Bismillah Ar-Rahman Ar-Rahim
The celestial journey of holy Messenger Muhammad (SAW) to heaven happened on the 27th Rajab. It symbolized a turning point in the missionary activities of the Messenger. However, some circumstances proved solidly as catalyst behind the trip part of which was the death of his duo-protectors i.e Abu Talib and Khadijah, his wife. This opened him up to various hostility from the Quraysh to the extent of calling for his termination on one hand. On the other hand, his extended family members were subjected to total boycott in relationship.
To this end, the Messenger Muhammad (SAW) had to leave Makkah for Ta'if to enlist the support of Thawing family to join Islam and to help him prevail over the opponents who were bent on calling for his head at the expense of the Manaf family. The aim became shattered when he got neither aid nor helper. Coming back from Ta'if with broken heart was in the real sense a matter of concern.
Isra'u and Mi'raj was therefore purported to be a great succor to the personality of the Messenger and of course the mission. For several reasons among which are absorbing him of the human suspicion regarding possible being an innovator and impostor, taking him across the paths of the frontline Prophets and Messengers, showing him spectacular patterns of evidence to buttress unimaginable claim to Messenger-ship, building in him the culture of en- living the night for giant strides to accomplish human and spiritual achievements and above all, bringing him to witness stronger evidence to vindicate loyalists and to deter infidels. Above all, the celestial journey offered him great opportunity to bond with hosts of other Messengers on the project Islam Qur'an 42:13), a formation unique to them and several others. This was crowned with some specifics in Islam such as the Salah which is the epitome of humility to Allah (SWT).
Besides, of what significance is the ascension done in the night? Several commentators on reasons for the ascension posit. That power of night is inestimable in the scheme of human spiritual endeavors. Most Prophets and Messengers' cling to night steward before, during and after the spectacular events that crystalized their mission. For instance, Prophet Ibrahim in search of the "Truth" envisioned in Allah as the un-equalled Creator of the universe came across Sun and moon. But their inability to endure longer than specified time increased curiosity in him to tarry further in the search before he was inspired to interact with some specifics in the night (Q6:76). Prophet Lut (AS) was enjoined to move in the night in the company of his household. For them to be safe from the imminent punishment about to befall on the indecent people it was added that no one must look back. Lut's wife's defering the order caught up with her to turn salty status! (Q13:89). More importantly, Prophet Musa (AS) was reaching mount San'ai in where his quest for fire for warmth and guidance on route way translated to his spiritual re-birth and total immersion into Messengership (Q7:142). In a more exact premise, Prophet Muhammad (SAW) was given to en-living the night in isolation and total spiritual seclusion (Khalwa) in Cafe Hira sequel to which his messengership was commissioned and his injunction to warn people and exalting the names of his Lord (Q73:2).
To a large extent, the bulk of all this night steward implies that to launch oneself into the legacy of the old sages and connecting with the undiluted path-way of spirituality, en-living the night is germane to human success. Suffice to add the Arab maxim that "Whoever desires greatness will surely burn candle in the night." As much as the concern here is religious desideratum the fact is still open to most of the human endeavor.
Allah says "Glory be to the One Who conveyed His servant in the night from the holy sanctuary (Ka'abah) in Makkah to the holy Aqsa mosque (Jerusalem) in which We had blessed for him to be shown part of Our signs, that He (Allah) remains Most Hearing, Oft Seeing (Q17:1). As an indication from this Qur'an provision, the noble Messenger Muhammad (SAW) was reported having enjoined to start a journey in the night for it tends to be secretive and comforting. Today, the reverse is the case, this write up is not oblivious of that yet the provision stands solid.
Most Exegetes' interpretation of the Ayah on the choice of night go in tandem with Ibn Abbas (R.A)'s interpretation of
"We created night and day, We conditioned night with darkness and made day a cause of visibility" that night is special for most spiritual activities as mentioned earlier. This is against Philosophers' position that night is overwhelmed with most evil. Localizing this assertion, it supports the adage that :"Oru ni a n sheka; toripe eni ba shee losan konii f'ara rere lo" translated that: "Night houses nefariousness for whoever does that in the day will not go unpunished."
Above all, it must be drawn from the foregoing that aiming at greatness prides human beings for successful life. Modelling one's life to mirror old sages is an indication for successful end result. Power ingrained in the night is a potential for maximization of achievements. Against all odds, there is incompatibility between philosophers' short circuit vision and nature (Allah)'s wisdom obtainable in life. It would not be uncommon to live tussle-free life in spite of which resolving to forge ahead and posting for continuity is a saving grace. Most importantly, contemporary men cannot excel to prophethood yet, maintaining life of decency give proximity instrumental to stable and enduring achievements.
Expect part two of the Ascension of the Messenger next Friday, In Sha'a Allah. Thanks for your reading. Ma'as Salaamah.
Dr. Razaq Bolawaye Uthman, Imam Ansar-Ud-Deen Society Ipaja Branch Lagos State.
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