THE THEOLOGICAL SIGNIFICANCE
Nearly all, if not all the
Prophets of Allah (subhanahu
wa ta’alah)
recognised by Jews and Christians at the time of they were in some way or another
connected with Palestine and Jerusalem. Indeed many had their roots in that
holy land. The Christians and Jews considered it a holy land because of Solomon's
(pbuh) temple which was built in Jerusalem, because of the Sakhrah or
holy rock close to Solomon's (pbuh) temple to which they turned in prayer, and
because David (pbuh) had established his kingdom there. Abraham (pbuh) lived
there and the Jews and Christians believed that the trial of the sacrifice
of his son took place there. Therefore, none could, at that time, claim to be a
Prophet of God and hope to have his claim accepted by the Jews and Christians
unless he could demonstrate a powerful personal link with the holy land.
Now Muhammad (sallalahu ta’alah ‘alaihi wa sallam) was born of Arab parents in
the city of Makkah in Arabia - a land which, to that time, had produced no Prophets
of god. He spent his entire life in Makkah and Madina and never even once
traveled to Jerusalem. It
was very likely, therefore,
that the majority of Jews and Christians would have very serious reservations
about his claim to Prophethood despite the fact that he recognised and
venerated the previous Prophets and claimed to be imparting the same guidance
which the world received through them.
It was, perhaps, with the specific objective of
enhancing the legitimacy of his claim of prophethood in the eyes of those who associated
prophethood with Jerusalem that the Sakhrah (Holy Rock) of Jerusalem had
been ordained as the direction to which he and the Muslims should turn in
prayer (Qibla).
Shortly, however, before the
Prophet's migration (Hijrah)
to Madina where, unlike Makkah, there was a large and influential community
of Jews and Christians, Allah (subhanahu
wa ta’alah)
strengthened his credentials in dealing with those two groups by taking him on
a miraculous journey to Jerusalem and to the temple of Solomon (pbuh) (referred
to in the Qur'an as Masjid al-Aqsa) so that he, too, could be physically linked
to that holy land as were Prophets who preceded him. Indeed the Prophet (sallalahu ta’alah ‘alaihi wa sallam) had an added and unique honour
in the fact that whereas other Prophets had themselves to travel to Jerusalem
(Jesus (pbuh) went on a donkey), Muhammad (sallalahu ta’alah ‘alaihi wa sallam) was taken there by God
Himself.
Nineteen months before he
actually confronted the Jews and Christians of Madina with his physical
presence, the powerful impact (and implications) of Al-Miraj was beamed
to that city and to the Christian and Jewish worlds by the Prophet from Makkah.
Here was tangible and incontrovertible evidence of the truthfulness of his
claim that he was the Prophet of God and that he was imparting the same
guidance as was taught by the Prophets who preceded him.
The Prophet's Miraj is an indispensable strategic
instrument for the projection of the Qur'anic guidance in the lands of Christians
and Jews.
The second important
theological significance of Al-Isra and Miraj is to be found in
the fact that he, Muhammad (sallalahu
ta’alah ‘alaihi wa sallam) led the congregational prayers at Masjid al-Aqsa in which
participated all the Prophets of God. This amply demonstrates his status as
leader of .the Prophets.
In addition, the fact that, in
so far as we are aware, he Muhammad (sallalahu
ta’alah ‘alaihi wa sallam) was the only one in the entire history of creation, to be honoured
by Allah (subhanahu wa ta’alah) with an approach to Him closer
than even Gabriel was permitted, is demonstrative of his added status (clearly established
in the Qur'an) of being unique in all creation.
Finally, we must note the
important fact of theological significance that, as a consequence of Al-Isra
and Miraj God's Messenger could invite the people to believe in the
hereafter - in the world of unseen verities, of angels, heaven and hell, etc.,
not only on the basis of what was communicated to him by Gabriel, but also on
the basis of his direct experience of these verities. That direct experience
was, for him, a confirmation of that which he had previously been taught
through revelations. As a result of Miraj he could speak of those unseen
verities with even greater conviction and this lent and still lends, added
strength and appeal to his message.
The truths of religion can
never be truly established until they are experienced. Miraj holds out
the possibility that those truths can be experienced. This is a matter of
supreme importance in today's world in which values are collapsing and
corruption is doing great damage to political, economic, legal, educational and
so many other social institutions. The verdict of history is that religion, and
religion alone, can restore and sustain values. But religion can only do so to
the extent that it can establish indubitable faith in the unseen world. Islam
alone appears to have preserved the capacity to do so, and the Miraj plays
a strategic role in that capacity.
To Be Continued ....
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