The religion of Islam should be studied hand-in-hand with the life of our beloved Prophet Muhammad s.a.w. Such an effort can lead us to acquire a deep appreciation and understanding of the Quran and Sunnah, as well as the wisdom and rationale behind Islamic laws and rulings.

Much of the Quran was revealed to the Prophet Muhammad s.a.w. in relation to events and incidents in his life, although it is not limited to just these occurrences. Hence, it is important to look at the Prophet’s life as it provides insights and context to some revelations, such as those who approached the Prophet s.a.w. with problems and questions that were subsequently addressed through the revealed verses or chapters. An example can be found in Surah Al-Kahf, where portions of the surah were revealed to address the questions posed to him by the Makkans.

The Quran is also filled with verses and chapters revolving around miraculous events in the Prophet's s.a.w. life. Such verses and chapters would ignite awe and wonder, inspiring a sense of amazement in the life of the Prophet s.a.w. and the Power of Allah s.w.t.

Prophet Muhammad’s s.a.w. Journey of Isra’

Prophet's s.a.w. journey of Isra' and Mi'raj is an awe-inspiring event for believers. Isra', often translated as The Nocturnal or Night Journey, refers to the Prophet's s.a.w. journey from Makkah to Al-Aqsa in Baitul Maqdis (Al-Quds or modern-day Jerusalem). Mi'raj (The Ascension), refers to the journey which took place after Isra', in which the Prophet s.a.w. was lifted to the highest reaches of the Heavens, where he met the Prophets a.s. before being brought to meet Allah s.w.t, our Lord and Creator.

The significance of Isra' and Mi'raj in our Islamic tradition cannot be discounted, as it contains numerous elements that came to define Islam. Certainly, no takeaway from this journey can be greater than the Divine Commandment bestowed by Allah s.w.t. upon our Prophet s.a.w. to perform our five daily prayers.

As narrated in Sahih Al-Bukhari, Allah s.w.t. commanded our Prophet s.a.w. and his community to perform the daily prayers fifty times. However, when the Prophet s.a.w. met Prophet Musa a.s, the latter informed that the commandment would be too heavy upon us, his followers. For this reason, our Prophet s.a.w. requested Allah s.w.t, the Most Merciful and Most Compassionate, to reduce the number of prayers upon which our Creator, the Most Generous, obliged. The Prophet s.a.w. repeated his requests several times, until the number of prayers was reduced to five. Although Prophet Musa a.s. advised him to ask Allah s.w.t. again to further reduce, our Prophet s.a.w. accepted the five daily prayers.

The Isra' and Mi'raj was an experience and a gift to the Prophet s.a.w. which helped to uplift him after the intense ordeals he underwent in the years leading up to this miraculous journey. The Prophet suffered the losses of his pillars of support and strength - his wife Khadija r.a. and his uncle Abu Talib - while in an attempt to spread the message of Islam to the people of Taif, he, along with Zayd bin Harithah r.a, were rejected and assaulted by the people there. In the esteemed scholar's momentous work, Fiqh Sirah (The Jurisprudence of the Prophetic Biography), Sheikh Sa’eed Ramadan Al-Buti spoke of the relation between Isra' and Mi'raj and the Prophet's mental and emotional state.

Read: How Did the Prophet s.a.w. Deal with Grief?

"We need to consider the connection between the miracle of the Prophet's Nocturnal Journey and Ascension and the events which were taking place around him s.a.w. at that time ... The Apostle s.a.w. suffered many trials at the hands of the Qurayshites, the last of which was what he went through on his journey to al-Ta'if discussed above ... He also appears to have been afraid that what he was suffering was a result of God's wrath against him for some reason; it was this fear that moved him to utter the words, "So long as You are not displeased with me, then I have no cause for dismay." Given these events, the Night Journey and Ascension which he s.a.w. experienced thereafter revealed God's approval of him and served to renew his determination and courage. They provided confirmation that what he had been enduring at the hands of his people was not due to God's having abandoned him or to divine displeasure with him s.a.w.; rather, they showed that this is God's manner of dealing with all those who love Him and whom He loves. It is, in short, the path taken by the Islamic mission in all ages and generations." ¹

Al-Aqsa's compound

Al-Aqsa and Baitul Maqdis (modern-day Jerusalem) have always been significant for Islam and the Prophet s.a.w. It was a blessed location that witnessed the journeys and sacrifices of numerous Prophets a.s. Prophet Sulaiman, Prophet Zakariyya and Prophet Ibrahim a.s, are among the prophets whose names are intertwined with Al-Aqsa. Our honourable lady, Sayyidatina Maryam a.s, also blessed the land with her presence and miracles, as stated in Surah Maryam. In fact, Al-Aqsa was chosen as the first Qiblah of the Muslims, before we were commanded to turn towards the Kaabah for prayer.

Read: Change In Qibla: A Story of Love and Faith

Muslims praying in Masjidil Haram, Makkah facing the Kaabah.

Nevertheless, this commandment of Allah does not negate the importance of Al-Aqsa for Muslims, as the Prophet s.a.w. stated,

 لَا تُشَدُّ الرِّحَالُ إِلَّا إِلَى ثَلَاثَةِ مَسَاجِدَ الْمَسْجِدِ الْحَرَامِ وَمَسْجِدِ الرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَسْجِدِ الْأَقْصَى

“You should not undertake a religious journey to visit any place other than the following three Masjids with the expectations of getting greater reward: the Sacred Masjid of Makkah (Masjid Al-Haram), this Masjid of mine (Masjid An-Nabawi), and Masjid Al-Aqsa (of Jerusalem)."

(Muttafaqun ‘Alayh)

It can be said that it is through Isra' and Mi'raj that the bond between the Islamic faith and Al-Aqsa was further strengthened, as it was the chosen location from which the Prophet s.a.w. was lifted to the Heavens. There, the rank and status of the Prophet s.a.w. was established when he was chosen to lead the other honourable prophets a.s. in prayer.

Among the many significant takeaways from the event of Isra' and Mi'raj is the affirmation that Islam is very much intertwined with the other two Abrahamic faiths, Judaism and Christianity. During Mi'raj, the Prophet s.a.w. encountered the significant Prophets of both Jewish and Christian traditions: Prophet Adam, Prophet Isa and Prophet Yahya, Prophet Yusuf, Prophet Idris, Prophet Harun, Prophet Musa, and Prophet Ibrahim, peace be upon them all. We must not forget that it was the Prophet of the Jews, Nabi Musa a.s, who advised the Prophet s.a.w. to ask Allah s.w.t. to reduce the number of our daily prayers.

Read: Bani Israel: Who Are They, and Why Does the Quran Mention Them?

This sharing of Prophets leads us to internalise that the Prophets of Allah are of one religion. Thus, adherents of Islam, Christianity, and Judaism share a common bond. Not only are we bonded by the brotherhood of humanity, but also by our shared religious heritage that encompasses common values taught and advocated by the Prophets of Allah s.w.t. Again, referring to the writings of Sheikh Sa’eed Ramadan, he wrote:

"It (Isra' and Mi'raj) likewise directs us to reflect on the meaning to be found in the Prophet’s Night Journey to Jerusalem. The temporal coincidence between his s.a.w. being transported by night to Jerusalem and his being lifted into the seven heavens provides unequivocal evidence of the high station and sanctity which God has bestowed upon this city; it also points clearly to the powerful connection between the messages with which God sent Jesus son of Mary and Muhammad son of 'Abdullah, may blessings and peace be upon them both, and to the bond of the single religion with which God Almighty has sent all of His prophets." ²

Pact of Umar Al-Khattab Enacted at Al-Aqsa

It is no secret that Baitul Maqdis (also known as Al-Quds or Jerusalem), and the region that surrounds it has been a contested place fraught with conflict for centuries. And yet, though we have witnessed in past and present times the unjust conduct of those in control of Al-Aqsa, we also have notable examples of a ruler and leader who managed Al-Aqsa with justice and fairness.

During the era of our second caliph, Umar Al-Khattab r.a, he was given the keys to Al-Quds by the Christian leader, Sophronius. As historical records state, Al-Quds had been in a state of neglect due to it being in the hands of the Byzantines, who had no interest in the land and had driven out the Jews from the area.

By the decree of Allah, the era of governance by the second caliph featured significant and symbolic gestures by acknowledging the sanctity of the Church of the Holy Sepulchre which was also located in Al-Quds. Caliph Umar r.a. did not conduct his prayer (solat) there, thus ushering a milieu of mutual respect instead of conquest, when he was invited to it by Sophronius himself.

This period also heralded the return of the Jews by the invitation of Umar r.a, who assured the non-Muslims their rights to live and worship in Al-Quds. It is unfortunate that today, we witness enmity being sown among the religious communities when, in reality, the adherents of Islam, Christianity and Judaism have been coexisting and living with one another for centuries.

Read: Religious Freedom: Islam and Religious Minorities

Al-Aqsa Today: A Symbol of Shared Heritage and Interfaith Coexistence

A few years ago, I was fortunate to have had the opportunity to visit Al-Aqsa when I was an undergraduate in Jordan. It was a mere few hours’ drive to reach the Palestinian border from where I lived in Irbid. There, I was able to witness the beauty of Jerusalem and Al-Aqsa while also basking in a location greatly steeped in history, a land that had been graced by the footsteps of Prophets, Companions and Saints, peace be upon them all.

The city emanated a strong rustic charm with its architecture, reaching out to visitors' hearts and souls. At the same time, the close proximity of religious sites and tombs would remind us constantly that we are in a place saturated with history. As I am sure those who have visited Al-Aqsa would also attest, the Palestinians there are wonderful hosts, welcoming visitors with warm smiles and open arms.

Picture of Ustaz Ubaidillah and his sisters at the Dome of The Rock Mosque (قبة الصخرة) located at the centre of the Al-Aqsa compound. This is also said to be the location from where Prophet Muhammad s.a.w. ascended to the Heavens.

Though my visit there took place during a relatively peaceful period in Al-Aqsa, I observed firsthand the stark differences in treatment based on race, religion, and nationality from the moment I crossed the border from Jordan. The region has long been shaped by political agendas, historical injustices, and systemic inequalities that have affected the lives of its people. But it was also in Al-Aqsa that I saw great potential for unity.

Being in Al-Aqsa and witnessing the proximity of the holy sites belonging to Islam, Christianity, and Judaism, all within walking distance, there is no clearer sign, nor any symbolism more direct, that the religious adherents there share common ground both physically and within their traditions. Such respect and coexistence need to be upheld to protect the vulnerable and foster mutual understanding among different communities.  

Conclusion

The ceasefire that took place on January 20, 2024 is a positive step towards ensuring the safety of civilians and innocents in Gaza and Palestine. And though past ceasefires have been established and broken before, it is crucial for us as Muslims to not lose hope in the goal for everlasting peace in the region. A Muslim should place their faith in Allah that good will eventually triumph over evil, as what all the Prophets did before us. To remain hopeful is to continue supplicating to Allah s.w.t. while also reflecting upon the life of the Prophet s.a.w, who imparted valuable lessons through his many trials and tribulations. Whether it was enduring the insults and rejection from the Makkans, or being assaulted and driven away by the people of Taif, he consistently chose to repel evil with goodness, never losing hope and not allowing himself to stoop to the level of his oppressors.

Read: Forgiveness in Islam: A Virtue, Not an Obligation

Justice must be established lawfully, and it cannot be attained through harming innocent people who are free of blame and fault. In the context of Jerusalem and Al-Aqsa, religious communities must remain united against the forces pitting themselves against one another. Everyone has the capacity to work towards mutual understanding and peace.  

Read: The Muslim Response: 4 Things To Consider

This is conveyed to us in the Quran when Allah s.w.t. says,

وَلَا تَسْتَوِى ٱلْحَسَنَةُ وَلَا ٱلسَّيِّئَةُ ۚ ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌۭ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌۭ. وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍۢ

''Good and evil cannot be equal. Respond (to evil) with what is best, then the one you are in a feud with will be like a close friend. But this cannot be attained except by those who are patient and who are truly fortunate.''

(Surah Fussilat, 41:34-35)

The Prophet's journey of Isra' and Mi'raj encompasses so many lessons for us to internalise, depending from which perspective we reflect upon this event. In light of the current affairs in Palestine, we can find benefit, truth and understanding, by reflecting upon the shared heritage and common bond between the Abrahamic faiths that the journey represents. However, this commonality that we share can only be developed and nurtured by humanising the adherents and understanding their religious traditions. While this does not negate the unjust acts inflicted upon those residing in Al-Aqsa and Palestine, nor is it denying the need for advocacy that calls for lawful justice, it would enable us to hold onto a rope of hope and optimism for humanity.

References

¹ Saeed Ramadan Al-Buti; Translated by Nancy Roberts; Revised by Anas Al-Rifai. The Jurisprudence of the Prophetic Biography and a Brief History of the Righty Guided Caliphs. Damascus: Dar Al-Fikr, 2007. Pp 201-202.

² Ibid, 201.

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