Isra and Mi'raj in the context of "Miraj Nameh"

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⭐ Core Definition: Isra and Mi'raj

The Israʾ and Miʿraj (Arabic: الإسراء والمعراج, al-’Isrā’ wal-Miʿrāj) are the names given to the narrations that the Islamic prophet Muhammad ascended to the sky during a night journey, had a vision of afterlife, and returned. It is believed that expressions without a subject in verses 1-18 of Surāh an-Najm and some verses of the 17th chapter of the Quran, commonly called Surāh al-’Isrā’, allude to the story.

Ibn Sa'd summarizes the earliest version of the written stories; According to him, the angels Gabriel and Michael accompanied Muhammad to a place in the sacred precinct of the Kaaba, between the well of Zamzam and Maqam Ibrahim. There, a ladder (miʿrāj) is said to have been set up by Muhammad and Gabriel, with whose help they ascended to heaven. When he reached the top, Muhammad is said to have met the previous prophets. According to one version of the tradition, Gabriel held Muhammad's hand tightly and ascended with him to heaven. When he reached the Sidrat al-Muntaha mentioned in Sura 53, verse 14, Muhammad saw heaven and hell. So, he was required to perform the original fifty prayers, but negotiated with God to reduce the prayers to 5 and was granted the Last two verses of Al-Baqarah, known as the treasure from God's throne.

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👉 Isra and Mi'raj in the context of Miraj Nameh

The version of the Miraj Nameh (Persian: معراج نامه, romanizedWrit of [Muhammad's] ascension to Heaven) in the National Library of France, "supplément turc 190" is an Islamic manuscript created in the fifteenth century, in the workshops of Herat in Khorasan (modern Iran and Afghanistan), at the request of Shahrukh Mirza, son of Timur. The text is written in Eastern Turkic language and was composed between 1436 and 1437 (840 in the Islamic calendar).

The most important text is one of many redactions of the story of The Miraculous Journey of Mohammed, which tells of the Isra and Mi'raj or night journey, including the ascension of Muhammad to heaven. The text was composed by the poet Mir Haydar in Eastern Turkic, with calligraphy by Malik Bakhshi of Herat in the Uighur script. The manuscript is illustrated with sixty-one Persian miniatures; like other Mi'raj manuscripts, these include depictions of Muhammad. The Mi'raj has been described as "one of the most extraordinary of all Islamic illustrated manuscripts".

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Isra and Mi'raj in the context of Moses in Islam

Moses (Arabic: موسى ابن عمران Mūsā ibn ʿImrān, lit.'Moses, son of Amram') is a prominent prophet and messenger of God and is the most frequently mentioned individual in the Quran, with his name being mentioned 136 times and his life being narrated and recounted more than that of any other prophet. Apart from the Quran, Moses is also described and praised in the Hadith literature as well. He is one of the most important prophets and messengers within Islam.

According to the Quran, Moses was born to an Israelite family. In his childhood, he is put in a basket which flows towards the Nile, and is eventually discovered by Pharaoh's (Fir'awn) wife (not named in the Quran but called Asiya in Hadith), who takes Moses as her adopted son. After reaching adulthood, Moses then resides in Midian, before departing for Egypt again to threaten the Pharaoh. During his prophethood, Moses is said to have performed many miracles, and is also reported to have personally talked to God, who bestows the title 'Speaker of God' (Kalīm Allāh) upon Moses. The prophet's most famous miracle is dividing the Red Sea, with a miraculous staff provided by God. After Pharaoh's death, Moses and his followers travel towards the Promised Land and the prophet dies within sight of the land. Moses is reported to have met Muhammad in the seven heavens following his ascension from Jerusalem during the Night Journey (’Isrā’ Miʿrāj). During the journey, Moses is said by Muslims to have repeatedly sent Muhammad back, and request a reduction in the number of required daily prayers, originally believed to be fifty, until only the five obligatory prayers remained.

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Isra and Mi'raj in the context of Buraq

The Buraq (Arabic: الْبُرَاق /ælˈbʊrɑːk/, "lightning") is a supernatural equine-esque creature in Islamic tradition that served as the mount of the Islamic prophet Muhammad during his Isra and Mi'raj journey from Mecca to Jerusalem and up through the heavens and back by night.( No mention of a mythical creature in the Quraan) Although never stated to have wings, it is almost always depicted as a pegasus-like being. The Buraq is also said to have transported certain prophets such as Abraham over long distances within a moment's duration.

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Isra and Mi'raj in the context of Al-Kawthar

Al-Kawthar (Arabic: الكوثر, lit.'Abundance') is the 108th chapter (sūrah) of the Quran. It is the shortest chapter, consisting of three ayat or verses:

There are several different opinions as the timing and contextual background of its supposed revelation (asbāb al-nuzūl). According to Ibn Isḥaq, it is an earlier Meccan surah, which is believed to have been revealed in Mecca, sometime before the Isra and Mi'raj.

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Isra and Mi'raj in the context of Islamic view of angels

In Islam, angels (Arabic: ملاك٬ ملك, romanizedmalāk; plural: ملائِكة, malāʾik/malāʾikah or Persian: فرشته, romanizedferešte) are believed to be heavenly beings, created from a luminous origin by God. The Quran is the principal source for the Islamic concept of angels, but more extensive features of angels appear in hadith literature, Mi'raj literature, Islamic exegesis, theology, philosophy, and mysticism.

Belief in angels is one of the core tenets within Islam, as it is one of the six articles of faith. Angels are more prominent in Islam compared to Jewish and Christian traditions. The angels differ from other invisible creatures in their attitude as creatures of virtue, in contrast to evil devils (Arabic: شَيَاطِين, romanizedšayāṭīn or Persian: دیو, romanizeddīv) and ambiguous jinn (Arabic: جِنّ or Persian: پَری, romanizedparī). Despite being considered to be virtuous beings, angels are not necessarily bringers of good news, as per Islamic tradition, angels can perform grim and violent tasks.

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Isra and Mi'raj in the context of Islamic mythology

Islamic mythology is the body of myths associated with Islam and the Quran. Islam is a religion that is more concerned with social order and law than with religious rituals or myths. The primary focus of Islam is the practical and rational practice and application of the Islamic law. Despite this focus, Islamic myths do still exist. The Oxford Companion to World Mythology identifies a number of traditional narratives as "Islamic myths". These include a creation myth and a vision of afterlife, which Islam shares with the other Abrahamic religions, as well as the distinctively Islamic story of the Kaaba.

The traditional biography of the Islamic prophet Muhammad, who plays a central role in Islamic teachings, is generally recognized as being largely historical in nature, and Islam depends less on mythology than Judaism and Christianity. However, the canonical narrative includes two key supernatural events: the divine revelation of the Quran and the Isra and Mi'raj — the night journey to Jerusalem followed by the ascension to the Seventh Heaven. In addition, Islamic scriptures contain a number of legendary narratives about biblical characters, which diverge from Jewish and Christian traditions in some details.

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Isra and Mi'raj in the context of Surah An-Najm

An-Najm (Arabic: النجم, an-najm; meaning: The Star) is the 53rd chapter (surah) of the Quran, with 62 verses (āyāt). The surah opens with the oath of the Divine One swearing by every one of the stars, as they descend and disappear beneath the horizon, that Muhammad is indeed God's awaited Messenger. It takes its name from Ayat #1, which mentions "the stars" (najm). The surah confirms the divine source of the Prophet's message and refers to his ascension to heaven during the Night Journey (Ayah#1 ff.). The surah refutes the claims of the disbelievers about the goddesses and the angels (ayah#19 ff.), and lists several truths about God's power. It closes with a warning of the imminent Day of Judgement.

Regarding the timing and contextual background of the believed revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, rather than later in Medina.

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