Single Incident or Four Separate Incidents?

From our traditional perspective, the detailed account of Isra and Mi‘raj is generally perceived as a single event. Various references to the event in the Noble Qur’an and varying hadith narratives are declared as components of that same event. The necessary outcome of this approach is that all the evidence concerning reason and revelation, language and expression, as well as time and space, are treated as parts of a unified whole. Hence, the evidence for one aspect is cited in support of another, and so forth. Even if language, expression, context, and general application do not support these connections, people still insist on declaring them a chain of the same sequence. Any evidence indicating difference or contradiction is dismissed. For instance, Surah Al-Najm mentions that Prophet Muhammad (PBUH) saw Gabriel (AS) with his own eyes at Sidrat al-Muntaha, while Surah Al-Isra narrates that the Prophet’s journey to Al-Aqsa mosque occurred in a dream. The first instance denotes an awakened state of consciousness and the second indicates a vision, that is, a prophetic dream. Clearly, these two states are opposite and unique from one another. Now, if both these instances are taken to describe the same event simultaneously, then inevitably, the wording of one will need to be misinterpreted. That is, if this event is to be viewed as a visual experience, then the words Ra’ā (he saw) and Mā zāgha-l-basaru wa mā taghā (his sight did not swerve, nor did it transgress) would have to be explained in the context of a dream and slumber, and if it is to be understood as an event of wakefulness, then ru’yā (dream) would have to be interpreted as visual perception, that is, seeing with the eyes.

Consider that the Qur’an and hadith outline several events relating to Prophet Muhammad (PBUH). In some instances, it is one event, but its components and related issues are described in various places. There is also the case where the same setting is used to describe more than one event and then there are distinct incidents, each occurring separately and narrated at different occasions. The first case can be exemplified by the story of Adam and Iblis. The second case is represented by verses 59-60 of Surah Al-Isra, which pertain to three separate events. The last case illustrates events such as the encounter between Prophet Moses and Khidr (peace be upon them) or the duel between Prophet Moses and the magicians.

Now the question is, how can we determine whether a particular verse, hadith, narrative, or statement pertains to a single event, a unique event in itself, or multiple events? One possible answer might be to deduce this via intellectual effort, using one’s imaginative capacity to piece together various disparate elements into a cohesive whole. Such an approach may be deemed acceptable when crafting a work of fiction, but holds no place in the discourse of understanding the contents of the Qur’an and Hadith or assembling the biography of Prophet Muhammad (PBUH). In these domains, the final and authoritative weight is given to those accounts or declarations that have reached us through unequivocal or acknowledged sources. If they amalgamate distinct incidents into a single event, then it shall be treated as one; otherwise, they must be viewed as individual occurrences. No attempt will be made to link them to one another through speculative interpretation.

If this concept is clear, it can then be easily understood that the attempt to merge four distinct events into a single incident is the fundamental misunderstanding that has made it difficult to comprehend the true nature and essence of these magnificent occurrences.

In our opinion, the compelling evidence that distinguishes these four events lies in the fact that their respective accounts do not depict them as a singular occurrence. The arrangement within their respective contexts, the choice of words, stylistic nuances, and their intended meanings and ends, all emphasize their distinctiveness. Hence, when the texts do not aggregate them into a single incident but rather depict them as separate happenings, then one is not entitled to merge them based upon personal interpretation, and portray them as a singular event.

If it is objected that these events do not explicitly state that they are distinct occurrences, such an objection itself demonstrates a lack of understanding of linguistic and rhetorical nuances. In the Qur’an, hadith, and accounts of Seerah and biographies, dates are generally not mentioned, nor is it explicitly stated that one event is directly connected to another, or that certain parts of an event precede or follow others. It is the narration of the event itself that determines whether it should be considered a standalone occurrence or as part of another event’s sequence, either preceding or succeeding it. In such matters, the decisive authority rests with the speaker and their speech. It is they who determine whether a statement is definitive or ambiguous, detailed or concise, related or unrelated. The role of the listener or reader is merely to hear or read the text and strive to understand it. For this purpose, they rely on the use of words, sentence composition, customary language usage, context, and other similar indications to deduce the intent of the speaker. In the realms of explanation and interpretation, their duty is solely to elucidate the meaning contained within the text and the implied intent behind it. To go beyond this is akin to encroaching upon the speaker’s domain—a violation for which neither religion, morality, nor scholarly reasoning offers any justification.

Apart from the principal argument, there are additional points to consider:

1. Difference in Locations

The journey of Isra is described in Surah Al-Isra, whereas the narratives of Mi‘raj are found within the hadith. The incidents of Qāba Qawsayn and Sidrat al-Muntaha are recounted in Surah Al-Najm. Though the last two events are mentioned in Surah Al-Najm, the Qur’an distinctly distinguishes them as separate occurrences.

2. Difference in States

The experiences of Isra and Mi‘raj transpired in dreams , while the encounters at Sidra al-Muntaha and Qāba Qawsayn took place during wakefulness. These distinct states are explicitly outlined within the textual sources.

3. Difference in Observations

The event of Isra involved observing earthly locations while remaining on Earth. The event of Mi‘raj involved ascending to the heavens and observing celestial locations. The event of Qāba Qawsayn involved observing Gabriel (AS) on the higher horizon while still on Earth. The event of Sidrat al-Muntaha involved observing Sidrat al-Muntaha and the celestial lights and radiance while remaining on Earth.

4. Difference in Objectives

The purpose of the event of Isra was to announce the decision of entrusting both Masjid Al-Aqsa and Masjid Al-Haram to Prophet Muhammad (PBUH). The purpose of the event of Mi‘raj was to exhibit the signs of God in the form of specific prophecy. The significance of the events of Qāba Qawsayn and Sidrat al-Muntaha was to make the Quraysh understand the truth and authenticity of the Qur’an.

5. Difference in Details

Each of the four events contains entirely distinct and unique details, making them separate and individual occurrences.