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After al Aqsa mosque, Prophet Muhammad (peace be upon Him) along with Jabra'il (as) began their journey towards the skies. The door known as "Masad ul Malaiq" of first heaven is in front of Al Aqsa Mosque and whey they reached 1st Heaven there is "Bab ul Hifza-Gate of Protection" 1st Heaven1st sky is Rafi' and its Water Coloured.Gatekeeper is angel Isma'il. Angels standing in Qiyam-(standing) in Heavenmeet Sayyidun Adam 2nd Heaven: 2nd sky is Qaydum and its Blue or Red ColouredGatekeeper is Angel Mikha’il. Meet Sayyidun Isa b. Maryam and Yahya b. Zakariya (John the Baptist) Angels bowing in Ruku'-(bowing) in Heaven 3rd Heaven: 3rd sky is Marum and its Brass Coloured.Gatekeeper Angel Arina’il. Meet Sayyidun Yusuf. Angels in Sujud (prostration) in Heaven. 4th Heaven: The name of 4th sky is Arfalun and its Silver Coloured. Gatekeeper angel is Salsa’il. Meet Sayyidun Idris. Some Angels in Qiyam, bend in Ruku' and Sujud in Heaven. 5th Heaven: The name of 5th sky is Hay'oun and its Gold Coloured. Gatekeeper Angel is Kalqa’il. Meet Sayyidun Harun. Angels sit in Qa'da (sitting) in Heaven. 6th Heaven: Gatekeeper Angel is Samkha’ilmeet Sayyidun MusaThe name of 6th sky is Arous and its Green Garnet Coloured. Angels recited Tasbih:‘Subhana Rabbil-‘Ala’. The roots of Sidra Tul Muntaha starts from 6th sky, That is where everything that comes up from below ends (like good deeds and pious souls), and where everything that comes down from above, until it is taken from it (like the orders from Allah, and then angels apply those orders on there required places). 7th Heaven: Sayyidun Ibrahim7th sky which is called "Areeb" (At a place it is mentioned as Ajma' too and its White Pearl Coloured) On reaching 7th sky, Prophet Muhammad (peace be upon Him) raised his head upward and saw cloud's thunder and lightening. There Prophet Muhammad (peace be upon him) met and greeted Prophet Ibrahim(as) who's hair was mixed black and white, reclining against the Bait-ul-Mamoor which is made of Ateeq (red diamond). Then Angel Jabra'il had to stop as the Prophet (peace and blessings of Allah be upon him) went on to Sidrat al-Muntaha and drew close to it, Jibrīl said to him: ‘I cannot go beyond this juncture; none have been permitted to pass this point other than you.’ The Prophet ﷺ passed through until he reached the place which Allāh had willed. Jibrīl indicated to him [i.e. the Prophet ﷺ] to convey Salām to his Lord. When Prophet Muhammad SAW met Allah SWT, he didn't say 'Assalam aleikum'.What is someone going to say when he meets Allah SWT? We can't wish HIM peace because ALL sources of peace are through HIM. So Prophet Muhammad SAW said:"Attahiyyaatu Lillahi Was Salawatu Wattayyibatu" (All compliments, prayer worship and pure words are for Allah) Allah SWT replied:"Assalamu Alaika Ayyuhannabiyyu 'Warahmatullahi Wabarka'tuhu" (Peace be upon you, Oh Prophet and Allah's Mercy and Blessings). To this, Prophet Muhammad SAW replied: "Assalamu Alaina Wa'ala'Ibadillahis Saa'liheen" (Peace be on us and on all good slaves of Allah)Note* Prophet Muhammad SAW included "us" in his reply...(and on all good slaves of Allah) And listening to this conversation between Allah SWT and His Messenger SAW, Jibreel (peace be upon him) - (or it was said: the angels who are close to Allah) said: "Ash'had'u'un La ilahaillallahu Wa Ash'hadu Anna Muhammadun Abd'uhu Wa Rasooluh" (I bear witness that no one is worthy of worship except Allah And I bear witness that Muhammad is His slave and Messenger). The Prophet peace be upon him, after seeing all the angels worship in all the Heavens requested, this nation be blessed with this ibadah. Allah combined all these positions in one rakah for this ummah, our salah is the combination of all the ibadah and positions of all the Angels in all the 7 Heavens and the tashahhud is the holy conversation between Prophet Muhammad (peace be upon him) and Allah during Miraj. Thus salah is the Miraj for a believer, its our ascension, the devotee doesn't merely repeat the dialogue of the Messenger’s mi’raj, but has his own conversation with Allah. Note: this has been written in many prominent books by great scholars of Islam and passed down by eminent mashaikh. The shortest version is that of ʿAbd al-Laṭīf Ibn al-Malak, also known as Ibn Firishtah, in his Mabāriq al-Azhār. This is the same text quoted by Mullā ʿAlī al-Qārī in his Mirqāt al-Mafātīḥ. روي : أنه ﷺ لما عرج به أثنى على الله تعالى بهذه الكلمات ، فقال الله تعالى : «السلام عليك أيها النبي ورحمة الله وبركاته» ، فقال عليه السلام : «السلام علينا وعلى عباد الله الصالحين» ، فقال جبريل : «أشهد أن لا إله إلا الله ، وأشهد أن محمدا عبده ورسوله» . “It has been narrated that when he ﷺ was raised above [for the Miʿrāj], he praised Allāh Most High with these words [i.e. al-Taḥiyyāt], whereupon Allāh Most High remarked: ‘Peace be upon you, O Prophet, and Allāh’s Mercy and His Blessings.’ He [i.e. the Prophet] ﷺ responded: ‘Peace be upon us and Allāh’s righteous servants.’ Thereafter, Jibrīl said: ‘I testify that there is no deity but Allāh, and I testify that Muḥammad is His slave and messenger.’”[1] Mabāriq al-Azhār 1/244 and Mirqāt al-Mafātīḥ under ḥadīth (909) This has also been quoted by Imām al-Qurṭubī in his Tafsīr from Ibn ʿAbbās with a partial chain. “It is narrated from al-Ḥasan, Mujāhid and al-Ḍaḥḥāk that this āyah was in the story of Miʿrāj. Likewise has been said in some narrations from Ibn ʿAbbās. Some maintain that Jibrīl descended with the whole Qur’ān upon Muḥammad ﷺ except for this āyah, because the Prophet ﷺ was the one who heard on the night of Miʿrāj. Others maintain it did not occur in the incident of Miʿrāj because the night of Miʿrāj had occurred in [the era of] Makkah; and this Sūrah, in its totality, was revealed in Madīnah. Consequently, those who say it was in the night of Miʿrāj also say when the Prophet ﷺ ascended and reached the heavens in a lofty place, Jibrīl was with him until he [i.e. the Prophet ﷺ] had gone beyond the Sidrat al-Muntahā. Jibrīl said to him: ‘I cannot go beyond this juncture; none have been permitted to pass this point other than you.’ The Prophet ﷺ passed through until he reached the place which Allāh had willed. Jibrīl indicated to him [i.e. the Prophet ﷺ] to convey Salām to his Lord, so the Prophet ﷺ said: ‘All verbal, physical and monetary deeds are for Allāh…’” The rest is as mentioned above. [2] Tafsīr al-Qurṭubī under [al-Baqarah: 2/285-286]. Imām al-Qurṭubī seems to have taken it almost verbatim from Abū ’l-Layth al-Samarqandī, who mentioned it in his Baḥr al-ʿUlūm. [3] 1/189 (d. 373 AH) It has also been mentioned in a later work known as Rūḥ al-Bayān of Abū ’l-Fidā al-Khalwatī. [4] 5/21 (d. 1127 AH) Aside from a few details, the incident is the same as translated above. The likes of al-Qurṭubī, Ibn al-Malak (Ibn Firishtah), ʿAlī al-Qārī and others have written it, and later scholars like Mawlānā Yūsuf al-Ludhyānwī al-Shahīd went to the extent of using it as his argument (ḥujjah) in a certain discussion, [5] Ikhtilāf-e-Ummat Awr Sirāṭ-e-Mustaqīm (Urdu) [Maktabah Ludhyanwiyyah edition, 2009], p. 61. Also in English: Differences in the Ummat [Zam Zam Publishers, 2003], p. 57. and [Imām al-Suhaylī] mentioned it in al-Rawḍ al-Unuf. Al-Suhaylī’s text [6] 4/186. Imām Anwar Shāh al-Kashmīrī, in his al-ʿArf al-Shadhī [7] under ḥadīth (289). [link] [comments] |
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