（麦加至耶路撒冷远寺的夜行与穿越诸天的登升）先知在麦加时期的最后几年，境遇起伏不定，在两个极端之间摇摆：一方面是逐步的成功，另一方面是持续的迫害。然而，吉祥的光芒已在遥远的地平线上隐约显现，最终在先知ﷺ的夜行至耶路撒冷以及穿越诸天的登升这一事件中得以实现。

(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.

关于其确切日期，至今仍有争议，尚未达成共识。然而，大多数学者倾向于认为其发生在迁往麦地那前的第16至12个月之间。以下是依据伊本·盖伊姆所述，对这一奇迹事件细节的概要。 先知穆罕默德ﷺ肉身从禁寺被带往远寺（耶路撒冷），乘坐一匹名为布拉格的坐骑，天使长吉卜利勒陪同。到达后，他下马，将坐骑拴在清真寺大门的环上，并带领众先知礼拜。之后，吉卜利勒又乘同一匹坐骑带他升入诸天。到达第一层天时，吉卜利勒请求守天使为他们打开天门。门开了，他看见了人类的始祖阿丹。先知ﷺ向他致敬，阿丹欢迎他，并表示相信穆罕默德的先知身份。他看见右边是殉道者的灵魂，左边是不幸者的灵魂。

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.

然后,吉卜利勒带着先知升到第二重天,请求开门,在那里他看见并向约翰(撒迦利亚之子叶海亚·本·宰凯里雅)和马利亚之子尔撒致意。他们回了礼,欢迎他,并表示相信他的先知身份。接着他们到达第三重天,看见约瑟夫(优素福)并向他致意。他欢迎先知,并表示相信他的先知身份。先知在吉卜利勒的陪同下,又到达第四重天,在那里遇见先知以德里斯并向他致意。以诺先知回了礼,并表示相信他的先知身份。然后他被带到第五重天,在那里遇见先知哈伦并向他致意。哈伦回了礼,并表示相信他的先知身份。在第六重天,他遇见穆萨并向他致意。穆萨回了礼,并表示相信他的先知身份。穆罕默德ﷺ离开时,看见穆萨开始哭泣。他问其原因。穆萨回答说,他之所以哭泣,是因为他见到一位在他之后被派遣为使者的人(穆罕默德ﷺ),此人能引导比他自己所引导的更多的民众进入乐园。随后,先知穆罕默德ﷺ到达第七重天,遇见易卜拉欣并向他致意。易卜拉欣回了礼,并表示相信他的先知身份。然后他被带到"西德拉圣树"(最遥远的lote树),并被展示"常有人朝拜的殿"(Al-Bait-al-Ma'mûr),它如同克尔白(天房)一样,每天有七万天使绕行,这些天使绕行过一次之后,直到复活日都不会再轮到他们。然后他被引至主的御前,亲身体验了在最接近的距离内目睹神圣的荣耀与显现的震撼。在那里,主向他的仆人启示了所启示的内容,并为他规定了每日五十次拜功。 回来后,他把追随者被命令每天礼拜五十次的事告诉了穆萨。穆萨对先知说:“你的追随者无法完成这么多次的礼拜。你回去求你的主,请求减少次数。”先知ﷺ转向吉卜拉伊勒,仿佛在与他商议。吉卜拉伊勒点头说:“是的,如果你愿意。”于是他带着先知升到安拉的面前。全能的安拉,至圣无上,减少了十次礼拜。随后他下来,把这事告诉了穆萨,穆萨又催他再请求减少。穆萨ﷺ再次请求他的主进一步减少次数。他一次又一次地在安拉面前,依照穆萨的建议请求减少礼拜的次数,直到减为只有五次。穆萨又要他继续恳求减少,但他说:“我现在感到惭愧,因为我一再向我的主请求减少。我接受并顺服祂的旨意。”当先知ﷺ继续前行时,听到有声音呼喊:“我已颁布了我的命令,并减轻了我仆人的负担。”

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.”.

然而,关于先知是否曾用肉眼看见真主,学者之间存在一些分歧。有些注释家认为,用肉眼看见真主的说法并没有得到证实。另一方面,伊本·阿拔斯则说,《古兰经》中所用的“Ru'ya”一词,指的是借助眼睛进行的观看。

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.

在《星辰章》（Sûrah An–Najm）中，我们读到：

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

“然后他靠近了，并且更加靠近。”[53:8] 这里的“他”指的是大天使吉卜利里（Gabriel），此处的语境与“夜行与升霄”（Isra’ and Mi‘raj）的圣训记载完全不同，在那里，“靠近”指的是主的靠近，愿祂超绝完美。先知的“夜行”中有一些意味深长的事件，其中值得一提的有：

• “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:

先知的胸膛被加百列剖开，他的心被取出，并用渗渗泉的水清洗——渗渗泉是麦加的一处圣泉。

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. 在同一语境中，有人给他端来两个金杯，一杯盛着牛奶，另一杯盛满了酒。他被请求选择其中一杯，于是他选了盛着牛奶的杯子并饮了下去。天使说：“你已被引导至『菲特拉』，或者说你已获得了『菲特拉』。如果你选的是酒，你的民族就会迷失。”[这是一种象征性的说法，意思是善与恶分别以牛奶和酒的形式呈现在先知面前，他出于本能为善做出了选择。阿拉伯语术语“Fitrah”很难译成英文。它指人降生于世时所具有的原始本性或禀赋，与人一生中所获得的品质或倾向相对；此外，它也指人在未被玷污的状态下内在的灵性倾向。]

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. 先知(愿主赐他平安)告诉我们,他看见了两条显露的河流——尼罗河和幼发拉底河——以及两条隐秘的河流。由此看来,这两条显露的河流,即尼罗河和幼发拉底河,象征性地描述了穆罕默德的讯息将在其肥沃河谷中扎根的地区,而那里的人民将始终是伊斯兰教的坚定承载者,并世代相传。它们绝不意味着这些河流源自乐园。

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.

4. 他有机会看到地狱的守卫马立克,面容阴沉、皱着眉头。在那里,他看到了地狱中的居民,其中有那些不公正地吞食孤儿财产的人。他们的嘴像骆驼的嘴,吞下烧红的石头,然后又从背后排出。还有those who take usury 的人,他们的肚子大得无法行走;当法老的族人被送入地狱时,他们被践踏。在同一处所,他看到通奸者面前摆着美味的肥肉和腐臭的烂肉,他们却选择了后者。那些放荡的女人也在那里,被自己的乳房悬挂着。

4. He had the opportunity to see Malik, the guardian of Hell, with a cheerless frowning face. Therein, he saw the Hell dwellers, of whom were those who unjustly eat up the property of the orphans. They have flews similar to those of camels, swallowing red-hot stones and then issuing out of their backs. There were also the people who take usury with bellies too big to be able to move around; they are trodden by the people of Pharaoh when these are admitted into Hell. In the same abode, he saw the adulterers offered tasty fatty meat and rotten smelly one but they make option for the latter. The licentious women were also there hanging from their breasts.

这次“旅程”最雄辩、也最简练的论证，体现在安拉的话语之中：

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

• “……为要让他（穆罕默德ﷺ）看见我的一些迹象（证据、印证、迹象等）”[17:1]。

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

关于众先知的神圣律例如下：

The Divine rules as regards the Prophets goes as follows:

“如此，我把天地的主权指示易卜拉欣，以使他成为坚信的人之一。”[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].

对摩西，他的主说：

To Moses, his Lord said:

“以便我们把我们的一些伟大的迹象展示给你。”[20:23]

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

为了使他成为那些确信信仰的人之一。

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

先知们在目睹安拉的迹象之后,会将他们的信仰建立在坚实的确信之上,这种确信是任何事物都无法使之动摇的。他们确实配得这份神圣的恩典,因为他们将承担其他普通人无法负荷的重担;在履行使命的过程中,他们会把尘世间的一切磨难与痛苦视为微不足道、不值一提。

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.

这次神圣旅程中有一些简明的事实，它们源于此次旅程，并流入先知传记的花园之中；愿安拉的平安与赐福降临于其作者穆罕默德ﷺ。《古兰经》中的“夜行”故事，在《伊斯拉》章（第17章，夜行章）的第一节经文中得到概括，随后经文迅速转向揭示犹太人可耻的行为与罪行，接着是一段劝诫，说《古兰经》指引人走向最公正、最正确的道路。这样的安排并非偶然。耶路撒冷是夜行的第一站，这里蕴含着一个讯息，它直接针对犹太人，并明确暗示：由于他们所犯下的罪行，他们将被解除人类领导的职位，而他们继续占据这一职位已不再有正当理由。这一讯息还明确表明，这一领导职位将由安拉的使者ﷺ重新接管，由他掌握亚伯拉罕信仰的两大中心：麦加的圣寺和耶路撒冷的远寺。是时候将精神权威从一个历史上充满背叛、违约与侵略的民族，转交给另一个蒙受敬畏安拉与孝顺之福、并拥有《古兰经》启示之特权、引领人走向至善与正道的民族了，而这一民族的使者正是穆罕默德ﷺ。

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.

然而，仍有一个关键问题有待解答：这一预见中的权力交接，如何能够实现，而那位勇士（穆罕默德ﷺ）却被遗弃，孤身一人，踉跄地行走在麦加的山丘之间？这一问题本身揭示了另一个问题的奥秘，该问题涉及伊斯兰宣教的一个阶段，以及它即将承担的另一种角色的出现，这一角色在进程上有所不同，在方式上则高尚而崇高。这一新任务的先导，表现为一些《古兰经》经文，它们含有直接而明确的警告，并附带对多神崇拜者及其代理人发出的严厉最后通牒：

There, however, remains a crucial question waiting to be answered: How could this foreseen transition of authority be effected while the champion himself (Muhammad) was left deserted and forsaken stumbling in the hillocks of Makkah? This question per se uncovered the secrets of another issue which referred to a phase of the Islamic Call and the appearance of another role it was about to take up, different in its course and noble in its approaches. The forerunners of that new task took the shape of Qur’ânic verses smacking of direct and unequivocal warning accompanied by a severe ultimatum directed to the polytheists and their agents: