The Journey to Ṭā'if
Following the deaths of Khadījah رضي الله عنها and Abū Ṭālib, Muhammad ﷺ entered one of the most difficult periods of his prophetic mission.
Within a short time, he had lost his closest companion and the man who had protected him from the hostility of the Quraysh. The opposition in Makkah became increasingly aggressive, while opportunities to proclaim the message of Islam within the city grew more limited.
Rather than allowing these setbacks to discourage him, Muhammad ﷺ looked beyond Makkah.
He resolved to travel to Ṭā'if, one of the principal cities of western Arabia, hoping that its people might listen to the message of Allah.
The City of Ṭā'if
Ṭā'if was situated approximately seventy to eighty kilometres south-east of Makkah in the mountains of the Ḥijāz.
Its elevated position gave it a cooler climate than Makkah, making it well known for its orchards, vineyards and fertile land.
The city was inhabited primarily by the tribe of Thaqīf, one of the most influential tribes in Arabia.
Because of its prosperity and strategic importance, the acceptance of Islam by the people of Ṭā'if would have significantly strengthened Muhammad's ﷺ mission.
The Prophet ﷺ therefore travelled there not to seek wealth, political authority or military assistance, but to invite its leaders to worship Allah alone.
The Journey
According to the earliest Sīrah, Muhammad ﷺ undertook the journey accompanied by his freed servant and devoted companion, Zayd ibn Ḥārithah رضي الله عنه.
The journey required travelling across the rugged terrain separating Makkah from Ṭā'if.
Despite the dangers involved, Muhammad ﷺ remained determined to convey Allah's message wherever people were willing to listen.
Upon arriving in Ṭā'if, he sought an audience with the leading men of the tribe of Thaqīf.
According to the Sīrah, these were three brothers from one of the city's most influential families:
- ʿAbd Yālīl ibn ʿAmr
- Masʿūd ibn ʿAmr
- Ḥabīb ibn ʿAmr
Muhammad ﷺ presented to them the message that he had proclaimed in Makkah.
He invited them to worship Allah alone, abandon idolatry and believe that Allah had sent him as His final Messenger.
He also asked whether they would protect him so that he might continue conveying Allah's revelation without persecution.
The Response of the Leaders
The response of the leaders of Thaqīf was deeply disappointing.
According to the earliest Sīrah accounts, each rejected Muhammad ﷺ in a different manner.
One mocked the very idea that Allah would choose Muhammad ﷺ as His Messenger.
Another declared that if Muhammad ﷺ truly were a prophet, he would not dare speak against him, but if he were falsely claiming prophethood, then he was not worthy of discussion.
A third dismissed him altogether.
Having rejected the invitation to Islam, they refused to grant him protection or support.
Muhammad ﷺ then made a simple request.
He asked that his visit remain confidential so that the Quraysh would not learn of his unsuccessful mission.
The leaders refused even this request.
Instead, they encouraged others within the city to oppose him.
What followed became one of the most painful experiences of Muhammad's ﷺ entire life.
After rejecting Muhammad's ﷺ invitation to worship Allah alone, the leaders of Thaqīf did not simply ask him to leave their city.
According to the earliest Sīrah sources, they deliberately incited the people of Ṭā'if against him.
They instructed their servants, slaves and the more unruly elements of the population to gather around the Prophet ﷺ and drive him from the city.
Driven from the City
As Muhammad ﷺ and Zayd ibn Ḥārithah رضي الله عنه departed from Ṭā'if, crowds gathered around them.
People mocked the Prophet ﷺ, shouted insults and subjected him to sustained abuse.
The harassment soon became physical.
According to the earliest Sīrah, many among the crowd began throwing stones.
Muhammad ﷺ was repeatedly struck as he attempted to leave the city.
Zayd رضي الله عنه placed himself between the Prophet ﷺ and those attacking him, using his own body to shield the Messenger of Allah from the stones.
In doing so, Zayd sustained injuries to his head and body.
Despite his efforts, Muhammad ﷺ was also struck repeatedly.
The stones wounded his feet so severely that blood flowed from them and soaked his sandals.
The assault continued for a considerable distance beyond the outskirts of the city.
Only after reaching the surrounding countryside did the crowds finally abandon their pursuit.
The Orchard
Exhausted and injured, Muhammad ﷺ and Zayd رضي الله عنه eventually reached an orchard belonging to ʿUtbah ibn Rabīʿah and Shaybah ibn Rabīʿah, two brothers from the Quraysh who were themselves among the Prophet's opponents.
From a distance, the brothers observed what had taken place.
Although they had rejected Muhammad's ﷺ message, they were moved by the severity of the treatment he had received.
They instructed one of their servants, a Christian slave named ʿAddās, to take a cluster of grapes to the weary travellers.
ʿAddās approached Muhammad ﷺ with the fruit.
Before eating, the Prophet ﷺ said:
"In the Name of Allah."
The servant was surprised.
He remarked that the people of that region did not normally use such words before eating.
Muhammad ﷺ asked him where he came from.
ʿAddās replied that he was from Nineveh.
The Prophet ﷺ responded:
"From the town of the righteous man Yunus (Jonah) (Yūnus) ibn Mattā عليه السلام."
Astonished, ʿAddās asked:
"How do you know Yunus ibn Mattā?"
Muhammad ﷺ replied:
"He was my brother. He was a prophet, and I am a prophet."
According to the Sīrah, ʿAddās was deeply moved.
He kissed the Prophet's head, hands and feet, recognising that this was no ordinary man.
Watching from a distance, ʿUtbah and Shaybah remarked to one another that Muhammad ﷺ had influenced their servant.
Although the two brothers themselves did not embrace Islam at that time, they did not interfere further.
The Prophet's Supplication
While resting in the orchard, wounded in body yet unwavering in faith, Muhammad ﷺ turned to Allah in one of the most moving supplications recorded in the Sīrah.
He prayed:
"O Allah, to You alone I complain of my weakness, my limited means and my insignificance before the people. O Most Merciful of those who show mercy, You are the Lord of the oppressed, and You are my Lord. To whom will You entrust me? To a stranger who looks upon me with hostility, or to an enemy to whom You have given authority over me? If You are not angry with me, then I do not care. Yet Your protection is more expansive for me. I seek refuge in the light of Your Countenance by which all darkness is illuminated and through which the affairs of this world and the Hereafter are set right, lest Your anger descend upon me or Your displeasure befall me. To You belongs all contentment until You are pleased. There is no power and no strength except through You."
This supplication reveals the essence of Muhammad's ﷺ character.
He did not complain of physical pain.
He did not ask Allah to avenge those who had attacked him.
His greatest concern was whether Allah was pleased with him and whether he had faithfully fulfilled the responsibility entrusted to him.
His mission remained unchanged despite rejection, humiliation and physical suffering.
The events that followed immediately after this supplication would become one of the most remarkable moments in the entire Sīrah.
As Muhammad ﷺ rested in the orchard after enduring the rejection and violence of the people of Ṭā'if, Allah honoured His Messenger with an extraordinary event that demonstrated both divine support and the immense significance of his mission.
The authentic Hadith record that Jibrīl عليه السلام came to the Prophet ﷺ together with the Angel entrusted with the mountains.
The Angel of the Mountains
According to the authentic narration recorded by both Ṣaḥīḥ al-Bukhārī (Hadith 3231) and Ṣaḥīḥ Muslim (Hadith 1795), Jibrīl عليه السلام addressed Muhammad ﷺ and said:
"Allah has heard what your people have said to you and how they have responded. He has sent to you the Angel of the Mountains so that you may command him as you wish concerning them."
The Angel of the Mountains then greeted the Prophet ﷺ and said:
"O Muhammad, Allah has heard what your people have said to you. I am the Angel of the Mountains. Your Lord has sent me to you so that you may command me as you wish. If you wish, I will crush them between the two mountains."
The two mountains referred to were the mountains surrounding Makkah.
The offer represented complete divine authority to bring immediate punishment upon those who had rejected and abused the Messenger of Allah ﷺ.
The Prophet's Mercy
Muhammad ﷺ responded with words that have become among the clearest demonstrations of his mercy.
According to Ṣaḥīḥ al-Bukhārī (Hadith 3231) and Ṣaḥīḥ Muslim (Hadith 1795), he replied:
"No. Rather, I hope that Allah will bring forth from their descendants people who will worship Allah alone without associating anything with Him."
This response is one of the defining moments of the Sīrah.
Only moments earlier, the Prophet ﷺ had been mocked, insulted, driven from the city and injured until blood flowed from his feet.
Yet when offered immediate justice against those responsible, he chose mercy instead.
His concern was not revenge.
His concern was that future generations might come to know Allah and embrace His guidance.
History would later confirm the wisdom of this supplication.
Many of those who had opposed Muhammad ﷺ—or their children and grandchildren—would eventually accept Islam and become sincere believers.
The city of Ṭā'if itself would later embrace Islam and become an important centre of the Muslim community.
Returning Towards Makkah
After leaving Ṭā'if, Muhammad ﷺ began the journey back towards Makkah.
The situation before him was uncertain.
Abū Ṭālib, whose tribal protection had safeguarded him for many years, had passed away.
The hostility of the Quraysh had intensified.
Returning to Makkah without protection placed the Prophet ﷺ in considerable danger.
Before entering the city, Muhammad ﷺ remained at the outskirts of Makkah and sought the protection (jiwār) of one of its respected leaders.
Several individuals declined to grant it.
Eventually, al-Muṭʿim ibn ʿAdī agreed to extend his tribal protection to Muhammad ﷺ.
Al-Muṭʿim assembled members of his family, instructed them to arm themselves and accompanied the Prophet ﷺ into Makkah.
When Abū Jahl saw al-Muṭʿim entering with Muhammad ﷺ, he asked whether he had become a follower of Muhammad ﷺ or whether he was merely granting him protection.
Al-Muṭʿim replied that he was granting protection.
Abū Jahl answered that, according to the customs of the Arabs, the Quraysh would honour that protection.
Muhammad ﷺ was therefore able to re-enter Makkah safely.
A New Stage in the Mission
The journey to Ṭā'if did not produce the immediate results that Muhammad ﷺ had hoped for.
The leaders of Thaqīf rejected his message.
The people subjected him to one of the harshest assaults of his prophetic mission.
Yet the journey revealed the Prophet's unwavering trust in Allah, his extraordinary mercy towards those who had wronged him and his determination to continue conveying Allah's message despite every hardship.
Soon after these events, Allah would honour His Messenger ﷺ with one of the greatest miracles of his life.
He would be taken by night from Al-Masjid al-Ḥarām in Makkah to Al-Masjid al-Aqṣā in Jerusalem before ascending through the heavens in the miraculous journey known as Al-Isrā' wa al-Miʿrāj.
Al-Isrā' wa al-Miʿrāj – The Night Journey and Ascension
Al-Isrā' wa al-Miʿrāj is one of the greatest miracles granted by Allah to Muhammad ﷺ and one of the most significant events in the history of Islam. Through this miraculous journey, Allah honoured His final Messenger after years of rejection, persecution and personal loss, while also revealing profound realities concerning the unseen world, the succession of the prophets, and the special status of the five daily prayers.
Unlike many other events in the Sīrah, the Night Journey is established by both the Qur'an and numerous authentic Hadith narrated through multiple Companions. The Qur'an records the Night Journey from Makkah to Jerusalem, while the authentic Hadith provide the detailed account of the events that followed, including the ascent through the heavens.
The overwhelming majority of the classical scholars of Islam—including the scholars of Hadith, Tafsīr and Sīrah—held that this was a real miracle experienced by Muhammad ﷺ in both body and soul while awake, accomplished entirely through the power of Allah.
The Timing of the Journey
The Night Journey took place during the Makkan period after one of the most difficult phases of Muhammad's ﷺ prophetic mission.
He had endured years of rejection by the Quraysh.
Many of his Companions had been tortured because of their faith.
Some had migrated to Abyssinia to escape persecution.
He had survived the three-year boycott imposed upon Banū Hāshim.
He had then suffered the deaths of Khadījah رضي الله عنها and Abū Ṭālib during the Year of Sorrow.
Soon afterwards, the people of Ṭā'if rejected his message and subjected him to humiliation and physical assault.
From a worldly perspective, the mission appeared to have reached one of its lowest points.
Yet it was precisely at this time that Allah honoured His Messenger ﷺ with one of the greatest miracles ever granted to any prophet.
This illustrates an important pattern found throughout the Qur'an and the lives of the prophets: periods of the greatest trial are often followed by the greatest manifestations of Allah's mercy and support.
The Qur'anic Foundation
The Night Journey is explicitly mentioned in the Qur'an.
Allah says:
"Glory be to Him who took His servant by night from Al-Masjid al-Ḥarām to Al-Masjid al-Aqṣā, whose surroundings We have blessed, so that We might show him some of Our signs. Indeed, He alone is the All-Hearing, the All-Seeing."
Qur'an 17:1
This single verse establishes several foundational principles.
First, Allah begins by declaring His absolute perfection and power.
The journey was not limited by the laws governing ordinary human travel but was accomplished entirely by Allah's will.
Secondly, Muhammad ﷺ is described as His servant (ʿabdihi), emphasising that even at the moment of one of the greatest miracles in history, he remained the servant and Messenger of Allah rather than possessing any share in divinity.
Thirdly, the purpose of the journey is stated clearly: Allah intended to show His Messenger some of His greatest signs.
The Qur'an does not present the Night Journey as an end in itself but as part of Allah's preparation of His final Messenger for the responsibilities that still lay ahead.
Where Was the Prophet ﷺ?
The authentic narrations mention different locations from which the events of that night began.
Some narrations describe Muhammad ﷺ as being near the Ka'bah, specifically within the area known as al-Ḥijr (also called Ḥijr Ismāʿīl), adjacent to the Ka'bah.
Other authentic reports mention that the journey began while the Prophet ﷺ was in the house of Umm Hānī bint Abī Ṭālib رضي الله عنها, his cousin.
Classical scholars carefully examined these narrations and concluded that they are not necessarily contradictory.
Many explained that Muhammad ﷺ spent part of the night at the house of Umm Hānī and later went to the Sacred Mosque, where the miraculous events associated with the opening of his chest and the commencement of the journey took place.
Others reconciled the narrations differently, but all agree that the Night Journey began in Makkah before continuing to Jerusalem.
The Arrival of Jibrīl عليه السلام
According to Ṣaḥīḥ al-Bukhārī (Hadith 3207, 3342, 7517) and Ṣaḥīḥ Muslim (Hadith 162), Jibrīl عليه السلام came to Muhammad ﷺ during the night to prepare him for the extraordinary journey that Allah had decreed.
This was not the first time Jibrīl had prepared the Prophet ﷺ for a major stage in his mission.
As a child living among Banū Sa'd, Muhammad ﷺ had already experienced the miraculous opening of his chest, when Jibrīl removed the portion associated with satan's influence from his heart before washing it and restoring it.
Now, before ascending through the heavens and witnessing some of the greatest signs of Allah, another preparation would take place.
The Opening of the Prophet's Chest
The authentic narrations record that Jibrīl عليه السلام opened the chest of Muhammad ﷺ.
According to Ṣaḥīḥ al-Bukhārī (Hadith 3207), the Prophet ﷺ said:
"The roof of my house was opened while I was in Makkah, and Jibrīl descended. He opened my chest, then washed it with the water of Zamzam. He then brought a golden vessel filled with wisdom and faith, poured it into my chest, and then closed it."
In another authentic narration, the Prophet ﷺ described the same event before the ascent through the heavens.
The washing with the water of Zamzam and the filling of his heart with wisdom and faith were not performed because Muhammad ﷺ possessed any impurity or sin requiring removal.
Rather, the scholars explained that this was a special divine preparation for the immense honour and responsibility that lay ahead.
The Messenger of Allah ﷺ was about to witness realities of the unseen that no other human being had experienced in the same manner.
His heart was therefore prepared by Allah Himself before that extraordinary journey began.
This second opening of the chest differs from the event that occurred during his childhood.
The first prepared him for a life of prophethood.
The second prepared him for the greatest miracle of his prophetic mission prior to the Hijrah.
Only after this preparation had been completed did Jibrīl عليه السلام bring the heavenly mount upon which the Night Journey would begin.
The Arrival of al-Burāq
After the opening of the Prophet's ﷺ chest and the preparation of his heart, Jibrīl عليه السلام brought the heavenly mount upon which the Night Journey would begin.
According to Ṣaḥīḥ al-Bukhārī (Hadith 3207) and Ṣaḥīḥ Muslim (Hadith 162), the mount was called al-Burāq.
The Prophet ﷺ described it as:
"A white animal, larger than a donkey but smaller than a mule. It placed its hoof at the farthest point within its sight."
This brief description conveys the extraordinary speed with which al-Burāq travelled.
Rather than moving step by step like an earthly animal, each stride reached as far as its eye could see. Since its sight extended far beyond the human horizon, the journey was accomplished with a speed entirely beyond ordinary human experience.
The Prophet ﷺ gave no further physical description of al-Burāq.
He did not describe wings, a human face or other features that later appeared in some artistic representations. Such depictions have no basis in the authentic Hadith and should not be regarded as descriptions of al-Burāq.
Jibrīl Calms al-Burāq
According to Jāmiʿ al-Tirmidhī (Hadith 3131), when Muhammad ﷺ approached al-Burāq, the animal became excited and moved.
Jibrīl عليه السلام addressed it, saying:
"Be still, O Burāq! By Allah, no one more honoured before Allah has ever ridden you than he."
Upon hearing these words, al-Burāq became calm.
This narration illustrates the unique honour bestowed upon Muhammad ﷺ.
Among all the prophets and messengers who had preceded him, Allah had chosen him to complete the chain of prophethood and to carry the final revelation to humanity.
The Night Journey Begins
With Jibrīl عليه السلام accompanying him, Muhammad ﷺ mounted al-Burāq.
The miraculous journey from Makkah to Jerusalem then began.
The distance between the two cities is approximately 1,230 kilometres by modern measurement and required many weeks of travel by caravan during the seventh century.
Yet Allah caused His Messenger ﷺ to complete the journey during a single night.
The miracle therefore lay not in the speed of al-Burāq alone, but in Allah's suspension of the ordinary limitations governing time, distance and travel.
The Qur'an itself emphasises this by opening the account with the words:
"Glory be to Him..."
Qur'an 17:1
The verse directs attention not to the means of travel but to the limitless power of Allah, for whom no created law presents any difficulty.
Events During the Journey
The authentic narrations record several events witnessed by Muhammad ﷺ while travelling with Jibrīl عليه السلام.
According to Musnad Aḥmad (Hadith 12507) and reports preserved in the early Sīrah literature, Jibrīl stopped at several locations and instructed the Prophet ﷺ to offer two units of prayer.
Among these were:
- Yathrib (later al-Madīnah), which would soon become the city of the Hijrah.
- Mount Sinai, where Allah spoke to Musa (Moses) (Mūsā) عليه السلام.
- Bayt Laḥm (Bethlehem), traditionally associated with the birth of Isa (Jesus) (ʿĪsā) عليه السلام.
These reports are accepted by many scholars of Sīrah, although they are not found in Ṣaḥīḥ al-Bukhārī or Ṣaḥīḥ Muslim. They are therefore presented as part of the early historical tradition rather than at the same level of authenticity as the narrations found in the two Ṣaḥīḥ collections.
The journey also demonstrated that Muhammad ﷺ was following the path of the earlier prophets.
Each place was associated with previous revelation, culminating in Jerusalem, the city from which numerous prophets had proclaimed the worship of Allah.
Arrival at Bayt al-Maqdis
The Prophet ﷺ and Jibrīl عليه السلام soon reached Bayt al-Maqdis (Jerusalem).
According to Ṣaḥīḥ Muslim (Hadith 162), Muhammad ﷺ dismounted and tethered al-Burāq using the ring employed by the prophets before him.
He later said:
"I tied al-Burāq to the ring where the prophets used to tie their riding animals."
This statement establishes that Jerusalem had long been associated with the earlier prophets and formed an important link in the continuous history of divine revelation.
Muhammad ﷺ then entered the sacred sanctuary that the Qur'an describes as a place "whose surroundings We have blessed."
What awaited him inside was one of the most remarkable gatherings in the history of prophethood.
Allah had assembled His previous messengers so that His final Messenger would lead them in prayer.
The Gathering of the Prophets
After entering Al-Masjid al-Aqṣā, Muhammad ﷺ witnessed a gathering unlike any that had ever taken place in human history.
According to Ṣaḥīḥ Muslim (Hadith 172), Allah assembled many of the prophets who had preceded Muhammad ﷺ.
The authentic narrations specifically mention that Ibrahim (Abraham) (Ibrāhīm) عليه السلام, Musa (Moses) (Mūsā) عليه السلام and Isa (Jesus) (ʿĪsā) عليه السلام were present, while other authentic reports indicate that the prophets as a body were gathered together by Allah for this occasion.
This was not merely a meeting of righteous men.
It was the gathering of those whom Allah had chosen throughout history to convey His revelation to mankind.
From Adam عليه السلام onwards, every prophet had called people to worship Allah alone.
Although their communities, laws and historical circumstances differed, the essence of their message remained the same.
Muhammad ﷺ Leads the Prophets in Prayer
According to Ṣaḥīḥ Muslim (Hadith 172), Jibrīl عليه السلام brought Muhammad ﷺ forward and instructed him to lead the assembled prophets in prayer.
The Messenger of Allah ﷺ therefore stood at the front, and the prophets prayed behind him.
This moment possesses profound theological significance within Islam.
It did not imply superiority through personal status alone, but publicly demonstrated Allah's completion of the prophetic mission.
The message entrusted to Muhammad ﷺ did not replace the religion preached by the earlier prophets; rather, it completed and perfected the same call to the worship of Allah alone.
His leading the prophets in prayer symbolised that the final revelation confirmed the truth brought by those who preceded him while bringing the cycle of prophethood to its completion.
For this reason, Muslim scholars have long regarded this event as one of the clearest manifestations of Muhammad's ﷺ position as Khātam al-Nabiyyīn—the Seal of the Prophets.
The Beginning of the Heavenly Ascent
After the prayer had concluded, the next stage of the miracle began.
The Night Journey (Al-Isrā') from Makkah to Jerusalem was now complete.
The ascent through the heavens (Al-Miʿrāj) was about to begin.
According to Ṣaḥīḥ al-Bukhārī (Hadith 3207) and Ṣaḥīḥ Muslim (Hadith 164), Jibrīl عليه السلام accompanied Muhammad ﷺ from Jerusalem towards the heavens.
The authentic narrations describe their ascent until they reached the gate of the lowest heaven.
There, Jibrīl requested permission to enter.
A guardian angel asked:
"Who is it?"
Jibrīl replied:
"Jibrīl."
The angel then asked:
"Who is with you?"
Jibrīl answered:
"Muhammad."
The guardian asked:
"Has he been sent for?"
Jibrīl replied:
"Yes."
Permission was then granted, and the gate of the first heaven was opened.
The exchange is repeated at each of the seven heavens throughout the authentic narrations.
It demonstrates that Muhammad's ﷺ ascent occurred by the command and permission of Allah.
Nothing within the heavens was entered independently or without divine authorisation.
The First Heaven
Upon entering the first heaven, Muhammad ﷺ saw a man of majestic appearance.
Jibrīl عليه السلام said:
"This is your father Adam. Greet him."
According to Ṣaḥīḥ al-Bukhārī (Hadith 3207) and Ṣaḥīḥ Muslim (Hadith 164), Muhammad ﷺ greeted Adam عليه السلام with the greeting of peace.
Adam replied:
"Welcome to the righteous son and the righteous Prophet."
The Prophet ﷺ later described Adam عليه السلام looking towards his right and then towards his left.
When he looked to his right, he smiled.
When he looked to his left, he wept.
The authentic narrations explain that to Adam's right were the souls of those destined for Paradise, while to his left were the souls of those destined for the Fire.
His joy reflected the salvation of the righteous among his descendants, while his sorrow reflected the fate of those who rejected Allah's guidance.
The meeting with Adam عليه السلام was fitting.
The first prophet welcomed the final prophet, symbolising the continuity of Allah's guidance from the creation of mankind until the completion of revelation.
The ascent then continued towards the second heaven.
The Second Heaven
After departing from the first heaven, Jibrīl عليه السلام and Muhammad ﷺ ascended to the gate of the second heaven.
According to Ṣaḥīḥ al-Bukhārī (Hadith 3207) and Ṣaḥīḥ Muslim (Hadith 164), the same exchange took place.
The guardian angel asked:
"Who is it?"
Jibrīl replied:
"Jibrīl."
The angel then asked:
"Who is with you?"
Jibrīl answered:
"Muhammad."
The guardian asked:
"Has he been sent for?"
Jibrīl replied:
"Yes."
Permission was granted, and the gate of the second heaven was opened.
Upon entering, Muhammad ﷺ encountered two prophets standing together.
Jibrīl said:
"These are Yahya (John the Baptist) (Yaḥyā) عليه السلام and Isa (Jesus) (ʿĪsā) عليه السلام."
The Prophet ﷺ greeted them with peace.
They replied:
"Welcome to the righteous brother and the righteous Prophet."
The meeting reflected the close relationship between the two prophets.
Yaḥyā عليه السلام and Isa عليه السلام were contemporaries, closely related through their mothers and united in calling the Children of Israel back to the worship of Allah.
Their greeting also affirmed the brotherhood that united all the prophets in their common mission.
The Third Heaven
The ascent then continued to the third heaven.
Once again, the guardian angel questioned Jibrīl عليه السلام before permission was granted for entry.
Inside, Muhammad ﷺ met Yusuf (Joseph) (Yūsuf) عليه السلام.
Jibrīl introduced him, saying:
"This is Yusuf."
Muhammad ﷺ greeted him, and Yusuf عليه السلام replied:
"Welcome to the righteous brother and the righteous Prophet."
The Messenger of Allah ﷺ later remarked concerning Yusuf عليه السلام:
"He had been given half of all beauty."
Ṣaḥīḥ Muslim (Hadith 162)
The scholars have explained that this statement highlights the exceptional beauty with which Allah had blessed Yusuf عليه السلام.
His physical appearance had been renowned since his lifetime on earth, when even the women of Egypt were astonished upon seeing him, as recorded in the Qur'an.
The meeting reminded Muhammad ﷺ of another prophet who had endured betrayal, separation from his family, false accusation and prolonged hardship before Allah ultimately granted him honour and victory.
The Fourth Heaven
Jibrīl عليه السلام and Muhammad ﷺ next ascended to the fourth heaven.
After the now-familiar exchange at its gate, they entered by Allah's permission.
There, Muhammad ﷺ met Idrīs (Enoch) (Idrīs) عليه السلام.
Jibrīl said:
"This is Idrīs."
The Prophet ﷺ greeted him.
Idrīs عليه السلام replied:
"Welcome to the righteous brother and the righteous Prophet."
The meeting recalls Allah's statement concerning Idrīs عليه السلام in the Qur'an:
**"And mention in the Book Idrīs. Indeed, he was a man of truth and a prophet.
And We raised him to a high station."**
Qur'an 19:56–57
Although the Qur'an does not explain the precise nature of Idrīs's elevation, his presence in the fourth heaven formed part of the extraordinary sequence of prophetic encounters witnessed by Muhammad ﷺ during the Miʿrāj.
The Unity of the Prophets
By the time Muhammad ﷺ had reached the fourth heaven, he had already met Adam, Yahya, Isa, Yusuf and Idrīs عليهم السلام.
Despite living in different centuries, belonging to different peoples and receiving different revelations, every prophet greeted Muhammad ﷺ with the same warmth and recognised him immediately as a fellow Messenger of Allah.
The repeated greeting—
"Welcome to the righteous brother and the righteous Prophet."
—demonstrated the unity that existed among Allah's messengers.
There was no rivalry between them.
Each prophet acknowledged the truth of those who came before and after him according to Allah's decree.
Their meetings also demonstrated the continuity of divine revelation from Adam عليه السلام to Muhammad ﷺ, whose mission would complete the chain of prophethood.
The ascent then continued towards the fifth heaven, where another distinguished Messenger of Allah awaited the Prophet ﷺ.
The Fifth Heaven
After leaving the fourth heaven, Jibrīl عليه السلام and Muhammad ﷺ ascended to the fifth heaven.
According to Ṣaḥīḥ al-Bukhārī (Hadith 3207) and Ṣaḥīḥ Muslim (Hadith 164), the same exchange took place at its gate.
The guardian angel asked:
"Who is it?"
Jibrīl replied:
"Jibrīl."
The angel then asked:
"Who is with you?"
Jibrīl answered:
"Muhammad."
The guardian asked:
"Has he been sent for?"
Jibrīl replied:
"Yes."
Permission was granted, and the gate of the fifth heaven was opened.
Upon entering, Muhammad ﷺ met Hārūn (Aaron) عليه السلام, the brother of Musa (Moses) (Mūsā) عليه السلام.
Jibrīl introduced him, saying:
"This is Hārūn."
The Prophet ﷺ greeted him with peace.
Hārūn عليه السلام replied:
"Welcome to the righteous brother and the righteous Prophet."
The Prophet ﷺ later described Hārūn عليه السلام as a man greatly loved by his people.
The meeting was particularly significant because Hārūn had shared the burden of prophethood with his brother Musa, assisting him in conveying Allah's message to Fir'awn and the Children of Israel.
The Sixth Heaven
The ascent then continued to the sixth heaven.
After the customary exchange at the gate, permission was granted for Muhammad ﷺ and Jibrīl عليه السلام to enter.
There, Muhammad ﷺ met Musa (Moses) (Mūsā) عليه السلام.
Jibrīl said:
"This is Musa."
Muhammad ﷺ greeted him.
Musa عليه السلام replied:
"Welcome to the righteous brother and the righteous Prophet."
As the Prophet ﷺ continued his ascent, he noticed that Musa عليه السلام began to weep.
Muhammad ﷺ asked why he was weeping.
According to Ṣaḥīḥ al-Bukhārī (Hadith 3207) and Ṣaḥīḥ Muslim (Hadith 164), Musa عليه السلام replied:
"I weep because a young man who was sent after me will have more members of his community entering Paradise than will enter from my community."
The scholars explained that Musa's tears were not the result of envy or resentment.
Rather, they reflected his deep concern for his own people and his desire that as many as possible should attain Allah's mercy.
The prophets desired good for one another and for their respective communities.
Musa's statement therefore acknowledged the immense blessing that Allah would bestow upon the Ummah of Muhammad ﷺ.
The Seventh Heaven
The ascent continued to the highest of the seven heavens.
Again the guardian angel questioned Jibrīl before permission was granted.
Upon entering the seventh heaven, Muhammad ﷺ encountered Ibrahim (Abraham) (Ibrāhīm) عليه السلام.
Jibrīl introduced him, saying:
"This is your father Ibrahim."
Muhammad ﷺ greeted him with peace.
Ibrahim عليه السلام replied:
"Welcome to the righteous son and the righteous Prophet."
Unlike the greetings of the other prophets, Ibrahim عليه السلام addressed Muhammad ﷺ as "my righteous son."
This reflected their ancestral relationship, for Muhammad ﷺ was a descendant of Ibrahim through his son Ismail (Ishmael) (Ismāʿīl) عليه السلام.
Ibrahim عليه السلام at al-Bayt al-Maʿmūr
According to Ṣaḥīḥ al-Bukhārī (Hadith 3207) and Ṣaḥīḥ Muslim (Hadith 164), Ibrahim عليه السلام was seated with his back resting against al-Bayt al-Maʿmūr.
Al-Bayt al-Maʿmūr is the heavenly counterpart of the Ka'bah.
The Prophet ﷺ explained:
"Every day seventy thousand angels enter it to worship Allah, and when they leave they never return to it. Another seventy thousand enter after them."
Ṣaḥīḥ al-Bukhārī (Hadith 3207)
This narration illustrates the immense number of angels created by Allah.
Every day a completely new group worships at al-Bayt al-Maʿmūr, and no angel is ever given the opportunity to return there again.
The continuous succession of worshippers demonstrates both the vastness of Allah's creation and the ceaseless worship that takes place in the heavens.
Ibrahim's Message to the Ummah
Another authentic narration records that during the Miʿrāj, Ibrahim عليه السلام entrusted Muhammad ﷺ with a message for his followers.
According to Jāmiʿ al-Tirmidhī (Hadith 3462), Ibrahim said:
"Convey my greetings of peace to your Ummah, and inform them that Paradise has pure soil, sweet water and a flat plain, and that its plants are: 'Subḥān Allāh, Alḥamdulillāh, Lā ilāha illallāh and Allāhu Akbar.'"
This advice linked the father of many prophets with the final Muslim community, encouraging believers to increase in the remembrance of Allah.
Beyond the Seven Heavens
Having met the prophets in each of the seven heavens, Muhammad ﷺ had now reached the highest heaven accessible within the created universe.
Yet the journey had not ended.
Beyond the seventh heaven lay realities that no prophet before him had witnessed in this manner.
Jibrīl عليه السلام would soon accompany Muhammad ﷺ to Sidrat al-Muntahā—the Lote Tree of the Utmost Boundary—beyond which even Jibrīl himself could not proceed.
There, the Prophet ﷺ would witness some of the greatest signs of his Lord and receive the obligation of the five daily prayers, one of the central acts of worship in Islam.
Sidrat al-Muntahā
After meeting Ibrahim (Abraham) (Ibrāhīm) عليه السلام in the seventh heaven, Muhammad ﷺ continued his ascent with Jibrīl عليه السلام until they reached one of the greatest landmarks of the unseen creation.
According to Ṣaḥīḥ al-Bukhārī (Hadith 3207) and Ṣaḥīḥ Muslim (Hadith 164), they arrived at Sidrat al-Muntahā—the Lote Tree of the Utmost Boundary.
The Qur'an refers to this event in Sūrah al-Najm:
**"And indeed he saw him during another descent,
at Sidrat al-Muntahā.
Near it is the Garden of Refuge.
When there covered the Lote Tree that which covered it.
The sight did not swerve, nor did it transgress.
He certainly saw some of the greatest signs of his Lord."**
Qur'an 53:13–18
The Qur'an deliberately does not describe in detail what covered the tree.
Instead, Allah simply states:
"When there covered the Lote Tree that which covered it."
The scholars explained that this wording emphasises the majesty of the scene while acknowledging that human language cannot adequately describe its reality.
The Description of Sidrat al-Muntahā
The Prophet ﷺ himself provided a description of what he saw.
According to Ṣaḥīḥ al-Bukhārī (Hadith 3207) and Ṣaḥīḥ Muslim (Hadith 164), he said:
"Its fruits were like large jars, and its leaves were like the ears of elephants."
He further described that its beauty changed when it became covered by Allah's command.
The Prophet ﷺ said:
"When it was covered by what covered it, it was transformed, and no one among Allah's creation could describe its beauty."
The authentic narrations therefore affirm both the reality of Sidrat al-Muntahā and the inability of human beings to fully comprehend its appearance.
The Rivers of Paradise
While at Sidrat al-Muntahā, Muhammad ﷺ was shown four rivers.
According to Ṣaḥīḥ al-Bukhārī (Hadith 3207) and Ṣaḥīḥ Muslim (Hadith 164), the Prophet ﷺ asked Jibrīl about them.
Jibrīl replied:
"Two are hidden rivers in Paradise, and two are visible rivers."
When the Prophet ﷺ asked about the visible rivers, Jibrīl said:
"They are the Nile and the Euphrates."
The scholars have explained that this does not necessarily mean that the physical rivers seen on earth flow directly from Paradise in the manner observed by mankind.
Rather, their ultimate origin and blessing are connected by Allah to the unseen reality shown to the Prophet ﷺ.
The exact nature of that connection belongs to matters of the unseen known fully only to Allah.
Al-Bayt al-Maʿmūr Revisited
From this elevated position, Muhammad ﷺ was shown al-Bayt al-Maʿmūr more clearly.
The Prophet ﷺ described it as the heavenly house of worship visited by the angels.
Every day, seventy thousand angels enter it to worship Allah.
After leaving, they never return.
The following day another seventy thousand enter.
This cycle continues continuously without interruption.
The narration illustrates not only the immense number of angels created by Allah but also the perpetual worship taking place throughout the heavens.
Jibrīl Reaches His Limit
As the ascent continued, Muhammad ﷺ reached the point beyond which Jibrīl عليه السلام did not proceed.
Although Jibrīl is the greatest of the angels and the one entrusted with conveying Allah's revelation to the prophets, this marked the limit that Allah had decreed for him.
According to reports preserved in the classical works of Sīrah and Tafsīr, Jibrīl informed the Prophet ﷺ that he could go no further.
He explained that if he advanced beyond the boundary assigned to him by Allah, he would not be able to continue.
Muhammad ﷺ therefore continued alone by Allah's permission into a realm beyond the limit assigned even to the chief of the angels.
This moment powerfully illustrates the unique honour granted to the Messenger of Allah ﷺ.
No other human being is authentically recorded as having reached this station.
The Divine Command of the Daily Prayers
Beyond Sidrat al-Muntahā, Allah honoured Muhammad ﷺ by prescribing the daily prayers for the Muslim community.
Unlike the other obligations of Islam, which were revealed gradually upon the earth through Jibrīl عليه السلام, the obligation of the prescribed prayers was given directly to the Prophet ﷺ during the Miʿrāj.
According to Ṣaḥīḥ al-Bukhārī (Hadith 349), Ṣaḥīḥ al-Bukhārī (Hadith 7517) and Ṣaḥīḥ Muslim (Hadith 162), Allah initially prescribed fifty prayers each day and night for the believers.
The events that followed between Muhammad ﷺ and Musa (Moses) (Mūsā) عليه السلام would demonstrate both Allah's mercy towards this Ummah and the special status of the five daily prayers.
The Obligation of Fifty Daily Prayers
According to Ṣaḥīḥ al-Bukhārī (Hadith 349, 3207, 7517) and Ṣaḥīḥ Muslim (Hadith 162), Allah initially prescribed fifty prayers each day and night for the Muslim community.
Having received this command, Muhammad ﷺ began descending from the heavens.
As he reached the sixth heaven, he again encountered Musa (Moses) (Mūsā) عليه السلام.
Musa asked:
"What has your Lord made obligatory upon your Ummah?"
The Prophet ﷺ replied:
"He has prescribed fifty prayers every day and night."
Musa عليه السلام immediately responded:
"Return to your Lord and ask Him to reduce them, for your community will not be able to bear that. I have tested the Children of Israel and know people well."
Musa's advice did not arise from doubt regarding Allah's command.
Rather, it reflected his long experience in leading a large community and his concern for the believers who would follow Muhammad ﷺ.
Returning to Allah
Muhammad ﷺ returned and asked Allah for a reduction.
Allah reduced the number of obligatory prayers.
The Prophet ﷺ again descended.
When he met Musa عليه السلام, he was once more asked:
"What has your Lord prescribed?"
Muhammad ﷺ informed him of the reduction.
Musa again advised:
"Return to your Lord and ask for a further reduction, for your Ummah will not be able to bear it."
The Prophet ﷺ returned once more.
Again Allah reduced the obligation.
This exchange continued several times.
Each time, Allah reduced the number of obligatory prayers.
Each time, Musa عليه السلام encouraged Muhammad ﷺ to seek a further reduction out of compassion for the future Muslim community.
Reduced to Five
Eventually, Allah reduced the obligation to five prayers each day and night.
Muhammad ﷺ again descended and informed Musa عليه السلام.
Musa once more said:
"Return to your Lord and ask for a further reduction, for your community will not be able to bear it."
At this point, Muhammad ﷺ replied:
"I have returned to my Lord so many times that I now feel ashamed before Him."
The Prophet ﷺ therefore accepted the divine command as it stood.
Then Allah declared:
"They are five, but they are fifty. My Word does not change."
Ṣaḥīḥ al-Bukhārī (Hadith 349, 7517); Ṣaḥīḥ Muslim (Hadith 162)
Thus, although the believers were required to perform only five obligatory prayers, Allah would reward them as though they had performed fifty.
This remains one of the greatest manifestations of Allah's mercy towards the Ummah of Muhammad ﷺ.
The Significance of the Five Daily Prayers
The manner in which the daily prayers were prescribed distinguishes them from every other obligation in Islam.
The command was not revealed gradually upon the earth.
It was given to Muhammad ﷺ during his ascent through the heavens.
For this reason, the five daily prayers occupy a unique position within Islamic worship.
They are the direct link between the believer and Allah, repeated throughout every day and night.
The prayers became the foundation of a Muslim's daily life, structuring time around the remembrance and worship of Allah.
Throughout Islamic history, scholars have pointed to this event as evidence of the immense importance of the prescribed prayers.
No other pillar of Islam was established in this manner.
The Final Gifts of the Miʿrāj
The authentic narrations also record that Muhammad ﷺ was granted additional gifts during this extraordinary night.
According to Ṣaḥīḥ Muslim (Hadith 173), the Prophet ﷺ said:
"I was given three things: the five daily prayers; the concluding verses of Sūrah al-Baqarah; and forgiveness for those of my Ummah who do not associate anything with Allah, provided they do not commit the gravest sins without repentance."
The final verses of Sūrah al-Baqarah would later become among the most frequently recited passages of the Qur'an.
The promise of Allah's forgiveness further demonstrated His mercy towards those who sincerely believe in Him and avoid shirk.
The Return Journey
Having completed the Miʿrāj and received Allah's commands, Muhammad ﷺ began the return journey.
He descended through the heavens, passed once more through Jerusalem and then returned to Makkah during the same night.
Before dawn had broken, he was once again among his people.
The events that followed the next morning would become one of the greatest public tests of faith faced by the early Muslim community.
The Quraysh would mock the Prophet ﷺ and accuse him of falsehood, while the believers would be required to affirm one of the greatest miracles ever granted to a Messenger of Allah.
Returning to Makkah
Before the night had ended, Allah returned Muhammad ﷺ safely to Makkah.
The journey that had taken him from Al-Masjid al-Ḥarām to Al-Masjid al-Aqṣā, through the seven heavens, to Sidrat al-Muntahā and back again had all taken place within a single night by the will and power of Allah.
The Prophet ﷺ later informed the Quraysh of what had occurred.
As expected, they reacted with disbelief and ridicule.
For years they had accused him of being a poet, a sorcerer and a madman.
Now they believed they possessed what they considered undeniable proof that his claim could not possibly be true.
The Quraysh Mock the Prophet ﷺ
According to Ṣaḥīḥ al-Bukhārī (Hadith 3886) and Ṣaḥīḥ Muslim (Hadith 170), when Muhammad ﷺ informed the people of Makkah about the Night Journey, many openly mocked him.
Some laughed.
Others regarded the account as an impossible fabrication.
A number of people who had shown interest in Islam became hesitant, while the leading opponents of the Prophet ﷺ saw an opportunity to undermine his credibility before the people.
They challenged him to describe Bayt al-Maqdis (Jerusalem) in detail.
The Quraysh knew that Muhammad ﷺ had never travelled to Jerusalem during his lifetime.
If he truly claimed to have been there during the previous night, they believed he would be unable to describe it accurately.
Allah Enables the Prophet ﷺ to Describe Jerusalem
The Prophet ﷺ later described the difficulty of that moment.
According to Ṣaḥīḥ al-Bukhārī (Hadith 3886) and Ṣaḥīḥ Muslim (Hadith 170), he said:
"The Quraysh questioned me about Bayt al-Maqdis. They asked me about matters which I had not remembered precisely. I became distressed as I had never been distressed before. Then Allah displayed Bayt al-Maqdis before me, and I began looking at it and describing it to them while I was looking at it."
The Prophet ﷺ then answered every question they asked concerning its appearance.
The Quraysh were unable to find fault with his description.
Although many recognised that his answers were accurate, they still refused to believe.
Information About the Caravan
Allah also granted Muhammad ﷺ knowledge of a caravan belonging to the Quraysh that he had seen during the return journey.
According to reports preserved in the earliest Sīrah works, the Prophet ﷺ informed the Quraysh that he had passed one of their caravans at a particular location.
He described specific incidents that had occurred during the journey, including a camel that had been frightened and a vessel from which he had drunk water after replacing its cover exactly as he had found it.
He also informed them of the expected day upon which the caravan would arrive back in Makkah and described the lead camel.
When the appointed day arrived, the people went out to watch for the caravan.
According to the Sīrah, everything occurred exactly as Muhammad ﷺ had described.
Yet even this did not persuade the leading opponents.
Instead, they responded by saying that this too was merely another form of sorcery.
The Response of Abū Bakr رضي الله عنه
The leaders of the Quraysh hurried to Abū Bakr al-Ṣiddīq رضي الله عنه, believing that if anyone could be shaken by the Prophet's extraordinary claim, it would be his closest companion.
They informed him that Muhammad ﷺ claimed to have travelled to Jerusalem and returned during a single night.
Abū Bakr first asked:
"Did he really say this?"
When they replied that he had, Abū Bakr answered with the words that would become famous throughout Islamic history:
"If he said it, then it is true."
They expressed astonishment and asked whether he truly believed that such a journey could occur in one night.
Abū Bakr replied:
"I believe him in something even more extraordinary than that. I believe that revelation comes to him from heaven, day and night."
The report is recorded in al-Mustadrak of al-Ḥākim (Hadith 4516) with supporting narrations in the works of al-Bayhaqī and the early Sīrah scholars.
From that day, Abū Bakr became widely known by the title al-Ṣiddīq—"The Truthful" or "The One Who Affirms the Truth"—because of his unwavering acceptance of the truthfulness of the Messenger of Allah ﷺ.
A Miracle Confirmed by Revelation
The Night Journey occupies a unique place among the miracles granted to Muhammad ﷺ.
Unlike many other miracles known primarily through the Hadith, Al-Isrā' is explicitly affirmed by the Qur'an itself.
The Miʿrāj is then explained in detail through numerous authentic narrations transmitted by the Companions and preserved in the major collections of Hadith.
For the believers, the event strengthened faith.
For the Quraysh, it became another occasion to reject the Messenger of Allah despite the evidence placed before them.
History would ultimately vindicate the Prophet ﷺ.
The same people who mocked his account would soon witness the continued spread of Islam throughout Arabia, fulfilling the promises that Allah had made to His Messenger.
Explanatory Notes
The Night Journey and Ascension has remained one of the most discussed events in the Sīrah and is frequently challenged by critics of Islam.
Because many of these objections involve questions of theology, history, the nature of miracles and the interpretation of the primary sources, they are best addressed separately after the complete historical narrative has been presented.
The following section will therefore examine the principal objections raised by Christian apologists, sceptics and modern critics, presenting the relevant Qur'anic evidence, authentic Hadith, classical scholarship and historical analysis for each claim.
Explanotry Notes
Explanatory Notes: Understanding Al-Isrā' wa al-Miʿrāj
Al-Isrā' wa al-Miʿrāj is one of the most frequently criticised and misunderstood events in the life of Muhammad ﷺ. Since the earliest period of Islam, critics have questioned its possibility, while in modern times the miracle has become a common subject of debate in books, online articles, videos and social media discussions.
Many of these criticisms arise not from the details of the event itself, but from differing assumptions about the nature of miracles, the authority of revelation and the identity of Muhammad ﷺ as a prophet.
For this reason, the discussion below examines the principal objections in light of the Qur'an, authentic Hadith, historical context and logical reasoning.
Was the Journey Physical or Only a Dream?
Some critics argue that the Night Journey was merely a dream or spiritual vision rather than a physical event.
The mainstream position of Sunni Islam, held by the overwhelming majority of scholars of Hadith, Tafsīr and Sīrah, is that Muhammad ﷺ experienced Al-Isrā' and Al-Miʿrāj in both body and soul while awake.
This conclusion is based upon several lines of evidence.
First, the Qur'an states:
"Glory be to Him who took His servant by night from Al-Masjid al-Ḥarām to Al-Masjid al-Aqṣā…"
Qur'an 17:1
The verse refers to Muhammad ﷺ as His servant (ʿabd). Throughout the Qur'an, when this expression is used concerning a living person, it refers to the complete human being rather than only the soul or a dream.
Secondly, the authentic Hadith describe physical events that occurred before the journey, including the opening of the Prophet's ﷺ chest, the washing of his heart with Zamzam water, his riding al-Burāq and his return to Makkah before dawn. These details are reported through numerous authentic narrations, including Ṣaḥīḥ al-Bukhārī (Hadith 3207, 3886, 7517) and Ṣaḥīḥ Muslim (Hadith 162, 164, 170).
Thirdly, the reaction of the Quraysh strongly supports the understanding that Muhammad ﷺ claimed a physical journey.
Dreams were familiar to the Arabs and would not have provoked widespread ridicule.
The Quraysh challenged the Prophet ﷺ precisely because he claimed to have travelled physically to Jerusalem and returned during a single night.
Can Such a Journey Be Possible?
This objection assumes that a miracle must conform to the ordinary laws governing the natural world.
Islam does not define a miracle in this way.
A miracle is an extraordinary event brought about directly by Allah to support one of His prophets.
By definition, it occurs outside the normal operation of nature because it is brought about by the Creator of nature Himself.
The Qur'an repeatedly describes Allah as the Creator of the heavens and the earth.
He is not bound by the physical laws that govern His creation.
Rather, those laws exist only because He has willed them into existence.
Allah says:
"Indeed, His command, when He intends a thing, is only that He says to it, 'Be,' and it is."
Qur'an 36:82
If Allah created time, space, matter and every law governing the universe, then causing His Messenger ﷺ to travel from Makkah to Jerusalem and through the heavens during a single night presents no difficulty whatsoever for Him.
The miracle therefore does not depend upon human scientific ability or natural explanation.
It depends entirely upon the unlimited power of Allah.
Are Muhammad's ﷺ Miracles Different from Those of Earlier Prophets?
One of the most significant observations in comparative religion is that many critics readily accept the miracles recorded in earlier scriptures while rejecting similar miracles granted to Muhammad ﷺ.
Within both the Qur'an and the Bible, Allah performs acts that transcend the ordinary laws of nature.
Among these are:
- Allah parted the Red Sea for Musa (Moses) (Mūsā) عليه السلام, allowing an entire nation to cross safely before the sea closed upon Fir'awn and his army.
- Allah protected Ibrahim (Abraham) (Ibrāhīm) عليه السلام from the fire after commanding it to become cool and safe for him.
- Allah caused Yunus (Jonah) (Yūnus) عليه السلام to survive within the great fish before returning him safely to land.
- Allah enabled Sulayman (Solomon) (Sulaymān) عليه السلام to command the wind and granted him authority over the jinn.
- Allah enabled Isa (Jesus) (ʿĪsā) عليه السلام to heal those born blind, cure the lepers and raise the dead by Allah's permission, as stated repeatedly in the Qur'an (Qur'an 3:49; 5:110).
Believers who accept these miracles do so because they believe in the unlimited power of Allah.
The miracle of Al-Isrā' and Al-Miʿrāj belongs to the same category.
Its possibility rests upon the same theological foundation.
If Allah can suspend the ordinary laws of nature for one prophet, there is no logical basis for claiming that He cannot do so for another.
The central question therefore is not whether Allah possesses the power to perform such a miracle, but whether Muhammad ﷺ was truly His Messenger.
That is a historical and theological question rather than a scientific one.
Why Was al-Burāq Used?
Al-Burāq has often become the subject of ridicule in modern discussions.
Some critics dismiss it because it does not resemble any known earthly creature.
The authentic Hadith, however, provide only a brief description.
Muhammad ﷺ described al-Burāq as a white riding animal, larger than a donkey but smaller than a mule, capable of travelling with extraordinary speed.
Beyond this, the Prophet ﷺ gave very few details.
Many later artistic depictions that portray al-Burāq with wings or human features are products of later artistic imagination and are not based upon the authentic Hadith.
Within Islam, al-Burāq is understood simply as one of Allah's created beings.
The Qur'an repeatedly affirms that Allah creates what human beings have never seen.
Allah says:
"And He creates that which you do not know."
Qur'an 16:8
The existence of a creature unknown to humanity therefore presents no theological difficulty.
Just as human knowledge of creation continues to expand through scientific discovery, revelation informs believers that Allah's creation extends far beyond what mankind presently knows.
Why Was Jerusalem Chosen?
Some critics ask why Allah caused Muhammad ﷺ to travel to Jerusalem before ascending through the heavens rather than taking him directly from Makkah.
The Qur'an identifies Jerusalem as a land whose surroundings Allah has blessed (Qur'an 17:1).
It was the city of many earlier prophets, including Dawud (David), Sulayman (Solomon), Zakariyya (Zechariah), Yahya (John the Baptist) and Isa (Jesus) عليهم السلام.
By bringing Muhammad ﷺ to Al-Masjid al-Aqṣā and gathering the previous prophets there, Allah visibly demonstrated the continuity of divine revelation.
The Prophet ﷺ did not found a new religion disconnected from the past.
Rather, he completed the same prophetic mission that had begun with Adam عليه السلام and had continued through every prophet whom Allah had sent.
His leading the previous prophets in prayer symbolised the completion of that chain of prophethood and the universality of the final revelation.
Does the Miracle Contradict Science?
Science investigates the regular behaviour of the created universe.
Miracles, by contrast, are exceptional acts performed directly by the Creator.
Science therefore neither proves nor disproves miracles because miracles are not claimed to occur through ordinary natural processes.
The question of miracles belongs to theology and philosophy before it belongs to science.
If Allah exists as the all-powerful Creator of the universe, then miracles are not violations of His authority over creation.
They are expressions of it.
Rejecting every miracle because it lies beyond ordinary experience would require rejecting not only the miracles of Muhammad ﷺ but also those attributed to Musa, Isa and the other prophets recognised throughout the Abrahamic traditions.
The Central Question
Ultimately, discussion about Al-Isrā' wa al-Miʿrāj is not primarily about whether miraculous events are scientifically reproducible.
By definition, miracles are not.
The real question is whether Muhammad ﷺ was a genuine Messenger of Allah.
If he was, then the One who created the heavens and the earth possesses complete power to honour His Messenger in whatever manner He wills.
If Allah is accepted as the Creator of the universe, then the miracle itself presents no logical difficulty.
As with every prophetic miracle recorded in the Qur'an, Al-Isrā' wa al-Miʿrāj directs attention away from the limits of creation and towards the limitless power of the Creator.
The event therefore stands not as a challenge to Allah's omnipotence, but as one of its clearest manifestations in the life of His final Messenger.
The Splitting of the Moon
As Muhammad ﷺ continued his mission in Makkah, the Quraysh repeatedly challenged his claim to be a messenger of Allah. They demanded signs that would demonstrate that his message was not merely his own claim. It was in this atmosphere of confrontation that one of the most extraordinary signs associated with his prophethood occurred.
The people of Makkah asked Muhammad ﷺ to show them a sign. Anas ibn Mālik رضي الله عنه reports that the people of Makkah demanded a sign from the Messenger of Allah ﷺ, and that he showed them the splitting of the moon. The report is preserved in Ṣaḥīḥ Muslim through more than one chain of transmission.
The event is also recorded directly in the Qur'an:
“The Hour has drawn near, and the moon has split. And if they see a sign, they turn away and say, ‘Passing magic.’”
Qur'an 54:1–2
The Qur'an presents the event in the context of a people who had been shown a sign but refused to accept it. Rather than accepting what they had witnessed, the opponents of Muhammad ﷺ dismissed it as magic. The following verses describe their continued rejection and their refusal to accept the warnings brought by the Messenger. The splitting of the moon therefore appears in the Qur'anic narrative not as an isolated astronomical curiosity, but as one of the signs accompanying Muhammad's ﷺ mission.
The authentic Hadith provide a more detailed account of what was witnessed. ʿAbd Allāh ibn Masʿūd رضي الله عنه, one of Muhammad's ﷺ Companions, reported that the moon split while they were with the Messenger of Allah ﷺ at Mina. One portion appeared on one side of a mountain and the other portion on the opposite side. Muhammad ﷺ then told those present to bear witness to what they had seen. The report is preserved in Ṣaḥīḥ Muslim through several transmissions.
“The moon was split into two parts ... and the Messenger of Allah ﷺ said: ‘Bear witness to this.’”
Ṣaḥīḥ Muslim 2800a–c
The importance of this testimony is that Ibn Masʿūd was not merely repeating a general story about a miracle. He presented himself as an eyewitness and described what he and those around him saw. His account also places the event geographically at Mina, where the mountain provided a visible point of reference for the two portions of the moon.
Anas ibn Mālik رضي الله عنه provides a second Companion testimony. His report specifically explains what led to the event: the people of Makkah asked Muhammad ﷺ to show them a sign, and the splitting of the moon was shown to them. The report is transmitted through another chain as well, providing independent transmission within the early Muslim tradition.
Ibn ʿAbbās رضي الله عنه, another prominent Companion, also transmitted that the moon split during the lifetime of the Messenger of Allah ﷺ. His report is recorded separately in Ṣaḥīḥ Muslim.
The accounts therefore do not depend upon a single Companion standing beside Muhammad ﷺ. The event was transmitted by several Companions, including Ibn Masʿūd, Anas ibn Mālik and Ibn ʿAbbās, and the reports appear in the major authentic Hadith collection of Ṣaḥīḥ Muslim. The reports differ in the details they preserve, but they converge on the central claim that the moon was split during Muhammad's ﷺ lifetime.
The Quraysh Seek Confirmation from Travellers
The most striking part of the historical account comes from a further report transmitted from Ibn Masʿūd رضي الله عنه. It describes what happened after the people of Makkah witnessed the sign.
The Quraysh did not simply accept what they had seen. They said that it was magic and considered the possibility that Muhammad ﷺ had somehow deceived the people present. They then proposed a way of testing the matter: wait for travellers arriving from outside Makkah and ask them whether they had witnessed the same phenomenon.
The reasoning attributed to them was straightforward. If the event had been visible only to those standing with Muhammad ﷺ, they could dismiss it as something occurring only to them. But if travellers who had been elsewhere also reported seeing the moon split, that explanation would become much more difficult to sustain.
The report states that the Quraysh said, in substance, that they should wait for travellers because Muhammad ﷺ could not possibly have affected all people everywhere through magic. Travellers subsequently arrived and, when questioned, reportedly confirmed that they had seen the same phenomenon. This account is preserved in the Musnad of Abū Dāwūd al-Ṭayālisī and also appears in the Musnad of al-Bazzār.
This detail is particularly important when reconstructing the historical narrative because it shows that the question of whether the event had been seen beyond Muhammad's ﷺ immediate company was itself raised at the time. The report does not merely say that later Muslims claimed that distant people must also have witnessed the event. It presents the Quraysh as seeking such confirmation from travellers who had not been present with Muhammad ﷺ.
The report therefore adds another layer to the testimony: the Companions who were present with Muhammad ﷺ, the people of Makkah who witnessed the event, and travellers who were reportedly questioned after arriving from outside the city.
The traveller report should nevertheless be distinguished from the reports in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim. The core eyewitness accounts are preserved in the Ṣaḥīḥayn, while the specific account of the travellers comes through other early Hadith compilations. This distinction is important when assessing the evidence according to the strength and provenance of each individual report.
A Sign Witnessed and Rejected
The Qur'anic account becomes especially striking when these reports are read together. Muhammad ﷺ was confronted by people demanding a sign. A sign was shown. His Companions reported witnessing it. The Qur'an recorded the event. The people of Makkah who rejected his message dismissed what they had seen as magic. According to the additional early report, they then sought confirmation from travellers arriving from outside Makkah, who reportedly said that they too had witnessed it.
The Qur'an anticipated precisely this reaction:
“And if they see a sign, they turn away and say, ‘Passing magic,’ and they deny the truth and follow their own desires.”
Qur'an 54:2–3
The significance of the verse is therefore not simply that a miracle occurred. The Qur'an also records what happened when the miracle was placed before people who were already opposed to Muhammad's ﷺ message. Seeing a sign did not automatically lead them to accept it. They interpreted it according to the conclusion they had already reached.
This became a recurring feature of the Qur'anic account of revelation. The existence of a sign and the willingness to acknowledge what the sign meant were treated as two different matters.
The Place of the Miracle Among Muhammad's ﷺ Signs
The splitting of the moon should also be distinguished from the Qur'an itself. Muhammad ﷺ was granted a number of miracles during his prophethood, and this event belongs among the physical signs witnessed by his contemporaries. The Qur'an, however, remained a continuing miracle whose words, message and recitation would remain available to generations long after the eyewitnesses of the Makkan period had died.
The moon miracle was therefore a sign given to a particular generation at a particular moment in history. The Qur'an is presented as a sign that continues across generations.
The two should not be confused. The splitting of the moon demonstrates that Muhammad ﷺ was granted extraordinary signs by Allah beyond the Qur'an. The Qur'an itself demonstrates its miraculous character in a different and continuing way.
The event consequently occupies an important place in the Sīrah. It occurred within the Makkan mission, arose in response to a demand for a sign, was witnessed by Muhammad's ﷺ contemporaries, was transmitted by several Companions, and is explicitly connected with the Qur'anic revelation in Sūrah al-Qamar. The additional early report concerning travellers provides a further element of the historical tradition by recording an attempt to establish whether people outside Makkah had also witnessed the phenomenon.
The splitting of the moon therefore stands among the extraordinary signs associated with Muhammad's ﷺ prophethood: a miracle witnessed during his lifetime, recorded in revelation, preserved through multiple Companion reports, and accompanied in the early tradition by an account of people outside his immediate company reportedly confirming what they had seen.