(Tafiyar Dare Mai Ban Mamaki daga Makka zuwa Masallacin Nesa a Urushalima, da Hawan Ta Cikin Sammai) Kwanakin ƙarshe na zamanin Makka a rayuwar Annabi ﷺ an san su da sauye-sauyen al'amura tsakanin matsanancin iyaka biyu: ci gaba a hankali da tsananta zalunci akai-akai. Duk da haka, an ga alamu na haske mai albarka suna bayyana a sararin sama mai nisa, waɗanda daga ƙarshe suka tabbata a cikin tafiyar dare ta Annabi ﷺ zuwa Urushalima, sannan hawansa ta cikin sammai.

(The Miraculous Night Journey from Makkah to the Farthest Mosque in Jerusalem, and the Ascent through the Spheres of Heavens) The last days of the Makkan phase of the Prophet’s life are noted for alternate fortunes ranging between two extremes: gradual success and continual persecution. However, glimpses of propitious lights were looming on the distant horizon, to ultimately materialize in the event of the Prophet’s Night Journey to Jerusalem and then Ascension through the spheres of the heavens.

Dangane da ainihin ranar wannan lamari, har yanzu ana cece-kuce a kai kuma ba a cimma matsaya guda ba. Duk da haka, mafi yawan malaman shari'a suna goyon bayan ranar da ta kasance tsakanin watanni 16 zuwa 12 kafin hijirar zuwa Madina. Ga taƙaitaccen bayanin abubuwan da suka faru a wannan al'amari mai ban mamaki, wanda Ibn Al-Qayyim ya ruwaito: Manzon Allah ﷺ an ɗauke shi da jikinsa daga Masallacin Harami da ke Makka zuwa Masallacin Aqsa da ke Kudus, a kan dabba mai suna Al-Buraq, tare da Jibril, shugaban mala'iku. A can ya sauka, ya ɗaure dabbar a zobe da ke ƙofar masallacin, sannan ya jagoranci annabawa a sallah. Bayan haka, Jibril ya ɗauke shi zuwa sammai a kan wannan dabba. Sa'ad da suka isa sama ta farko, Jibril ya roƙi mala'ikan mai tsaro ya buɗe ƙofar sama. An buɗe ta, sai ya ga Adam, uban ɗan adam. Manzon Allah ﷺ ya gaishe shi, shi kuma ya amsa masa da maraba, kuma ya bayyana imaninsa ga annabcin Muhammad ﷺ. Ya ga rayukan shahidai a hannun damansa, da rayukan waɗanda ba su da rabo a hannun hagunsa.

As for its exact date, it is still controversial and no common consent has been reached. However, the majority of jurists is in favour of a date between 16-12 months prior to migration to Madinah. The following is a epitome of the details of that miraculous event narrated on the authority of Ibn Al-Qayyim. The Messenger of Allâh (Peace be upon him) was carried in body from the Sacred Mosque in Makkah to the Distant Mosque in Jerusalem on a horse called Al-Buraq in the company of Gabriel, the archangel. There he alighted, tethered the horse to a ring in the gate of the Mosque and led the Prophets in prayer. After that Gabriel took him to the heavens on the same horse. When they reached the first heaven Gabriel asked the guardian angel to open the door of heaven. It was opened and he saw Adam, the progenitor of mankind. The Prophet (Peace be upon him) saluted him and the other welcomed him and expressed his faith in Muhammad’s Prophethood. He saw the souls of martyrs on his right and those of the wretched on his left.

Sai Jibrilu ya hau tare da Annabi zuwa sama ta biyu, ya nemi a buɗe ƙofar, a can kuwa ya ga ya kuma gaishe Yahaya, ɗan Zakariyya (Yahya bin Zakariya), da Yesu, ɗan Maryama. Suka amsa gaisuwar, suka karɓe shi, suka bayyana imaninsu da annabcinsa. Sai suka isa sama ta uku, inda suka ga Yusufu (Yusuf) suka gaishe shi. Shi kuma ya karɓi Annabi, ya bayyana imani da annabcinsa. Annabi, tare da Jibrilu, sai ya isa sama ta huɗu, inda ya haɗu da Annabi (Idris) ya gaishe shi. Annabi Enoch ya amsa gaisuwar, ya bayyana imani da annabcinsa. Sai aka ɗauke shi zuwa sama ta biyar, inda ya haɗu da Annabi Haruna (Harun) ya gaishe shi. Shi kuma ya amsa gaisuwar, ya bayyana imani da annabcinsa. A sama ta shida ya haɗu da Musa (Musa) ya gaishe shi. Shi kuma ya amsa gaisuwar, ya bayyana imani da annabcinsa. Muhammad ﷺ yayin da zai tashi, ya ga Musa ya fara kuka. Ya tambaya dalilin hakan. Musa ya amsa cewa yana kuka ne saboda ya ga wani mutum da aka aiko bayansa a matsayin Manzo (Muhammad ﷺ) wanda ya iya jagorantar mutane da yawa daga cikin al'ummarsa zuwa Aljanna fiye da yadda shi kansa ya yi. Sai Annabi Muhammad ﷺ ya isa sama ta bakwai, ya haɗu da Ibrahim (Ibrahim) ﷺ ya gaishe shi. Shi kuma ya amsa gaisuwar, ya bayyana imani da annabcinsa. Sai aka ɗauke shi zuwa Sidrat-al-Muntaha (bishiyar lot mafi nisa), aka nuna masa Al-Bait-al-Ma‘mûr [(gidan da ake yawan zuwa) wanda yake kama da Ka‘bah (Gidan Tsarki) da mala'iku dubu saba'in ke kewaye da shi kullum, ta yadda mala'ikun da suka taɓa kewaye shi ba za su sake samun damar su ba sai ranar Tashin Alƙiyama]. Sai aka gabatar da shi a gaban Ubangiji, ya kuma ji daɗin ganin Ɗaukakar Allah da bayyanarsa daga kusa kamar yadda zai yiwu. A can Ubangiji ya yi wahayi ga bawansa abin da ya yi wahayi, kuma ya wajabta masa sallolin yau da kullum hamsin. Bayan dawowarsa, ya gaya wa Musa cewa an umarci al'ummarsa su yi salla sau hamsin a rana. Musa ya ce wa Annabi ﷺ: "Al'ummarka ba za su iya yin salloli masu yawa haka ba. Ka koma wurin Ubangijinka ka nemi a rage yawansu." Annabi ﷺ ya juya ga Gabriel kamar yana neman shawararsa. Gabriel ya gyada kai, "Eh, idan kana so," sai ya hau tare da shi zuwa Gaban Allah. Allah Mai Iko Duka, Tsarki ya tabbata a gare Shi, ya rage salloli goma. Sai ya sauko ya kai wa Musa labari, shi kuma ya sake roƙonsa ya nemi ƙarin raguwa. Muhammad ﷺ ya sake roƙon Ubangijinsa ya rage yawansu kuma. Ya sake komawa Gaban Allah sau da sau bisa shawarar Musa don a rage yawan salloli, har aka rage su zuwa biyar kawai. Musa ya sake tambayarsa ya roƙi ƙarin raguwa, amma ya ce: "Yanzu ina jin kunya in ci gaba da roƙon Ubangijina a kan raguwa. Na karɓa, kuma na miƙa wuya ga nufinSa." Lokacin da Muhammad ﷺ ya ci gaba, sai aka ji wani mai kira yana cewa: "Na sanya Dokata, kuma na sauƙaƙa nauyin bayina."

Gabriel then ascended with the Prophet to the second heaven, asked for opening the gate and there he saw and saluted John, son of Zachariya (Yahya bin Zakariya) and Jesus, son of Mary. They returned the salutation, welcomed him and expressed their faith in his Prophethood. Then they reached the third heaven where they saw Joseph (Yusuf) and saluted him. The latter welcomed the Prophet and expressed faith in his Prophethood. The Prophet, in the company of Gabriel, then reached the fourth heaven where he met the Prophet (Idris) and saluted him. Prophet Enoch returned the salutation and expressed faith in his Prophethood. Then he was carried to the fifth heaven where he met the Prophet Aaron (Harun) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. In the sixth heaven he met Moses (Musa) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. Muhammad (Peace be upon him) on leaving, saw that Moses began to weep. He asked about the reason. Moses answered that he was weeping because he witnessed a man sent after him as a Messenger (Muhammad) who was able to lead more of his people to the Paradise than he himself did. Then Prophet Muhammad (Peace be upon him) reached the seventh heaven and met Abraham (Ibrahim) (Peace be upon him) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. Then he was carried to Sidrat-al-Muntaha (the remotest lote tree) and was shown Al-Bait-al-Ma‘mûr [(the much frequented house) which is like the Ka‘bah (Sacred House) encompassed daily by seventy thousand angels, so that the angels who once encompassed it would not have their turn again till the Resurrection]. He was then presented to the Divine Presence and experienced the thrill of witnessing the Divine Glory and Manifestation at the closest possible propinquity. There the Lord revealed unto His servant that which He revealed, and ordained fifty daily prayers for him. On his return, he spoke to Moses that his followers had been enjoined to pray fifty times a day. Moses addressing the Prophet (Peace be upon him) said: “Your followers cannot perform so many prayers. Go back to your Lord and ask for a remission in number.” The Prophet (Peace be upon him) turned to Gabriel as if holding counsel with him. Gabriel nodded, “Yes, if you desire,” and ascended with him to the Presence of Allâh. The All-Mighty Allâh, Glory is to Him, made a reduction of ten prayers. He then descended and reported that to Moses, who again urged him to request for a further reduction. Muhammad (Peace be upon him) once more begged his Lord to reduce the number still further. He went again and again in the Presence of Allâh at the suggestion of Moses for reduction in the number of prayers till these were reduced to five only. Moses again asked him to implore for more reduction, but he said: “I feel ashamed now of repeatedly asking my Lord for reduction. I accept and resign to His Will.” When Muhammad(Peace be upon him) went farther, a Caller was heard saying: “I have imposed My Ordinance and alleviated the burden of My servants.”.

Akwai duk da haka wani bambanci dangane da batun ko Annabi ﷺ ya ga Allah da idanunsa na zahiri ko a'a. Wasu malaman tafsiri sun ce ganin Allah da idanu tsirara ba a tabbatar da shi ba. Ibn 'Abbas kuwa, a nasa bangaren, ya ce kalmar Ru'ya kamar yadda ake amfani da ita a cikin Alkur'ani mai girma tana nufin kallo ta hanyar ido.

There is however some difference as regards the issue whether the Prophet saw Allâh with his physical eye or not. Some interpreters say that seeing Allâh with his naked eyes was not confirmed. Ibn ‘Abbas, on the other hand, says that the word Ru’ya as used in the Noble Qur’ân signifies the observation with the help of the eye.

A cikin Suratun An-Najm (Babi na — Tauraro) mun karanta:

In Sûrah An–Najm (Chapter —The Star) we read:

"Sa'an nan ya matso kusa, ya kuma ƙara kusantowa." [53:8] A nan (shi) yana nufin Mala'ika Jibrilu, kuma wannan mahallin ya bambanta gaba ɗaya da wanda yake a cikin hadisin Annabi game da Isra'i da Mi'iraj, inda "matsowar" take nufin matsowar Ubangiji, Tsarki ya tabbata a gare Shi. Akwai wasu abubuwan ban mamaki masu nuna alama da suka faru a cikin "Tafiyar Dare" ta Annabi, waɗanda za mu iya ambata daga cikinsu:

• “Then he approached and came closer.” [53:8] Here (he) refers to archangel Gabriel, and this context is completely different from that in the Prophetic tradition of Isra’ and Mi‘raj, where ‘the approach’ relates to that of the Lord, Glory is to Him. Some significant suggestive incidents featured the ‘Night Journey’ of the Prophet, of which we could mention:

1. An shakewa ƙirjin Annabi ﷺ daga Gabriel, aka fitar da zuciyarsa aka wanke ta da ruwan Zamzam — maɓuɓɓugar ruwa mai tsarki a Makka.

1. The Prophet’s breast was cleft by Gabriel, his heart extracted and washed with the water of Zamzam —a sacred spring in Makkah.

2. A cikin wannan labarin, an kawo masa kwanoni biyu na zinariya. A cikin ɗaya akwai madara, ɗayan kuma cike take da giya. An ce masa ya zaɓi ɗaya daga cikinsu, sai ya zaɓi kwano mai madara ya sha. Sai (mala'ikan) ya ce: "An shiryar da kai akan Al-Fitrah, ko kuma ka samu Al-Fitrah. Da ka zaɓi giya, da al'ummarka sun ɓace." [Wannan misali ne na cewa an kawo wa Annabi ﷺ nagarta da mugunta a siffar madara da giya, sai ya zaɓi nagarta bisa ɗabi'a. Yana da wahala a fassara kalmar Larabci 'Fitrah' zuwa Turanci. Tana nufin asalin halitta ko yanayin da yaro ke zuwa da shi duniya, sabanin halayen da mutum ke samu a rayuwarsa; haka kuma tana nufin ɗabi'ar ruhaniya da ke cikin mutum a yanayinsa na asali wanda ba a ɓata ba.]

2. In the same context, there were brought to him two gold vessels. There was milk in one, while the other was full of wine. He was asked to choose either of them, so he selected the vessel containing milk and drank it. He (the angel) said: “You have been guided on Al-Fitrah or you have attained Al-Fitrah. Had you selected wine, your nation would have been misled.” [It is a symbolic way of saying that good and evil in the form of milk and wine were brought before the Prophet and he instinctively made a choice for the good. It is very difficult to render the Arabic term ‘Fitrah’ into English. It denotes the original constitution or disposition, with which a child comes into this world, as contrasted with qualities or inclinations acquired during life; besides it refers to the spiritual inclination inherent in man in his unspoilt state].

3. Annabi ﷺ ya bada labari cewa ya ga koguna biyu bayyanannu — kogin Nilu da kogin Furat — da kuma biyu boyayyu. Da alama koguna biyun bayyanannu, kogin Nilu da kogin Furat, suna kwatanta alama yankin da a cikin kwaruruwansa masu albarka saƙon Muhammadu ﷺ zai zauna, kuma mutanen da ke can za su kasance koyaushe masu ɗaukar Musulunci a matsayin masu bi, wanda za a mika daga tsara zuwa tsara. Ba za su taɓa nuna cewa suna fitowa daga Aljanna ba.

3. The Prophet (Peace be upon him) told that he saw two manifest rivers, — the Nile and the Euphrates — and two hidden ones. It appears that the two manifest rivers, the Nile and the Euphrates, symbolically describe the area in whose fertile valleys, Muhammad’s Message will settle, and the people whereof will always remain the adherent bearers of Islam that will be passed on from generation to another. They can by no means suggest that they well up from the Garden.

Mafi kyau kuma mafi takaice bayanin dalilin wannan "Tafiya" shi ne abin da aka faɗa cikin Kalmomin Allah:

The most eloquent and most concise justification of this ‘Journey’ is expressed in Allâh’s Words:

• "... domin Mu nuna masa (Muhammadu ﷺ) daga cikin Ayoyinmu (hujjoji, alamomi, da sauransu)" [17:1].

• “... in order that We might show him (Muhammad) of Our Ayât (proofs, evidences, signs, etc.)” [17:1].

Hukunce-hukuncen Ubangiji game da Annabawa sun kasance kamar haka:

The Divine rules as regards the Prophets goes as follows:

Haka muka nuna wa Ibrahim mulkin sammai da ƙasa domin ya kasance daga cikin masu yakini.

• “Thus did We show Abraham the kingdom of the heavens and the earth that he be one of those who have Faith with certainty.” [6:75].

Ubangiji ya ce wa Musa:

To Moses, his Lord said:

"Domin Mu nuna maka (wasu daga cikin) Alamomin Mu Mafi Girma." [20:23].

• “That We may show you (some) of Our Greater Signs.” [20:23].

Domin ya kasance daga cikin waɗanda suke da Imani da yakini.

In order that; • “He be of those who have Faith with certainty.”

Annabawa, bayan sun ga Alamomin Allah, za su kafa imaninsu a kan tabbaci mai ƙarfi wanda ba za a iya raba su da shi ba. Lalle ne sun cancanci wannan falalar ta Ubangiji, domin su ne za su ɗauki nauyin da ya yi nauyi ga sauran mutane na yau da kullum, kuma a cikin aikin da aka ɗora musu, za su ɗauki dukan wahalhalu da azabar duniya a matsayin abin da bai cancanci a damu da shi ba.

The Prophets, after seeing Allâh’s Signs, will establish their Faith on solid certainty too immune to be parted with. They are in fact eligible for this Divine privilege because they are the ones who will bear burdens too heavy for other ordinary people to carry, and in the process of their mission, they will regard all worldly ordeals and agonies too small to care about.

Waɗannan gaskiya ne mai sauƙi da ke fitowa daga wannan tafiya mai albarka, kuma take gudana zuwa cikin lambun furanni na tarihin rayuwar Annabi; salati da amincin Allah su tabbata a kansa, Muhammad ﷺ. Labarin "Tafiyar Dare" kamar yadda muke gani a cikin Alkur'ani mai girma an taƙaita shi a ayar farko ta Suratul Isra'i (Sura ta 17 — Tafiyar Dare), sannan an yi saurin canzawa zuwa bayyana munanan ayyuka da laifukan Yahudawa, sai kuma gargaɗi da ke cewa Alkur'ani yana shiryarwa zuwa abin da yake mafi adalci da gaskiya. Wannan tsari ba kwatsam aka yi shi ba. Birnin Ƙudus ne wurin farko na Tafiyar Dare, kuma a nan ne saƙon da aka aika wa Yahudawa yake, wanda a bayyane yake nuna cewa za a cire su daga matsayin shugabancin ɗan Adam saboda laifuffukan da suka aikata, waɗanda ba su ƙara halasta riƙe wannan matsayi ba. Saƙon ya nuna a fili cewa za a dawo da matsayin shugabanci ta hannun Manzon Allah ﷺ, wanda zai riƙe a hannunsa cibiyoyin addinin Ibrahim guda biyu, Masallaci Mai Alfarma a Makka da Masallaci Mafi Nisa a Ƙudus. Lokaci ya yi da za a mayar da ikon ruhaniya daga al'ummar da tarihinta ya cika da cin amana, karya alkawari da zalunci, zuwa wata al'umma da Allah ya albarkace ta da taqawa da biyayya gare Shi, tare da Manzo wanda ke da gatan Wahayin Alkur'ani, wanda yake jagorantar zuwa abin da yake mafi kyau da gaskiya.

There are simple facts that emanate from this blessed Journey, and flow along into the flowery garden of the Prophetic biography; peace and blessings of Allâh be upon its author, Muhammad. The story of ‘the Night Journey’ as we see in the Noble Qur’ân is epitomised in the first verse of the Sûrah Isra’(Chapter 17 — The Jourby Night) then there is a quick shift to uncover the shameful deeds and crimes of the Jews, followed by an admonition saying that the Qur’ân guides to that which is most just and right. This arrangement is not in fact a mere coincidence. Jerusalem was the first scene of the Night Journey, and here lies the message directed to the Jews and which explicitly suggested that they would be discharged of the office of leadership of mankind due to the crimes they had perpetrated and which no longer justified their occupation of that office. The message suggested explicitly that the office of leadership would be reinstituted by the Messenger of Allâh (Peace be upon him) to hold in his hand both headquarters of the Abrahamic Faith, the Holy Sanctuary in Makkah and the Farthest Mosque in Jerusalem. It was high time for the spiritual authority to be transferred from a nation whose history got pregnant with treachery, covenant-breaching and aggression to another nation blessed with piety, and dutifulness to Allâh, with a Messenger who enjoys the privilege of the Qur’ânic Revelation, which leads to that which is best and right.