The event of Isra is mentioned in the noble Qur’an in Surah Al-Isra. Its opening verse depicts the journey from Masjid Al-Haram to Masjid Al-Aqsa, and in verse 60 the manner of this journey is discussed. It is commanded:
سُبْحٰنَ الَّذِيْ٘ اَسْرٰي بِعَبْدِهٖ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ اِلَي الْمَسْجِدِ الْاَقْصَا الَّذِيْ بٰرَكْنَا حَوْلَهٗ لِنُرِيَهٗ مِنْ اٰيٰتِنَا اِنَّهٗ هُوَ السَّمِيْعُ الْبَصِيْرُ.
Flawless is the being who one night took His servant from the Sacred Mosque to that Distant Mosque whose surroundings We have blessed so that We can make him observe some of Our signs. Indeed, only He hears and knows all. (Qur’an 17:1)
... وَمَا جَعَلْنَا الرُّءْيَا الَّتِيْ٘ اَرَيْنٰكَ اِلَّا فِتْنَةً لِّلنَّاسِ ...
…The dream We showed you We made it a trial too for these people [because of this attitude of theirs][35]... (Qur’an 17:60)
In relation to these verses, there is a consensus about two points:
Firstly, only the journey from Masjid Al-Haram to Masjid Al-Aqsa is described in Surah Al-Isra. The ascent to the heavens is not covered here.
Secondly, the term al-ru’ya that appears in verse 60 is connected to the same event of journeying to Al-Aqsa which is cited in the first verse.
The recognized authority on the exegeses of the companions, their followers, and the followers of their followers, Imam Ibn Jarir al-Tabari states that there is a consensus among the leading exegetes that the term ru’ya in verse 60 refers to the night of Isra. This is noted in Tafsir Ibn Kathir:
...Therefore, Imam Ibn Jarir adopted the stance that (this point in verse 60) refers to the night of Isra. ...In his view, the eminent scholars of exegesis are in agreement on this matter. (5/85)
Imam Abu Abdullah Al-Qurtubi writes under verse 60 in his exegesis Al-Jami’ li Ahkam al-Qur’an:
Allah Almighty says: ‘The dream We showed you We made it a trial too for these people [because of this attitude of theirs].’ In this verse, when the Almighty says that the purpose of the revelation of the Qur’anic verses is to warn and threaten, it refers to the verse describing the Isra event. The verse appears at the beginning of the Surah. (10/282)
It is clear that both early and later scholars are in agreement that the mention of al-ru’ya allatī araynāka (the vision which We showed you) in verse 60 of Surah Al-Isra refers to the Isra event, and this is the same event highlighted in verse 1 of the Surah. This signifies that it is the unanimous opinion of scholars that the event of Isra took place in the world of dreams.
Ru’ya is a commonly employed word in the Arabic language and generally signifies seeing in a dream, just as we use Sapna in Hindi, and Khwab in Urdu. Arabic dictionaries list its meanings accordingly. In poetry and literature, the term is used to denote the concept of dreams. It appears approximately seven hundred times in the Hadith literature, invariably with the meaning of dream. The noble Qur’an also uses it in various Surahs a total of seven times, each instance conveying the notion of a dream.
Our scholars acknowledge its typical use in the context of dreams; in fact, they utilize this term when expounding on and translating the Qur’an and hadith to imply the idea of dreams. However, because they view the journey of Isra as a physical one, they interpret the ru’ya associated with this journey not as a dream but as a vision experienced while awake. Thus, according to them, the Prophet’s journey was corporeal. Throughout this journey, the sights presented by God were perceived in a conscious state, and the Prophet (PBUH) witnessed them with his own eyes and clear sight.
The summary of the evidence upon which the scholars’ stance is based is as follows. These are the very arguments that are presented to refute the position of Javed Ahmed Ghamidi on this subject.
1. The word ru’ya is most commonly utilized in the context of dreams. However, it is not solely confined to this implication. It is also used to denote seeing with open eyes. For example, the famous Arab poet Al-Mutanabbi has employed this word in one of his poetic verses not in the sense of viewing during sleep, but in a wakeful state. Therefore, deducing the meaning of direct sight from the term ru’ya within the context of Surah Al-Isra and interpreting the journey to Masjid Al-Aqsa as a physical venture aligns entirely with Arabic language and literature. Imam Ibn Hajar Al-’Asqalani has indicated in Fath al-Bari relating to the verse of Isra:
Among those who consider al-ru’ya to imply seeing in wakefulness include Mutanabbi, a famous poet. He writes: Your sight (ru’yaka) is sweeter than slumber for my eyes. (5/673)
Similarly, the statement from the well-known Arab poet Al-Ra’i stands as: Fa kabbara lil ru’ya wa hashsha fu-adihi (He witnessed the ru’ya (scene) and shouted ‘Allahu Akbar’, with his heart leaping for joy.) This elucidates that in Arabic, the term ru’ya also encompasses the concept of seeing in an alert state.
2. The esteemed status of Abdullah ibn Abbas (RA) in terms of authenticating from the Arabic language and literature, and his explanations and interpretations of the Qur’an and hadith, is widely recognized. In Sahih Bukhari, it is reported from him that the term ru’ya in Surah Al-Isra refers to ru’yatu ‘ayn, which means to see with one’s own eyes. If such an eminent commentator has given this interpretation, then there is no place for any more guesswork. His statement should be considered conclusive evidence on this topic. The author of Tafsir Ibn Kathir writes:
Abdullah Ibn Abbas (interpreting verse 60 of Surah Bani Israel) says that in this verse, the word ‘al-ru’ya’ implies seeing with open eyes that happened on that night when the Prophet was taken (to Masjid Al-Aqsa) (5/84)
3. Having established that ru’ya also means to see with open eyes, and since the reputable scholar Abdullah Ibn Abbas (RA) has indicated this, it is imperative that the explanation of verse 60 should be guided by the context of verse 1. It would be incorrect to interpret the specifics of verse 1 from the stance of verse 60. The verbs, nouns, and expressions used in verse 1 are more indicative of a physical episode rather than a visionary one. Thus, the definition of ru’ya should be based on these considerations.
4. Before detailing the event in verse 1 of Surah Al-Isra, Allah Almighty described His purification from all flaws. The phrase Subhāna alladhī (Exalted is He) is employed for this purpose. The prerequisite of this mode of expression is that it should be succeeded by the description of a remarkably unique incident. If the event is perceived as a mere dream, the link between Subhāna alladhī for exalting Allah and the subsequent narrative weakens. This is because in dreams, long journeys or witnessing things against ordinary norms is a routine occurrence for humans. Such conditions in an event cannot be deemed astonishing or metaphysical to the listener. Therefore, the usage of Subhāna alladhī suggests that the subsequent event must be comprehended as a phenomenal miracle, showcasing Allah’s power in an exceptional way. Evidently, this extraordinary aspect is accentuated when a trek of forty days is accomplished within a few hours of a single night.
Imam Ibn Kathir writes:
A proof of this conclusion is the word ‘Subhāna alladhī’ (God describing His exaltedness). The start of the conversation with such an exceptional phrase indicates that a highly important event is going to be discussed. If we consider the event as an experience in a dream, such observations in dreams are not of much significance (5/40).
5. The expression Alladhī Asra bi ‘abdihi is mentioned in verse 1 of Surah Al-Isra, translated as “He who took His servant...” In this context, the verb asra does not imply a dream. Its significance is to physically transport. This is an activity that is exclusively associated with a physical existence. Thus, applying it to a dream would be inaccurate. Furthermore, the term abd (servant) cannot refer solely to the spirit, for abd signifies the amalgamation of soul and body. Therefore, the deployment of this term indicates that a physical entity, representing a fusion of soul and body, is contemplated. In Tafsir Ibn Kathir, it is mentioned:
Here, the words asra bi abdihi laylan have been used. The word ‘abd’ refers to the combination of body and soul (5/41).
6. In verse 60, the incident is portrayed by the phrase fitnatan lilnās (trial for the people), elucidating that this episode was set forth as a trial for humankind. A fitnah or trial, by its nature, can only result from something extraordinary. In dreams, people frequently observe unusual things. When they share such observations with one another, it does not cause surprise or astonishment for anyone. People typically listen to others’ dreams and share their own without any sense of amazement. A dream neither creates hesitation nor becomes a test or trial for them. If this is the general behavior of people, how is it possible that the Prophet (PBUH) narrated a dream, and it became a trial for them? This trial could only arise if the event were presented as a physical occurrence. In such a case, all the factors necessary for it to become a test would naturally be present.
Imam Ibn Hajar al-Asqalani states:
It is not permissible to dispute the fact that the journey to Al-Aqsa mosque in one night was undertaken in a state of wakefulness, because the apparent meaning of the Qur’an clearly affirms this. Additionally, the Quraysh rejected this claim, and if the journey to Bayt al-Maqdis had occurred in a dream, the Quraysh would not have denied it. (Fath al-Bari 1/460)
Maulana Syed Abul A'la Maududi provides a more thorough discussion on this subject. In his commentary on verse 60, he states:
The reference here pertains to the event of Mi‘raj. The term ‘ru’ya’ in this context does not signify ‘dream’ as related to sleep; it implies seeing with one’s own eyes. Clearly, if the event were merely a dream and the Prophet Muhammad (PBUH) had depicted it as such to the disbelievers, there would be no grounds for it to become a point of contention for them. People often have unusual dreams and share them, yet such dreams do not provoke astonishment to the extent that the teller would be ridiculed, accused of lying, or labeled as a mad. (Tafheem al-Qur’an 2/627)
7. It is narrated that when the story of the Isra event was told, people refused to believe it. The disbelievers derided it, and some Muslims even renounced their faith. This response from the people suggests that the journey was of a physical nature because had it been a dream, it would have simply been disregarded as a commonplace happening. Neither would the disbelievers have dismissed it, nor would there have been cases of Muslims abandoning their faith.
In Tafsir Ibn Kathir, it is expressed:
(The words of glory present the evidence that the event of Isra took place physically) Glorifying Allah requires that it must precede a highly important and graceful incident. However, taking the event as an experience in a dream cannot make the event an extraordinary one (and does not match the glorification). It is because in that case, neither the Quraish would hurry in rejecting the claim nor some Muslims would renounce their faith. (5/40)
Our scholars, based on these proofs, firmly state that to interpret the Prophet Muhammad’s (PBUH) journey as a spiritual one or a dream is incorrect; it should be taken as a literal physical journey.
According to the esteemed teacher, Javed Ahmed Ghamidi, the scholars’ position regarding the event of Isra is not correct. While acknowledging their scholarly stature and religious sincerity, the fact remains that their position contradicts the established principles of language and expression, the definitive foundations of reasoning, and the precedents set by the Qur’an and hadith. As a result, it amounts to attributing their own interpretation to the words of Allah and His Messenger (PBUH).
The details concerning the components and nature of the event of Isra have already been discussed earlier. Here, we will present the critique of the scholars’ position as outlined by the esteemed teacher.