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The Sealed Nectar

 The Sealed Nectar by Shaykh Safi ur-Rahman

by Abul hasan ‘Ali Nadwi

The ascension did not occur in a routine or ordinary run of things only to demonstrate the profound phenomena of the Kingdom of God in the Heavens and the earth to the Prophet of Islam. More than that, such prophetic journey of tremendous importance alludes to a number of other significant and complex realities of far-reaching concern to humanity. The two Surahs of Isra and An-Najm revealed in connection with this heavenly journey indicate that Muhammad (peace be upon him) was charged with the office of prophethood for both the Houses of God, those in Jerusalem and Mecca, and was sent as the leader of the east and the west or the entire human race ‘till the end of time. As the inheritor of all the Prophets of old, he represented the fulfillment and consummation of mankind’s religious development. His nightly journey from Mecca to Jerusalem expresses, in a figurative way, that his personality conformed and alluded to the oneness of Bait-ul-Haram1 and masjid-ul-Aqsa2. That all the prophets arranged themselves behind him in the masjid-ul-aqsa shows that the doctrine of Islam, preached by him, was final, universal and all-comprehensive--meant for every class and section of human society throughout the ages.

The event is, at the same time, indicative of the comprehensiveness of the Holy prophet’s apostleship, the place accorded to his followers in the great task of humanity’s guidance and the distinctive character of his message.

Frankly speaking, the ascension of the Apostle represents a demarcation line between the regional, limited and variable rules of divine guidance entrusted to the prophets of old and the global, comprehensive and abiding principles of faith conferred to the universal leader of human race. Had the Apostle been a sectional or regional guide, a national leader, the savior of any particular race or the restorer of the glory of any particular people, there would have been no need to honor him with ascension to the heavens nor would he have been required to perceive the hidden phenomena of the Heavens and the earth. Nor would it have been necessary to create a new link between the celestial and the earthly surface of the Divine Kingdom; in that case the confines of his own land, his surroundings, environs and the times would have been sufficient enough; and there would have been no need for him to divert his attention to any other land or country. Neither his ascension to the most sublime regions of the Heavens and to the “Lot-Tree of the Farthest Limit”3 nor even the nocturnal journey to the far away Jerusalem, then in the grip of the powerful Christian Empire of Byzantium, would have been necessary at all.

The ascension of the Apostle was a divine proclamation that he had nothing to do with the category of national or political leaders whose endeavours are limited to their own country and nation. For they serve the nations and races to which they belong and are a product of their time, they serve the need of a particular juncture. The Apostle of Islam, on the contrary, belonged to the luminous line of the messengers of God who communicate the inspired message of Heaven to the earth. They are links between God and his creatures. Their messages transcend the limitations of time and space, race and color and country and nation, for they are meant for the exaltation of man regardless of his color, race or country.

 

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