A Prophet Like Unto Thee...

I will raise them up a Prophet from among their brethren, like unto thee, and will put My Words in his mouth;

And he shall speak unto them all that I shall command him.

[Deuteronomy 18:18]

The Hijra is arguably one of the most important events in the life of Muhammad marking a new beginning for the Muslim community. In fact, its significance is so notable within Islamic history that the Muslim calendar marks down its first year from this event onward.

The Hijra, meaning "the migration," referring to the journey of the Prophet alongside his close companion, Abu Bakr, from the city of Mecca to Yathrib, later to be renamed Madinatun Nabi, which translates to "the City of the Prophet," later abbreviated simply to Medina, meaning "the City," took place during the thirteenth year of Hazrat Muhammad's Prophethood in 622 CE.

Muhammad received his First Revelation from the Archangel Gabriel in the year 610 CE while meditating inside a cave near Mount Hira at the age of forty, a profound phenomenon of overwhelmingly epic proportions.

The Message was simple: the ancestral tradition of pagan idol worship prevalent in Mecca was a mistake for God was One. Muhammad was tasked to preach this dogma of pristine monotheism. Unfortunately for him, Banu Quraysh, the leading tribe of the Arabian Peninsula did not welcome this new exclusive doctrine favorably. And so began the persecution of Muhammad.

The next thirteen years of the life of Muhammad was one marred with torture and oppression. His first followers were his beloved Khadijah, his cousin Ali ibn Abu Talib, his best friend Abu Bakr and his adopted son Zayd.

Muhammad began publicly preaching the message of monotheism around the year 613. Meccans weren't pleased. As Muhammad gained followers who abandoned worship of the primordial idols of the Quraysh in exchange of devotion to the One True God of Abraham, the Meccans grew increasingly agitated towards the new religion.

In fear that the faith of Muhammad would soon usurp their power over the people, the high priests and leaders of the Quraysh tribe approached Muhammad to broker a deal with him. They pleaded with him to abandon preaching the Message of Allah and in return they would offer him admission to the elite echelons of merchants, kingship over the Qurayshi sub-clans and the most beautiful women of the Arab peninsula as his wives. Muhammad refused.

The pains that Muhammad and the early Muslims had to endure were manifold. Muhammad's neighbors used to fling guts of cattle and feces through his windows and the pots he hung out to dry after washing on a regular basis. On one occasion, Abu Jahl wagered a bet to see who among his companions would be willing to dump the intestines of camels on the shoulders of the Prophet while he was in prostration for prayer. 'Uqba ibn Abi Mu'ayt executed the heinous task. On another occasion, the accursed one stomped onto the neck of Muhammad while he was in prayer until his eyeballs almost bulged out of his sockets. Abu Bakr intervened to save the Prophet.

Sumaiya binte Khayyat, the first martyr of Islam, was a slave of Abu Jahl. After she and her family members converted to Islam, Abu Jahl used to take them out to the desert at midday and expose them to the heat of the sun threatening them to either apostatize from Islam or die. They never relented, proclaiming the Oneness of God until the very end. Eventually, Abu Jahl snatched the life of Hazrat Sumaiya by driving a spear up her womb.

Bilal ibn Rabah, an Ethiopian slave who had accepted Islam, was forced to lay on his back in the desert and a heavy rock was placed upon his chest whereupon he was pressured to renounce belief in the God of Abraham for the idols of Arabia: Laat, Manat and Uzza. This continued until Abu Bakr bought Bilal off and freed him.

It is important to note here that most of the early followers, nearly all of them, were either slaves of the rich Meccan rulers who were staunch polytheists or subordinates under-ranking them in power and position. The scenario was that of the upper class polytheists such as Abu Jahl and Abu Lahab reigning over and oppressing the working class monotheists such as Ammar ibn Yasir, Zaneerah ar-Rumiyah and Lubaynah. Sounds familiar?

Generations after the prosperity of Joseph, the Israelite people of Egypt found themselves in captivity and slavehood under the Pharaoh Ramses, an evil tyrant and a pagan. The devotees of the One God of Abraham, monotheistic in the concept's purest form, enslaved at the hands of polytheists by the Nile, worshipers of the sun, moon and stars. Such was the plight of the followers of Yahweh, a trial of pain and humiliation, with no sliver of mercy at sight.

However, God refused to forsake His people, soon bestowing among them a Deliverer of Liberation, Moses, son of Jochebed and Amram. Moses was raised by the Pharaoh's household, in an ironic twist of fate, as God had willed it, and upon reaching his prime landed himself in hot water as a scuffle between a Hebrew and an Egyptian resulted in an accidental murder forcing Moses to be deemed a fugitive escaping to Midian and save his scalp.

As the persecution of the Israelite nation continued under the iron fist of Ramses, Moses settled down with Zipporah, daughter of Jethro, where he recuperated and soon after received the Command from God to free His people from the hands of the Pharaoh.

Afraid and hesitant, Moses returned to Egypt nonetheless. And, with the assistance of his brother, Aaron, succeeded in freeing the Hebrews after a Curse of Ten Plagues and a Sign from Adonai Elohim that literally split the Red Sea.

Following the liberation, in what we now know as the Exodus, Moses brought the Children of Israel to the foot of Mount Sinai where they rested in the Shade of God and God laid down the Law: Divine Commandments through which His Chosen One would govern His Nation.

Following the persecution at the hands of the Meccans, the time eventually came that they raised the ante and plotted to assassinate the Prophet Muhammad. Of this conspiracy, Muhammad was informed about by Gabriel. As the people lay in wait for the ambush the night the plan was to be executed, however, Muhammad miraculously averted the eyes of all watching and escaped, fleeing for Medina.

The journey was made in parts and took an entirety of thirty days. Upon reaching Medina, then known as Yathrib, he gratuitously welcomed and soon was crowned the chief of the city arbitrating disputes and forming a community there. Before his arrival, Yathrib was a campsite for merchants with dispersed autonomous tribes scattered all over the land. The advent of Muhammad changed the scenario.

When Muhammad reached the town, the two largest tribes there were the 'Aws and the Khazraj. They were fierce rivals but the Prophet mediated them into being allies of one another. He united the two tribes along with the rest others as a singular Muslim community soon to be joined by the Muslims of Mecca arriving into the city which was then rechristened Madinatun Nabi, "the City of the Prophet."

It is here that we see the change in the nature of Quranic Revelation. Whereas the earlier chapters revealed dealt with strengthening the faith of the persecuted believers in Mecca and consoling them with the Promise of Reward in the Afterlife along with the Warning of Enduring Torment for the persecutors, the Medinan Revelations focused on delivering the Law through which Muhammad was to govern the newly established Islamic State.

The Muslims have gone from slaves in bondage under the rulers of the tribes in Mecca to being full-fledged citizens of their nation ruled under their own Law with Muhammad as the Lawgiver and God as the Legislator. Following this, Muhammad and his successors, the Rashidun Caliphate, led conquests against the pagan tribes in the area expanding the reach of Allah's Message throughout the land taking over the regions of Khaybar, Ghatafan, Murrah, Sulaym, Hawaizin, Makkah, Bilad ash-Sham, al-Masr, Bayn an-Nahrayn, Maghreb, Kibris, Hayastan and Iran.

This is in many ways similar to the story of Moses who, along with his people, after suffering persecution at the hands of the idolater Pharaoh Ramses, escaped from Egypt, traveled across the Red Sea and formed a community of believers by Sinai to be ruled by the Law revealed by God atop the Mountain of HaShem, following which began the Conquest of Canaan led by Moses, aided by Aaron, and, then, his successor, Joshua, reigning over the lands of Heshbon, Bashan, Jericho, Ai, Hebron, Jarmuth, Lachish, Eglon, Gezer, Debir, Geder, Horma, Arad, Adul′lam, Libnah, Makke′dah, Bethel, Tap′pu-ah, Hepher, Aphek, Lashar′on, Madon, Ach′shaph, Hazor, Shim′ron-me′ron, Kedesh, Ta′anach, Megid′do, Jok′ne-am, Na′phath-dor, Goi′im and Tirzah.

The travail at Egypt can be compared to the tribulation at Mecca for the community of Muhammad. The Exodus across the waters can be compared to the Hijrah and the settling down at the foot of Mount Horeb with the Revelation of the Commandments can be compared to the assembling of a legislated Islamic society with refined rules and regulations in Medina. On an end note, Moses is the most mentioned Prophet in the Quran.

— Fahim Ferdous Kibria

The Night of Power and Destiny

The last of the Meccan phase of Muhammad's life is noted for alternate fortunes ranging between two extremes: gradual success and continual persecution. However, glimpses of favorable lights were appearing manifest on the distant horizon, to ultimately materialize in the event of the Prophet's Night Journey to Jerusalem and then Ascension through the Spheres of the Heavens.

As for its exact date, there is a difference of opinion about it. The following are the views about when it occurred:

1. The Night Journey occurred during the year in which Allah honored Muhammad with Prophethood.
   This view was chosen by Imam at-Tabari.
2. It occurred five years after the beginning of his Prophethood.
   This is the view preferred by Imam an-Nawawi and al-Qurtubi.
3. It was the night of the 27th of Rajab during the tenth year of Prophethood.
   This view was chosen by 'Allamah al-Mansurpuri.
4. It was sixteen months prior to the Migration to Medina,
   during Ramadan of the twelfth year of Prophethood.
5. It was one year and two months prior to the migration to Medina
   meaning al-Muharram during the thirteenth year of Prophethood.
6. It was one year prior to the migration,
   during Rabi'ul-Awwal in the thirteenth year of Prophethood.

The first three views are to be dismissed on the basis of the death of Sayyiduna Khadijah which was in Ramadan during the tenth year of Prophethood. She died before the five daily prayers were made obligatory, and there is no difference of opinion over the fact that the five prayers were made obligatory during the Night Journey.

As for the remaining three views, there is no sign indicating a preference for one over the other, except that the context of Surat al-Isra' supports that the Night Journey was very late on the timeline.

The Imams of Hadith narrate a number of details about this event the following of which is a summary:

ibn al-Qayyim said, "Allah's Messenger was carried physically — according to the most correct view — from the Sacred Mosque in Mecca to Baytul-Maqdis in Jerusalem, riding on al-Buraq in the company of Archangel Gabriel. There, he alighted, tied the horse to a ring in the gate of the Mosque and led the Prophets in prayer.

Then, he ascended above Baytul-Maqdis to the lowest Heaven. Angel Gabriel sought permission to enter.

It was opened and he saw Adam, the Forefather of Mankind. The Prophet greeted him and Adam welcomed him, returned his greeting, expressed his faith in Muhammad's Prophethood. He saw the souls of martyrs on his right and those of the wretched on his left.

Gabriel then ascended with the Prophet to the second Heaven, sought entry and there he saw and greeted peace unto John, son of Zechariah, and Jesus, son of Mary. They returned his greeting, welcomed him and expressed their faith in his Prophethood.

Then they reached the third Heaven where they saw Joseph, son of Jacob, and greeted him.
The latter welcomed the Prophet, returned his greeting, and expressed faith in his Prophethood.

The Prophet, in the company of Gabriel, then reached the fourth Heaven where he met Enoch and greeted him. Enoch returned the greeting and expressed faith in his Prophethood.

Then he was carried to the fifth Heaven where he met Aaron and greeted him.
The latter returned the greeting and expressed faith in his Prophethood.

In the sixth Heaven he met Moses and greeted him. The latter returned the greeting and expressed faith in his Prophethood. Muhammad on leaving, saw that Moses began to weep. He asked about the reason. Moses answered that he was weeping because he witnessed a man sent after him as a Messenger who was able to lead more of his people to Paradise than he himself did.

Then Prophet Muhammad reached the seventh Heaven and met Abraham and greeted him.
The latter returned the salutation and expressed faith in his Prophethood.

Then he was carried to as-Sidrat al-Muntaha, the remotest Lote Tree in Paradise, and was shown al-Bayt al-Ma'mur, the Oft-Frequented House, encompassed daily by seventy thousand angels, so that the angels who once encompassed it would not have their turn again till the Resurrection.

He was then presented before Allah. He was brought near such that he was at the distance of two bow's length or less. Allah revealed to His servant as He willed, ordaining fifty daily prayers for him. On his return, he spoke to Moses, informing him that his followers had been enjoined to pray fifty times a day. Moses addressing the Prophet said, 'Your followers cannot perform so many prayers. Go back to your Lord and ask for a decrease in number.'

The Prophet turned to Gabriel, he nodded, 'Yes, if you desire,' and ascended with him back to the Court of Allah, Almighty, Glorious and Exalted is He, where He reduced the prayers by ten.

The Prophet then descended and reported that to Moses, who again urged him to request a further reduction. Muhammad once more begged his Lord to reduce the number still further. He went again and again at the suggestion of Moses for reduction in the number of prayers till these were reduced to only five.

Moses again asked him to implore for more reduction, but he said,

'I feel ashamed now of repeatedly asking my Lord for reduction. I accept and resign to His Will.'

When Muhammad went farther, a Caller was heard saying,

'I have imposed My Ordinance and lightened the burden of My servants.'"

ibn al-Qayyim and ibn Taymiyyah mentioned that there is some difference over whether the Prophet saw Allah or not. The result of the research into this matter being that seeing Him with the eye is not confirmed as a saying of any of the Companions, and that what is reported from ibn Abbas is seeing in general does not negate the first view. As for the saying in Surat an-Najm,

"Then he approached and came closer." [53:8]

The general consensus is that it is not the approach of the story of the Night Journey and Ascension, because, the approach mentioned in the Chapter of the Star relates to Archangel Gabriel and his coming closer to him, as stated by 'Aisha and ibn Mas'ud, and the rest of it supports that. As for the approach and coming closer that is mentioned in the Hadith of the Ascension, that clearly is about the Lord, Blessed and Most High, and his coming closer to Him. This is not contradicted by Surat an-Najm. Rather it merely that he saw him another time at Sidratul-Muntaha, and the 'him' in question is Archangel Gabriel, since Muhammad saw him manifested in his true holy visage twice: once on Earth, and once at Sidratul-Muntaha. Allah knows best.

In some of the narrations it is reported that his chest was also split on this occasion. Among the things the Prophet witnessed during this event are the following:

He was presented with milk and wine. He chose the milk, and it was said,
"You have chosen wisely. Had you selected the wine, your nation would have been misled."

The Prophet saw two manifest rivers, — the Nile and the Euphrates  — and two hidden ones. It appears that the signification of the two manifest rivers, the Nile and the Euphrates, is that they symbolically describe the area in whose fertile valleys, Muhammad's Message would settle, the two hidden rivers being those in Paradise.

He had the opportunity to see Moloch, the Keeper of Hell, guarding the Gates with a terrifying frowning face. He saw Paradise and the Fire. He saw those who unjustly consume the property of orphans. They had snouts similar to those of camels, swallowing red-hot stones and then issuing it out of their backs. There were also people who take interest and usury with bellies too big to be able to move around; they are trodden by the people of Pharaoh when these are admitted into Hell. In the same abode, he saw the adulterers and fornicators offered a tasty fatty meat and a rotten smelly one but they always chose the latter. The licentious women were made to hang from their breasts.

The Night Journey raised a good deal of stir among the people and the disbelieving audience plied Muhammad with all sorts of questions. He told them that he saw the camels of Meccan merchants going to and fro. He also guided them to some of their animals that went astray. He informed them that he had drunk some of their water while they were fast asleep and left the container covered.

The disbelievers, however, found it a suitable opportunity to laugh at the Muslims and their creed. They pestered the Prophet with questions as to the description of the Mosque at Jerusalem, where he had never gone before and, to the astonishment of all, the Prophet's replies furnished the most accurate information about that city. He supplied them with all the news about their caravans and the routes of their camels.

However, all this increased in them nothing but flight from the Truth, and they accepted nothing but disbelief.

For the true Muslims, however, there was nothing unusual about the Night Journey. The Almighty, Allah, Who is Omnipotent, capable of creating the Heavens and the Earth by the mere act of His Will, is surely Powerful enough to take His Messenger beyond the Heavens and show him those signs of His directly, which are inaccessible and unseen to Man otherwise — the Ghaib.

The disbelievers, on their part, when to see Abu Bakr on account of this event, and he readily said,
"Yes, I do verify it."
It was on this occasion that he earned the title as-Siddiq  — the One who verifies the Truth.

The most eloquent and most concise justification of this Journey is expressed in Allah's Words:

"...in order that We might show him Our Signs." [Quran 17:1]

The Divine rules as regards the Prophets are as follows:

"Thus did We show Abraham the Kingdom of the Heavens and the Earth that he be of those who have affirmed Faith." [Quran 6:75] 

To Moses, his Lord said:

"That We may show you some of Our Greater Signs," [Quran 20:23]

In order that:

"...he be of those who have affirmed Faith." [Quran 6:75]

The Prophets, after seeing Allah's Signs, will establish their Faith on solid certainty too immune to be parted with. Indeed, actual observation is not the equal to mere information. They are in fact eligible for this Divine Privilege because they are ones who will bear burdens too heavy for other ordinary people to carry, and in the process of their mission, they will regard all worldly trials and sufferings too small to care about.

There are simple facts that emanate from this blessed Journey, and flow along into the flowery garden of the Prophetic biography, peace and blessings of Allah be upon its subject, Muhammad. The story of the Night Journey as we see in the Noble Quran is summarized in the first Verse of Suratul-Isra' and then there is a quick shift to uncover the shameful deeds and crimes of the Jews, followed by an admonition saying that the Qur'an guides to that which is most Just and Righteous. This arrangement is not in fact a mere coincidence. Jerusalem was the first scene of the Night Journey, and herein was the Covenant with the Jews which clearly laid out that they would be removed from Divine Favor and the Office of Leadership of Mankind due to the crimes they had committed against God, which no longer justified their occupation of that position.

The Message suggested significantly that the Office of Leadership would be taken over by Allah's Messenger, Muhammad, to hold in his hand both, headquarters of the Abrahamic Faith, the Sacred Mosque in Mecca and the Farthest Mosque in Jerusalem. It was high time for the Spiritual Authority to be transferred from a nation whose history was pregnant with treachery, covenant-breaching and aggression towards another nation blessed with piety and dutifulness to Allah, with a Messenger who enjoys the Privilege of the Quranic Revelation.

There, however, remains a crucial question waiting to be answered: How could this foreseen transition of Authority be effected while the Champion himself was left deserted and abandoned in the hillocks of the Arabian Peninsula?

This question in itself uncovered the secrets of another issue which referred to a phase of the Islamic Call and the appearance of another role it was about to take up, different in its course and noble in its approaches. The forerunners of that new task took the shape of Quranic Verses bearing the direct and unequivocal Warning accompanied by a severe Ultimatum directed to the polytheists and their agents:

"And when We decide to destroy a town, We send a definite Order to those among them who are given the good things of this life. Then, they transgress therein. Thus the Word is justified against them, and We destroy them with Complete Annihilation. 

And how many generations have We destroyed after Noah!
Sufficient is your Lord as Omniscient and Beholder of the Sins of His servants"

[Quran 17:16-17]

Together with these Verses, there were others revealed to show the Muslims the rules and items of the civilizations upon which they could erect their Muslim community, and foretelling their ownership of a piece of land, exercising full freedom over it and establishing a rightful society around whose axis the whole humanity would rotate. Those Verses in reality implied better prospects for the Prophet comprising a secure shelter to settle in, and headquarters safe enough to empower and embolden him to communicate his Message to the entire world as a whole: that was in fact the inner secret of the Blessed Journey. For this very Wisdom and the like we consider it appropriate to suggest that the Night Journey took place either before the First Pledge of 'Aqabah or between the two. Allah knows best.



 — Abu Hisham Safiur Rahman al-Mubarakpuri, ar-Raheeq al-Makhtum