The Divine Vision | Me'raj-un-Nabi (SallAllahu Alayhi wa Sallam)

All Praise is due to Allah, Salutations upon His most Perfect, unique, and cream of creations,
the Intercessor of the Sinners, Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam),
upon his family, upon his companions and the righteous servants till Doomsday.

Some people have misunderstood the reality of the Me'raj of Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) due to their lack of knowledge and research. Their ignorance in this field caused more confusion in their hearts because they failed to understand the unique relation between Allah and His Beloved Habeeb (SallAllahu Alayhi wa Sallam). How true is the comment of Sayyid al-Makashifeen Shaykh al-Akbar Muhiyyudeen Ibn Arabi (Alayhir Rahmah) who said that Me'raj is a secret in a secret. One has to have sound knowledge of the Qudrat of Allah and the Station and Status of His August Rasool (SallAllahu Alayhi wa Sallam) before commenting on any matter pertaining to them. Due to the lack of this knowledge some people have wrongfully said that Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) did not see Allah with his naked eye and also did not proceed to the Divine Arsh on the night of Me'raj. They say that both these things are impossible for any human being to achieve.

Indeed the illustrious Ulama and distinguished Imams of Islam have in their authentic books expressed it in great detail. All these are based on the Ahadith al-Mubarakah. The narrators and presenters are all trustworthy Scholars of Deen. This matter is not something that entertains ones personal opinion. It depends solely on the authenticity of solid proof. Hence, confirmation deplores contradiction. Ignorance does not necessarily reject its reality. If one rejects it, one is in fact a liar and a contradictor of the Deen.

Here are the proofs from Qur'an al-Kareem, Ahadith an-Nabawi (SallAllahu Alayhi wa Sallam), Sayings of the Noble Sahaba and from the writings of great and authentic scholars of Islam that the Messenger of Allah (SallAllahu Alayhi wa Sallam) did see ALLAH Almighty with his naked eyes and he also did proceed to the Divine Arsh on the night of Me'raj.

The Holy Qur'an says:

سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الأقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّه هُوَ السَّمِيعُ الْبَصِيرُ
Purity is to Him Who took His bondman in a part of the night from the Sacred Mosque to the Aqsa Mosque around which We have placed blessings, in order that We may show him Our great signs; indeed he is the listener, the beholder. [Al Isra:1]

Imam al-Ajal Abu Ja'far Tabari reported in his commentary Jami' al-Bayan:

أسرى بروحه دون جسده، لأن ذلك لو كان كذلك لم يكن في ذلك ما يوجب أن يكون ذلك دليلا على نبوّته، ولا حجة له على رسالته، ولا كان الذين أنكروا حقيقة ذلك من أهل الشرك، وكانوا يدفعون به عن صدقه فيه، إذ لم يكن منكرا عندهم، ولا عند أحد من ذوي الفطرة الصحيحة من بني آدم أن يرى الرائي منهم في المنام ما على مسيرة سنة، فكيف ما هو على مسيرة شهر أو أقل؟ وبعد، فإن الله إنما أخبر في كتابه أنه أسرى بعبده، ولم يخبرنا أنه أسرى بروح عبده

Me'raj was done with both body and soul. If a person says that it was only soul who did the Me'raj or it was only a dream then this will be an insignificant charge.

1. If it were so then what would be the evidence of prophet-hood in it?
2. How can one name it as a miracle of Prophet (Peace and Blessings Be Upon Him)?
3. Why did the Mushrikeen-e-Makkah refuse to accept it because everything is possible in dream?
4. They actually argue on the possibility of completing a journey of months in little part of night.
5. In the above verse the Almighty said, 'carried His bondman' not 'carried His bondman's soul'
6. 'Abd' is a composite of both body and soul." [Jami al-Bayan, Mu'assasah ar-Risalah, Vol. 17, Page 350, Verse 17:1]

Sayings of the Prophet (SallAllahu Alayhi wa Sallam)

1. Imam Ahmad ibn Hanbal (Radi Allahu Anhu) in his Musnad narrates from Sayyiduna Abdullah ibn Abbas (Radi Allahu Anhuma)

قال رسول الله صلى الله تعالى عليه وسلم رأيت ربي عزّ و جل
Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) said, "I saw my Sublime Creator". [Musnad Ahmad Ibn Hanbal (al Maktab al Islami - Beirut), Vol 1, Page 285]

Imam Jalal al-Din Suyuti (Alayhir Rahmah) in his Khasa'is al-Kubra and Allamah Abd ar-Rauf Munawi (Alayhir Rahmah) in his Tafseer Sharh Jami' Sagheer state that this Hadith Shareef is authentic.

a. Tayseer Sharha Jami as-Sagheer (Maktaba Imam Shafi'ee - Riyadh), Vol. 2, Page 25
b. al-Khasais al-Kubra (Markaz Barkat-e-Raza - Gujrat), Vol. 1, Page 161

2. Imam Muhaddith Ibn Asakir (Alayhir Rahmah) narrates from Sayyiduna Jaabir bin Abdullah (Radi Allahu Anhu) that Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) states:

لأن الله أعطى موسى الكلام و أعطاني الروية لوجهه و فضلني بالمقام المحمود والحوض المورود
Verily, Almighty Allah blessed Sayyiduna Moosa, with the privilege of Dialogue and bestowed me with his Divine Vision and exalted me with the Crown of Intercession and the Fountain of Kawthar. [Kanz al-Ummal (Mu'assasah Risalah - Beirut), Vol. 14, Page 447, Hadith 9206]

3. Imam Asakir (Alayhir Rahmah) also narrates from Sayyiduna Abdullah ibn Mas'ood (Radi Allahu Anhuma), who said:

قال رسول الله صلى الله تعالى عليه وسلّم قال لي ربي نحلت إبراهيم خلتي و كلمت موسى تكليما و أعطيتك يا محمد كفاحا
Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) states, "My Glorious Lord said to me, 'I gave My friendship to Ibrahim, and spoke to Moosa, and O Muhammad! I blessed you with My Meeting (where you saw My Divine Being without any obstacles)'". [Tarikh Damishq al-Kabir (Dar al Ihya - Beirut), Vol. 3, Page 296]

In Majma' al-Bihaar, the word كفاحا of the above Hadith Shareef is explained as follows:

مجمع البحار كفاحا أي مواجهة ليس بينهما حجاب ولا رسول
Majma-ul-Bihaar explains the word كفاحا that Almighty Allah blessed His Beloved with such a Presence and Vision that there were no veils as barriers and no intervention of an Angel. [Majma' al-Bihar (Dar al-Iman - Madinah Munawwarah), Vol. 4, Page 424]

4. Ibn Marduwiyyah (Alayhir Rahmah) narrates from Sayyidah Asma bint Abu Bakr (Radi Allahu Anha) that:

سمعت رسول الله صلى الله تعالى عليه و سلّم و هو يصف سدرة المنتهى (وذكر الحديث الى ان قالت) فقلت يا رسول الله ما رأيت عندها؟ قال رأيت عندها يعنى ربه
Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) was praising the excellence of Sidrat al-Muntaha when I inquired from him, "Ya Rasoolullah! What did you see at Sidrat al-Muntaha?" He said, "There I saw the Divine Glory (i.e. of Allah)." [Ad-Durr al-Manthur (Dar al-Ihya - Beirut), Vol. 5, Page 194, Verse 17:1]

Comments of the Noble Sahaba

1. Tirmidhi narrates from Sayyiduna Abdullah ibn Abbaas (Radi Allahu Anhuma):

اما نحن بنو هاشم فنقول انّ محمد رأى ربه مرتين
We, the Bani Haashim (Ahle-Bayt), say that undoubtedly, Sayyiduna Muhammad (SallAllahu Alayhi wa Sallam) saw Allah twice.

a. Jami' Tirmidhi (Urdu Bazar - Delhi), Vol. 2, Page 161
b. Ash-Shifa Sharif, Vol. 1, Page 159

2. Ibn Ishaq (Alayhir Rahmah) narrates from Sayyiduna Abdullah ibn Abi-Salama (Radi Allahu Anhu) that:

ان ابن عمر أرسل الى ابن عبّاس يسأله هل رأى محمد صلى الله تعالى عليه وسلّم ربه ؟ فقال نعم
Sayyiduna Abdullah ibn Umar (Radi Allahu Anhuma) inquired from Sayyiduna Abdullah ibn Abbas (Radi Allahu Anhuma) to find out whether Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) saw Allah. He replied, "Yes." [Ad-Durr al-Manthur (Dar al Ihya - Beirut), Vol. 7, Page 570, Verse 18:53]

3. The words of Tabarani state:

واللفظ للطبرانى عن ابن عبّاس قال نظر محمد الى ربه  قال عكرمة فقلت له نظر محمد الى ربه ؟ قال نعم ! جعل الكلام لموسى والخلة لإبراهيم والنظر لمحمد صلى الله تعالى عليه و سلّم ( زاد الترمذى ) فقد رأى ربه مرتين
The words of Tabarani states that Sayyiduna Abdullah ibn Abbas (Radi Allahu Anhuma) said that Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) saw Allah. Ikrama (Radi Allahu Anhu), who was his student, asked him: "Did Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) see Allah?"  He replied," Yes, Allah blessed Sayyiduna Moosa, with Dialogue, Sayyiduna Ibrahim, with Friendship and Sayyiduna Muhammad (SallAllahu Alayhi wa Sallam) with His Divine Vision." [al-Mu'jam al-Awsat (Maktaba Ma'arif - Riyadh), Vol. 10, Page 181, Hadith 9392]

(Words of Tabarani) "And verily, Sayyiduna Muhammad saw Allah twice". [Jami' Tirmidhi (Urdu Bazar - Delhi), Vol. 2, Page 160]

Imam Tirmidhi (Alayhir Rahmah) states that this Hadith Shareef is Hasan. Imam Nasa'ee (Alayhir Rahmah), Imam Ibn Khuzayma (Alayhir Rahmah) and Haakim (Alayhir Rahmah) all record the following:

واللفظ للبيهقى أتعجبون ان تكون الخلّة لإبراهيم والكلام لموسى والروية لمحمد صلى الله تعالى عليه وسلّم
Are you surprised at the Dialogue of Sayyiduna Moosa, Friendship of Sayyiduna Ibrahim and Divine Sight of Sayyiduna Muhammad?

Haakim has said that this is a Sahih Hadith. [Mawahib al-Ladunniya (Maktaba Islami - Beirut), Vol. 3, Page 104]

Imam Qastalani and Imam Zarqani both acknowledge the authenticity of this Hadith Shareef. [Sharh Zarqani ala al-Mawahib (Dar al Ma'arifah - Beirut), Vol. 6, Page 117]

4. It is narrated in Tabarani and Mu'jam Awsat:

عن عبد الله بن عبّاس انه كان يقول ان محمدا صلى الله تعالى عليه و سلّم رأى ربه مرّتين مرّة ببصره و مرّة بفواده 
Sayyiduna Abdullah ibn Abbaas (Radi Allahu Anhuma) says that "Verily, Sayyiduna Muhammad (SallAllahu Alayhi wa Sallam) saw his Lord twice, once with his physical eye and once with the eye of his heart".

a. Mawahib al-Ladunniya (Maktaba Islami - Beirut), Vol. 3, Page 104
b. al-Mu'jam al-Awsat (Maktaba Ma'arif - Riyadh), Vol. 6, Page 352, Hadith 5757

Imam Suyuti, Imam Qastalaani, Allama Shaami and Allama Zarqaani (Alayhim ar-Rahmah) - all say that there is no doubt in the authenticity of this Hadith Shareef.

a. Mawahib al-Ladunniya (Maktaba Islami - Beirut), Vol. 3, Page 105
b. Sharh Zarqani ala al-Mawahib (Dar al-Ma'arifah - Beirut), Vol. 6, Page 117

5. Imam al-A'imma Ibn Khuzayma and Imam Bazzaz (Alayhim ar-Rahmah) both narrate from Sayyiduna Anas ibn Maalik (Radi Allahu Anhu):

ان محمدا صلى الله تعالى عليه و سلّم رأى ربّه عزّ و جل
"Verily, Sayyiduna Muhammad (Peace and Blessings Be Upon Him) saw his Most Gracious Creator". [Mawahib al-Ladunniya (Maktaba Islami - Beirut), Vol. 3, Page 105]

Imam Ahmad Qastalani and Imam Abdul Baaqi Zarqaani (Alayhim ar-Rahmah) state that the authenticity of this Hadith Shareef is very strong.

a. Mawahib al-Ladunniya (Maktaba Islami - Beirut), Vol. 3, Page 105
b. Sharh Zarqani ala al-Mawahib (Dar al Ma'arifah - Beirut), Vol. 6, Page 118

6. Imam Muhammad ibn Ishaq (Alayhir Rahmah) narrates this Hadith Shareef from Sayyiduna Abu Hurayra (Radi Allahu Anhu):

ان مروان سأل ابوهريره رضى الله تعالى عنه هل رأى محمد صلى الله تعالى عليه وسلّم ربه ؟ فقال نعم
Marwaan asked Sayyiduna Abu-Hurayra (Radi ALLAHu Ta'ala Anho) if Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) saw Allah. He replied, "Yes."

a. Sharh Zarqani ala al-Mawahib (Dar al Ma'arifah - Beirut), Vol. 6, Page 118
b. Ash-Shifa bi Ta'rifi Huqooqil Mustafa, Vol. 1, Page 159

Views of the Tabi'een

1. Imam Abdur Razzaq (Alayhir Rahmah), Ustaaz of Imam Bukhari (Alayhir Rahmah), in his famous Musannaf reports from his Ustaaz Imam Mu'ammar (Alayhir Rahmah):

عن معمر عن الحسن البصرى انه كان يحلف بالله لقد رأى محمد صلى الله تعالى عليه و سلّم
Imam Mu'ammar narrates from Imam Hasan Al-Basri who swore an oath in the Name of Allah that Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) positively saw his Creator. [Ash-Shifa Sharif, Vol. 1, Page 159]

2. Similarly, Imam Ibn Khuzayma (Alayhir Rahmah) narrates from Sayyiduna Urwa bin Zubair (Radi Allahu Anhu), who is the cousin of Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) and grandson of Sayyiduna Abu-Bakr (Radi Allahu Anhu). He also accepts that Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) saw Allah on the night of Me'raj.

و انه كان يشتد عليه إنكارها
And he used to get very upset if anyone rejected this. [Sharh Zarqani ala al-Mawahib (Dar al-Ma'arifah - Beirut), Vol. 1, Page 116]

The following Luminaries held similar views:

1. Sayyiduna Ka'ab Ah'baar (Radi Allahu Anhu) who was a great Aalim of the previous Scriptures.
2. Imam Ibn Shahaab Zuhri Qarashi (Radi Allahu Anhu)
3. Imam Mujaahid Makhzumi Makki (Radi Allahu Anhu)
4. Imam Ikrama bin Abdullah Madani Hashimi (Radi Allahu Anhu)
5. Imam Ata bin Rabah Qarashi Makki (Radi Allahu Anhu) [Ustaaz of Imam Abu-Hanifa]
6. Imam Muslim bin Sabeeh Abud-Duha Kufi (Radi Allahu Anhu) etc.

and all the students of Aalim al-Quraan Hibr al-Ummah Sayyiduna Abdullah ibn Abbas (Radi Allahu Anhuma) confirm the Divine Vision.

Opinion of the Illustrious Scholars of Islam:

1. Imam Khallaal (Alayhir Rahmah) in Kitaabus-Sin narrates from Imam Ishaaq bin Maruzi (Alayhir Rahmah) that Imam Ahmad ibn Hanbal (Alayhir Rahmah) accepts this Tradition and confirms this by saying that:

قول النبي صلى الله تعالى عليه و سلّم رأيت ربّي
Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) said, "I saw my Creator". [Mawahib al-Ladunniya (Maktaba Islami - Beirut), Vol. 3, Page 107]

2. Imam Naqqash (Alayhir Rahmah) in his Tafseer narrates from Imam Sanadul Anaam (Alayhir Rahmah) that:

انه قال أتقول بحديث ابن عبّاس بعينه رأى ربه رآه رآه رآه حتى انقطع نفسه
He said, "I accept the Hadith of Ibn Abbas (Radi Allahu Anhuma) that Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) saw his Creator with his eyes, - he did see Him, he did see Him, he did see Him". He repeated this till his breath lasted. [Ash-Shifa Sharif, Vol. 1, Page 159]

3. Imam Ibn Khateeb Masri (Alayhir Rahmah) states in Mawaahib Shareef that:

جزم به معمر بن راشد بصري و آخرون و هو قول الأشعر و غالب اتباعه 
Mu'ammar bin Rashid Basari and other scholars acknowledged this, and this is the Madhab of the Ahlus Sunnah, Imam Abul-Hasan Ash'ari (Alayhir Rahmah) and the majority of his followers. [Mawahib al-Ladunniya (Maktaba Islami - Beirut), Vol. 3, Page 104]

4. Allama Imam Shahaab Khifaji (Alayhir Rahmah) in his Naseem ar-Riyaad, the commentary of Shifa Qaadi Ayaad, states that:

الأصح الراجح انه صلى الله تعالى عليه و سلّم رأى ربه بعين رأسه حين اسرى به كما ذهب إليه اكثر الصحبه
The most correct and pure Madhab is that Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) on the night of Me'raj saw Allah with his naked eyes as it is the Madhab and consensus of the illustrious Sahaba fraternity. [Naseem ar-Riyadh (Barakat-e-Raza - Gujrat), Vol. 2, Page 303]

5. Imam Nawawi in Sharh Muslim and Allama Muhammad bin Abdul Baaqi (Alayhim ar-Rahmah) in Sharh Mawaahib states:

 الراجح عند اكثر علماء انه صلى الله تعالى عليه و سلّم رأى ربه بعين رأسه ليلة المعراج
It is the consensus of the majority Ulama that Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) saw Allah with his naked eyes on the night of Me'raj. [Sharh Zarqani ala al-Mawahib (Dar al Ma'arifah - Beirut), Vol. 6, Page 116]

6. Imam al-Ajal Sayyidi Muhammad Busiri (Alayhir Rahmah) , in his renowned Qasidah Burdah Shareef states:

سريت من حرم ليلا الى حرم
كما سرى البدر في داج من الظلم

The Habeeb of Allah (SallAllahu Alayhi wa Sallam), in a short space of time, traveled from Masjid  al-Haraam to Masjid al-Aqsa. This sacred journey was bright like the brilliance of the full moon.

و بت ترقى الى ان نلت منزلة
و من قاب قوسين لم تدرك و لم ترم

The Beloved (SallAllahu Alayhi wa Sallam) traveled in the night of Me'raj until he reached the station of Qaaba Qosayn. No creation could reach this height nor possessed the courage to do so.

خفضت كل مقام بالاضافة اذ
نوديت بالرفع مثل مفرد العلم

The noble status of the Nabi (SallAllahu Alayhi wa Sallam) left everything below him when he proceeded towards the Divine Heights of the Unique Lord, on the Night of Ascension.

فخرت كل فخار غير مشترك
و جزت كل مقام غير مزدحم

The Beloved (SallAllahu Alayhi wa Sallam) enjoyed such excellence that no one can share. He passed such places where no creation set foot. [Qasidah al-Burda, Chapter 7]

7. Allama Mulla Ali Qaari (Alayhir Rahmah) in his Sharha elaborates on Imam Busiri's verses:

اى انت دخلت الباب و قطعت الحجاب الى ان لم تترك غاية لساع الى السبق من كمال التقرّب المطلق الى جناب الحق و لا تركت موضع رقى و صعود وقيام وقعود لطالبفعة فى عالم الوجود بل تجاوزت ذالك الى مقام قاب قوسين او ادنى فاوحى اليك ربّك ما اوحى
Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) passed all the Secret Curtains and reached the Divine Absolute Presence of the Supreme Creator, as one reaches one's goal leaving everyone behind. There was no step of excellence in the entire universe that the Master (SallAllahu Alayhi wa Sallam) did not surpass. In fact, the Master (SallAllahu Alayhi wa Sallam) transcended above the domain of space and time and entered the Station of Qaaba-Qosain and Ow' Adna. Then, Allah the Supreme spoke to the Beloved what He had to Say. [Az-Zubdat al-Umda (Jam'iyat Ulama Sikandariya - Kheirpur), Page 96]

8. Imam al-Humaam Abu-Abdullah Sharf al-Din Muhammad (Alayhir Rahmah) states in Ummul-Qurra:

وترقي به قاب قوسين ۔۔۔ و تلك السيادة القعساء
The Master (SallAllahu Alayhi wa Sallam) advanced till Qaba-Qosain (Divine Presence) and this is indeed the ultimate.

رتب تسقط الامانى حسرى ۔۔۔ دونها ما وراءهنّ وراء
These are the Secret Stations where desires and thoughts cannot contemplate because there are no paths that lead to them. [Umm al Qura (Hizb al-Qadiriya - Lahore), Page 13]

9. Imam Ibn Hajr Makki (Alayhir Rahmah) comments in the Sharha of Ummul-Qurra:

قال بعض الائمه و المعاريج ليلة الاسراء عشرة سبعة فى السماوات و الثامن الى سدرة المنتهى و التاسع الى المستوى و العاشر الى العرش  الخ
Some A'imma state that there were ten Me'rajs in the night of Isra. There were seven in the seven skies, the eighth, Sidrat al-Muntaha, the ninth in the Divine Levels and the Tenth to the Arsh. [AfDal al-Qura, Vol. 1, Page 404]

10. Sayyidi Allama Arif Billah Abdul Ghani Nablusi (Alayhir Rahmah) re-affirms this in Hadiqa al-Nadiyyah Sharha Tareeqa al-Muhammadiyyah:

حيث قال قال شهاب مكي فى شرح همزيه لبوصيرى عن بعض الائمة ان المعاريج عشرة الى قوله والعاشر الى العرش و الرويه
There were ten Me'rajs. The tenth was from the Arsh till the Divine Presence. [Al-Hadeeqat al-Nadiyyah, Vol. 1, Page 272]

11. Imam Ibn Hajr Makki (Alayhir Rahmah) states in Sharha Hamziyya:

لما اعطى سليمان الريح التى غدوها شهر و رواحها شهر اعطى نبينا صلى الله تعالى عليه و سلّم البراق فحمله من الفرش الى العرش فى لحظة واحدة و اقل مسافة فى ذالك سبعة آلاف سنة و ما فوق العرش الى المستوى و الرفرف لا يعلمه الا الله تعالى
When Nabi Sulaymaan, was given the wind, it carried him the distance of one months journey in one day. Our Master (SallAllahu Alayhi wa Sallam) was given the Buraaq which carried him from the earth to the Arsh in a fleeting moment. The shortest portion of this journey (between earth and the seven skies) takes seventeen thousand years. And Allah only knows the distance above the Arsh to the arcane levels with the Rafraf (to the Divine Presence). [AfDal al Qura li Qar'i Umm al Qura]

12. It is also recorded in the same Sharha Hamziyya:

لما اعطى موسى عليه السلام الكلام و اعطى نبينا صلى الله تعالى عليه و آله و بارك سلّم مثله ليلة الاسراء و زيادة الدنو و الروية بعين البصر و شتان ما بين جبل الطور الذى نوجى به موسى عليه السلام نوجى به نبينا صلى الله تعالى عليه و آله و بارك سلّم
Nabi Moosa, was blessed with Dialogue (Kalaam). Similarly, our Master (SallAllahu Alayhi wa Sallam) was blessed on the night of Isra with Divine Presence. He saw Allah from very close range with his naked eye. You cannot compare the experiences of Mount Toor with the experiences of our Master (SallAllahu Alayhi wa Sallam) with Allah. [AfDal al Qura li Qar'i Umm al Qura]

13. It is further recorded in the same book:

رقيه صلى الله عليه و سلّم ببدنه يقظة ليلة الاسراء الى السمآء ثمّ الى سدرة المنتهى ثمّ الى المستوى ثم ّالى العرش و الرفرف والرويه
Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) physically proceeded to the skies on the night of Isra in wakefulness. From there to Sidrat al-Muntaha, then Divine Levels, then Arsh and Rafraf till he had the Divine Vision! [AfDal al Qura, Vol. 1, Page 116/117]

14. Allama Ahmad bin Muhammad Saawi Maliki Khalwati (Alayhir Rahmah) in a marginal annotation of Ummul-Qura writes:

الاسراء به صلى الله تعالى عليه و آله و بارك سلّم على يقظة بالجسد و الروح من المسجد الحرام الى المسجد الاقصى ثم عرج به الى السماوات العلى ثم الى سدرة المنتهى ثم الى المستوى ثم الى العرش و الرفرف
The Beloved Habeeb (SallAllahu Alayhi wa Sallam) undertook the journey of Me'raj in wakefulness with his body and soul. He traveled from Masjid al-Haraam to Masjid al-Aqsa. Then up to the skies, then Sidrat al-Muntaha, then Divine Levels then, Arsh, and then Rafraf. [Ta'leeqat ala Umm al Qura, Page 3]

15. Imam Allama Ahmad Qastalani states in Mawahibul-Ladunniyya and Man'hi-Muhammadiyya, and Allama Muhammad Zarqani (Alayhim ar-Rahmah) in its Sharha state:

(و منها انه راى الله تعالى بعينه) على الراجح(و كلمه الله تعالى فى الرفيع الاعلى) على سائر الامكنة و قد روى  ابن عساكر عن انس رضى الله تعالى عنه مرفوعا لما اسرى لى قربنى ربى حتى كان بينى و بينه قاب قوسين او ادنى
It was the exclusivity of Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) that he saw Almighty Allah with his physical eyes in wakefulness and this is the preferable Madhab. Allah Spoke to His Beloved (SallAllahu Alayhi wa Sallam) in those high Divine regions which was above all possibilities and imaginations. Imam Ibn Asakar narrates from Sayyiduna Anas ibn Malik that the Prophet of Allah (SallAllahu Alayhi wa Sallam) said, "On the night of Isra, my Lord drew me so close to Him that we were two bows apart, in fact, even closer".

a. Mawahib al-Ladunniya (Maktaba Islami - Beirut), Vol. 2, Page 634
b. Sharha Zarqani ala al-Mawahib (Dar al Ma'arifah - Beirut), Vol. 5, Page 251/252

16. It is also stated in the same books:

قد اختلف العلماء في الاسراء واحداواسراء مرّة بروحه و بدنه يقظة و مرّة مناما او يقظة بروحه وجسده من المسجد الحرام إلى المسجد الاقصى ثمّ مناما   من المسجد الاقصى إلى العرش فالحق انه اسراء واحد بروحه و جسده يقظة في القصّة كلها و إلى هذامذهب الجمهور من علماء المحدّثين و الفقهاءو المتكلّمين
There was a difference in opinion amongst the Ulama whether there was one Me'raj or two, one with the body and soul in wakefulness, and the other in a dream or wakefulness from Masjid al-Haraam to Masjid al-Aqsa. Then, from Aqsa in a dream till the Arsh. The truth is that there was one Isra and an entire journey from Masjid al-Haraam to the Arsh was physical and in wakefulness. This is the Madhab of the majority of Ulama, Muhaditheen, Fuqaha and Mutakallimeen. [Mawahibul-Ladunniyya, Vol. 3, Page 7]

17. The same book further states:

المعاريج عشرة (إلى قوله) العاشر إلى العرش
There were ten Me'raajs and the tenth was till the Arsh. [Mawahibul-Ladunniyya, Vol. 3, Page 17]

18. It is also recorded in the same book:

و قد ورد فى الصحيح عن انس رضى الله تعالى عنه قال عرج بى جبرئيل الى سدرة المنتهى و دنا الجبّاررب العزّة فتدلى فكان قاب قوسين او ادنى تدلية على ما فى حديث شريك كان فوق العرش
It is reported in Sahih al-Bukhari by Sayyiduna Anas ibn Malik that the beloved Rasool of Allah (SallAllahu Alayhi wa Sallam) said, "Jibra'eel proceeded with me till the Sidrat al-Muntaha. Then, the Divine Power of the Almighty Lord drew me to a distance of two bows close to Him, in fact, even closer". This closeness was above the Arsh as mentioned in the Hadith. [Mawahibul-Ladunniyya, Vol. 3, Page 88/90]

19. Allama Shahaab Khifaji (Alayhir Rahmah), in his Naseem ar-Riyaad Sharha Shifa Imam Qaadi Ayaad, states:

ورد في المعراج انه صلى الله تعالى عليه و سلّم لما بلغ سدرة المنتهى جاءه بالرفرف جبرئيل عليه  الصلوة والسلام فتناوله فطار به الى العرش
It is reported in the Hadith of Me'raj that when the Master (SallAllahu Alayhi wa Sallam) reached Sidrat al-Muntaha then, Sayyiduna Jibra'eel presented the Rafraf, which carried him to the Arsh. [Naseem ar-Riyadh, Vol. 2, Page 310]

20. It is noted in the same book:

عليه يدل صحيح الاحاديث الاحاد الدالة على دخوله صلى الله تعالى عليه و سلّم الجنة و وصوله الى العرش او طرف العالم كما سياتى كل ذالك بجسده يقظة
The units of Sahih Ahadith emphasize that the Master (SallAllahu Alayhi wa Sallam) visited Jannah and the Arsh or the boundaries of that region beyond which lies the extra-terrestrial domain (La-Makaan). This all happened physically and in wakefulness. [Naseem ar-Riyadh, Vol. 2, Page 310]

21. Sayyid al-Makashifeen Shaykh al-Akbar Muhiyyudeen ibn Arabi (Alayhir Rahmah), in the 216^th chapter of his famous Futuhaat al-Makkiyya, states:

 اعلم ان رسول الله صلى الله تعالى عليه و سلّم  لما كان خلقه القرآن و تخلق بالاسمآء و كان الله سبحانه و تعالى ذكر فى كتابه العزيز انه تعالى استوى على العرش على طريق التمدح و الثناء على نفسه اذ كان العرش اعظم  الجسام فجعل لنبيّه عليه السلام من هذا الاستواء نسبة على طريق التمدح و الثناء به عليه حيث كان اعلى مقام ينتهى اليه من اسرى به من الرسل عليهم الصلاة والسلام و ذالك يدل على انه اسرى به صلى الله تعالى عليه وسلّم بجسمه و لو كان الاسراء به روياء لما كان الاسراء ولا الوصول الى هذا المقام تمدحا و لا وقع من الاعراب انكار على ذالك
The Holy Quran was the beautiful character of Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) and the Unique characteristics of the Divine Names of Allah was found in him. In the Holy Quran, Allah announces through the praise of His Attributive Qualities of His appearance on the Sacred Arsh. Similarly, Allah The Supreme, blessed His Beloved (SallAllahu Alayhi wa Sallam) with the reflection of His Divine Appearance of the sacred Arsh and Praised him. The Arsh is that high station where the Isra of Rasools end. This proves that the Isra of Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) was physical because if it was a dream then Almighty Allah would have not praised his appearance on the Sacred Arsh. Only the unpleasant reject this reality. [Futuhaat al-Makkiyya, Vol. 3, Page 61]

22. Imam Allama Arif Billah Abdul Wahhab Sha'rani (Alayhir Rahmah), in his Al-Yuwaqeet wal Jawahir, quotes from Shaykh al-Akbar (Alayhir Rahmah) that:

انما قال صلى الله عليه و سلّم على سبيل التمدح حتى ظهرت لمستوى اشاره لما قلنا من ان منتهى السير بالقدم المحسوس العرش
Verily, he (Shaykh al-Akbar) said that the statement of praises of the exalted Habeeb (SallAllahu Alayhi wa Sallam) "And until that time when I was elevated to the Divine Levels" reflects to the fact that the termination of the physical feet's journey was at the Sacred Arsh. [Al-Yuwaqeet wal Jawahir, Vol. 2, Page 370]

23. Shaykh al-Muhaqqiq Shah Abdul Haq Muhaddith Dehlawi (Alayhir Rahmah) states in his Madaarij an-Nubuwwah:

فرمود صلى الله تعالى عليه و على آله و بارك وسلم بس كسترانيده شد برائى من رفرف سبز كه غالب بود نور او بر نور آفتاب بس درخشيد بآن نور بصر من و نهاده شدم من بران رفرف و برداشته شدم تا برسيدم بعرش
Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) said, "Then a green Rafraf (Divine Carrier) was laid for me. Its light was even greater than that of the sun. Its brilliance brightened my vision. I was seated on it and taken into the Heavens until I reached the Arsh of Allah. [Madaarij an-Nubuwwah, Vol. 1, Page 169]

24. He further states:

آورده اند كه جون رسيد ان حضرت صلى الله تعالى عليه و على آله و بارك و سلم بعرش دست زدعرش بدامان اجلال وى
It is narrated that when Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) reached the Arsh, it respectfully touched his Sacred Garb. [Madaarij an-Nubuwwah, Vol. 1, Page 170]

25. He states in Ash'at al-Lam'aat Sharha Mishkaat that:

جز حضرت بيغمبر ما صلى الله تعالى عليه و على آله و بارك وسلم بالا تر ازان هيج كس نه رفته و ان حضرت بجائى رفت كه آنجا جانيست
No one else besides the Beloved Habeeb (SallAllahu Alayhi wa Sallam) reached this Height in the Heavens. This was a timeless and space less transcendental region.

برداشت از طبيعت امكان قدم كه آن
اسرى بعبده است من المسجد الحرام

Me'raj surpassed the limits of human nature
As Allah's special servant was taken from Masjid al-Haraam.

تا عرصه وجوب كه اقصاى عالم است
كانجانه جاست نى جهت و نى نشان نه نام

He reached the Divine Arcane Zone that cannot be explained.
This zone has no place, description, name or direction. [Ash'at al-Lam'aat, Vol. 4, Page 442]

26. Also Shaykh al-Muhaqqiq (Alayhir Rahmah) states in the same book, in the third section, under "Divine Vision of Allah", while discussing the Hadith Shareef  قد راى ربه مرّتين  that:

بتحقيق ديد آنحضرت صلى الله تعالى عليه و آله و بارك و سلّم بروردكار خود را جلّ و علا دو بار يكى نزديك سدرة المنتهى بود ، دوم جون بالاى عرش بر آمد
Indeed, Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) saw his Sublime Creator twice. First at Sidrat al-Muntaha and then at the Arsh. [Ash'at al-Lam'aat, Vol. 4, Page 442-449]

27. It is recorded in the fourth volume, letter number 283, in the Maktubaat of Hadrat Mujaddid Alf Thaani Shaykh Ahmad Sirhindi (Alayhir Rahmah) that:

آن سرور عليه الصلوة و السلام دران شب از دائرهء مكان و زمان نبرون جست و ازتنكى امكان بر آمده ازل و ابد را آن واحد يافت و بدايت و نهايت را در يك نقطه متحده ديد
On the night of Me'raj, Sayyiduna Rasoolullah (SallAllahu Alayhi wa Sallam) did not leave the boundaries of time and space and surpassed the restrictions of human nature. He saw the Secrets from Eternity till Eternity combined in a dot of Unity. [Maktubat Hadrat Mujaddid Alf Thaani, Vol. 4, Page 366]

28. He further states in the letter number 272 that:

محمدصلى الله تعالى عليه و آله و بارك و سلّم كه محبوب ربّ العالمين ست و بهترين  موجودات اوّلين و آخرين بدولت معراج بدنى مشرّف شد و از عرش و كرسى در كزشت و از مكان و زمان بالا رفت
Sayyiduna Muhammad (SallAllahu Alayhi wa Sallam) is the most Beloved of Allah and the most unique in creation. He was the only creation to be blessed with physical Me'raj. He traveled further than the Arsh, Kursi and limitations of time and space. [Maktubat Hadrat Mujaddid Alf Thaani, Vol. 4, Page 348]

CONCLUSION

A perfect Man is not he who circles the Arsh and whatever it encompasses, namely, the skies, Jannah and Jahannam. But, a perfect Man is he, whose vision surpasses all these dimensions and sees and appreciates the Glory of the Creator, of all these dimensions. [Imam Abdul Wahhab Sha'raani Alayhir Rahmah]

Sayyid al-Alameen (SallAllahu Alayhi wa Sallam) was blessed with exclusive gifts and secrets and passed all the heights without any hindrance. Without doubt, this goes to say that the Master (SallAllahu Alayhi wa Sallam) traveled the secret and timeless regions alone to the Divine Presence and met and saw Allah. [Al-Kawakib ad-Durriya, Page 44-46]

— — —
Extracted from:
Munabbih al-Munyah bi Wusool al-Habib ila al-Arshi wa ar-Ru'yah
by AlaHadrat Imam Ahmad Rida al-Qadiri (Alayhir Rahmah)
Translated by: Shaykh Abd al-Hadi al-Qadiri