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Testimony: The Bodily ascent of the Prophet Muhammad


God raised the eminence of His Prophet Muhammad () among all the prophets by dignifying him with the greatest of all the miracles i.e. his bodily ascent from the Sacred Mosque Makkah to Aqsa Mosque (Jerusalem) and then to seven heavens.

The Quran explaining this great event said:

Glory be to Him Who carried His slave by night from the inviolable place of worship (The Sacred Mosque Makkah) to the farthest Mosque (Aqsa), whose precincts We have blessed, that We might show him of our signs !Lo! He is the One Who heareth and seeth (all things). (17/1)

Nor doth he speak of his own desire. It is naught save an inspiration that is revealed to him. He was taught by one mighty in power. One Most Vigorous; and he grew clear to view. when he was on the uppermost horizon. Then he drew near and came closer. Till he was (at a distance of) two bows length or even nearer. And He revealed unto His slave that which He revealed The (Prophet’s) heart lied not what he saw (by his eyes) Will ye dispute with him concerning what he saw? And verily he saw him at another descent. By the Lote Tree of utmost boundary. Near unto which is the garden of continual abode. When that which shroudeth did enshroud the Lote Tree. (His) sight never swerved, nor did it go stray. Vetrily he ( the Prophet) saw the greatest signs of his Lord. (53/3-18)

The books of the traditions have a continual chain of evidence giving details of the above Quranic verses in proof of the journey by night and bodily ascent of the Prophet.

It may be recalled that the pretenders Mirza Ghulam Ahmad Qadiyani and Ghulam Ahmad Pervez have denied bodily ascent of the Prophet (). They have also denied bodily ascent of Jesus Christ (sallallaho alaihi alsalam). I have repudiated them in Vol. I part III of this book and have proved bodily ascent of Jesus from the Quran and Sunnah.

However, the greatest event, which the Quran and Sunnah ever recorded in the life of any prophet, is the ascension of the Prophet in body and soul. His laying open of his chest before his ascent in the company of angle Gabriel and Michael; his riding of an intense white beast brought for him from the Heaven; His journey from The Grand Mosque Makkah to Aqsa Mosque (Jerusalem); the assembly of all the prophets in Aqsa Mosque to receive him in a graceful reception and his Imamate over them in congregation; his ascent to heaven in a super-lightening speed; the opening of the doors of each heaven for him; his reception on each heaven by different prophets and the millions of angle, his grand introduction with them, his arrival to Lote tree; the utmost boundary of the angels; his stately grandeur over all the prophets and angels in his further ascension beyond the Lote tree; his great eminence over all creatures in granting him the vision of Allah; his visioning of the great signs of God; and in a part of night his completion of this great journey and return is such a great and amazing miracle which could not be found in the life of any apostle or prophet.

It is famous; the cunning resorts to nasty means, the renegades sometimes interpolate the Quran and deny the tradition explaining it, (see ‘Who Is Fit to Give the Exegesis, The inevitability of Hadith Vol. I of this book, pp. 54 to 74-1981), and sometimes they pick up a tradition not relevant to that revelation, simply to divert the people from the right belief and to absorb them into their reneging. To renounce the bodily ascent of the Prophet, the turncoats have taken recourse to above mannerism.

The journey’s by night and the ascensions of the Prophet are quite few, but only one among them is performed bodily, the rests are spiritual during sleep or dreams. Insisting on their obduracy, the pretenders in order to deny the bodily ascent of the Prophet (sallallaho alaihi wasallam), they shield themselves against those traditions, which are about the Prophet’s dreams.

Insha-allah (=God willing) to prove the Prophet’s journey by night and his ascension to seven heavens in body and soul I will put forth arguments from the Quran and Sunnah as well as I will discuss it rationally and scientifically.

Testimony - 1 (The Unanimous Option)

Testimony - 2 (The Assertion of the Quran)

Testimony - 3 (Slave means Body & Soul)

Testimony - 4 (Infusion of Supernatural Characterstics)

Testimony - 5 (The Analogy in between the Chapter The Night Journey & The Stat of The Quran)

Testimony - 6 ("Will ye then dispute with him that he saw." (53/12))

Testimony - 7 (Abu Bakar Radiallah Anho Testifies To Miraj)

Testimony - 8 (Apostatizing Of New Muslims After Listening To The Prophet's Bodily Ascent) THE MOTHER OF THE BELIEVER AESHA (RADIALLAH ANHA) NARRATES THE BODILY ASCENT

Testimony - 9 (A Quest In The Narration 'The Body Didn't Depart.)

Testimony - 10 (The Body Did Depart Umme Hani)

(a) Imam al Baghwi on Sharik's Narration

(b) Imam al Nawawi on Sharik's Narration

(c) Qadhi Ayadh on Sharik's Narration

(d) Al Hafiz Abdul Haq on Sharik's Narration

(e) Al Hafiz Ibn Kathir on Sharik's Naration

(f) The Word Istayqaza in Lexicon

(g) Sharik Abdul Haq Mohadith Dehlvi on Sharik's Narration

(h) The facts on Sharik's narration

Testimony - 11 (Inquest In A Report Of Imam Al-Bukhari From Sharik Bin Abdullah Abi Namir About The Bodily Ascent Of The Prophet (S.A.W))

Testimony - 12 (The Dubiousness Of Ibn Ishaque On His Reports.)

Testimony - 13 (Solomon's Miracles In Quran Testify To The Bodily Ascent Of The Prophet (Sallallaho Alaihi Wasallam))

Testimony - 14 (The Living Proof Of The Quran. The Heavenly Bodies And The Bodily Ascent)

Testimony - 15 (Alburaq And The Modern Means Of Transportation.)

Testimony - 16 (The Details Of The Bodily Ascent In The Chapter 'Al Najam' Of The Quran)

Testimony - 17 (Ennobling Of The Prophet (S.A.W) With The Vision Of Allah) The Rationalists (Moatazilah) Denunciated the Visioning Of Allah and their Refutal

Testimony - 18 (Why Did The Prophet Muhammad (S.A.W) Perceive God By His Ocular Vision?)

(a) Prophets Are Akin to the Bodies of The People of Heaven

(b) The Prophets Are made to Worship their Lord perpetually

(c) Why could not Moses Vision Allah?

(d) Annulling a doubt on Visioning Allah

Testimony - 19 (The Verse Of The Chapter Al-Najam In Proof Of Visioning Allah)

(N) And he revealed to His Slave that which He Revealed

(O) Refutal of the Non-Muslim Sects by the Word Slave

(P) The word Slave denies The Believe of Pantheism

(Q) Visioning of Allah

(R) And verify he saw him at another Descent by The Lote Tree of Utmost Boundary

Bodily ascent of The Prophet and Five times Daily Prayers

List of the Companion of The Prophet who narrated

The Bodily Ascent of the Prophet of Allah (S.A.W)

The Miracle of Meraj(The Bodily Ascent) of The Great Prophet Muhammad (S.A.W) Comprises of many Miracle and Signs

The Descent

The Miracle of Retaining the Sun in its place

After the Descent from Meraj the Appearance of Bait al Maqdis Before The Chief of the Prophet ( Nabi al Ambia )

The Meraj (Ascent) and its Ending


Allama Seouti in his book ‘Khasais al Kubra’ (Vol. I pp. 180,181) writes: “Many scholars have held that the journey and the ascension by night had happened twice. That is the reason of various narrations. Abu Nasr Al Qushiri, Ibn Al Arabi and Al Sahaili are of the same opinion. Al Shaikh Azuddin said: It happened twice, once in sleep, and secondly in vigilance. ... Its occurrence in the dream was to prepare him for its happening in awakening. As he used to see the true dreams in the beginning and those were preambles to ease down for him the task of the prophet-hood.”

Imam Ahmad Al Qastalani writes: “Few scholars say: For the Prophet (SAW) there were 34 journeys and ascensions by night, among those only one was with body and soul and the others were spiritual visions. The truth is that there was only one journey with body and soul. The majority of the scholars, traditionists, jurists and theologians are unanimous on it.” (Al Mawahib Al Ladunniyah Vol: 1. p.3.)


The transportation of the Prophet (SAW) from The Holy Mosque Makkah to Aqsa Mosque by night is called ‘Isra’ and his ascent to seven heavens from there is ‘Meraj’. In those pre-scientific days this journey could be covered in one month. It was, therefore, impossible to cross this distance in a portion of a night. It is the reason that the Quran before mentioning this incident extolled the Glory of God the Infallible, so that the people should not take him to be incapable of performing this miracle. The men who denied this miracle indulged in denying the power of God.

He is unerring and free of all infirmities. He is Omnipotent and has power to do all things. Here the Quran asserts:

Absolute Glory to Him Who carried his slave by night from the Grand Mosque Makkah to Aqsa Mosque.

Had it been only a dream, the Quran would never have made an assertion and everybody would have believed in it. We shall see how the polytheists of Makkah challenged this journey in a portion of night.


Khazin in explanation to the verse ‘Who carried His slave by night’ said: “The word slave means the combination of the soul and body and the correct narrations lead to this meaning... The commentators, scholars and the theologians have unanimously held that by the word ‘slave’ the Prophet Muhammad (SAW) is intended and no one differs from this opinion.” (Tafsir Khazin)

If it is said such and such slave came to me, it means a man came awake with body and soul. When we say Muhammad (SAW) is His slave and Apostle, it does not mean only the soul of Muhammad (SAW) but it means his person with soul and body.

Further, the Quran used the word ‘abd’ (= slave) on various occasions for the Prophet denoting both his body and soul. I cite here few examples:

Praise be to Allah Who hath sent The Scripture to His slave and hath Not allowed therein any crookedness. (18/1)

Blessed is He Who revealed unto His slave the Criterion that he may be a warner to the worlds. (25/1)

And if ye are in doubt concerning that which We have revealed unto Our slave (Muhammad) then produce a surah of the like thereof. (2/23)

Seest thou one who forbids a slave when he prayeth? (96/9-10) And when the slave of Allah stood up in prayer to Him, they crowded on him almost stifling. (72/19)

And He revealed unto His slave that which He revealed. (53/10)

The word ‘Abd’ (=slave or servant) is repeated 28 times in the Quran. The Quran specifically mentioned the Apostle Muhammad (SAW) with the aforesaid word slave on more than the above six places. If we take its meaning only soul, the meaning of the Quranic verses would go wrong. The injunctions of the Quran are inclined towards the slave. Human soul gives action to the body. All actions result by the movement of the forelimbs. Everyman has to use his limbs in accordance with the injunctions of the Quran. When God said it is: “He who hath sent the Scripture to His slave”, it does not mean it is sent to the soul of the Prophet (SAW) but it means it is sent to the person of the Prophet Muhammad (SAW) i.e. to his soul and body intact.

When God said: “Seest thou one who forbids a slave when he prayeth.” One could be mistaken to explain that the soul of Muhammad stood for the prayer, because the soul is abstract and nobody can stop a thing from action unseen by human eye. Therefore, the revelation positively points out that slave means body and soul and it was Abu Jahal who off and on attempted to stop the Prophet from praying in the Holy Mosque Makkah. The Quran makes it definite and concrete that the slave means a person with body and soul.

So, God carried his slave (Muhammad) with his body and soul. This is what the revelation means. The word slave is illuminating the relation of Muhammad (SAW) with God the Omnipotent. That is in spite of being blessed with this very great miracle, and observation of great symbols of God above the seven heavens he remains slave to God, in order that the believers should not doubt him for being a person in His Godhood as was done by the Christians. God is Unique without a partner.

Concluding the argument, we learnt that the words "Who carried His slave" mean that the Prophet Muhammad (SAW) was taken to seven heavens with his body and soul.


Under the caption ‘The Heart Operation Under 7th Century Revelation’ I have stated that the chest of the Prophet was ripped open before commencement of his Journey and ascent to seven heavens, and the prudence involved in this operation. (see Why the chest of the Prophet (SAW) was Ripped Open). It is also preceded that his heart after extraction “Was filled with faith and wisdom” and in another narration “a gold bowl full of belief and wisdom was brought and then Gabreil stuffed his chest, throat, and blood vessels with it and then closed the chest.” It might seem mystic, but it was done to infuse in him the supernatural characteristics of the people of Heaven and to make him firm in observation of the divine power and His great symbols. The believers will be endowed with these peculiar qualities after their entrance into the Heaven but the Chief of the Prophets was infused with these faculties before his ascent. Thus, God gave him eminence over all the prophets and no prophet shares this distinction with him.

I have already stated that cutting open of chest of the Prophet pointed to the maximum progress which our medical science would achieve. (see The Heart Operation In The 7th Century Revelation) The most amazing thing found in the traditions was opening of his chest from supera sternal notch to the upper cavity of the abdomen. In our modern operations, this very part of the body is cut open and, therefore, this is the standing proof of the bodily ascent of the Prophet, because human mind in those pre-scientific ages could never conceive the heart operation nor it could work out the cutting open of the chest in such a precise manner. If at all, the ascent been in a dream, there was no necessity of ripping open of his chest. This leads to the conclusion that the journey and the ascent of the Prophet (SAW) was in body and soul.