(Safari ya Usiku ya Ajabu kutoka Makka hadi Msikiti wa Mbali wa Yerusalemu, na Kupaa kupitia Tabaka za Mbingu) Siku za mwisho za kipindi cha Makka cha maisha ya Mtume ﷺ zinajulikana kwa mabadiliko ya bahati, yanayoanzia kati ya mambo mawili yaliyokithiri: mafanikio ya taratibu na mateso ya mara kwa mara. Hata hivyo, dalili za mwanga wenye baraka zilikuwa zikionekana kwenye upeo wa mbali, na hatimaye zikadhihirika katika tukio la Safari ya Usiku ya Mtume ﷺ kwenda Yerusalemu, kisha Kupaa kwake kupitia tabaka za mbingu.

(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.

Kuhusu tarehe yake kamili, bado kuna mjadala na hakuna makubaliano ya jumla yaliyofikiwa. Hata hivyo, wengi wa wanazuoni wa sheria wanaunga mkono tarehe iliyo kati ya miezi 16 na 12 kabla ya Hijra kwenda Madina. Ifuatayo ni muhtasari wa maelezo ya tukio hilo la kimiujiza, lililosimuliwa kwa mamlaka ya Ibn Al-Qayyim. Mjumbe wa Allah ﷺ alisafirishwa kwa mwili wake kutoka Msikiti Mtakatifu wa Makka hadi Msikiti wa Mbali wa Jerusalem, akipanda farasi aliyeitwa Al-Buraq, akiwa pamoja na Gabriel, malaika mkuu. Huko alishuka, akamfunga farasi kwenye pete iliyo kwenye lango la Msikiti, kisha akawaongoza Mitume katika sala. Baada ya hapo Gabriel alimchukua mbinguni kwa farasi yule yule. Walipofika mbingu ya kwanza, Gabriel alimwomba malaika mlinzi wa mbingu afungue mlango wa mbingu. Ulifunguliwa, naye akamwona Adam, baba wa wanadamu. Mtume ﷺ alimsalimu, naye akamkaribisha na kuonyesha imani yake katika Utume wa Muhammad ﷺ. Aliona roho za mashahidi upande wake wa kulia, na zile za waovu upande wake wa kushoto.

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.

Kisha Jibril alipanda pamoja na Mtume hadi mbingu ya pili, akaomba mlango ufunguliwe, na huko akamwona na kumsalimia Yahya mwana wa Zakaria (Yahya bin Zakariya) pamoja na Yesu mwana wa Mariamu. Nao wakaitikia salamu yake, wakamkaribisha, na kueleza imani yao juu ya Utume wake. Kisha wakafika mbingu ya tatu, ambako walimwona Yusuf (Yusuf) na kumsalimia. Yeye akamkaribisha Mtume na kueleza imani juu ya Utume wake. Mtume, akiwa pamoja na Jibril, kisha akafika mbingu ya nne, ambako alikutana na Nabii Idris (Idris) na kumsalimia. Nabii Enoko akaitikia salamu na kueleza imani juu ya Utume wake. Kisha akapelekwa mbingu ya tano, ambako alikutana na Nabii Harun (Harun) na kumsalimia. Naye akaitikia salamu na kueleza imani juu ya Utume wake. Katika mbingu ya sita alikutana na Musa (Musa) na kumsalimia. Naye akaitikia salamu na kueleza imani juu ya Utume wake. Muhammad ﷺ alipoondoka, alimwona Musa akianza kulia. Akauliza sababu. Musa akajibu kwamba analia kwa sababu ameshuhudia mtu aliyetumwa baada yake kuwa Mtume (Muhammad ﷺ) ambaye anaweza kuwaongoza watu wengi zaidi wa umma wake kuingia Peponi kuliko yeye mwenyewe alivyofanya. Kisha Nabii Muhammad ﷺ alifika mbingu ya saba na kukutana na Ibrahim (Ibrahim) na kumsalimia. Naye akaitikia salamu na kueleza imani juu ya Utume wake. Kisha alipelekwa hadi Sidrat-al-Muntaha (mti wa mbali kabisa wa Lote), na akaonyeshwa Al-Bait-al-Ma‘mûr [(nyumba inayozuru sana) ambayo ni kama Al-Ka‘bah (Nyumba Takatifu) inayozungukwa kila siku na malaika sabini elfu, hivyo kwamba malaika waliowahi kuizunguka hawatapata tena zamu yao hadi Siku ya Kiyama]. Kisha aliletwa mbele ya Uwepo wa Mungu na akapata msisimko wa kushuhudia Utukufu na Udhihirisho wa Kimungu karibu kabisa iwezekanavyo. Huko Mola alimfunulia mja wake yale aliyomfunulia, na akamwekea sala hamsini za kila siku. Aliporudi, alizungumza na Musa kwamba wafuasi wake wameamriwa kuswali mara hamsini kwa siku. Musa, akimwambia Mtume ﷺ, alisema: "Wafuasi wako hawawezi kutekeleza swala nyingi hivyo. Rudi kwa Mola wako na uombe kupunguziwa idadi." Mtume ﷺ alimgeukia Gabriel kana kwamba anashauriana naye. Gabriel aliitikia kwa kichwa, "Ndiyo, ukitaka," kisha akapanda naye hadi kwenye Uwepo wa Allah. Allah Mwenye Nguvu Zote, Utukufu ni Wake, alipunguza swala kumi. Kisha akashuka na kumpa Musa habari hiyo, naye akamsisitiza aombe kupunguziwa zaidi. Muhammad ﷺ tena alimwomba Mola wake apunguze idadi zaidi. Alirudi tena na tena mbele ya Allah kwa ushauri wa Musa wa kupunguziwa idadi ya swala, hadi zikapunguzwa hadi tano tu. Musa tena alimtaka aombe kupunguziwa zaidi, lakini yeye alisema: "Sasa ninaona aibu kumwomba Mola wangu kupunguziwa mara kwa mara. Ninakubali na kujisalimisha kwa Mapenzi Yake." Mtume ﷺ alipoendelea mbele, sauti ya Mwitaji ilisikika ikisema: "Nimeweka Amri Yangu na nimepunguza mzigo wa waja Wangu."

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.”.

Hata hivyo, kuna tofauti fulani kuhusu suala la kama Mtume ﷺ alimwona Allah kwa jicho lake la kimwili au la. Baadhi ya wafasiri wanasema kwamba kumwona Allah kwa macho yake matupu hakukuthibitishwa. Ibn ‘Abbas, kwa upande mwingine, anasema kwamba neno Ru’ya linalotumika katika Qur’ani Tukufu linamaanisha kuona kwa msaada wa jicho.

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.

Katika Suratu An-Najm (Sura ya Nyota) tunasoma:

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

• "Kisha akakaribia, akasogea karibu zaidi." [53:8] Hapa (yeye) anamrejelea Malaika Jibril, na muktadha huu ni tofauti kabisa na ule wa Hadith ya Isra na Mi'raj, ambapo 'kukaribia' kunahusu kukaribia kwa Mola wao, Utukufu ni Wake. Kuna matukio kadhaa muhimu yenye ishara yaliyojitokeza katika 'Safari ya Usiku' ya Mtume ﷺ, ambayo tunaweza kutaja baadhi yake:

• “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. Kifua cha Mtume ﷺ kilifunguliwa na Gabriel, moyo wake ukatolewa na kuoshwa kwa maji ya Zamzam — chemchemi takatifu iliyoko 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. Katika muktadha huo huo, walileta mbele yake vyombo viwili vya dhahabu. Katika kimoja kulikuwa na maziwa, na kingine kilikuwa kimejaa divai. Aliambiwa achague mojawapo, basi akachagua chombo kilichokuwa na maziwa na kukinywa. Malaika akasema: "Umeongozwa kwenye Al-Fitrah, au umefikia Al-Fitrah. Lau ungechagua divai, umma wako ungepotoshwa." [Ni namna ya kiishara ya kusema kwamba mema na maovu, katika umbo la maziwa na divai, yaliwekwa mbele ya Nabii ﷺ, naye kwa silika yake akafanya uchaguzi wa mema. Ni vigumu sana kutafsiri neno la Kiarabu 'Fitrah' kwa Kiingereza. Linaashiria katiba au mwelekeo wa asili, ambao mtoto huja nao duniani, tofauti na sifa au mielekeo inayopatikana wakati wa maisha; zaidi ya hayo, linarejelea mwelekeo wa kiroho uliomo ndani ya binadamu katika hali yake isiyoharibiwa.]

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. Mtume (Amani iwe juu yake) alisimulia kwamba aliona mito miwili dhahiri, — Mto Nile na Mto Frati — na mito miwili iliyofichika. Inaonekana kwamba mito miwili dhahiri, Mto Nile na Mto Frati, inaelezea kwa mfano eneo ambalo katika mabonde yake yenye rutuba Ujumbe wa Muhammad ﷺ utatulia, na watu wa eneo hilo daima watabaki kuwa wabebaji waumini wa Uislamu utakaorithishwa kutoka kizazi hadi kizazi. Hakuna njia yoyote ya kudokeza kwamba mito hiyo inatoka Peponi.

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.

Hoja bora zaidi na fupi zaidi inayothibitisha "Safari" hii imeelezwa katika Maneno ya Allah:

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

• "... ili Tumwonyeshe (Muhammad ﷺ) baadhi ya Ayât Zetu (hoja, ishara, dalili, n.k.)" [17:1].

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

Hukumu za Kiungu kuhusu Manabii ni kama ifuatavyo:

The Divine rules as regards the Prophets goes as follows:

"Hivyo ndivyo tulivyomwonyesha Ibrahimu ufalme wa mbingu na ardhi ili awe miongoni mwa wenye imani yenye uhakika." [6:75].

• “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].

Kwa Musa, Mola wake alisema:

To Moses, his Lord said:

"Ili Tukuonyeshe baadhi ya Ishara Zetu Kubwa zaidi." [20:23].

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

Ili kwamba; • "Awe miongoni mwa wale walio na Imani yenye yakini."

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

Manabii, baada ya kuona Ishara za Allah, wataimarisha Imani yao juu ya yakini thabiti isiyoweza kutikiswa kamwe. Kwa kweli wanastahili neema hii ya Kiungu kwa sababu ndio watakaobeba mizigo mizito ambayo watu wengine wa kawaida hawawezi kuibeba, na katika kutekeleza utume wao, wataona mateso na mashaka yote ya kidunia kuwa madogo mno kuweza kujali.

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.

Mambo rahisi yanayotokana na Safari hii iliyobarikiwa yanatiririka pia hadi kwenye bustani yenye maua ya wasifu wa Mtume; amani na baraka za Allah ziwe juu yake, Muhammad ﷺ. Hadithi ya 'Safari ya Usiku' kama tunavyoiona katika Qur'ani Tukufu imefupishwa katika aya ya kwanza ya Sura Al-Isra' (Sura ya 17 — Safari ya Usiku). Kisha kuna mabadiliko ya haraka ya kufichua matendo na uhalifu wa aibu wa Mayahudi, kisha onyo likisema kwamba Qur'ani inaongoza kwenye lile lililo la haki zaidi na sahihi zaidi. Mpangilio huu si mkusanyiko wa bahati tu. Yerusalemu ilikuwa eneo la kwanza la Safari ya Usiku, na hapa ndipo ujumbe ulipoelekezwa kwa Mayahudi, ambao kwa wazi ulipendekeza kwamba wangeondolewa katika wadhifa wa uongozi wa wanadamu kutokana na uhalifu waliokuwa wamefanya, ambao haukuwa tena unahalalisha umiliki wao wa wadhifa huo. Ujumbe huo ulipendekeza wazi kwamba wadhifa wa uongozi ungerejeshwa na Mjumbe wa Allah ﷺ ili ashike mikononi mwake makao makuu yote mawili ya Imani ya Ibrahim, Al-Masjid Al-Haram huko Makka na Al-Masjid Al-Aqsa huko Yerusalemu. Ilikuwa wakati muafaka wa mamlaka ya kiroho kuhamishwa kutoka taifa ambalo historia yake ilijaa usaliti, kuvunja ahadi na uchokozi, kwenda kwa taifa lingine lililobarikiwa kwa uchamungu na utiifu kwa Allah, likiwa na Mjumbe anayefurahia heshima ya Wahyi wa Qur'ani, unaoongoza kwenye lililo bora zaidi na sahihi zaidi.

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.