The Essence of Isra Miraj

KOMPAS/DIDIE SW

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Isra Miraj was an extraordinary event if measured by the rationality of common man. Ummu Hani, the daughter of Abu Thalib, even asked Prophet Muhammad PBUH not to mention his experiences of “journeying overnight from Masjidil Haram grand mosque to Masjidil Aqsa grand mosque and then on through the seventh heaven to the Sidrat al-Muntaha [the tree at the end of the seventh heaven where Allah assigned the five daily prayers to Muhammad]”.

This was because the journey was empirically illogical and impossible, and there were concerns that the story would be rejected and the Prophet would be ridiculed by Arabs at the time. Nevertheless, the Prophet ended up telling the story of his journey to his people. The ignorant Arabs, who had rejected Muhammad’s claim of prophethood from the start, rejected him even more and accused him of not only telling lies but also of going mad. After Muhammad told the people of the Isra Miraj event, even some early Muslims renounced the religion. The position and struggle of the Prophet for the End Time became increasingly difficult.

Clerics, historians, Quran experts and common Muslims have always been divided on whether Muhammad’s Isra Miraj journey was spiritual, physical or both. This shows the difficulty people have in understanding the extraordinary event that the Prophet experienced. The event must not be explained by using a singular perspective. Instead, we need to go “beyond” and through many dimensions in understanding it.

The divine dimension

Isra Miraj is not a usual occurrence. From a divine perspective, it marks the divine might of Allah on the prophethood of Muhammad PBUH in fulfilling the mission of Islam. The Prophet clearly did not make up the rare event. Instead, he was assisted in his isra (travel) and was mi\'raj (ascended) by the Almighty and the Owner of All Might so that he could do a journey that transcended time and space boundaries (QS Al-Isra:1).

Egyptian author Sayyid Qutb wrote in his book Fi Zhilalil Quran (In the Shade of the Quran) that: “For those with even a small understanding of the characters of divine might and prophethood, they will not see any oddity. In the face of divine might, there is no difference in distance between the movement of creations, seen by the eyes of man with their limited ability and perception, and in the different levels of difficulties, measured by what he sees and experiences every day. What is seen on the surface of the visible realm should not be used to measure everything when compared to the extent of Allah’s might. Meanwhile, among the characters of prophethood is the ability to communicate with the divine realm, beyond what is known to the common man.”

Allah’s might is expansive and impossible to understand with man’s empirical logic. If Allah wills, the absolute law of kun fayakun applies: Everything that He intends to be comes into existence. Allah is the Owner of All Might and man is His servant, ever weak and powerless. He delegates power to anyone He wishes to and He takes power away from man in ways incomprehensible by them. Allah is truly all-powerful, and assisting Muhammad in a journey that transcended time and space boundaries in ways incomprehensible by man was nothing for Him.

In these controversies of Isra and Miraj, we can always use as reference the response of the Prophet’s companion, Abu Bakar Ash-Shiddiq: “His statements of having prayed at Masjidil Aqsha and, even more than that, that he has just returned from the heaven with good news, I believe all of it. I truly believe all of it.” Long before his prophethood, Muhammad had already been famed for his trustworthiness — lending him the moniker of Al-Amin (the trustworthy one). This is the dimension of faith that is important as a foundation to understand the essence of Isra Miraj of the Prophet Muhammad PBUH.

The science dimension

The scientific community, later on, tries to explain Isra Miraj with a scientific approach. Using the theory of “light speed”, relativity theory on time dilation and the existence of particles capable of breaching time and space boundaries, the once-bizarre event is proven possible and understandable. The modern world also recognizes the possibility of telepathy, and societies today are used to airplanes and space shuttles. Everything can made possible by science.

However, the scientific approach is never singular. There are always differences and even contradictions between theories. Noted Indonesian Islamic scholar Buya Hamka in his book Tafsir Al-Azhar said despite the capability of modern science, or Modern Wetenchap, in supporting the righteousness of Isra Miraj, we must realize that empirical scientific knowledge is not always suitable with things related to faith and belief. Hamka said there was unconfirmed science, unacceptable by many scientists and unrecognized by religion.

In this position, the wisdom of the Isra Miraj story is that it has inspired scientists to continue to unravel various secrets of the universe, which was created by God and is vast and filled with wonders. At the same time, science remains relative, and humility is required in the face of phenomena considered divine and faith-based in religion. Scientists have the duty to think and always remember God, for His multitude of creations in this vast realm — none of which are created in vain (QS Ali Imran: 190-191). Scientists, especially religious figures, must not be arrogant and see themselves as gods for other people.

Dialogue between religion and science must be done continuously to unravel the secrets of the universe and make it a place for mankind and all of Allah’s creations to live in harmony toward a superior universal civilization. Scientists must remain humble and avoid being arrogant with the truth that they believe in. On the other hand, religious adherents must open themselves to science to achieve progress as caliphs on Earth, as Allah said: “Allah will raise those who have believed among you and those who were given knowledge, by degrees” (QS Al Mujadilah: 11). Religion and science will lead to a prophetic attitude that spreads harmony and saves the future of life.

The liturgy dimension

The first verse of surah Al Isra, which told how the Prophet was taken by night by the Holy Allah in his journey, instead of doing it on his own volition, reaffirms Muhammad’s position as Abdullah, or His servant on whom the liturgical law, namely submission and adherence to the Creator, is imposed upon. From his Miraj journey, the Prophet was assigned the obligation of five daily prayers. If it were not for Prophet Moses’ suggestion, Muslims may have to pray 50 times a day, as this was what Allah originally assigned to Muhammad without any objection. This reflects the Prophet’s ta’abudi, or total submission to God.

Such submission surely applies to all Muslims and all people of faith. Mankind is given the main obligation of praying to Allah by making itself closer to Him, obeying His rules, staying away from the things He prohibits and carrying out what He allows. With this observance, mankind will obtain happiness in this realm and the next, obtain His blessings and bounties and eventually be allowed to enter the eternal Jannatun Na’im.

Whoever proclaims to be His faithful servant on Earth should always be close to Him and do good toward others and the environment. Differences in religion and all the diversity must not hinder religious adherents to be pious, both vertically and horizontally. Make habluminallah (the relationship with Allah) a driver for religious adherence, sincerity, kindness, modesty, tolerance, peace and compassion in everyday life.

Among the duties of servants of God is love for the environment and the universe, using them with high moral responsibility and not damaging, exploiting and monopolizing them in a way that harms others. Live in harmony with a diversity of God’s creations and nature, and make your presence a blessing for the universe. Stay away from arrogance, self-righteousness and pompousness, as if you are wearing the clothes of God when you are actually weak and powerless as His creation.

The historical dimension

Apart from affirming Muhammad’s prophethood, the Isra Miraj event also reaffirmed his resolute of promoting Islam as a blessing for the universe. The Prophet did not stay for long at Sidrat al-Muntaha after meeting with his God, the Most Gracious and Most Graceful, as many Sufis would surely wish to do. On the contrary, Muhammad immediately returned to Earth after ascending to the seventh heaven to return to his work of shining lights all over the Earth. In his period of ‘am al-hazm (sadness) following the deaths of his beloved wife Khadijah and his uncle Abu Thalib, who always defended him against the intimidations of ignorant Arab people, the Prophet did not choose to stay with God in His abode. Instead, he returned to Earth with all of its challenges to carry out the mission of enlightening all mankind, litukhrija al-nas min al-dhulumat ila al-nuur.

After Isra Miraj, the Prophet moved to Yatsrib and began a new life. In 13 years, he transformed the little village into a flourishing town called al-Madinah al-Munawwarah, a civilized city that is enlightened and enlightening. All the darkness during the Mecca period was replaced with a new world order with a noble civilization. Idol worshipping was replaced with worship of one God that honored women and all mankind, abolished riba (financial interests), eradicated group egos, obliterated discrimination and united the people in their diversity as was declared in a speech at the end of Muhammad’s prophethood during the Haji Wada. Since then, after the Prophet died, Islam expanded and brought light to the whole world, making Islam a Din al-Hadlarah, or a civilizational religion that brightens the universe.

Now, Muslims, especially in Indonesia, commemorate Isra Miraj by following in the footsteps of the Prophet as enlighteners. Through the movement of Islam enlightenment, Indonesian Muslims must present themselves as an advanced people and not as a majority merely in terms of quantity. Islam is at the forefront of producing centers of excellence that provide benefits for the nation and mankind as a whole.

Kompas

Haedar Nashir

Muslims, with the spirit of the Prophet, will inevitably become uswah hasanah, or the best example in presenting a moderate Islam that is peaceful, tolerant and spreading wisdom for all in this beloved country. Islam must exalt humanity and collectiveness even with different groups, instead of promoting harshness, violence and enmity. Despite being founded of the spirit of religious righteousness, we must not wear the clothes of God and attack those who are different from us as wrongful. Be like the Prophet, ever so soft, wise and uswah hasanah.

Indonesian Muslims must use Isra Miraj as a prodemocracy strength in upholding human rights and building a civil society with a noble civilization in all things, including in politics that spreads wisdom, instead of sounding the drums of chaos and war. We must be an advanced people and builders of a superior civilization. Therefore, Islam and Muslims will truly become rahmatan lil-‘alamin and make this country and the whole world a baldatun thayyibatun wa rabbun ghafur: a country that is fertile and prosperous, just and safe.

Haedar Nashir, Chairman of Muhammadiyah