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The Holy Prophet's Mi'raj From the Sufi's point of view, the ascension of the Holy Prophet (sallalahu alaihi wasallam) represents the union of man with his ideal Allah. The journey of the Holy Prophet (sallalahu alaihi wasallam) is the journey of love back to its essence/origin, Allah. Moulana Jalalludin Rumi expresses it thus: Love is ascension toward the roof of the prince of Beauty, Read the story of ascension from the cheek of the beloved. What is meant here is, that it is the experience of love, that manifests itself in the MiÌraj of the Holy Prophet (sallalahu alaihi wasallam). Speaking about the Mi'raj of the Holy Prophet (sallalahu alaihi wasallam) Allah says: Glory to Allah who did take His servant for a journey by night from the Sacred Mosque to the farthest mosque, whose precincts we did bless, in order that we might show him some of Our signs. (S.17 V.1) The Holy Prophet (sallalahu alaihi wasallam) was taken from the precincts of the Holy Ka'bah in Makkah to Jerusalem (Dar-e-Salaam) and thereafter ascended to the heavens. The journey from Makkah to Jerusalem and, thereafter to the zenith of the heavens, signifies the journey from the outer temple of peace wherein resides the Lord. It is significant of the passing beyond one's material, temporal existence and entering into the eternal abode with Allah. A Buraq (from the word Barq, electricity) was brought from heaven, which transported the Holy Prophet (sallalahu alaihi wasallam) to the highest spheres. Buraq was the likes of an animal with wings, the body of a horse and the face of a human being. The wings represent the mind, the body the body of a human and the head represents perfection. Buraq to the Sufis represents breath, as breath to the Sufis is the Buraq which reaches from the outer world to the inner world in an instant. Jibreel (alaihi salaam) who was the guide of the Holy Prophet (sallalahu alaihi wasallam) represents reason. There came a point where Buraq could not go beyond, and at the seventh heaven even Jibreel (alaihi salaam) retired as well: Reason speaks like Jibreel: O Ahmed! If I advance one step, The intensity of Tajalli will burn my wings! Thereafter the Holy Prophet (sallalahu alaihi wasallam) journeyed alone and reached the stage where no other created being has reached or will ever reach. There the curtains between human and divine were parted, and the Holy prophet (sallalahu alaihi wasallam) exclaimed: None exists save Thee and the answer came: True, True. This was in the realm of Allah's Essence. In this realm, all means disappear. The ones in the realm of Essence themselves do not exist, but they feel the essence and nothing else. Hence the Holy prophet (sallalahu alaihi wasallam) stated: I knew my Lord, by my Lord. The ascension toward the inner temple of peace the inner sanctuary of the Lord, as displayed by the Holy prophet (sallalahu alaihi wasallam) is the object of every true servant. Man journeys with his body and mind and arrives at the threshold of reason. As reason becomes weak when it draws nearer tho the mystery of divine love it seeks support from breath. As one reaches the heights in mystical realisation, breath leaves oneÌs company; and then it is purely the munificence of the Almighty Lord which ushers one into His sanctuary. In the realm of divine essence of Allah, one ascends to nothingness and thus becomes in tune with the everlasting. Like the flame of the Candle in the Presence of the sun, He is (really) non-existent (though he is) existent in formal calculation! When man strips himself of his human attributes and ascends to his Essence, man becomes naught; and all, is He. Coutesy : Chishti Habibi Homepage © 2007 Islamic Studies and Research Association (ISRA) |