The night journey is a remarkable sign which Allah (SWT) wished to demonstrate. It is an amazing journey by human standards. Allah (SWT) says in the Quran : Limitless in His glory is He who transported His servant by night from the Sacred Mosque [in Makkah] to the Aqşā Mosque [in Jerusalem] — the environs of which We have blessed — so that We might show him some of Our signs. Indeed He alone is the One who hears all and sees all. (Surah Al-Isr'a Ayat 1)
This sūrah, Al-Isrā’, or The Night Journey, was revealed while the Prophet (PBUH) lived in Makkah. It begins with glorifying God and ends with praising Him. It includes a number of themes, most of which directly relate to the issue of faith, but some tackle certain aspects of individual and social behaviour and its moral basis of faith. It also includes stories about the Children of Israel relevant to the Aqşā Mosque, the Prophet’s terrestrial destination on his night journey, as well as some aspects of the story of Adam and Satan, and the honour God has granted to mankind. However, the most prominent element in the sūrah and its central point is the Prophet himself (peace be upon him). It examines the attitude adopted by the people of Makkah to him, as well as the message he preached, embodied in the Qur’ān, and the guidance it provides and how the unbelievers received it. This leads to a discussion about the nature of the message and the role of Allah’s messengers. It points to the distinction of the Prophet’s message by virtue of it having no physical, preternatural phenomenon to support it. It has been Allah’s will that when such a phenomenon, or miracle, was formerly given in support of a divine message, those who continued to deny the message were shortly destroyed in consequence. It also states the principle of individual responsibility in matters of faith, guidance and error, and collective responsibility in matters of social behaviour. However all such responsibility applies after Allah (SWT) has made His message clear to mankind through prophets and messengers whose task is to advise, warn and give sound counsel, and also to make everything clear: “Most clearly have We spelled out everything.” (Surah 17:12)
When the disbelievers’ claims about their false deities are mentioned, Allah (SWT) says in the Quran:
وَلَقَدۡ صَرَّفۡنَا فِىۡ هٰذَا الۡقُرۡاٰنِ لِيَذَّكَّرُوۡا ؕ وَمَا يَزِيۡدُهُمۡ اِلَّا نُفُوۡرًا - قُلْ لَّوۡ كَانَ مَعَهٗۤ اٰلِهَةٌ كَمَا يَقُوۡلُوۡنَ اِذًا لَّابۡتَغَوۡا اِلٰى ذِى الۡعَرۡشِ سَبِيۡلً - سُبۡحٰنَهٗ وَتَعٰلٰى عَمَّا يَقُوۡلُوۡنَ عُلُوًّا كَبِيۡرًا - تُسَبِّحُ لَهُ السَّمٰوٰتُ السَّبۡعُ وَالۡاَرۡضُ وَمَنۡ فِيۡهِنَّؕ وَاِنۡ مِّنۡ شَىۡءٍ اِلَّا يُسَبِّحُ بِحَمۡدِهٖ وَلٰـكِنۡ لَّا تَفۡقَهُوۡنَ تَسۡبِيۡحَهُمۡؕ اِنَّهٗ كَانَ حَلِيۡمًا غَفُوۡرًا -
“We have certainly explained things in various ways in this Qur’ān, so that they may take it to heart, but it only increases their aversion. Say: ‘If there were other deities alongside Him, as some people assert, they would have to seek a way to the Lord of the Throne.’ Limitless is He in His glory and sublimely exalted is He above everything they may say [about Him]. The seven heavens extol His limitless glory, as does the earth, and all who dwell in them. Indeed every single thing extols His glory and praise, but you cannot understand their praises. He is indeed Forbearing, Much Forgiving.” (Surah 17:43-44)
It then states that this last divine revelation, the Qur’ān, guides to the path that is straightest, while man is often driven by uncontrollable reactions. It also states the rule of individual responsibility with regard to following divine guidance or straying away from it, and collective responsibility with regard to behaviour and practice.
As for its exact date, it is still controversial and no common consent has been reached. However, the majority of jurists is in favour of a date between 16-12 months prior to migration to Madinah. The following is a epitome of the details of that miraculous event narrated on the authority of Ibn Al-Qayyim.
The night journey and ascension are two incidents.
1. Al-Israa is the night journey which took place between Makkah and Masjid Al-Aqsa(Jerusalem), and
2. Al-Mi’raaj is the ascension from Masjid Al- Aqsa to the heavens. There have been many differences of opinion regarding the occurence of these two incidents.
A few people have argued that this was not a real journey in which the Prophet ﷺ travelled with his body and soul, rather it was in the dream that he was taken to Masjid Al-Aqsa and then to the heavens. However this is a very weak opinion, and the preponderant opinion that is agreed by most of the scholars of the Ahlus-Sunnah (from the Salaf As-Saaliheen) is that the Prophet ﷺ travelled with his body and soul from Makkah to Jerusalem and then to the heavens.
Anas bin Malik (ra) narrated that the Messenger of Allah (ﷺ) said: "I was brought an animal that was larger than a donkey and smaller than a mule, whose stride could reach as far as it could see. I mounted it, and Jibril was with me, and I set off. Then he said: 'Dismount and pray,' so I did that. He said: 'Do you know where you have prayed? You have prayed in Taibah, which will be the place of the emigration.' Then he said: 'Dismount and pray,' so I prayed. He said: 'Do you know where you have prayed? You have prayed in Mount Sinai, where Allah, the Mighty and Sublime, spoke to Musa, peace be upon him.' So I dismounted and prayed, and he said: 'Do you know where you have prayed? You have prayed in Bethlehem, where Isa, peace be upon him, was born.' Then I entered Bait Al-Maqdis (Jerusalem) where the Prophets, peace be upon them, were assembled for me, and Jibril brought me forward to lead them in prayer. Then I was taken up to the first heaven...... (Sunan an-Nasa'i 450; Book 5, Hadith 3; Vol. 1, Book 5, Hadith 451)
It is narrated on the authority of Abu Huraira that the Messenger of Allah (ﷺ) said: I found myself in Hijr and the Quraish were asking me about my night journey. I was asked about things pertaining to Bait-ul-Maqdis which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah raised it (Bait-ul-Maqdis) before my eyes. I looked towards it, and I gave them the information about whatever they questioned me I also saw myself among the group of apostles. I saw Musa (as) saying prayer and found him to be a well-built man as if he was a man of the tribe of Shanu'a. I saw Isa (as), son of Mary (as) offering prayer, of all of men he had the closest resemblance with 'Urwa b. Masu'd al-Thaqafi. I saw Ibrahim (as) offering prayer; he had the closest resemblance with your companion (the Prophet himself) amongst people. When the time of prayer came I led them. When I completed the prayer, someone said: Here is Malik, the keeper of the Hell; pay him salutations. I turned to him, but he preceded me in salutation. (Reference : Sahih Muslim 172; Book 1, Hadith 335; Book 1, Hadith 328)
Prophet (PBUH) had the opportunity to see Malik, the guardian of Hell, with a cheerless frowning face. Therein, he saw the Hell dwellers,
--> of whom were those who unjustly eat up the property of the orphans. They have flews similar to those of camels, swallowing red-hot stones and then issuing out of their backs.
--> There were also the people who take usury (interest-Riba) 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 offered tasty fatty meat and rotten smelly one but they make option for the latter.
--> The licentious (i.e., who has indiscriminate sex without regard to the consequences) women were also there hanging from their breasts. (Reference: The sealed Nectar of Prophet (PBUH))
These two incidents are very well described in a very long hadith of Anas bin Maalik(ra) who heard it from Maalik bin Sa’saa (ra) who said that Messenger ﷺ described to them his night journey saying, “while I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here.” I asked Al-Jarud who was by my side, ”what does he mean?” he said, “it means from his throat to his pubic area,“ or said , “from the top of the chest.” The Prophet ﷺ further said, ”he then took out my heart. Then a gold tray of belief was brought to me and my heart was washed and was filled with belief and then returned to its original place. Then a gold white animal which was smaller than a mule and bigger than a donkey was brought to me.” (on this Al-Jarud asked, “was it the Buraq, O Abu Hamza?” I (i.e., Anas) replied in the affirmative). The Prophet ﷺ said, ”the animal’s step (was so wide that it) reached the farthest point within the reach of the animal’s sight. I was carried on it, and Jibreel (as) set out with me till we reached the nearest heaven.
When he asked for the gate to be opened, it was asked, ‘who is it?’ Jibreel answered, ‘Jibreel’. It was asked, ‘who is accompanying you?’ jibreel answered, ‘Muhammad.’ It was asked, ‘has Muhammad been called?’ Jibreel replied in the affirmative. Then it was said, ‘he is welcomed. What an excellent visit his is!’ the gate was opened, and when I went over the first heaven , I saw Adam (as) there. Jibreel said (to me). “This is your father, Adam (as); pay him your greetings. ‘ So I greeted him and he returned the greeting to me and said , ‘ You are welcomed, O pious son and pious Prophet.’
Then Jibreel ascended with me till we reached the second heaven. Jibreel asked for the gate to be opened. it was asked, ‘who is it?’ Jibreel answered, ‘Jibreel’. It was asked, ‘who is accompanying you?’ jibreel answered, ‘Muhammad.’ It was asked, ‘has Muhammad been called?’ Jibreel replied in the affirmative. Then it was said, ‘ he is welcomed. What an excellent visit his is!’ the gate was opened. When I went over the second heaven, there I saw Yahya (as) and Isa (as) who were cousins of each other. Jibreel said (to me), ‘These are Yahya (as) and Isa (as); pay them your greetings.’ So I greeted them and both of them returned my greetings to me and said, ‘ you are welcomed, O pious brother and pious Prophet.’
Then Jibreel ascended with me till we reached the third heaven. Jibreel asked for the gate to be opened. it was asked, ‘who is it?’ Jibreel answered, ‘Jibreel’. It was asked, ‘who is accompanying you?’ jibreel answered, ‘Muhammad.’ It was asked, ‘has Muhammad been called?’ Jibreel replied in the affirmative. Then it was said, ‘he is welcomed. What an excellent visit his is!’ the gate was opened. When I went over the third heaven there I saw Yusuf (as). Jibreel said (to me), ‘This is Yusuf (as); pay him your greetings.’ So I greeted him and he returned my greeting to me and said, ‘ you are welcomed, O pious brother and pious Prophet.’
Then Jibreel ascended with me till we reached the fourth heaven. Jibreel asked for the gate to be opened. it was asked, ‘who is it?’ Jibreel answered, ‘Jibreel’. It was asked, ‘who is accompanying you?’ jibreel answered, ‘Muhammad.’ It was asked, ‘has Muhammad been called?’ Jibreel replied in the affirmative. Then it was said, ‘ he is welcomed. What an excellent visit his is!’ the gate was opened. When I went over the fourth heaven there I saw Idris (as). Jibreel said (to me), ‘This is Idris (as); pay him your greetings.’ So I greeted him and he returned my greeting to me and said, ‘ you are welcomed, O pious brother and pious Prophet.’
Then Jibreel ascended with me till we reached the fifth heaven. Jibreel asked for the gate to be opened. it was asked, ‘who is it?’ Jibreel answered, ‘Jibreel’. It was asked, ‘who is accompanying you?’ jibreel answered, ‘Muhammad.’ It was asked, ‘has Muhammad been called?’ Jibreel replied in the affirmative. Then it was said, ‘ he is welcomed. What an excellent visit his is!’ the gate was opened. When I went over the fourth heaven there I saw Harun (as). Jibreel said (to me), ‘This is Harun; pay him your greetings.’ So I greeted him and he returned my greeting to me and said, ‘ you are welcomed, O pious brother and pious Prophet.’
Then jibreel ascended with me to the sixth heaven and asked for its gate to be opened. It was was asked. ‘who is it?’ Jibreel replied, ‘Jibreel.’ It was asked, ‘ who is accompanying you?’ Jibreel replied, ‘Muhammad.’ It was asked, ‘ has he been called?’ Jibreel replied in the affirmative. It was said, ‘ You are welcomed. What an excellent visit his is!’ When I went over the sixth heaven, there I saw Musa (as). Jibreel said to me, ‘ this is Musa (as); pay him your greeting. So I greeted him and he returned the greetings to me and said, ‘You are welcomed, o pious brother and pious Prophet.’ When I left him (i.e., Musa) he wept. Someone asked him, ‘What makes you weep?’ Musa (as) said,’I weep because after me there has been sent (as a prophet) a young man whose followers will enter paradise in greater numbers than my followers.’
Then Jibreel ascended with me to the seventh heaven and asked for its gate to be opened. It was asked, ‘ Who is it?’ Jibreel replied, ‘Jibreel’. It was asked, ‘ Who is accompanying you?’ Jibreel replied ‘Muhammad’. It was asked ‘Has he been called?’ Jibreel replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’ so when I went over the seventh heaven, there I saw Ibrahim (as). Jibreel said to me, ‘ This is your father; pay your greetings to him.’ So I greeted him and he returned the greetings to me and said, ‘ You are welcomed, O pious son and pious prophet.’ (Reference : Sahih al-Bukhari 3887; Book 63, Hadith 112; Vol. 5, Book 58, Hadith 227)
Then I was shown Al-Bait-al-Ma'mur (i.e., Allah's House, also mentioned in Surah 52:4). I asked Gabriel (as) about it and he said, This is Al Bait-ul-Ma'mur where 70,000 angels perform prayers daily and when they leave they never return to it (but always a fresh batch comes into it daily).'
Then I was shown Sidrat-ul-Muntaha (i.e. a tree in the seventh heaven) and I saw its Nabk fruits which resembled the clay jugs of Hajr (i.e. a town in Arabia), and its leaves were like the ears of elephants, and four rivers originated at its root, two of them were apparent and two were hidden. I asked Gabriel about those rivers and he said, 'The two hidden rivers are in Paradise, and the apparent ones are the Nile and the Euphrates.' Then fifty prayers were enjoined on me. I descended till I met Musa (as) who asked me, 'What have you done?' I said, 'Fifty prayers have been enjoined on me.' He said, 'I know the people better than you, because I had the hardest experience to bring Bani Israel to obedience. Your followers cannot put up with such obligation. So, return to your Lord and request Him (to reduce the number of prayers.' I returned and requested Allah (for reduction) and He made it forty. I returned and (met Musa (as)) and had a similar discussion, and then returned again to Allah for reduction and He made it thirty, then twenty, then ten, and then I came to Musa (as) who repeated the same advice. Ultimately Allah reduced it to five. When I came to Musa (as) again, he said, 'What have you done?' I said, 'Allah has made it five only.' He repeated the same advice but I said that I surrendered (to Allah's Final Order)'" Allah's Messenger (ﷺ) was addressed by Allah, "I have decreed My Obligation and have reduced the burden on My slaves, and I shall reward a single good deed as if it were ten good deeds." (Reference: Sahih al-Bukhari 3207; Book 59, Hadith 18; Vol. 4, Book 54, Hadith 429)
The Prophet’s night journey was a telling sign, and it was accompanied by others, as the opening verse says in stating its purpose, “so that We might show him some of Our signs.” Covering the distance between the Sacred Mosque in Makkah and the Aqşā Mosque in Jerusalem, in a very short period that did not allow the Prophet’s bed to become cold, is a sign of Allah’s power, whatever the means used to accomplish it. It opens our minds to new horizons in the universe and reveals latent potentials within mankind. It shows that those human beings chosen by Allah (SWT) to be the bearers of His message have the latent ability to receive whatever greater powers Allah (SWT) wishes to give them. It is Allah (SWT) who has honoured man, giving him a favoured position among His creation, and endowed him with such potentials. “He alone is the One who hears all and sees all.” (Surah 17:1) He indeed hears and sees all that is beyond the reach of our hearing and seeing faculties.
When the Prophet sat in the mosque, Abū Jahl, the arch-enemy of Islam, went to him and asked him whether he had any news. The Prophet told him of his night journey. Abū Jahl called on people to gather and listen to the strange news the Prophet had to tell them. As the Prophet did so, some of them started clapping as a gesture of rejecting what they heard while others put their hands on their heads in disbelief. Some who had earlier accepted Islam now turned away declaring that they were no longer Muslims. Some went to Abū Bakr (ra), the Prophet’s closest Companion, to find out what his reaction would be. When they assured him that Muĥammad (PBUH) actually claimed to have made the return journey to Jerusalem overnight, Abū Bakr (ra) said: “If he has actually said this, he is telling the truth.” When they expressed their amazement that he would believe such a singular story, Abū Bakr said: “What is so surprising? I do believe him when he says something even more incomprehensible. He says he receives revelations from on high and I believe him.” Abū Bakr was then given the title Şiddīq, which denotes ‘a true and firm believer’.
Some of them had been to Jerusalem and so asked the Prophet (PBUH) to describe it to them. Its picture was raised before his eyes and he described it to them in detail. They said that his description was accurate. They then asked him to tell them about their trade caravan and when it would arrive. He told them the number of its camels and its condition at the time. He further told them that it would arrive at sunrise on a particular day, headed by a white camel. On the day appointed by the Prophet (PBUH), they went out to make sure the caravan arrived. When the sun began to rise, they said: Here is the sun rising. Then they looked and said: And here is the caravan headed by a white camel, just like Muĥammad (PBUH) said. Yet still they refused to believe.
We also note that the Prophet (PBUH) did not try to describe the event as a miracle or a supernatural happening that would make people believe in his message. In fact they were always asking him for a miracle to prove his claims. Now they had the miraculous event and they knew it to be true when they verified the details the Prophet (PBUH) identified. Islam does not rely on miraculous events to present itself to people. Instead it relies only on the nature of its message and its direct appeal to human nature when it is purged of all corrupting influences. When the Prophet (PBUH) spoke out about his journey, he did not seek to make it proof confirming the truth of his message. He only stated a true event, purely and simply because it was true.
فَاِنَّ مَعَ الۡعُسۡرِ يُسۡرًا ۙ اِنَّ مَعَ الۡعُسۡرِ يُسۡرًا ؕ
Allah says in the Quran: Indeed, there is ease with hardship. Most certainly, there is ease with hardship. (Surah 94:5-6) This has been repeated twice so as to reassure the Prophet (PBUH) that the bad times he was passing through at that time would not last for ever, but were going to be replaced by good times in the near future. On the surface this appears to be a contradiction that hardship should be accompanied by ease, for these two things do not co-exist. But the words hardship with ease instead of ease after hardship have been used in the sense that the period of ease is so close to it as if it were a concomitant (i.e., a phenomenon that naturally accompanies or follows something) of it.
Rest, Allah knows the best.
Source : Quran, Saheeh Bukhari (Kitaab Munaaqib Al-Ansar, Baab Al-Mi’raaj), Fataawa of Ibn Taymiyyah, Ibn Al-Qayyim, Ibn Kathir, Ibn Baaz, Al-Uthaymeen, and others on this topic; Al-Israa Wal-Mi’raaj by Shaikh Ahmad Shaakir (P.29-30), The sealed Nectar of Prophet (PBUH)