Mohammed journey to Aqsa
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Salaam forum
Here is an artical wich says that Masjid Aqsa was detroyed bye titus and was rebuilt by umer and then telling us in the same story that the prophet visited masjid Aqsa at the night of jurny now the big quistin is was this journy a phisical one while they say he tied his celestial steed (al Buraq) during his miraculous Nocturnal Journey.
comments please
Masjid Al-Aqsa A Historical Perspective
Dr. Daud A. AbdullahThe author is a researcher at the Palestinian Return Centre (London), and editor of its Return Review. He was awarded his doctorate by the University of Khartoum for a thesis entitled; "Imperialist Competition and Conflict in The Blue Nile Valley, 1885-1941." He previously lectured in history at the University of Maiduguri, Nigeria and taught Islamic Studies at Manarat Islamic School, Jeddah, Saudi Arabia. He has published several articles on Islamic and Palestinian affairs. Among his publications is The Key to Medinah (Jeddah1995, Abul Qasim Publications).
Masjid Al-Aqsa is Islam's second oldest place of worship. It is the name often used to refer to the entire area within the four walls of the Holy Sanctuary which extends for about 500 metres long and has a width of 300 metres. This area contains a number of domes, schools, rostrums and other religious monuments. It was initially built by Prophet Ibrahim, peace be upon him, forty years after he built the Ka'ba in Makkah . Situated as it is in the center of Palestine, Al-Quds (Jerusalem) with Masjid Al-Aqsa's history has always been shaped and influenced by Muslim, Christian, and Jewish interests in the city. Hence, while the Medieval Crusaders claimed that it was built on the ruins of the New Church of Mary, modern Zionists similarly profess that Masjid Al-Aqsa was erected on the site where Prophet Ibrahim, peace be upon him, tried to sacrifice Ishaq (Isaac) and also the ruins of the Temple built by Prophet Sulayman, peace be upon him.
To understand the roots of the current problem it is necessary to identify and briefly review some of the most important landmarks in the history of this region. Due to persistent famine and harsh living conditions in the Arabian peninsula, several Arab tribes migrated north to Bilad al Sham (presently known as Syria, Palestine, Jordan and Lebanon) about 3,000 years BC. Foremost among these tribes were the Phoenicians who settled on the Mediterranean Sea coast and the Yabusiyun who inhabited Jerusalem. Others included the Canaanites who came about 500 years later and settled on the West Bank of the Jordan River. Thereafter, this land was often referred to as the Land of Canaan. Still a few hundred years before the birth of Christ, another tribe, the Filistines, migrated from the island of Crete and settled in Yaffa and Gaza. They freely mixed and intermarried with the Canaanites and remained in that area which became known as Filistine (Palestine) .
Prophet Ibrahim, peace be upon him, the great patriarch of the three monotheistic faiths, lived during this period of migration and demographic upheaval. Born in the city of Ur (in what is now Iraq) he migrated first to Haran (presently situated in south- eastern Turkey) and then to northern Syria. From there he later moved to the Land of Canaan, about 1900 BC . He settled at Shakeem near Nablus before moving on to Ramallah, Al-Quds, Hebron, and Bir al Sab'u where he stayed for some time before going to Egypt, the Hijaz (to build the Ka'ba) and then returning once again to the Land of Canaan. Upon his return, he received revelation that Allah would make this land the inheritance of his off-spring. To show his gratitude, Ibrahim, peace be upon him, built Masjid Al-Aqsa as a place of worship. Both classical historians Ibn Kathir and Ibn Taymiyya record in their histories that this sanctuary was first built by Ibrahim, peace be upon him, and then developed and embellished by Prophet Sulayman, peace be upon him.
The Jewish invasion
Palestine which was now predominantly inhabited by the Filistines, Yabusiyun and other Canaanite tribes was invaded toward the end of the Bronze Age (2000-1550 BC). The attack came from the Jews who had been led out of Egypt by the Prophet Musa (Moses), peace be upon him. The latter died before entering the holy land and their leadership was assumed by a certain Yush'a ibn Nun. He led them across the Jordan River and occupied Jericho about 1190 BC. From there they tried without success to capture Al-Quds. Despite many years of fighting the Jews were never successful in conquering all of Palestine . Under Prophet Dawud (David), peace be upon him, however, they managed to conquer Al-Quds around 995 BC. Thus began what was subsequently known as the Golden Age of Jewish history. The combined rule of Dawud, and his successor, Sulayman, peace be upon them, lasted for eighty years (1003-923 BC) . The latter forty years over which Sulayman, peace be upon him presided was characterized by economic organization and prosperity marked by elaborate architecture and construction. He established trading relations with the Arabs as far away as the southern part of the Arabian peninsula (Yemen).
During his rule, Sulayman, peace be upon him restored the house of worship known as the Temple in Al-Quds. Jewish sources have described in great detail both the contents and splendor of this Temple. This, from an Islamic point of view, was consistent with the prayer which he Sulayman, peace be upon him made "O my Lord forgive me and grant me a Kingdom which will not be granted to any other after me; verily You are the Grantor of Bounties."
Except for the brief period of Dawud, peace be upon him and Sulayman, peace be upon him, there was never an ancient Jewish state in the history of this region. After the latter's death a succession dispute led to the division of the Kingdom into two mutually hostile states, Israel and Judea. The northern state Israel took Shakeem as its capital while the more southern of the two, Judea, took Al-Quds as its capital. In 721 BC Israel was razed to the ground by the Ashurite King, Sirjun. In 608 BC the Pharaoh of Egypt attacked Judea and occupied it before subduing Israel. The new King of Babylon, Bakhtanasar (Nebuchadnezzar), was greatly disturbed by this development and thus decided to dislodge the Egyptians by capturing the two states. This was a major turning point in Jewish history for it marked not only the beginning of their captivity in Babylon but also the destruction of the Temple in 587 BC .
Persia's subsequent defeat of Babylon naturally led to their preeminence over Palestine. By 538 BC the Persians had allowed the Jews to return as a people but without a state. Some of them resettled in Al-Quds and rebuilt the Temple. It remained in existence under Alexander the Great (320 BC) and the Romans after they had captured Al-Quds around 63 BC. Meanwhile, several other prophets including John the Baptist, Zakariya, and Jesus, peace be upon them, were sent to the Children of Israel. The Roman Emperor Titus however destroyed Al-Quds in 70 AD and with it the Temple. This latter destruction was seen by many scholars as the fulfillment of a prophecy as portrayed in the Bible Jesus left the Temple and was walking away when his disciples came up to him to call his attention to its buildings. 'Do you see all these things?' he asked. 'I tell you the truth, not one stone here will be left on another; every one will be thrown down.' This was the second destruction of the Temple, the first being that carried out by Bakhtanasar. On the face of it, the event was seen as a form ofdivine retribution for their beheading of John the Baptist and Zakariya and their unswerving determination to kill I'sa (Jesus), peace be upon them.
Although Titus did sack Al-Quds and demolish the Temple he did leave the ruins in their place. In 135 CE, however, his successor Hadrian flattened the city and removed all physical traces of the Temple, installing in its place a pagan temple called 'Jupiter' after the Roman god . The latter was in turn subsequently destroyed by Emperor Constantine. From that time onward, the site of the Temple remained empty for the rest of the Roman Christian era until the Islamic conquest led by Umar ibn al Khattab in 636 CE. It is significant to note that when this occurred the Jews had absolutely no presence in Al-Quds, for the Christian Patriarch of the city, Sophrinus, had actually stipulated that he would only hand over the keys to the city on condition that the Jews were not allowed to return.
The Islamic era
Although there are several varying historical accounts concerning the date of Umar's entry into Al-Quds, they are, nevertheless, unanimous on the fact that he did so peacefully after its population had surrendered to the Muslims following the Battle of Yarmuk in 636 CE. Ibn Taymiyya records that Umar R entered the sanctuary through the same gate which Prophet Muhammad peace be upon him used during his Nocturnal Journey and he offered prayers on the Noble Stone from which the Prophet peace be upon him had ascended. While in Al-Quds, Umar built a mosque in front of the Stone facing the Qibla (direction of prayer in Makkah). Since then, Masjid al Aqsa is also referred to the structure constructed by Umar on the derelict site as well as the whole Noble Sanctuary. Except for the 90 years in which it was occupied by the European Crusaders (1099 -1186), Al-Quds and Masjid Al-Aqsa remained continuously under Muslim control until it was occupied by the British in 1917.
That Masjid Al-Aqsa occupies a unique and cherished position in the psyche and culture of Muslims is unquestionable. This is well substantiated in Quranic texts, prophetic traditions and canons of Islamic history. In referring to it the Qur'an declares
Glory to (God) Who did take His servant for a Journey by night. From the Sacred Mosque (in Makkah) to the Furthest Mosque (Masjid Al-Aqsa). Whose precincts We did Bless- in order that We Might show him some Of Our Signs for He Is the One Who Hearth and Seeth (all things). (17, 1)
Accordingly, the early Muslims used to pray toward Masjid Al-Aqsa while they were in Makkah and for about 16 months after their arrival in Medina. Then they were ordered to pray in the direction of the Ka'ba in Makkah. Prophet Muhammad peace be upon him had himself informed the Muslims that 'Do not specifically undertake a journey except to three mosques; the Holy Mosque, my Mosque (in Medina) and Masjid Al-Aqsa .
The Zionist threat
Long before their capture of Al-Quds in 1967, Zionist intentions toward Masjid Al-Aqsa had been well documented. Having extracted the national home declaration from the British government the previous year, Chaim Weizmann, President of the English Zionist Federation wrote to Foreign Secretary Balfour in 1918 urging 'the handing over' of the Wailing Wall to the Jews. Using the same argument which succeeded in bringing forth the declaration, Weizmann argued that the Wailing Wall would rally the Jews in Russia America and elsewhere under the banner of 'Jewish Palestine under British auspices .' Realizing the obvious difficulties entailed in the demand, Balfour ordered his interlocutor to approach the Muslim authorities in Al-Quds with utmost tact because not only did the Wall constitute the western enclosure of the Noble Sanctuary but it was also the site where Prophet Muhammad peace be upon him tied his celestial steed (al Buraq) during his miraculous Nocturnal Journey. Indeed, after its liberation from the Crusaders, Salahuddin al Ayubi's son, al Afdal, dedicated this area as a religious foundation trust (waqf) in perpetuity. As a mark of religious tolerance, successive Islamic governments allowed pious Jews to stand on a pavement in front of the Wall in order to wail and meditate. They believed it was part of the last Temple.
With the advent of Zionism, attempts were made to claim more than the customary access to prayer. This gave rise to Muslim fears that the real objective was to take possession of the Sanctuary and built a Temple in it's place. Tensions were, indeed, exacerbated when Weizmann sent an Arabic-speaking Jew to the Mufti of Al-Quds offering to 'buy' the site . In August 1929 violent Arab-Jewish clashes erupted outside the Wall when thousands of Jews gathered there for special prayers. An international commission of inquiry set up after the disturbances confirmed the Islamic position but when the Israelis seized the Wall in 1967 they obliterated the waqf and dispersed its beneficiaries in total disregard of Islamic and international law. Former Prime Minister David Ben Gurion rightly summed up the Zionist attitude when he declared 'There is no value to Palestine without Al-Quds and no meaning to Al-Quds without the Temple.'
With at least 20 different organizations committed to the destruction of Masjid Al Aqsa and the rebuilding of the Temple on its site, Zionist aggression against the Sanctuary has never ceased since 1967. Since the beginning of the occupation, they have made numerous excavations underneath the Masjid Al-Aqsa and the Dome of the Rock in the guise of archeological studies but are covertly weakening the structures. This threat to Islam's third Holy Sanctuary will continue for as long as Al-Quds itself remains captive to Zionist occupation. The growing influence of Israel's religious extremists must in the present circumstances, therefore, be a cause for international concern. Surely, there can be neither peace nor stability in this region unless and until the Palestinian and Islamic rights to Al-Quds are restored.
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Salam Aleikum,
Many myths surround the Masjid in Jerusalem. And many myths have been created around the Porphet.
Here are some references of some non-Muslim sources on Jerusalem and comments made by Dr.Ayman
John bar Penkaye
Relatively speaking, John spoke favorably of the Arabs (around 687CE). He conveyed that no attempts were made by the Arabs at forced conversion. He said that they only required each person to pay a tribute allowing him to remain in whatever faith he wished. He spoke highly of Mu'awiya and wrote "Justice flourished in his time and there was great peace in the regions under his control; he allowed everyone to live as they wanted." He also spoke of the prosperity and unprecedented economic boom under his rule. His only criticism of the Arabs was the lack of persecution of people who are not Roman Christians "There was no distinction between pagan and Christian," he complained, "the faithful was not known from a Jew."
So here the picture that we get is one where the Ummayadds seem to be a kind of secular regime that lets everyone live and believe freely as they wished as long as they paid taxes. This attitude was unheard of under Roman Christian rule where even Christians themselves who slightly deviated from the Roman Christian Church's dogma faced brutal persecution.
Interestingly, John inadvertently gave us a crucial clue about what caused corruptions to appear so quickly and a strong motive for why those corruptions rapidly and firmly took hold. Naturally, due to the practice of levying a tax on non-Muslims, many people must have converted not out of conviction but only to save money. Obviously, the majority of converts only converted superficially but largely remained loyal to their forefathers' doctrine. Thus, pagans, Jews, Christians, and Zoroastrians who converted simply imported their practices and beliefs and assimilated them into their new religion. This allowed them to participate in the economic boom without giving up their forefathers' traditions.
Anastasius of Sinai
Anastasius (died 700CE) is a fervent Christian apologetic and his writings merely focused on attacking other religions. He writes angrily of some Saracens, "who had expressed their disbelief and blasphemed the holy place, its icons and its crosses". He mocks them, saying that "no such miracles had occurred in any other religion, or in any synagogue of the Jews or Arabs."
What is interesting here is that Anastasius talks about Saracens as BOTH Jews and Arabs and describes them in the same terms. So once again we get the impression of a very close alliance that goes well into the Ummayyad dynasty. This is completely contrary to the traditional Sunni accounts, which claim that the prophet severed his ties with the Jews and persecuted them long before the Ummayyads. This confirms that Hadiths talking about Muslims killing and persecuting Jews were invented in a later period after the relationship went sour.
Anastasius talks about the enslavement of Christian prisoner of wars from islands such Cyprus. He indicates that the masters of the Christians performing forced labor in Sinai were Jews and the slaves were refused permission by their Jewish master to attend mass in honor of the Virgin Mary. So here we have the Jews taking slaves from the wars fought by the Saracens. So once again, we see that Jews played major roles in those wars and benefited from them as victors do. The enslavement of prisoners of war is a Jewish and pagan practice that was adopted by the Saracens. Therefore, naturally there was a strong motive for fabricating Hadiths justifying such practices by claiming that the prophet did the same.
Jacob of Edessa
Jacob of Edessa (died 708CE) mainly wrote about how a Roman Christian can cope with the new reality of Christians being rapidly reduced to a religious minority. In doing so, he described in passing some of the practices of the Muhajirin and the Jews. Jacob was in favor of leniency. For example, he said that priests may give the blessing of the saints to the Muhajirin or the pagans. He said that they may also teach the children of Muhajirin, Harranians, and Jews.
What is interesting to note here is that Jacob refers to three entities, Muhajirin (Muslims), pagans, and Jews. What is surprising is that according to Jacob, Arab paganism continued to exist as late as the beginning of the eighth century. This is in line with the Ummayyad policy of secular tolerance towards other beliefs as long as they paid taxes as other contemporaneous eye witnesses reported in their manuscripts as we saw earlier.
In another passage, Jacob writes to priests on how to deal with Christians who convert to Muslims or pagans.
We should not rebaptise a Christian who becomes a Muhagir or pagan (mhaggar aw mahnep) then returns, but the prayer of penitents is to be said over him by the bishop and a period of penance enjoined upon him.
This again shows that Arab paganism was still practiced at the time of Jacob. In another passage, Jacob's account confirms that Christians converted on their own, without being forced to do so
"Many people who were members of the church will deny the true faith of the Christians, along with the holy cross and the awesome Mysteries, without being subjected to any compulsion, lashings or blows."
This confirms the earlier Ummayyad policy described earlier by John bar Penkaye.
Here is a very interesting quote from Jacob's manuscripts that has significant implications on the traditional Sunni accounts
"All we have regarding Haggar (Islam) are the notices that 'Muhammad (Mhmt) went down for trade to the lands of Palestine, Arabia and Syrian Phoenicia,' that 'the kingdom of the Arabians (Arbaye), those whom we call Tayyaye, began when Heraclius, king of the Romans, was in his eleventh year and Khusrau, king of the Persians, was in his thirty-first year' (620-21CE), and that 'the Tayyaye began to carry out raids in the land of Palestine.'"
What is interesting here is that Jacob's dating of the events pushes back the date of the beginning of Arab conquests by at least 12 years. According to the traditional accounts, in the year 620CE Islam was still in its infancy and the prophet still hasn't even emigrated from Makkah. According the traditions, the Muslim kingship over Arabia wasn't even established until 632CE and the raids on the Romans in Palestine didn't begin until afterwards. The discrepancy in the dates between the hearsay-based traditions and the archeological manuscript-based eye witness accounts places serious doubts over the entire traditional history of events.
In a letter John the Stylite, Jacob is answering a question about the direction prayer. It is one of the very few places where non-Muslim writers talk about the Muslim practices
"Your question is vain . . . for it is not to the south that the Jews pray, nor either do the Mhaggraye (the Muslims). The Jews who live in Egypt, and also the Mhaggraye there, as I saw with my own eyes and will now set out for you, prayed to the east, and still do, both peoples?the Jews towards Jerusalem and the Mhaggraye towards the Ka'ba. And those Jews who are to the south of Jerusalem pray to the north; and those in the land of Babel, in Hira and in Basra, pray to the west. And also the Mhaggraye who are there pray to the west, towards the Ka'ba; and those who are to the south of the Ka'ba pray to the north, towards that place. So from all this that has been said, it is clear that it is not to the south that the Jews and Mhaggraye here in the regions of Syria pray, but towards Jerusalem or the Ka'ba, the patriarchal places of their races.
Now this is significant in light of the previous accounts discussed above about the Muslims building some sort of temple on the site of the temple mount in Jerusalem. This correlates with an interesting note by Arculf, the Pilgrim who in the 670s CE wrote the following
'In that famous place where once stood the magnificently constructed Temple, near the eastern wall, the Saracens now frequent a rectangular house of prayer which they have built in a crude manner, constructing it from raised planks and large beams over some remains of ruins. This house can, as it is said, accommodate at least 3000 people."
Another interesting account is by the Rabbi Simon ben Yohai who wrote in 680CE or so
"The second king who arises from Ishmael will be a lover of Israel. He restores their breaches and the breaches of the Temple. He hews Mount Moriah, makes it level and builds a Hishtahawaya (mosque) there on the Temple rock, as it is said "Your nest is set in the rock."
Could this be a reference to this second king building the Dome of the Rock? Is this second king, the second Caliph?
Now when we combine this with the accounts of the Jews also rebuilding a temple on the site of the Temple mount we get the impression that there were TWO structures built on the site of the Temple mount. One was built by the Muslims while the other built by the Jews who were in close allegiance against the Roman Christians. As Sebeos (or the anonymous writer) described, sometimes later, the Muslims took over the Jewish-built Temple and the Jews built another temple elsewhere in Jerusalem. At that point, the TWO structures became "Islamic". Those could very well be the originals of the two present structures of the Dome of the Rock and Al-Masjid Al-Aqsa.
Sophronius, Patriarch of Jerusalem (d. ca. 639)
the godless Saracens entered the holy city of Christ our Lord, Jerusalem, with the permission of God and in punishment for our negligence, which is considerable, and immediately proceeded in haste to the place which is called the Capitol. They took with them men, some by force, others by their own will, in order to clean that place and to build that cursed thing, intended for their prayer and which they call a mosque (midzgitha). (Pratum spirituale, 100-102 )
So these Non-Muslim accounts confirm the Muslim accounts that there was no Al-Aqsa in Jerusalem.
Prophet time - 630s No specific Muslim Temple
638-660s The first Muslim Temple in Jerusalem is established
660s-700 The second Muslim Temple in Jerusalem is established by taking over the Jewish Temple next to itAlso the word Asra cannot refer to a journey to the sky, there are 2 major theories
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The word Asra comes from Sara meaning to travel by night, this also can ONLY refer to a horizontal travel and not one going 'up'.
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Here is Ahmed Ali in his translation of the Quran
"The interpretation of this verse (171) as the Prophet's being carried by night from the sacred mosque at Makkah to Al-Aqsa mosque at Jerusalem, and its assocation wit the Prophet's ascension to heaven, me'raj, starts 2 or 3 hundred years later with the compilations of Hadith and Tafsir. At the time of revelation of this Surah, there was no Al-Aqsa or any other mosque behind the Temple of Solomon, as Baidawi has observed. Historically, the Prophet migrated by night to Madina some 300 miles away from Makkah, and al-aqsa means distant, and mosque means a place where God is adored. Raghib and Muhit point out that the word isra as used here is not derived from sara yasri, to walk or journey by night, but from siratun, meaning God took His devotee to an open and spacious region, as-saru meaning to open out and siratun-nahar the zenith of the day. And it was at Madina where the Prophet's mission spread out to its widest horizon."
The historian Kanan Makiya also says in his novel 'the Templemount' that the story of the me'raaj to Jerusalem was concocted as riots with Jews started as the Jews believed the Muslims had no right to have a building on their holy site. The Jews accussed the Muslims of having no historical background connection with the site, and thus had no legitemate claim to the site. To counter this accussation, people started to make up stories on how the Prophet did go there.
Many stories were concocted after that and contradict each other. Most stories were mixed Jewish stories, as for example the ladder that Jacob suppossedly saw in his dream, where angels climbed up to heaven.
There are also many contradicting stories if something was on the mount or not. It was mostly covered with trash and rubble, most believe the site had no building left. Also to believe the 'niche' of David was still there is complete nonsense as the Temple was completely destroyed by the Babyloniers around 500BC, and was rebuild by the Romans. This rebuild Temple was destroyed during the riots of 70AD, and the Jews were banned from Jerusalem to prevent further uprisings. After that, the Christians used the site as a trashsite to mock the Jews. It is impossible that anything from David still stood there, and it is highly unlikely any structure was build there after the last destruction.
- No temple or structure at the site at the time of the Prophet.
- The word Asra cannot mean ascension to heaven.
- The stories on the me'raaj contradict each other and were only made up in a response to the Jewish accussations of having no right to the location.
Dr.Shabbir's comment on Asra
Surah 17 Al-Asra The Night Journey
This is the 17th Surah of the Quran. Some historians refer to it as Surah Bani Israel. It has 111 verses. ASRA (night journey) is often mixed up with MI'RAJ (Ascension). Since Allah is Omnipresent, the notion of anyone going to meet with Him over the skies does not stand up to reason. "ASRA" signifies night journey and it refers to the beginning of the exalted Messenger's emigration from Makkah to Madinah by night. Verses 2077 and 2652 use the same term for migration of Prophet Moses along with his followers across the sea. Also consider 172.
Masjid Al-Aqsa means, the Remote Mosque and refers to the Remote Mosque in Madinah, the place where Muslims used to establish congregational prayer before the Prophet's arrival to the city. "Masjid" here may also be understood as Madinah being the place of collective submission to Allah's Commands.The famous Masjid Al-Aqsa (the so-called Qiblah Awwal, or the supposed First Holy Sanctuary, also widely known as Haram Sharif) in Jerusalem was, in fact, built in 72 A.H. (691 C.E.) by the Umayyad Ruler, Abdul Malik bin Marwan, about 60 years after the exalted Messenger passed on.
Jerusalem, until the Muslim conquest under the second Caliph of Islam in 637 C.E., had been under the control of the Byzantine Christians for centuries, and there was no person worshiping in a Masjid anywhere in the world but Madinah.Hence, the question of the presence of a Masjid in Jerusalem during the life times of the exalted Prophet should not arise.
Muslims conquered Jerusalem in 637 C.E. during the Rule of the second Caliph of Islam, Hazrat Umar. And when he visited the place, he continued to pray in open grounds, although Pope Severinus gave him the Key to the city and invited him to pray in the Church of Holy Sepulture. But Hazrat Umar feared that Muslims might start converting churches into Masjids, so he politely declined. If a Masjid were present he would have prayed there.
The word 'Mi'raj' (Bodily Ascension of any human being) nowhere occurs in the Quran. Yet, under erroneous traditions it is a popular, though non-Quranic, belief among Muslims that the exalted Messenger was taken up physically unto the heavens to meet with Allah!
The Quran as usual sets the records straight by asserting that the First ever Holy Sanctuary was the Kabah built by Prophets Abraham and Ishmael in Makkah. And, that the Divine Laws are unchangeable under all circumstances. Bodily Ascension is a Biblical, and not a Quranic theme at all.With the Glorious Name of Allah, the Instant and Sustaining Source of all Mercy and Kindness.
171 Glorious is He Who initiated the migration by night of His servant from the Sacred Masjid to the Remote Masjid whose environs We did bless that We might show him of Our Signs (2023). (That the Divine System will begin to prevail from therein). Verily, He is the Hearer, the Seer. -
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Peace,
Please pay attention and read it correctly what it says on top
Dr.Shabbir's comment on Asra
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Here is proof, from Surah 17 itself, that Muhamad did NOT physically rise up to the sky.
I hope all Sunnis can read this carefully1790 And they said "We will not believe to you until you cause a spring of water to burst from the land"
1791 "Or that you have an estate of palm trees and grapes, and you cause gushing rivers to burst through it."
1792 "Or that you make the heaven fall upon us in pieces as you claimed, or that you bring God and the angels before us."
1793 "Or that you have a luxurious mansion, or that you can ascend into the heavens. And we will not believe in your ascension unless you bring for us a record that we can read." Say "Glory be to my Lord. Am I anything other than a human messenger!"The unbelievers and doubters were taking their familiar stand and asking Muhamad for physical miracles. And Muhamad replied that he is only a human messenger. Note the part outlined in red.
The sectarians always brag that they have "khatamu al-Quran" (completed reading it) dozens of times. They will probably pass over these verses dozens of times, but because of the veil that God has placed over their eyes, they will stubbornly insist on the miracles of Muhamad found in the traditional books, and his physical ascension to heaven.
Isn't it ironic that the verses which clearly proof he did NOT go up to heaven are found in Surah 17?
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Here is proof, from Surah 17 itself, that Muhamad did NOT physically rise up to the sky.
I hope all Sunnis can read this carefully1790 And they said "We will not believe to you until you cause a spring of water to burst from the land"
1791 "Or that you have an estate of palm trees and grapes, and you cause gushing rivers to burst through it."
1792 "Or that you make the heaven fall upon us in pieces as you claimed, or that you bring God and the angels before us."
1793 "Or that you have a luxurious mansion, or that you can ascend into the heavens. And we will not believe in your ascension unless you bring for us a record that we can read." Say "Glory be to my Lord. Am I anything other than a human messenger!"The unbelievers and doubters were taking their familiar stand and asking Muhamad for physical miracles. And Muhamad replied that he is only a human messenger. Note the part outlined in red.
The sectarians always brag that they have "khatamu al-Quran" (completed reading it) dozens of times. They will probably pass over these verses dozens of times, but because of the veil that God has placed over their eyes, they will stubbornly insist on the miracles of Muhamad found in the traditional books, and his physical ascension to heaven.
Isn't it ironic that the verses which clearly proof he did NOT go up to heaven are found in Surah 17?
Brilliant work pazuzu,
i have never noticed that ayah before.
night journey http//free-minds.org/forum/index.php?topic=11461.0
God Bless All.