www.ismaili.net

Hello dear Ismailis.

Do you have any sources about "the Prophet Muhammad meeting Imam Ali on Miraj journey" ?

Alevis believe he did. And can anyone tell me how the Miraj happened according to the Ismailis?

There is story common among Shia muslims like on Miraj Prophet Muhammad (PBUH) saw lion wearing ring and he saw same ring on hnad of Allah.
Ismailis believe Miraj is spiritual concept. It is exoteric but esoteric. It is spiritual experince. God does not live only in Sky so there is no need to ride on horse to go to sky to meet God. God is present every where.

According to Ismaili interpretation, Meraj is really an inward journey. According to Shia interpretation, the Prophet ascended to the seventh heaven and a 'curtain' appeared between the seventh heaven and the Absolute, from which a tray containing 'fruits of paradise' was offered to him. The Pophet prayed to Allah, "O my Beloved Lord, I have never in the material world eaten my meals alone, but Ali has always eaten with me."
Immediately a hand appeared from behind the curtain and the voice of Ali was heard!

This anecdote is symbolic of the highest spiritual state attained through the recognition of Ali as being the Absolute beyond form in his essence.

There has also been discussion on this issue in this forum at:

Doctrines --> Sacred Mosque to the furthest Mosque

star_munir wrote:There is story common among Shia muslims like on Miraj Prophet Muhammad (PBUH) saw lion wearing ring and he saw same ring on hnad of Allah.
Ismailis believe Miraj is spiritual concept. It is exoteric but esoteric. It is spiritual experince. God does not live only in Sky so there is no need to ride on horse to go to sky to meet God. God is present every where.

star_munir, this is so great! Alevi's also believe that the Prophet Muhammad saw a lion, and gave the lion his ring to keep it calm! And when the Prophet came back to earth and met Imam Ali, he saw that Ali had the ring!

What happens when Muhammad comes back from his Miraj journey?

And do you have a written source about this story?

kmaherali wrote:According to Ismaili interpretation, Meraj is really an inward journey. According to Shia interpretation, the Prophet ascended to the seventh heaven and a 'curtain' appeared between the seventh heaven and the Absolute, from which a tray containing 'fruits of paradise' was offered to him. The Pophet prayed to Allah, "O my Beloved Lord, I have never in the material world eaten my meals alone, but Ali has always eaten with me."
Immediately a hand appeared from behind the curtain and the voice of Ali was heard!

This anecdote is symbolic of the highest spiritual state attained through the recognition of Ali as being the Absolute beyond form in his essence.

There has also been discussion on this issue in this forum at:

Doctrines --> Sacred Mosque to the furthest Mosque

Can you explain me the Ismaili interpretation in details please? And do you have a story about the "Forty" ?

kmaherali wrote:According to Ismaili interpretation, Meraj is really an inward journey. According to Shia interpretation, the Prophet ascended to the seventh heaven and a 'curtain' appeared between the seventh heaven and the Absolute, from which a tray containing 'fruits of paradise' was offered to him. The Pophet prayed to Allah, "O my Beloved Lord, I have never in the material world eaten my meals alone, but Ali has always eaten with me."
Immediately a hand appeared from behind the curtain and the voice of Ali was heard!

This anecdote is symbolic of the highest spiritual state attained through the recognition of Ali as being the Absolute beyond form in his essence.

There has also been discussion on this issue in this forum at:

Doctrines --> Sacred Mosque to the furthest Mosque

Hi Brother Qizilbash,

I don’t know which interpretation u follow (Sunni or ….)…. According to your interpretation what exactly happened on the Night of Miraj? And do you have any info where Imam Ali was? I have read all Sunni Scholars who wrote about Miraj Night and came to a conclusion that Prophet Muhammad was not alone in The Journey whether outward or inward!

Karim there are n number of source which proofs that the Journey of Prophet was not inward. God can b present at n number of places as He wills, above Sky or below Sky… Does Allah need to explain anyone why he is above or below…? Anyways it worth discussing it was inward or outward journey…. Karim you made me think twice when I read “a hand appeared from behind curtain!” I read this for first time in my life but I think not only hand but everything was visible, there was no Curtain and Prophet has a clear Vision of Allah! Which NO ONE Before Him Had….!

Zubair Mahamood

Qizilbash wrote:

star_munir wrote:There is story common among Shia muslims like on Miraj Prophet Muhammad (PBUH) saw lion wearing ring and he saw same ring on hnad of Allah.
Ismailis believe Miraj is spiritual concept. It is exoteric but esoteric. It is spiritual experince. God does not live only in Sky so there is no need to ride on horse to go to sky to meet God. God is present every where.

star_munir, this is so great! Alevi's also believe that the Prophet Muhammad saw a lion, and gave the lion his ring to keep it calm! And when the Prophet came back to earth and met Imam Ali, he saw that Ali had the ring!

What happens when Muhammad comes back from his Miraj journey?

And do you have a written source about this story?

The story that Prophet Muhammad (PBUH) saw lion and gave him ring and when came back and saw Harat Ali had same rinn is mentioned in many books of Shia muslims. Among Ismaili Sources it is mention in famous history book "Noorum Mubin".


But as karim said this anecdote is symbolic of the highest spiritual state attained through the recognition of Ali as being the Absolute beyond form in his essence. As per Ismailism concept of Meraj is spiritual and not physical. It is very clear from the Farman of Imam Sultan Mohamed Shah.

zubair_mahamood wrote:

kmaherali wrote:According to Ismaili interpretation, Meraj is really an inward journey. According to Shia interpretation, the Prophet ascended to the seventh heaven and a 'curtain' appeared between the seventh heaven and the Absolute, from which a tray containing 'fruits of paradise' was offered to him. The Pophet prayed to Allah, "O my Beloved Lord, I have never in the material world eaten my meals alone, but Ali has always eaten with me."
Immediately a hand appeared from behind the curtain and the voice of Ali was heard!

This anecdote is symbolic of the highest spiritual state attained through the recognition of Ali as being the Absolute beyond form in his essence.

There has also been discussion on this issue in this forum at:

Doctrines --> Sacred Mosque to the furthest Mosque

Hi Brother Qizilbash,

I don’t know which interpretation u follow (Sunni or ….)…. According to your interpretation what exactly happened on the Night of Miraj? And do you have any info where Imam Ali was? I have read all Sunni Scholars who wrote about Miraj Night and came to a conclusion that Prophet Muhammad was not alone in The Journey whether outward or inward!

Karim there are n number of source which proofs that the Journey of Prophet was not inward. God can b present at n number of places as He wills, above Sky or below Sky… Does Allah need to explain anyone why he is above or below…? Anyways it worth discussing it was inward or outward journey…. Karim you made me think twice when I read “a hand appeared from behind curtain!” I read this for first time in my life but I think not only hand but everything was visible, there was no Curtain and Prophet has a clear Vision of Allah! Which NO ONE Before Him Had….!

Zubair Mahamood

Allah is not present just on sky. There is no need to go to sky to see God. As per Farmans it was not outward, it is inward. You can refer Farman from Usul-e-din.

zubair_mahamood wrote: Hi Brother Qizilbash,

I don’t know which interpretation u follow (Sunni or ….)…. According to your interpretation what exactly happened on the Night of Miraj? And do you have any info where Imam Ali was? I have read all Sunni Scholars who wrote about Miraj Night and came to a conclusion that Prophet Muhammad was not alone in The Journey whether outward or inward!

Hello Brother Zubair Mahamood!
I am Shia Alevi from Turkey.

And according to my belief, the Prophet Muhammad meets a lion on the Night of Miraj. The lion starts roaring, and to make it calm, it is said to Muhammad that he should put his ring in its mouth. After doing that, the lion becomes calm and quiet. When the Prophet then reaches the 7th sphere, Allah tells him 90.000 kalâm's (secrets), 60 thousand of those becomes Sharia, and 30 thousand is only told to Imam Ali.
When the Prophet comes down to Earth, he sees Imam Ali with the ring he gave to the lion!

Karim there are n number of source which proofs that the Journey of Prophet was not inward. God can b present at n number of places as He wills, above Sky or below Sky… Does Allah need to explain anyone why he is above or below…? Anyways it worth discussing it was inward or outward journey…. Karim you made me think twice when I read “a hand appeared from behind curtain!” I read this for first time in my life but I think not only hand but everything was visible, there was no Curtain and Prophet has a clear Vision of Allah! Which NO ONE Before Him Had….!

Zubair Mahamood

Dear Brother, I don't think that we should make discussions across our beliefs. If your madhhab thinks that the Journey was not inward then I respect that. I think we should respect each other and learn our own faiths. I am trying to learn my own interpretation of the Miraj. But the Alevi belief suffers from lack of sources, that's wy I ask the Ismailis, as I can see the Ismailis have much in common with Alevis!

Best regards
Qizilbash

star_munir wrote: The story that Prophet Muhammad (PBUH) saw lion and gave him ring and when came back and saw Harat Ali had same rinn is mentioned in many books of Shia muslims. Among Ismaili Sources it is mention in famous history book "Noorum Mubin".

Hello star_munir!

Is this story only mentioned in Ismaili sources? What about Ithna Ashariya sources? Can you give quotes about this story?

But as karim said this anecdote is symbolic of the highest spiritual state attained through the recognition of Ali as being the Absolute beyond form in his essence. As per Ismailism concept of Meraj is spiritual and not physical. It is very clear from the Farman of Imam Sultan Mohamed Shah.

Is there difference among Ismailis about this interpretation of the Miraj?

Is the Miraj of Muhammad something that took place in Haqiqa? That is to say, did it happend beyond the Mortal Human world?

Qizilbash wrote: Is there difference among Ismailis about this interpretation of the Miraj?

Is the Miraj of Muhammad something that took place in Haqiqa? That is to say, did it happend beyond the Mortal Human world?

Ya Ali Madad,

In Ismaili tariqah, the word of the Imam is taken as final and there cannot be any compromise on that. On this issue MSMS is quite categorical about the event as being an inward journey and not an external one. The following is an excerpt from Usul-e-din Farman.

"For instance, Jesus became one with God. He was in love with the Haqiqat (i.e. the Truth). As a result he was able to attain union with God. You must also have heard about the mi'raj (the celestial journey) of the Holy Prophet. People say that he rode on a horse upto the heavens and that was his mi'raj. This is the foolish idea of the masses. God does not dwell only in heaven; He is to be found everywhere. The night of mi'raj is the one on which the Prophet revisited his original home. Only the wise and the intelligent will understand the parables of the Prophets. The unintelligent ones will take stories at their face value."

We only allude to versions of the external event to the extent that they can illuminate the inner journey and our metaphysics. The real significance of Meraj is that it alludes to the potential within us to attain the highest state through Ibadat. We do not need the external burak (horse) to rise to the heavens. As Rumi says the real burak is love for the Beloved.

Hazarat Ali says:

maeraaj khudaakaa rasul paayaa, jeene sab raat keetee hak ba(n)dagee;
so maeraaj momeenku(n) hove, jo deelse neekaale sab duneeyaa ga(n)dakee;
raatku(n) jaage ek dhee-aansu(n), payarvee rasulkee kare keerdaar;
to us momanku(n) maeraaj hove, apane rabakaa deedaar............170

The Messenger(rasul) attained the ascension(maeraaj) of God, he performed the true servanthood every night. This ascension is possible for a momin, if from his heart he removes all the dirt of the world. At night he stays up with concentration and follows the path of the Messenger to the Creator. Then this momin experiences the Ascension by virtue of his Lord's Vision (deedaar).


raen maratabaa bahot baddaa hae, sab khalkat paave aaraam;
peer payga(m)bar valee olee-aa, raat ba(n)dageese sab paae naam;
maeraaj rasul bee raatme(n) paayaa, aashak varal paave maashuk;
jo tu(n) saach-chaa aashak-kaa, to raen ba(n)dageese mat chuk...171

The status of night is great, the entire creation attains rest therein. Peers, Prophets, Friends and Saints, have through servanthood attained the Name. The Messenger also attained maeraaj(ascension) at night and the lover attains union with the Beloved. If you are a true lover, then do not miss the night's servanthood.

Peer Sadrdeen echoes this experience of Deedar and recognition of the Imam in the following verse of ginan "Satgur Sathe Gothddee Kije".

jeere vaalaa dev jugatmaa(n) me pari bhram deetthaa
te satgur saaheb soi - re vaalaa
janamo janamanee sharannaagat raakhee
te aveechal pad mugataai - re vaalaa.................4

In the world of spirits, I witnessed Him, as the Supreme Lord. He indeed is the True Guide, the Imaam. He has accepted my surrender and submission of many births and has bestowed the everlasting exalted rank of freedom.

Thank you very much. I am very glad for your detailed replies. Alevis also believe that the Journey was inward, not outward.

But, if you are to look at the external story of the journey - with the Prophet seeing a lion - can you then refer to sources I can study on the internet? Or show me a piece of the source?



And second:

Do Ismailis have a story about "The Gathering (Jam) of the Forty (40)"?

A story about the Prophet spotting a house, and God tells him to go to the house. When he enters the house, he sees 40 people, some of them men, some of them women, including Imam Ali. These are called "The Forty".



Third:

Do Ismailis have a ritual about "bonding" two men together (Musahib), so they become brothers?
So the families of the 2 men becomes family, and the children of the two families being prohibitted to marry each other?
In Alevism, every man shall have a "Musâhib".

Qizilbash wrote:Thank you very much. I am very glad for your detailed replies. Alevis also believe that the Journey was inward, not outward.

But, if you are to look at the external story of the journey - with the Prophet seeing a lion - can you then refer to sources I can study on the internet? Or show me a piece of the source?



And second:

Do Ismailis have a story about "The Gathering (Jam) of the Forty (40)"?

A story about the Prophet spotting a house, and God tells him to go to the house. When he enters the house, he sees 40 people, some of them men, some of them women, including Imam Ali. These are called "The Forty".



Third:

Do Ismailis have a ritual about "bonding" two men together (Musahib), so they become brothers?
So the families of the 2 men becomes family, and the children of the two families being prohibitted to marry each other?
In Alevism, every man shall have a "Musâhib".

As for story of lion and Imam Ali, I will try to find references from shia sources and will give you. It may take few days to find it out.

I dont know about story of 40 men...Again as I said that concept of Meraj as per Ismailism is inward. The outward stories may just have symbolical meaning.

God is present every where and it is not necessary to go to heaven to meet God. Heaven is symbol of higher level or highest level.
Hazrat Muhammad (P.B.U.H) Himself said that God told Him: " I can not be accomodated between the heaven and the earth but it is wonder that I am accomodated in the heart of a momin."

In Gita Krishna says: "Jo hamesha prem aur shradha se meri seva mai lagay rehtey hain unhein mai aisi boodhi yok pradan karta hu jis se wo mujh tak aasaktey hain." (Shlok 10, Chapter 10)

Famous saint Baba Bulhey shah says:
Dil teray veech yaar pyara
Tu keih bhalien aalam saara
Ja Banaras Makkay tek
Allah Sha rag thein nazdeek

This verse tells that God is present in heart yet people in search of God go to Benaras and Mecca. Find it in your self and you will find it.

star_munir wrote:In Gita Krishna says: "Jo hamesha prem aur shradha se meri seva mai lagay rehtey hain unhein mai aisi boodhi yok pradan karta hu jis se wo mujh tak aasaktey hain." (Shlok 10, Chapter 10)

Which means:

"To those who are ever in harmony, and who worship me with their love, I give the Yoga of vision and with this they come to me."

Thank you for your answers. The Ismaili panentheism looks very much like the one of Alevism.

star_munir wrote:As for story of lion and Imam Ali, I will try to find references from shia sources and will give you. It may take few days to find it out.

Thank you very much star_munir.

kmaherali wrote:

star_munir wrote:In Gita Krishna says: "Jo hamesha prem aur shradha se meri seva mai lagay rehtey hain unhein mai aisi boodhi yok pradan karta hu jis se wo mujh tak aasaktey hain." (Shlok 10, Chapter 10)

Which means:

"To those who are ever in harmony, and who worship me with their love, I give the Yoga of vision and with this they come to me."

Thanks for the English Translation. This way more will be able to understand. As I have it in hindi so I quoted so.

Qizilbash wrote:Thank you for your answers. The Ismaili panentheism looks very much like the one of Alevism.

star_munir wrote:As for story of lion and Imam Ali, I will try to find references from shia sources and will give you. It may take few days to find it out.

Thank you very much star_munir.

You are welcome.

star_munir wrote:

Qizilbash wrote:

star_munir wrote:There is story common among Shia muslims like on Miraj Prophet Muhammad (PBUH) saw lion wearing ring and he saw same ring on hnad of Allah.
Ismailis believe Miraj is spiritual concept. It is exoteric but esoteric. It is spiritual experince. God does not live only in Sky so there is no need to ride on horse to go to sky to meet God. God is present every where.

star_munir, this is so great! Alevi's also believe that the Prophet Muhammad saw a lion, and gave the lion his ring to keep it calm! And when the Prophet came back to earth and met Imam Ali, he saw that Ali had the ring!

What happens when Muhammad comes back from his Miraj journey?

And do you have a written source about this story?

The story that Prophet Muhammad (PBUH) saw lion and gave him ring and when came back and saw Harat Ali had same rinn is mentioned in many books of Shia muslims. Among Ismaili Sources it is mention in famous history book "Noorum Mubin".


But as karim said this anecdote is symbolic of the highest spiritual state attained through the recognition of Ali as being the Absolute beyond form in his essence. As per Ismailism concept of Meraj is spiritual and not physical. It is very clear from the Farman of Imam Sultan Mohamed Shah.

Ya Ali Madaad Munir,

I am really sorry I didn’t read Imam Farman or even ismailies interpretation but I don’t mean to say we should travel to Sky to meet Allah! I think if I close my eyes I feel Allah and if I open my eyes I can feel Allah!... Allah is with me as well as Allah is with you and with everyone who believes him or not! If Allah really lives in Sky then NASA priority would be to reach that place, all Mumins would be Astronauts and Murids would spend there vacation on sky. I believe Allah is with us 24hrs and we need divine vision to clearly see Allah which can only be granted by Allah Himself.

I think there is a difference between knowing Allah and understanding Allah, I think there is difference between Musa Meeting with Allah n Prophet Muhammad meeting with Allah, I think Knowing a versa of Gita or Quran or a Farman is different from knowing Its Zahir’s zahir and batine (batine’s batine and zahir), there is a difference between knowing an answer and knowing answers for every Question… Prophet Muhammad meeting was complete and Perfect….

We can feel Allah around us but can we really see Allah. Just think Feeling of Allah gives us Satisfaction of being complete if we see Allah what it would be like! Don’t you think there is a difference between a man in desert drinking a drop of water and drinking a complete jug of water? (A drop will increase his thrust where as a Jug may not) Hope I don’t ask more from Allah if we get that Permanent vision what it would be like (ameen)… I think on that day Prophet Muhammad got permanent vision of Allah which answered all his Questions. He got knowledge of Zahir and batine, the knowledge of Nature of all Natures. Keys to spiritual treasure!

They are two sides of zubair one is follower (who simple follows) and other is a learner…

As a learner
1) I want to know doesn’t the spiritual/inward world have a physical state?
2) Does the spiritual experiences are Realities or Imaginations or Fantasy?
3) How does one know this or how can we differentiate?

I will tell what I think about Prophets Journey, it’s just my Opinion I m still working on it….. I didn’t read Ismaili interpretation on this hope I m not writing contrary to it but what ever I read, learned and experienced with that I am writing, my opinion may change once I read Imam’s Farmans cause Imam’s word is first and last word there is no if or but in Zubair’s Dictionary after Imam’s word!

I think there exists a spiritual Physical life which is as physical as our material world, it has everything in it, and it is a world similarly to our material world…. We are present in it as we are present in this Material world…. Like example X has two sides (zahir and batine)… X’s Zahir lives in this world (wakes up goes to school, office, meets friends, XYZ, etc) at the same time Batine side of X is wondering as a wonderer in search of Allah in batine world which is spiritual but has physical status.

I think there is a curtain between this two sides of X…. I think when X dies he will meet his Batine with His Hope, Believe and Faith which will direct him to Allah…
And if before death X zahir recognise the other side of His then with prayer (ibadath or bandagi) and above all by Will of Allah X’s zahir cross this curtain to meet his Batine, with Allah help he is able to open the door of batine from zahir which has knowledge and hidden spiritual treasures, and in this world X doesn’t move with his will but can only move with Allah’s will….

I also think that if Allah will’s this path between zahir and batine is of a second but if Allah doesn’t will it will take a believer (Murid) years or even centuries or even n number of births! And for the one who wants to cross this path, this path will be as thin as hair and as sharp as sword… one can walk on this path or one can clime it! in any case one needs Allah Blessing!

Prophet Muhammad with His prayer and blessing of Allah crossed this path and was able experience realities of Allah! He spiritually went to A Physical Land which is spiritual, or physically went to a spiritually land which is physical…. I hope I m not confusing you (if we take above story of lion, Prophet had ring which he gave to Lion during his inwards journey into spiritual world but It was with Ali later in physical world ... obviously next day morning Prophet didn’t had the ring and you says he saw it later with Mowla Ali… Just to make my point {before starting for work if I leave a note for my roommate in our letter box “say him to fix my PC” when he returns home I won’t have it and if my PC is fixed its logical that he read the note as we both have access to letter box and also our apartment…. And if I put the same note in our neighbour’s letter box would my PC would have been fixed}coming back to out discussion if Prophet gave material ring in spiritual world to spiritual lion who was physical present and It was not with him when he came back from spiritual world to material world doesn’t it means that he didn’t give ring to Ali in material world hence Mowla Ali was able to travel to Prophet spiritual world meet the spiritual Lion who was physical present and bought the Material ring from the spiritual world to the material world …. This also mean that there is a spiritual world with physical status which was accessible by Prophet and Mowla like the letter box is accessible by me and my Roommate… they are many hints in Hadiths like this which says there exists a spiritual physical world )….

I think Prophet Muhammad was able to attain knowledge of Allah so that he can implement them in material world! And Prophet Muhammad explained his followers according to individual status or understanding of faith! And his final message was for the follower at Ghadir!

An example:

I have a company in India and I want to merge it with my friend’s company which is in UK… I visit UK to meet my friend for the merger and other formalities…. When I come back I defend new standard of improvement as my company will be Multi National…. So I give guideline to my managers depending on individual department and managers redirect this to individual mangers depending on designations…. Like when I meet manager manufacturing manager I will let him know the Internationally Manufacturing Standard for products as my products r not only for Domestic market but also for international market…. Similarly when meet financial manager I would want to apply financial data entries accordingly for transparency….; I do make changes in Personnel Department, Marketing Department, etc and when I reach home I will inform my family about My Friend’s Family…..

Similarly when Prophet Muhammad came back form his Inward Journey from outward world he explained his Journey to follower accordingly…..

I am working on what I have writing don’t take it as Ismaili or Sunni Interpretation its my individual opinion I m still working on it! If someone can help me in this matter it will be kind thanks……

Zubair Mahamood

Mowla Ali madad and sorry for misunderstanding your view point with regards to presence of God and Meraj. It was really nice to read your view points in this post.

According to Farman Prophet Muhammad (P.B.U.H) reached the original dwelling and came back, that night was the night of meraj.

Following are some verses of Kabir das, one of the famous saints of India.

deepak joya gyaan ka dekha apram dev,
char ved ko gum nahi jahan kabiraa sev

Aatam anubhav gyaan ki jo koi poochey baat,
so goonga gurr khayee kay kahe koun mukh swad

This means I had enlightened diya (lamp, chirg) of knowledge (gyaan) and saw vision of God, Kabir went there where 4 veds even can't go.
In second verse he is saying that to tell about spiritual experience and knowledge is like a dumb man has eaten brownsugar and now has to tell its taste (that is can not be described or explained in words)

star_munir wrote:

Qizilbash wrote:Thank you very much. I am very glad for your detailed replies. Alevis also believe that the Journey was inward, not outward.

But, if you are to look at the external story of the journey - with the Prophet seeing a lion - can you then refer to sources I can study on the internet? Or show me a piece of the source?



And second:

Do Ismailis have a story about "The Gathering (Jam) of the Forty (40)"?

A story about the Prophet spotting a house, and God tells him to go to the house. When he enters the house, he sees 40 people, some of them men, some of them women, including Imam Ali. These are called "The Forty".



Third:

Do Ismailis have a ritual about "bonding" two men together (Musahib), so they become brothers?
So the families of the 2 men becomes family, and the children of the two families being prohibitted to marry each other?
In Alevism, every man shall have a "Musâhib".

As for story of lion and Imam Ali, I will try to find references from shia sources and will give you. It may take few days to find it out.

I dont know about story of 40 men...Again as I said that concept of Meraj as per Ismailism is inward. The outward stories may just have symbolical meaning.

God is present every where and it is not necessary to go to heaven to meet God. Heaven is symbol of higher level or highest level.
Hazrat Muhammad (P.B.U.H) Himself said that God told Him: " I can not be accomodated between the heaven and the earth but it is wonder that I am accomodated in the heart of a momin."

In Gita Krishna says: "Jo hamesha prem aur shradha se meri seva mai lagay rehtey hain unhein mai aisi boodhi yok pradan karta hu jis se wo mujh tak aasaktey hain." (Shlok 10, Chapter 10)

Famous saint Baba Bulhey shah says:
Dil teray veech yaar pyara
Tu keih bhalien aalam saara
Ja Banaras Makkay tek
Allah Sha rag thein nazdeek

This verse tells that God is present in heart yet people in search of God go to Benaras and Mecca. Find it in your self and you will find it.

I tried to find the references from books that I have but sorry to say I cant get it except from Noorum Mubin. May be some one else may help you in this aspect or if I will get to know from others I will let you know about it.


Here is the story of Meraj as generally muslims do believe from exoteric point of view.

the Meraj of the prophet has taken place more than once. However, it should be mentioned that Meraj in which the daily Salat was made incumbent, without doubt, occurred before the death of Abu Talib, who passed away in the 10th year of Bessat. The darkness of the night had spread across the horizon and silence reigned over the face of nature. The time had arrived when the living creatures take rest and sleep so that they might recuperate from their activities of the previous day. The Holy Prophet Muhammad, peace and blessing be upon him and his progeny, was also not an exception to this law of nature and he wished to take rest after offering his prayers in the house of "Umm-e-Hani", the daughter of his uncle and sister of Amir al-Mominin Ali (pbuh) in the blessed city of Makkah. However, suddenly he heard a voice; it was the voice of the Archangel Jibreel (pbuh) who said to him:

"This night you have to perform a very unique journey and I have been ordered to remain with you. You will have to traverse different parts of the world mounted on an animal named Buraq."

The Holy Prophet of Islam, peace and blessing be upon him and his progeny began his historical night journey, along with the trusted protector of the revelation, the Angel Jibreel (pbuh) from the house of "Umm-e-Hani", with the aide of his steed al-Buraq.

"After some time, Jibreel (pbuh) stopped Holy Prophet, peace and blessing be upon him and his progeny and said to perform the Salat. Holy Prophet, peace and blessing be upon him and his progeny dismounted from Buraq and performed Salat. Jibreel (pbuh) said, 'Do you know where you just prayed?' Holy Prophet, peace and blessing be upon him and his progeny replied to him in negative. Jibreel (pbuh) said, 'In Tayyibah (Madinah), that place where your travelers will go.' After this, Holy Prophet, peace and blessing be upon him and his progeny got back onto Buraq and continued the journey."
"Once again, Jibreel (pbuh) stopped Holy Prophet, peace and blessing be upon him and his progeny and said, 'Perform the Salat.' Holy Prophet, peace and blessing be upon him and his progeny once again dismounted Buraq, and performed Salat there. He (pbuh) asked Holy Prophet, peace and blessing be upon him and his progeny, 'Do you know where you just prayed?' It is the Mountain of Sinai - the place where Prophet Musa (pbuh) spoke to Allah (swt)."

"Once again, Holy Prophet, peace and blessing be upon him and his progeny ascended Buraq and continued. Shortly afterwards, Jibreel (pbuh) said, 'Get down and recite a Salat.' Then again he (pbuh) questioned, 'Do you know where you just prayed?' Holy Prophet, peace and blessing be upon him and his progeny replied in negative, to which he answered, 'In Bait al-Laham (Bethlehem) - the place which is near to Bait al-Muqaddas and this is the place where Prophet 'Isa al-Masih (pbuh) was born.'"

Then they reached Bait al-Muqaddas, which is located in today's Zionist occupied Jerusalem and is also known as Masjid al-Aqsa (the Furthest Mosque) and Holy Prophet proceeded to tie the reins of Buraq to the same ring that the great Prophets (before him) used to tie their animal to. After this Holy Prophet, peace and blessing be upon him and his progeny entered the Masjid and it was here that he met Ibrahim, Musa, Isa and the rest of the Prophets (pbut). They all gathered around him and they all proceeded to get ready for Salat. Holy Prophet, peace and blessing be upon him and his progeny had no doubt that the Salat would be lead by Jibreel (pbuh), however when the lines for the Salat were being formed, Jibreel (pbuh) placed his hand on the shoulder of Holy Prophet, peace and blessing be upon him and his progeny and pushed forward. Jibreel (pbuh) also took part in the Salat behind him along with the various Prophets (pbut).

On the second part of his journey, he proceeded from this spot to the skies (heavens). He, peace and blessing be upon him and his progeny, then observed the stars and the systems of the world and conversed with the souls of the previous prophets, and also with the angels of the heavens, peace and blessing be upon them all. He saw the centre of the tortures and the blessings (hell and paradise) and became fully aware of the secrets of creation, the extent of the universe and the signs of the Omnipotent Allah (swt).

Then he, peace and blessings be upon him and his progeny, continued his journey and reached Sidrat ul Muntaha (Beyond this point nobody has access including Jibreel). There he found it fully covered with splendor, magnificence and grandeur, and then he returned back by the way he had traveled. He, peace and blessing be upon him and his progeny, first came to Bait al-Muqaddas and then to Makkah. It was daybreak when he dismounted at the house of Umm-e-Hani from the Buraq which had taken him into space. He related this matter to Umm-e-Hani and the following night, he made it known to the assemblies of Quraysh as well. The word of his travels spread from mouth to mouth amongst all the groups, and now more than ever, the Quraysh were upset (with him).
From the time the Prophet Muhammad told the Quraysh, 'I saw the angel of revelation (when he received the first revelation) in his original and pure state,' all the Quraysh raised up to mock him. The Quran, in response to the thoughts of the ignorant people replies: "Will you then argue with him about what he saw? He certainly saw him (Jibreel) during his other ascent to the Lote-tree (in the seven heavens) near which is Paradise. When the tree was covered with a covering, (Muhammad's) eyes did not deceive him, nor did they lead him to falsehood. He certainly saw the greatest (signs) of the existence of his Lord." (53:12-18)

Ya Ali Madad

Please find few verses from the Granth Man Samjaanni, it will be greatly appreciated if someone translate these verses for easy understanding.

Thanks
Amir

Story of Meraaj in Man Samjaanni (vaddi) - Pir Shams (page 177 to 189)

1 Man Samjaanni Pir Shams

1 Man Samjaanni ki esi baataa
2 Je koi bandaa samje dhaataa
3 Doaa bhejaa Darood jaano
4 Manmaan samji elam pichhaano
5 Nabi sarikhe kun bandagi liaa
6 Nav laakh baataa manmaan kiaa
7 Jiske haathu me baataa honaa
8 Meraaj darvaajaa kholi jonaa
9 Andar ohi Allaah kun jaano
10 Namunaa Molaa kaa sai pichhaano
11 Ohi betthe ohi utth bhaage
12 Dekh Rasool laah anchbe laage
13 Kudrat teri koi na jaane
14 Tasbi baattaa bhul kar chaale
15 Esi baataa ki sudh na poti
16 Jo sudh aage eti hoti
Re Tunhi – Jinkun imaan nahi hae
Soho Setaan kar dekh re
Janam unkaa erre gaeaa
Raeaa Setaan bhekh re

2 Man Samjaanni Pir Shams

1 Man Samjaanni ki esi baataa
2 Duniyaa ajaanni na jaanne dhaataa
3 Duniyaa bhitar baddaai na laie
4 Bibi Faatmaa ki kamaai kaie
5 Jees kaaran ham darsan dekhe
6 Darsan dekhe man samokhe
7 Andhlaa loku kun keaa samjaave
8 Jinkun imaan kuchhu na aave
9 Imaan Allaah jiskun deve
10 Unkun imaan kab na viguve
11 Rasoolallaah e eti baataa joi
12 Bibi Faatmaa balvant hoi
13 Avtaar Sakhti kaa puraa kaie
14 Enu se ham Molaa Ali laie
15 Molaa Ali ku Alaa jaano
16 Es vinaa dojaa koi na pichhaano
Re Tunhi – Didaar tab paame
Molaa kun jaale haath re
Molaa pelvaan hae
So Rasoolallaah ke saath re

3 Man Samjaanni Pir Shams

1 Man Samjaanni ki esi baataa
2 Bibi Faatmaa samji dhaataa
3 Mohbbat unki ham par leve
4 Tab jaa niaamat Rasoolallaah deve
5 Ham bhi bot kun le samjaave
6 Pann andhle kun imaan na aave
7 Aras kuras jine sirjeaa
8 Molaa Ali sarav kareaa
9 Molaa Ali kun adhuraa jaane
10 So didaar kabu na paave
11 Didaar Shaah kaa enuke haathe
12 Molaa Ali he Rasoolallaah saathe
13 Din ke bich donu ku jaano
14 Musaalaa kadim ehi pichhaano
15 Chandaa suraj ki jotaj paave
16 Nav laakh taaraa sab enu me aave
Re Tunhi – Chandaa suraj nirmalaa
Donu aad mat re
Taaraa aabh jaddeaa
Sarav maanhe tant re

4 Man Samjaanni Pir Shams

1 Man Samjaanni ki esi baataa
2 Chandaa suraj ki samjo dhaataa
3 Jamin aasmaan to he sardaar
4 Jag maanhe ehi jaanno saar
5 Donu ke Gulaamaj jaano
6 Asil vantaaso ehi pichhaano
7 Aagu bandagi enu ne kitaa
8 Tab jaa ghar Rasool kaa litaa
9 Bandagi vinaa ee ghar na jotaa
10 Jadh Rasoolallaah aagu hotaa
11 Drutaare par kalgi jaano
12 Moti upar halaalaj maano
13 Eti karnni halaal keri
14 Chandrabhaann soi aaveaa fari
15 Vimras unkaa naam dhareaa
16 Rasoolallaah fir esaa kareaa
Re Tunhi – Vimras esaa bhaari he
So he halaal ke tol re
Rasoolallaah ke gulaam he
Pir Shams ke bol re

5 Man Samjaanni Pir Shams

1 Man Samjaanni ki esi baataa
2 Suno tame Vimras ki dhaataa
3 Vimras etaa jo tab kiaa
4 Savaa laakh varas bandagi maan riaa
5 Oos din Rasoolallaah haajar huaa
6 Tab Rasoolallaah mukaable kol diaa
7 Hamaare seer par taaj laie
8 Drutaaro so dhupnnaa kaie
9 Vimras aagu araj kiaa
10 Tad Dru ku kol Vimras diaa
11 Chheli velaame kol aale
12 Fartaar velaa maan kol paale
13 Chakfadh kaa kolaj kiaa
14 E to kol Vimras ne diaa
15 Dru ne kol sai kari keve
16 Oos din Rasoolallaah hujuri reve
Re Tunhi – Kalgi Rasoole ke he
Moti Vimras jaann re
Drutaarun to raajaa he
Oon sar kalgi parmaann re

6 Man Samjaanni Pir Shams

1 Man Samjaanni ki esi baataa
2 Duniyaa lobhe sab raataa maataa
3 Vimras puri chaakri sanbhaare
4 Raat din nindraa ku maare
5 Rasoolallaah ke sar kalgi chhaaje
6 Oos kalgi maan moti bharaaje
7 So moti Vimras he saachaa
8 Gur Shams bole esi vaachaa
9 Bandagi vinaa koe na paave
10 Savaa laakh varas araj maan aave
11 Tab jaa rahem Allaah ki paai
12 Oos rahem me sab sudh aai
13 Sidhi halaal tab jaa kareaa
14 Nabi ke ghar me gulaam le dhareaa
15 Kuraan bhitar naamaj leve
16 Khaadham halaal Kuraan me keve
Re Tunhi – Pir Shams farmaaveaa
Vimras soi maan re
Man Samjaanni Pir Shams ki
Kuraan Rasoolallaah kaa jaan re

7 Man Samjaanni Pir Shams

1 Man Samjaanni ki esi baataa
2 Duniyaa ajaanni na jaanne dhaataa
3 Vadh halaal bi ehij jaano
4 Elallaah kalaam me iu farmaave
5 Bibi Emnaa kaa khaadam jaano
6 Iu Sidhi halaalaj maano
7 Parmaa baai dhannaalaj kaie
8 Maahaa baap naam Halimaan laie
9 Sarav duniyaa Halimaan kaave
10 Uske aachann Rasoolallaah ghaave
11 Uaa bi khijmat maan sidhaa raeaa
12 Halaal Sidhi unkun kaeaa
13 Vimras kaa avtaar iu pichhaano
14 Chandrabhaann sai kari jaanno
15 Gur Shams Saahebe farmaaeaa
16 Avichal Vimras ki kaaeaa
Re Tunhi – Vimras ehi jaanio
Ebhdalaa valad maan re
Sidhi halaal maanio
Rasoolallaah valad maan re

8 Man Samjaanni Pir Shams

1 Man Samjaanni ki esi baataa
2 Duniyaa ajaanni na samje dhaataa
3 Kuraan ki baataa Allaah ki jaano
4 Kuraan me farmaaeaa soi maano
5 Soi farmaan Allaah ne kaeaa
6 Meraaj ku jab Rasoolallaah gaeaa
7 Tab raahaa me ek vaaghaj mileaa
8 Unkaa moddhaa mottaa he khuleaa
9 Jimi aasmaan bich kuchh na dekheaa
10 Jaa dekhe taa vaagh khaddaa raeaa
11 Uske mukh aagal kuchh na chaleaa
12 Rasoolallaah andesaa tab kiaa
13 Allaah ki baat kinu na liaa
14 Keaa jaane keaa rangaj kiaa
15 Jo kuchh bole to khaakar leve
16 Abhki resat hamaari reve
Re Tunhi – Bismilaa kalaam hae
Shukar Allaah ki maan re
Tobaa karne chhuttie
Baddi Molaa ki darbaar re

9 Man Samjaanni Pir Shams

1 Man Samjaanni ki esi baataa
2 Duniyaa ajaanni na samje dhaataa
3 Bismilaa Rasoolallaah aankhe
4 Vitti le kar mukh maa naakhe
5 Vaagh alup ho kar gaeaa
6 Shukar Rasoolallaahe kaeaa
7 Baddi darbaar Allaah ki kaie
8 Esike aagu kisikaa jor na laie
9 Joraavar Setaan so kahie
10 Allaah ki bujraki baddi laie
11 Ham Meraaj me hajoor raeaa
12 Padd-de andar baataa kareaa
13 Tadh hamku khaddaa le andar kiaa
14 Chaar piaalaa poor kar diaa
15 Tadh ham etaa aap farmaaeaa
16 Ham ekle kadi na khaaeaa
Re Tunhi – Kuraan Ali kun jaanie
Jine kaheaa he kalaam re
Zulfikaar enu ke haath re
Kaafar maare laakh re

10 Man Samjaanni Pir Shams

1 Man Samjaanni ki esi baataa
2 Duniyaa ajaanni na jaanne dhaataa
3 Padd-de andar haath jo aaeaa
4 Oos haath me mundhri dekhaaeaa
5 So mundhri hamne aap aankhi
6 Ehi Molaa Ali bhalaahe saakhi
7 Vaagh saroop bhi ehi pachhaano
8 Kuraan Allaah bhi enku jaano
9 Kuraan saaraa Ali se aaeaa
10 Kaafar maare kalmaa bhannaaeaa
11 Savaa laakh raajaa jo katal kiaa
12 Esaa Molaa Ali aap huaa
13 Kambar Sidhi so gaaji kahie
14 Esak maabi puraa laie
15 Suno meraa bhaai esi meri baataa
16 Pir Shams iu farmaave dhaataa
Re Tunhi – Molaa ki darbaar maa
Tu sadaa Shukar maang re
Duniyaa suti nind maa
Tu madh maa bettaa jaag re

11 Man Samjaanni Pir Shams

1 Man Samjaanni ki esi baataa
2 Keaa samje murakh abhaagaa
3 Dru ke haath me vintti jaano
4 So vintti Molaa Ali pichhaano
5 Oos vitti me jo laal kaie
6 Surbhaann soi laal laie
7 Tenne laakh varas bandagi kiti
8 Tab Molaa Ali aagal liti
9 Vitti Molaa Ali ku kaie
10 Bich laal Surbhaann laie
11 Surbhaann Vimras donu bhaai
12 Vimras seer khoop dharaai
13 Surbhaann to haathu laai
14 Angutthi lai ang lalaai
15 Tadh Dru ne kolaj liaa
16 Mirat lok me avtaar diaa
Re Tunhi – Chandrabhaann Gurji sang hae
So Dru kaa avtaar re
Surbhaann chelaa kaie
Vimras ke darbaar re

12 Man Samjaanni Pir Shams

1 Man Samjaanni ki esi baataa
2 Duniyaa ajaanni keaa jaanne dhaataa
3 Tadh Dru ne kolaj liaa
4 Mirat lok maa avataaraj kiaa
5 Tadh Dru ne etaa mukh maa keve
6 Hamku uaa tam so keaa deve
7 Dru Chandrabhaann gharu chal giaa
8 Surbhaann kaa tadh haathaj liaa
9 Vimras partaape kaamaj kiaa
10 Surbhaann kinu ku haath na diaa
11 Molaa Ali ke kaeaa me reve
12 Aap ki baataa kise na keve
13 Jadh Dru e dhupennaa liaa
14 Tadh kol jaa puraa kiaa
15 Chakfad veraa maa chintaj raeaa
16 Fartaar velaa maa ved kaeaa
Re Tunhi – Bhagat Vimras kaie
Ved bhanne Surbhaann re
Chandrabhaann man samjaaiu
Purann he parmaann re

13 Man Samjaanni Pir Shams

1 Man Samjaanni ki esi baataa
2 Duniyaa ajaanni na jaanne dhaataa
3 Kambar Sidhi Molaa kaa kaie
4 Orrkhaann aagal ki laie
5 Jis din maadhriaa kahie
6 Dru ke gale me je laie
7 Oos maadhrie upar haath dharie
8 Soi vitti Molaa ke aangrrie
9 Prem Guru so esaa kahie
10 Kambar Sidhi gulaam laie
11 So hae Surbhaann kaa avtaar
12 Molaa Ali chumiaa de apaar
13 Bibi Faatmaa bettaa kar jaane
14 Le aapke khorre sulaave
15 Jiu maa baap baataa bataave
16 Tiu Bibi baataa samjaave
Re Tunhi – Kambar Sidhi gulaam hae
Surbhaann kaa avtaar re
Molaa Ali paas reve
Bibi Faatmaa saar re

Ismaili Muslim view of the #Miraj of #ProphetMuhammad
Video clip

https://x.com/khalilandani/status/17552 ... hqfO552USg

The latest video in our What Ismailis Believe series explains the significance of Mi'raj - the night journey of Prophet Muhammad (peace be upon him and his progeny).
TheIsmaili

youtu.be/JL8rlMOsyD8
https://twitter.com/TheIsmaili/status/1 ... 24/video/1

This week, Ismailis around the world join many of their brothers and sisters in the wider Muslim Ummah in observing Mi‘raj. Esoteric interpretations of Islam tend to emphasise the spiritual significance of Mi‘raj, which is seen as a symbol of the journey of the soul, and the human potential to rise above the trappings of material life.

Mi‘raj is an Arabic word which literally means ladder. In Muslim tradition, the festival of Mi‘raj signifies the ascent to heaven by Prophet Muhammad (peace be upon him and his family). Esoteric interpretations of Islam tend to emphasise the spiritual significance of Mi‘raj. It is seen as a symbol of the journey of the soul, and the human potential to rise above the trappings of material life – through prayer, piety, and discipline.

In the Qur'an, the most direct reference to the Mi‘raj is found in the first verse of Surah al-Isra, which reads:

Glory be to (Allah) who took His servant on a night journey from the Sacred place of prayer to the Furthest place of prayer, the precincts of which We did bless, so that We may show him some of Our signs. Surely (Allah) is the All-Hearing, All-Seeing.

Qur‘anic references to the Prophet's celestial journey and spiritual vision have an important place in Muslim consciousness. These, combined with oral traditions and historical accounts of the Mi‘raj, have found expression not only in theology, but in art, poetry, and philosophy as well. Ranging from the physical and the miraculous to the spiritual and personal, poetic expressions and philosophical explanations of the Mi‘raj reflect some common themes, including spiritual elevation, purification of the soul, and humility before the Divine.
TheIsmaili

Miraj

TheIsmaili