The Life & Character of the Seal of Prophets (sa) - Volume I — Page 265
VIII - Expansion of Preaching 265 time for an obvious journey is during the day, and to travel during the night is only in exceptional cases. On the other hand, the appropriate time for a spiritual journey, meaning dreams, etc. , is during the night, and for such instances to occur during the day are in exceptional cases. Therefore, by using the word ‘night’, Allāh the Exalted has indicated that this was a spiritual journey, which occurred in the form of a dream. Otherwise, there seems to be no specific wisdom in the mention of night. Secondly, with regards to this journey, to use the words that ‘it took place during the course of one night and came to an end’ illustrates no other purpose aside from the fact that an indication be made to its spiritual nature. The reason being that in normal circumstances under the limitation of material resources, for a journey to be made from Makkah to Jerusalem during the course of one night is impossible. Thirdly, with regards to the superlative purpose of this journey, where it is mentioned that ‘We made our servant perform this journey so as to show him some of our Signs’ also proves that this was a spiritual experience. Because, irrespective that an apparent and physical journey could have been undertaken from Makkah to Jerusalem in the brief duration of one night, other than being a strange spectacle, it possesses no special majesty, which can be thought of as befitting to the status of prophethood. However, if this journey is interpreted as a spiritual experience in the form of a divine inspiration, which visually depicts the forthcoming accomplishments and victories of the Holy Prophet sa and the Muslims, then undoubtedly, this can be affirmed as a great sign in the form of a powerful prophecy, in comparison to which a mere physical journey holds no value whatsoever. In addition to this, in the beginning of chapter Banī Isrā’īl, where the Isrā’ has been mentioned, the word Ru’yā 1 has been used with regards to the Isrā’ , 2 which proves without a doubt that this journey was in the form of a dream, and not a physical or bodily journey. However, at this place it should be remembered that in the Arabic language, the meaning of Ru’yā is not confined to ‘dream’ alone. In accordance to Arabic idiom, the word Ru’yā is also used to describe every spiritual sight, which is shown to an individual by means of a dream or vision, etc. , and all kinds of spiritual visions are included therein. Therefore, wherever the word Ru’yā has been used to refer to the Isrā’ or Mi‘rāj , as per the Urdu idiom, it shall not be interpreted as a dream. Instead, the intent is to allude to a spiritual vision of extraordinary grandeur, which was shown 1 A dream or vision (Publishers) 2 Banī Isrā’īl (17:61)