SCRAP BOOK

PENDIDIKAN
ISLAM
GROUP‘S MEMBER :1.NUR FAATIHAH
UMAIRAH
2. FARRAH AINA
3. FARAH AIN
4. NUR SYAFIRA
5. WAN NAWWAL
BALQIS
CLASS :5 ANGGERIK
TEACHER :USTAZ ZAMRI B.
MOHD NOOR
MARK :

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 CONTENTS

NO. CONTENTS NO.PAGE

1. MEANING OF ISRA’A MI’IRAJ

2. THE STORY

3. THE TYPE OF JOURNEY

4. THE MASJID AL-AQSO, THE FARTHEST MOSQUE

5. MODERN OBSERVANCE

6. QURAN AND HADITH

7. REFERENCE

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 MEANING OF
ISRA’A MI’RAJ

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MEANING OF ISRA’A MI’RAJ

In Islamic tradition, the Night Journey, Isra and Mi'raj

(Arabic: ‫السراء والمعراج‬, al-’Isrā’ wal-Mi‘rāğ), are the two parts of
a journey that the Islamic prophet Muhammad took in one
night, around the year 621. Many Muslims consider it a
physical journey but some scholars consider it a dream or
vision.[1][2] A brief sketch of the story is in verses 1 and 60 of
one of the Qur'an chapters (#17: sura Al-Isra), and other
details were filled in from the supplemental writings, the
hadith.

The event is celebrated each year via a festival for families,

the Lailat al Miraj, one of the most important events in the
Islamic calendar.[3] Muslims bring their children to the
mosques, where the children are told the story, pray with the
adults, and then afterwards food and treats are served.Isra’a
mean walk on night from Masjidil Haram to Masjid Al-
Aqso.mi’raj mean go to the sky.

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THE STORY

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The story
The Isra begins with Muhammad resting in the Kaaba in Mecca, when
the archangel Gabriel comes to him, and brings him the winged steed
Buraq, the traditional lightning steed of the prophets. The Buraq then
carries Muhammad to the "Masjid Al Aqsa", which according to
Muhammad, reported in Hadith by several narrators, equates with "the
Noble Sanctuary" (Temple Mount) in Jerusalem. Muhammad alights,
tethers Buraq, and leads the other prophets of Abrahamic descent in
prayer. He then re-mounts Buraq, and in the second part of the
journey, the Mi'raj, is taken to the heavens, where he tours the circles
of heaven, and speaks with the earlier prophets such as Abraham,
Moses, and Jesus, and then is taken by Gabriel to Allah. Allah instructs
Muhammad that Muslims must pray fifty times a day; however, Moses
tells Muhammad that it is very difficult for them and they could never
do it, and urges Muhammad to go back several times and ask for a
reduction, until finally it is reduced to five times a day.[3][4][5][6][7]

After Muhammad returned to Earth and tells his story in Mecca, the
unbelieving townspeople regard it as absurd. Some go to Muhammad's
companion Abu Bakar and tell him, "Look at what your companion is
saying. He says he went to Jerusalem and came back in one night."
Abu Bakr in replies, "If he said that, then he is truthful. I believe him
concerning the news of the heavens — that an angel descends to him
from the heavens. How could I not believe he went to Jerusalem and
came back in a short period of time — when these are on earth?" It
was for this that Abu Bakar is said to have received his famous title
"Us-Siddiq", The Truthful.

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TYPE OF
JOURNEY

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TYPE OF JOURNEY
Many Muslims believe that the Isra and Mi'raj
describe a physical journey of Muhammad, but
some Islamic scholars consider it as a dream.Ibn
Ishaq, author of the first biography of Muhammad,
says it was the latter. Ibnu Isḥaq has been accused
of being a Qadari, as some have questioned his
dependability. Because of this, highly notable
scholars including Imam Bukhari hardly ever used
his narratives. He has a tradition from Aisha, one
of Muhammad's wives, that only Muhammad's
spirit had journeyed to "the distant place of
prayer", although later material written by Al-
Tabari and Ibn Kathir differ in this opinion.[1] Some
argue that the journey was a type of metaphor – a
mode of revelation for Muhammad in symbolic
form, for the guidance of the Muslim nation. The
event could be interpreted as foretelling Muslims
that God would now raise Muslims up as a
superpower, and Jerusalem would soon fall into
their hands. This did happen within less than
three decades of this event.[8] Other hadith
material suggests that it was a physical journey
and it is argued that this event wouldn't be a
"trial" for believers if it were a dream. The Masjid
al-Aqsa, the farthest mosque

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 THE MASJID
AL-AQSO,THE
FARTHEST
MOSQUE
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THE MASJID AL-AQSO,THE FARTHEST MOSQUE

Though at the time of the Isra and Mi'raj, there was no

mosque in that location, the term "the farthest Mosque"
(Arabic: ‫المسجد القصى‬, al-Masğidu 'l-’Aqṣà) in verse (17:1) of
the Qur'an is traditionally interpreted by Muslims as
referring to the site at the Noble Sanctuary (Temple
Mount) in Jerusalem. This interpretation is agreed with
by even the earliest biographer of Muhammad — Ibn
Ishaq — and is supported by numerous hadith. The term
used for mosque,"masjid", literally means "place of
prostration", and includes monotheistic places of worship
such as Solomon's Temple, which in verse 17:7 (in the
same sura) is described as a masjid. Some Muslim
scholars argue that "the farthest mosque" referred to in
the Qur'an actually points to the Temple.[10]

Many Western historians, such as Heribert Busse[11] and

Neal Robinson,[12] agree that Jerusalem is the originally
intended interpretation. However, many disagree,
arguing that at the time this verse of the Qur'an was
recited (around the year 621, unless one follows
Wansbrough) most Muslims understood the phrase
"farthest mosque" as a poetic phrase for a mosque
already known to them, the mosque in Heaven, or as a
metaphor. For the following reasons, they find it unlikely
that this verse referred to a location in Palestine: But it is
also true that initially Muslims used to pray while facing
towards "bait-ul-muqadas" or the Temple Mount or the
Holy Land. Later on this direction, the Qibla, was
changed to Mecca.

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The modern Al Aqsa mosque, built after Muhammad's
lifetime

Critics also point out that at the time of Muhammad's

vision,. Abdul Latif Tibawi, a Palestinian historian, argues
that this action "gave reality to the figurative name used
in the Koran."[13]

Critics also state that there were already two places that
Muslim tradition of that time period called "the farthest
mosque"; one was the mosque in Medina,[14] and the
other was the mosque in the town of Jirana, which
Muhammed is said to have visited in 630.[15]

Another point against the claim that the 'Farthest

mosque' was in Jerusalem is the fact that the passage in
the Qur'an states that the journey had but one leg, not
two.

"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..."

Muhammad went from point A to point B and stopped at

point B. He did not go from Point A to point B and then
from point B to C. According to the passage in the
Qur'an, he went from (A) the Sacred mosque (in Mecca
where he lived) to (B) the 'farthest' mosque - and
stopped there. It does not state that he went from (B)
the 'farthest' mosque to (C) Heaven. Ergo, the 'farthest'
mosque must be situated in Heaven as Muhammad
didn't go any further than the 'farthest' mosque. An

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argument would be that the Quranic chapter is named
"Al Isra´" And not "Al Isra' Wal Mi'raj", thus reffering only
to the Earthly Night Journey to Jerusalem.

MODERN
OBSERVANCE

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MODERN OBSERVANCE
This celebrated event in Islam is considered to have taken place before
the Hijra and after Muhammad's visit to the people of Ta’if. It is
considered by some to have happened just over a year before the
Hijra, on the 27th of Rajab; but this date is not always recognized. In
Shi'a Iran for example, Rajab 27 is the day of Muhammad's first
calling or Mab'as.

The Lailat al Miraj (Arabic: ‫لیلة المعراج‬, Lailätu 'l-Mi‘rāğ), also known as
Shab-e-Miraj (Persian: ‫شب معراج‬, Šab-e Mi'râj) in Iran, Pakistan, India and
Bangladesh, and Miraç Kandili in Turkish, is the Muslim festival
celebrating the Isra and Mi'raj. Muslims celebrate this event by offering
optional prayers during this night, and in many Muslim countries, by
illuminating cities with electric lights and candles. The celebrations
around this day tend to focus on children and the young. Children are
gathered into a mosque and are told the story of the Isra and Mi'raj.
The story usually focuses on how Muhammad's heart was purified by
an archangel (Gabriel) and filled him with knowledge and faith in
preparation to enter the seven levels of heaven. After prayer (Salat,
where the children can pray with the adults if they wish) food and
treats are served.

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 QURAN AND
HADITH

Qur'an and hadith

There is very little in the Qur'an about the event, though the Isra and
Mi'raj have been discussed in detail in supplemental traditions to the
Qur'an, known as hadith literature. Within the Qur'an itself, there are
two verses in chapter 17, which has been named after the Isra, and is
called "Chapter Isra" or "Sura Al-Isra". There is also some information
in Sura An-Najm, which some say is related to the Isra and Mi'raj.

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 REFERENCE

References
1. Encyclopedia of Islam and Muslim world, Macmillan reference,
a b

USA, 2004. p.482

2. Scharfstein, Sol (1994). Understanding Israel. KTAV Publishing
House, Inc.. pp. p. 134. ISBN 9780881254280.
3. a b c d Bradlow, Khadija (August 18, 2007). "A Night Journey
through Jerusalem". Times Online.
4. IslamAwareness.net - Isra and Mi'raj, The Details
5. About.com - The Meaning of Isra' and Mi'raj in Islam
6. Google books - Heavenly journeys, earthly concerns By Brooke
Olson Vuckovic
7. Google books - Muhammad By Omar Mahmoud
8. Shehzad Saleem. Renaissance - Monthly Islamic Journal, 8(7-8).
July & August 1998
9. Abul Ala Maududi, The Meaning of the Qur'an, 17:60
10. Moiz Amjad, The Position of Jerusalem and the Bayet al-Maqdas
in Islam, understanding-islam.com, Al-Mawrid
11. Heribert Busse, "Jerusalem in the Story of Muhammad's Night
Journey and Ascension," Jerusalem Studies in Arabic and Islam 14
(1991): 1–40.
12. N. Robinson, Discovering The Qur'ân: A Contemporary Approach
To A Veiled Text, 1996, SCM Press Ltd.: London, p. 192.
13. Abdul Latif Tibawi, Jerusalem: Its Place in Islam and Arab History,
Beirut: Institute for Palestine Studies, 1969, p. 9
14. Arthur Jeffrey, The Suppressed Quran Commentary of
Muhammad Abu Zaid, Der Islam, 20 (1932): 306
15. Alfred Guillaume, Where Was Al-Masjid Al-Aqsa? Al-Andalus, (18)
1953: 323–36
16. BBC Religion and Ethics - Lailat al Miraj

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17. WRMEA article on Muslim holidays
18. "Sura Al-Najm" 53:13

THE END
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