Al Qur'an wa Sunnah wa Ijma' wa Qiyas
The ‘Ulama are at variance how long before the flight, in what month, and in what locality the ascension took place; but numerous traditions concerning the mysteries and wonders unfolded to his holy and prophetic lordship Sallallahu ‘alaihi wa Sallam during that journey have been recorded in many books. Some authentic historians allege that the Nabi Sallallahu ‘alaihi wa Sallam went twice to the upper world, and was on both occasions honored by conversing with the Lord of lords without the intervention of Jibril Alaihis-Salaam. Sheikh ‘Ali Abu Sinaa com-posed a treatise explaining the ascension, which contains philosophical maxims and unheard-of narratives, but as this abridgment cannot embrace all that has been written on the subject by learned and pious men, only an epitome of that miraculous event will be given; but He [i.e., Allahu Ta ‘ala] vouchsafes protection and grace.
Some traditionalists, who wrote biographies of the prince of the righteous Sallallahu ‘alaihi wa Sallam, have recorded that one night his lordship was about to fall asleep in the mansion of Umm Hani, the sister of ‘Ali ibn Abu Talib Karramallah wajhah when Jibril arrived with Mikaail, and said: “Arise, Muhammad; the omnipotent calls thee.”
Verses: In the morning he [Muhammad] propagated the Faith;
In the evening he ascended to heaven.
One night he left this perishable world,
When Jibril in the house of Umm Haani
From the heavenly tabernacle arrived,
Bringing Buraaq (who is swift as lightning) from the light;
His aspect was lovely, like that of a garden,
His whole form was handsome to behold.
Was there ever a cloud brighter than in the month of Nisaan,
Was there ever a breeze gentler than in the month of Nisaan?
He was adorned with jewels like the sea,
As no one sitting in a boat would suspect;
His back was strong, his action heavy, his step light,
Far-seeing in travel, and swift in motion.
The words below have been quoted from the book Mirat-i Kainat. The sources for the majority of mujizas (miracles) are given in that book, but we have not written them here. And those we have written were done as briefly as possible.
There were many evidences to prove that Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) was a true prophet. Allahu ta'ala declared: "I would not have created anything, if you had not been created." The existence of creatures proves not only the existence and the Oneness of Allahu ta'ala, but it also proves the reality of Muhammad ('alaihi 's-salam) being a true and superior prophet. The karamas (miracles) which occurred at the hands of awliya (saintly people) among his ummat (followers) are completely ascribable to him, too. This is because karamas are seen in those who are dependent on him and who follow his true path. Even all the mujizas of the past prophets are deemed to be his mujizas because all the Prophets (alaihimussalawatu wattaslimat) wanted to be among his ummat. In addition, all of them were created from his divine light. The Qasida-i Burda by Imam-i Busayri (45) explains this reality wonderfully. The mujizas of Muhammad ('alaihi 's-salam) have been divided into three groups, according to time. The first group contains the mujizas seen from the time of the creation of his holy spirit until the time when his prophethood was announced, which is called "bi'set." The second group includes those which occurred between the times of the bi'set and his death. The third group consists of the ones which occurred after his death and will continue to occur until Doomsday. The first group is called "Irkhas", the beginnings. Each group is divided into two parts: the ones seen and the ones understood by wisdom. Him mujizas are too numerous to count or to put a limit upon. The mujizas in the second group were reported to be nearly three thousand. Eighty-six of the most well known are listed below:
Works and events carry many benefits that are beyond the comprehension of the intellect, so that is sometimes even denies these benefits. We shall deal with the evidences proving the existence of these benefits. Some medicines kill some people when they are given in small doses, while they do not harm others even when they are given in much bigger amounts.[5] Many people do not believe this, though it has been established by experience. They even attempt to prove the contrary. So did the ancient Greek philosophers and worshippers of matter, who disbelieved in the existence of prophets and put forward some reasons for their disbelief. Supposing the information about Allahu ta'ala, prophets, genies, angels, Paradise and Hell to be like the things that can be comprehended by their intellect, they denied what they designed in their minds. If a person who has never dreamt was told about dreams like, "Man sometimes gets into a state in which all his senses, reason and thoughts are interrupted, and in this state he sees things the intellect cannot grasp," he will not believe it; he will say that it is impossible. If he is told, "There is a small thing in this world which, when put in a city, will consume the whole city. Then it will consume itself," he will answer that it is impossible. However, these words describe fire. Those who disbelieve the heavenly religions and life in the Hereafter resemble him. They believe and take the necessary precautions when a scientist of doubtful trustworthiness says, out of supposition and suspicion, that a catastrophe is impending, but they do not believe the dangers in this and the next-worlds as foretold by Prophets, whose truthfulness is well-known and who have displayed many mujizas. They do not take any measures in order to escape very bitter and eternal torment. They liken 'ibadat, the value of which is clarified by Prophets, to childish plays and insane actions.
Question: "Useful things reported by philosophers, materialists and doctors, are believed because they have been discovered by experience. 'Ibadat are not believed in because their usefulness has not been experienced."
Answer: Scientists' experimentation are believed when they are heard of. The things reported and experienced by Awliya' are communicated in the same manner. Also, the benefits of most things enjoined by Islam have been seen and experienced.[6]
