every error and flaw! This is so because when we recite the incident of Me’raj-e-Rasool, the first doubt that we may harbour is whether it was merely a mystical ascension or physical too. Therefore, the first word uttered is: Subhana ‘سُبْحٰنَ which dispels our doubt in the Being who is All-Powerful and the Most Capable of everything (Qdeer). Thus, if anyone entertains any doubt in relation to the incident of Me’raaj (ascension) then they should take cognizance of Allah’s abiding might, power and purity. The divine attribute of ‘سُبْحٰنَ’ at the very outset itself indicates the occurrence of some great and glorious incident. Asraa—اَسْرٰی That Me’raj was a bodily ascension too, is also argued with a focus on the word “Asraa" or ‘اَسْرٰی’. It is important to remember that a night journey or walk is referred to as Isra in Arabic. Term "Isra" specifically refers to a night journey, and may not be applicable to walks taken during the day or evening. The Qura’n, in several other verses, uses the word ‘اَسْرٰی’ or other words derived from it, solely for travelling at night. In Surah Hud, it states: قَالُوْا یٰلُوْطُ اِنَّا رُسُلُ رَبِّکَ لَنْ یَّصِلُوْآ اِلَیْکَ فَاَسْرِ بِاَھْلِکَ بِقِطْعٍ مِّنَ الَّیْلِ Translation: The angels said, “O Lut, we are envoys of your God. These people will surely not reach you. So you must take your loved ones away from here by tonight.” Here, a derivative from the word ‘اَسْرٰی’ (“take”) has been used. Now let us try to understand this with the help of Tafsir al-Qur’an bil-Qur’an (interpretation of a certain Qur’anic verse by other Qur’anic verses). It is established in the Qur’an that the word ‘اَسْرٰی’ is frequently used for a night journey. See this in Surah Al-Shu’ara: وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَسْرِ بِعِبَادِىٓ إِنَّكُم مُّتَّبَعُونَ Translation: And We inspired to Moses, "Travel by night with My servants; indeed, you will be pursued." Again, a derivative word “Asri” from Asraa or ‘اَسْرٰی’ has been used here. This enlightens us on two significant points: First, Israa’ is a journey, travel or a walk which takes place at night. Second, the order given to Prophet Lut (pbuh) to take his followers was not in the realm of dreams. He had to take them both with their bodies and souls. Similarly, The Israa’ which was meant for Moses was to depart in the night and take along his followers. Thus, the word ‘اَسْرٰی’ reveals that these Prophets did not take their followers in the world of dreams but rather in physical reality and in complete alertness; bodies along with their souls (Arwaah). Thus, we come to realize that wherever the word Israa’ is applied in the Qura’n, it implies both bodies along with souls. Hadith Evidence: Several Hadiths describe the Prophet’s physical experiences during the night journey, including the various encounters with angels, prophets, and witnessing events in the heavens. These details also seem to suggest a real physical journey. However, those who reject the idea of the Prophet's physical ascension often cite the following hadith narrated by Hazrat Aysha as their reasoning. It goes as: مَافَقَدْتُّ جَسَدَرَسُوْلِ اللہ ﷺ Translation: I didn’t find the body of the Prophetﷺ out of place. Rational Arguments: Advocates of the Prophet’s physical journey also point to the fact that the experience was described in terms of bodily movements, such as the Prophet riding the Buraq (a celestial steed) from Mecca to Jerusalem. The descriptions also mention his physical encounters with other prophets and witnessing heaven and hell, reinforcing the notion of a real, bodily journey. Me’raj-e-Ruhani - The Spiritual Journey On the other hand, some scholars and mystics argue that the Isra and Mi'raj was a spiritual journey, not a physical one. According to this interpretation, the Prophet's body did not leave the Earth, but his soul experienced the journey. Symbolic Interpretation: Those who view the journey as spiritual often highlight the metaphorical and symbolic aspects of the event. For instance, the ascent to the heavens is seen as a representation of spiritual elevation and the Prophet’s closeness to God, rather than a physical trip through the cosmos. Theological Arguments: A spiritual interpretation may also align with certain theological perspectives in which the miraculous nature of the event transcends the material world. This view holds that physical descriptions in the Hadiths may be symbolic or allegorical, pointing to the profound spiritual experiences of the Prophet. Mystical and Sufi Perspectives: Sufis, for example, frequently interprets the journey as an allegory for the soul’s ascent toward divine union. The details of the Prophet’s encounters in the heavens can be seen as a description of the stages of spiritual enlightenment and nearness to God. In regard to whether the Prophet’s body remained on Earth, most scholars agree that his physical body did remain in Mecca during the event. According to Hadiths, the Prophet’s companions who were with him at the time of the Isra and Mi'raj did not notice any absence or change in his physical presence, suggesting that his body was not removed from the Earth. However, there is still some debate in mystical circles, particularly among those who favor a more metaphorical interpretation of the event, about whether the Prophet’s body was fully conscious of the journey or remained in a state of deep spiritual meditation during the event. In conclusion, the question of whether the journey was physical or spiritual largely depends on one's interpretative framework. The physical journey view is supported by more literal readings of the texts, while the spiritual journey interpretation focuses on the deeper, metaphorical meanings of the event. Both interpretations acknowledge the miraculous and transformative nature of the journey but differ in their understanding of the medium—whether it was a tangible, bodily experience or an ethereal, spiritual elevation. Ultimately, the debate reflects broader discussions about the nature of religious miracles, the relationship between the physical and spiritual realms, and the ways in which religious experiences are understood and articulated in different Islamic traditions. ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/islam-spiritualism/shab-barat-mystical-night/d/134440 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism