Sacred Mosque to the farthest Mosque

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schatoor
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Sacred Mosque to the farthest Mosque

Post by schatoor »

Ya Ali Madad,

I was reading about the story of mir'aj, the ascent of the Holy Prophet (sas) to heaven. Those following a more esoteric interpretation of Islam understand that this ascent happend in an spiritual rather then and material way. The soul of the Holy Prophet was elevated to the point that the devine reality was manifest to him. But how ar we supposed to understand sura 17 ayat 1 of the Quran;
Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).

Qur'an 17:1
More specifically, how are we to understand the Sacred Mosque and Farthest Mosque. I sure as hell don't buy the story that the Farthest Mosque is the al-aqsa Mosque in Jerusalem. Or for the matter that the Sacred Mosque is the one in Mekka.
kmaherali
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Meraj

Post by kmaherali »

The late respected and well known scholar Annemarrie Schimmel has dedicated an entire chapter on the issue of Meraj in her book "And Muhammad is His Messenger". She discusses all the issues that this event raises in the Muslim scholarship; whether it was a physical journey or spiritual, whether the Prophet met all the previous prophets, whether the five times prayer was prescribed during the journey etc. If you are really interested, then it is worth a read.

Imam Sultan Muhammad in his Farmans is quite clear that it was an inward journey and not physical.

Regarding the reference of mosques and His signs, Swami Sri Yukteswar in his book "The Holy Science" states:

"Seven Spheres or Swargas. This universe thus described, commencing from the Eternal Substance, God, down to the gross material creation, has been distinguished into seven different spheres, Swargas or Lokas.....

Sapta Patalas, seven churches. As God created man in His own image, so is the body of man like unto the image of his universe. The material body of man has also seven vital places within it called the Patalas. Man, turning towards his Self and advancing in the right way, perceives the Spiritual Light in these places, which are described in the Bible as so many churches; the lights like stars perceived therein are as so many angels."
schatoor
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Post by schatoor »

He thanks! This reminds me of suar 23 ayat 17 of the Qur'an ;
Man We did create from a quintessence (of clay);

Then We placed him as (a drop of) sperm in a place of rest, firmly fixed;

Then We made the sperm into a clot of congealed blood; then of that clot We made a (foetus) lump; then we made out of that lump bones and clothed the bones with flesh; then we developed out of it another creature. So blessed be Allah, the best to create!

After that, at length ye will die

Again, on the Day of Judgment, will ye be raised up.

And We have made, above you, seven tracts; and We are never unmindful of (our) Creation.

Qur'an 23 12-17
And the Qur'an also talks about seven spheres or universes.
So the various "layers", "churches" or "mosques" can be seen as stages or stations, each above each other.
kmaherali
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Post by kmaherali »

An Esoteric Interpretation of the Mi’raj and the Prophetic Tradition ‘I Have a Time with God’ (li ma’a Allah waqt)

simerg.com/literary-readings/an-esoteric-interpretation-of-the-miraj-and-the-prophetic-tradition-i-have-a-time-with-god-li-maa-allah-waqt/
kmaherali
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Post by kmaherali »

Mi’raj-e-Rasul – The Night Journey of the Prophet Muhammad (s.a.s.) by Jehangir A. Merchant
2 June
2013


1 Comment
LITERARY READING ON THE MI’RAJ AND A DEPICTION OF THE EVENT IN AN OTTOMAN WORK
/simerg.com/2013/06/02/miraj-e-rasul-the-night-journey-of-the-prophet-muhammad-s-a-s-by-jehangir-a-merchant/
kmaherali
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Post by kmaherali »

Mi‘raj: Spiritual Ascension of Prophet Muhammad in Ismaili Thought ~ Ismaili Gnosis

essentialismaili.com/2016/05/03/miraj-spiritual-ascension-of-prophet-muhammad-in-ismaili-thought-ismaili-gnosis/
kmaherali
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Joined: Thu Mar 27, 2003 3:01 pm

Post by kmaherali »

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.

This week, Ismailis around the world join many of their brothers and sisters in the wider Muslim Ummah in observing Mi‘raj.

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.

https://the.ismaili/mi%E2%80%98raj-%E2% ... ht-journey
aatimaram
Posts: 32
Joined: Thu Apr 12, 2018 3:38 pm

Post by aatimaram »

MULLA GUYAD KE BAR SHUD AHMAD BI FALAK
SARMAD GUYAD FALAK BI AHMAD DAR SHUD

SARMAD

Trans; Mulla says in Ma'raaj Ahmad (Prophet Muhammad) travel to Heavens but Sarmad says Heavens came down and contained in Ahmad (that was an inner journey).

Sarmad was a sufi and Persian poet at time of Aurangzeb (Mughal Emperor) of subcontinent. He was beheaded on order of Aurangzeb on advice of Mullas.
aatimaram
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Joined: Thu Apr 12, 2018 3:38 pm

Post by aatimaram »

kmaherali wrote: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.

This week, Ismailis around the world join many of their brothers and sisters in the wider Muslim Ummah in observing Mi‘raj.

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.

https://the.ismaili/mi%E2%80%98raj-%E2% ... ht-journey
The photo or image posted by " the.ismaili " shows Buraq is surrounded by flying females. In this depiction these females are angels or Huurs, also Buraq is in female form?
aatimaram
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Joined: Thu Apr 12, 2018 3:38 pm

Post by aatimaram »

AZ KHIYAAL AST EINKA GUEI NAZD WA DUUR
CHEEST MA'RAAJ INQILAAB ANDAR SHU'UR

RUMI

Trans; Is this an imagination or talk of near or far. What is Ma'raaj?(Rumi says), this is (spiritual) revolution in consciousness.
aatimaram
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Joined: Thu Apr 12, 2018 3:38 pm

Post by aatimaram »

SARR E LA MAKAN SE TALAB HUI
SUUEI MUNTAHA WOH CHALEY NABI
KOI HADD HAI USS KE HUDDUD KI
BALAGHAL ULLA BI KAMALIHI
kmaherali
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Joined: Thu Mar 27, 2003 3:01 pm

Post by kmaherali »

aatimaram wrote:MULLA GUYAD KE BAR SHUD AHMAD BI FALAK
SARMAD GUYAD FALAK BI AHMAD DAR SHUD

SARMAD

Trans; Mulla says in Ma'raaj Ahmad (Prophet Muhammad) travel to Heavens but Sarmad says Heavens came down and contained in Ahmad (that was an inner journey).

Sarmad was a sufi and Persian poet at time of Aurangzeb (Mughal Emperor) of subcontinent. He was beheaded on order of Aurangzeb on advice of Mullas.
Verses of Ginan:

abdhu ghatt maa(n)he reedh seedh hay, ane ghatt maa(n)he anhad chaalaa;
ghatt maa(n)he bhaag lagaayaa baabu, ghattmaa(n)he see(n)chann
haaraa abdhu....................................................................................................................19

O slave! the real prosperity and success is in the heart,
and there are unlimited movements in the heart. In the heart is the garden of fortune,
brother, and in the heart is the waterer(of mercy).

abdhu ghattmaa(n)he navkha(n)d peerodhamee, ane ghattmaa(n)he hay kevalaasaa;
ghattmaa(n)he saat samuddhra kaa vaasaa, gur beenaa jaay peeyaasaa abdhu.........................20

kevalaas - one of the peaks of the Himalayas

O slave! in the heart is the expanse of the earth with nine continents, and in the heart
is one of the peaks of the Himalays(the entire creation encompassing the horizontal and
vertical limits is in the heart). The heart is the place of the seven seas(of mercy),
but without the Guide one goes thirsty(the Guide opens the doors to the seven oceans(heavens)).

Bottom line: everything is inside!
kmaherali
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Joined: Thu Mar 27, 2003 3:01 pm

Post by kmaherali »

I cannot edit my above post. The verses are from Ginan: Abadu Man Jeete Man Ichha Fal Upaje

http://ismaili.net/heritage/node/22813
aatimaram
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Joined: Thu Apr 12, 2018 3:38 pm

Post by aatimaram »

Balaghal ula bikamaalihi
He (Prophet Muhammad) reached the highest place by his Perfection.

Kasha fad-dujaa bijamaalihi
He removed darkness by his Beauty.

Hasunat jami’u khisaalihi
Beautiful are all his Attainments

Sallu ‘alayhi wa aalihi
Send blessings to Him and his Family

This quatrain (ruba’i) was written by Shaykh Saadi Shirazi and is found in the introduction to his “Gulistan”. This most famous ruba’i written by Shaykh Saadi Shirazi covering the event of Mir’aaj of Prophet pbuh. There is a very interesting event behind this ruba’i, when Shaykh Saadi wrote this ruba’i he was not getting the last line which would complete the ruba’i, and because of this he was not satisfied and was worried, what is lacking, why I’m not unable to complete the last line and in these thought he slept, what Shaykh Saadi saw was unbelievable.
In his dream Saadi saw a Noorani face who asked him why is he so worried?
Saadi replied I have written a 'ruba'i' I am unable to copmlete forth line.
The mystical person asked Saadi, Read it what you have written.

Shaykh Saadi read the first 3 lines lines, and got stuck for forth.The mystical person then completed the ruba’i by saying 'sallu ‘alayhi wa aalihi' (Send blessings to Him (Prophet) and his Family).
kmaherali
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Joined: Thu Mar 27, 2003 3:01 pm

Post by kmaherali »

http://www.ismaili.net/Source/0583.html[b]Mi’raj – A soul’s journey towards spiritual knowledge[/b]
Posted by Nimira Dewji

Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.
Surat al-Isra, Qur’an 17:1

The ascension of Prophet Muhammad into heaven, mi’raj, is generally celebrated on the 27th day of Rajab. In this legend, the Prophet was prepared for his meeting with God by the archangel Jibril (Gabriel) one evening while he was asleep. The Prophet’s heart was purified by removing all traces of error and doubt, and was filled with wisdom and belief.

The Prophet then made his night journey (isra) from the sacred place of worship (masjid al-haram) to the further place of worship (masjid al-aqsa) on the winged mythical creature Buraq, and from there he ascended to heaven, by ladder (miʿraj), accompanied by Jibril. The Prophet was greeted by, and in effect validated by the previous Prophets (Adam, Joseph, Aaron, Moses, Abraham, and Jesus) and then saw the Divine Throne.

Amongst the esoteric traditions of Muslims, the legend of mi‘raj is symbolic of the spiritual search, describing the soul’s leap into mystic knowledge, and eventually to the state of spiritual union with the Divine.

The tenth century Ismaili Da‘i, Abu Hatim al-Razi, in his interpretation of the Prophet’s mi’raj, “noted that Buraq is derived from the Arabic verb baraqa (“to shine”), suggesting the horse symbolizes an illuminating experience or illuminating knowledge granted by a spiritual rank (hadd) of the higher world known as Khayal (Imagination). This light, which emanates from the Universal Soul, “shone” (baraqa) upon the Prophet and elevated him to the higher spiritual rank of Jadd (Good Fortunate), and finally to the Universal Soul and Universal Intellect” (Khayal ‘Aly, Ismaili Gnosis).

“The connection of the mi’raj with daily prayer – which was experienced by Muhammad…[made the ascension] into the divine presence possible for every sincere Muslim” (Mystical Dimensions of Islam p 218-219). Mi’raj is the the mystical Path, the journey of the soul from God and back to God; only such a journey can bring a human to perfection (Mystical Dimensions of Islam p 222).

The story of the soul’s journey towards true knowledge has constituted a popular theme in Islamic art and poetry.

More on Mi’raj at Ismaili Gnosis.

miraj Prophet Muhammad
Image
Painting of Prophet Muhammad’s Mystical Ascension to Heaven, dated Iran; c. 1580. The David Collection
According to Islamic tradition, the al-masjid al-haram is the area that surrounds the Ka’baa and although the Qur’an does not say where al-masjid al-aqsa is, scholars believed it to be located in modern-day al-Haram al-Sharif (‘The Noble Sanctuary’) in Jerusalem. The term masjid means simply ‘place of prostration’ and does not imply a specific structure where the Prophet prostrated to God before his ascent. The term masjid al-aqsa was applied to the area as a whole and also to the mosque which was built there subsequently, in the seventh century, close to the Dome of the Rock, also built in the seventh century.

The Noble Sanctuary, an open-air platform built during the first century BCE to house Jewish temples, is sacred to the Abrahamic traditions: it was where the First and Second Temples of Jerusalem stood, as well as the Temple of Solomon that was destroyed by the Romans in 70 CE; the site where Prophet Ibrahim prepared to sacrifice his son; the location where Hazrat Isa spent a few days sitting among learned men and teaching others; and is linked to the Prophet’s isra and mi’raj.

When the Umayyads conquered Jerusalem, the Caliph Abd al-Malik commissioned the construction of the Dome of the Rock (Qubbat al-Sakhra), enshrining the rock believed to be the site from where Prophet Muhammad ascended to heaven. Completed in 691, it is the earliest Islamic monument that has survived and one of the most admired ones, although the original purpose for its creation continues to be debated to the present day. Since its construction the Dome of the Rock has undergone several modifications and restorations due to frequent earthquakes.
Image
Dome of the Rock
Dome of the Rock. Source: Archnet
The earthquake of 1016 caused extensive damage to the Dome of the Rock during the reign of the Fatimid Caliph Imam al-Zahir (r.1021-1036), who commissioned its restoration in 1022-3, “according to three inscriptions carved on wooden beams….at the base of the dome.” (Bloom, Arts of the City Victorious, p. 81). Oleg Grabar deems the original mosaics to be Umayyad in origin “with restorations of high technical quality… accomplished in Fatimid time.” (Ibid, p 82). Although the mosaics have undergone frequent repairs over the centuries masking the identities of the original artisans, Bloom notes “one can say with certainty that significant work was done and that during al-Zahir’s reign there was a corps of craftsmen in Jerusalem able to restore damaged mosaics not only at the Dome of the Rock but also at the Aqsa Mosque” (Ibid).

The al-Aqsa Mosque, located close to the Dome of the Rock and which was built on the orders of Abd al-Malik in the late seventh century and completed by his successors around 715, also suffered extensive damage from the earthquake of 1016 and was re-built by the Fatimid Caliph Imam al-Zahir between 1034 and 1036.
Image
al-Aqsa Mosque
Northeast view of al-Aqsa Mosque. Source: Wikipedia
Reduced to seven aisles from the original sixteen, most of the central part of the present-day structure of the mosque dates from that time. Imam al-Zahir installed an Arabic inscription in Kufic script at the top of the central arch of the mosque, barely visible today, which includes the first verse of Surat al-Isra as well as the following:

“Has renovated its construction, our lord Ali Abu al-Hasan, the imam al-Zahir li-I’zaz Din Allah, Commander of the Faithful, son of al-Hakim bi-Amr Allah, Commander of the Faithful, may the blessing of God be on him, on his pure ancestors and on his noble descendants. By the hand of Ali ibn Abd al-Rahman, may God reward him. Supervised by Abu’l Qasim al-Sharif al-Hasan al-Husayni…may God help him.” (Bloom, Arts of the City Victorious, p 83).

al-aqsa mosque Fatimid al-zahir
Image
The main aisle of the Aqsa Mosque as it was in the 1940s, showing the mosaic inscription above the arch installed by the Fatimid Ismaili Imam al-Zahir. Source: The Ismailis An Illustrated History
al-aqsa Fatimid al-Zahir miraj meraj
Image
Al-Aqsa Mosque arch as restored under Fatimid Caliph-Imam al-Zahir. Source: Arts of the City Victorious


Al-Aqsa miraj meraj
Image
Jami Al-Aqsa, interior view from side aisle. Source: Archnet
The area of the mosque has had several restorations over the centuries, receiving the Aga Khan Award for Architecture in 1986 for its contemporary restoration.

Sources:
James W. Morris, The Mi’raj and Ibn ‘Arabi’s Own Spiritual Ascension
Jonathan Bloom, Arts of the City Victorious, Yale University Press, in association with The Institute of Ismaili Studies, 2007
Jami’ al-Aqsa, Archnet

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kmaherali
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Re: Sacred Mosque to the farthest Mosque

Post by kmaherali »

Mi’raj is a soul’s journey towards spiritual knowledge
BY NIMIRA DEWJI POSTED ON FEBRUARY 26, 2022

Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.
Surat al-Isra, Qur’an 17:1

Mi'raj
Image
Painting of Prophet Muhammad’s mystical ascension to Heaven, Iran, ca. 1580. Image: The David Collection

The ascension of Prophet Muhammad into heaven, mi’raj, is generally celebrated on the 27th day of Rajab. In this legend, the Prophet was prepared for his meeting with God by the archangel Jibril (Gabriel) one evening while he was asleep. The Prophet’s heart was purified by removing all traces of error and doubt, and was filled with wisdom and belief.

The Prophet then made his night journey (isra) from the sacred place of worship (masjid al-haram) to the further place of worship (masjid al-aqsa) on the winged mythical creature Buraq, and from there he ascended to heaven, by ladder (miʿraj), accompanied by Jibril. The Prophet was greeted by, and in effect validated by the previous Prophets (Adam, Joseph, Aaron, Moses, Abraham, and Jesus) and then saw the Divine Throne.

Amongst the esoteric traditions, the legend of mi‘raj is symbolic of the spiritual search, describing the soul’s leap into mystic knowledge, and eventually to the state of spiritual union with the Divine. The story of the soul’s journey towards true knowledge has constituted a popular theme in Islamic art and poetry.

Image
Sweet chestnut with calligraphy, Ottoman Turkey, 19th century.
Image: Aga Khan Museum

Gilded leaf featuring a verse from Surat al-Isra 17:80 (‘The Night Journey’):

And say, “Lord grant me a good entrance and a goodly exit, and sustain me with Your power.

The calligrapher composed the verse in the form of a boat with the letters forming passengers and oars, perhaps recalling the journey of life.
Further reading: Mi’raj in Ismaili Thought at Ismaili Gnosis.

According to Islamic tradition, the al-masjid al-haram is the area that surrounds the Kaba and although the Qur’an does not say where al-masjid al-aqsa is, scholars believed it to be located in modern-day al-Haram al-Sharif‘ (‘The Noble Sanctuary’) in Jerusalem. The term masjid means simply ‘place of prostration’ and does not imply a specific structure where the Prophet prostrated to God before his ascent. The term masjid al-aqsa was applied to the area as a whole and also to the mosque which was built there subsequently, in the seventh century, close to the Dome of the Rock, also built in the seventh century.

The Noble Sanctuary, an open-air platform built during the first century BCE to house Jewish temples, is sacred to the Abrahamic traditions: it was where the First and Second Temples of Jerusalem stood, as well as the Temple of Solomon that was destroyed by the Romans in 70 CE; the site where Prophet Ibrahim prepared to sacrifice his son; the location where Hazrat Isa spent a few days sitting among learned men and teaching others; and is linked to the Prophet’s isra and mi’raj.

When the Umayyads conquered Jerusalem, the Caliph Abd al-Malik commissioned the construction of the Dome of the Rock (Qubbat al-Sakhra), enshrining the rock believed to be the site from where Prophet Muhammad ascended to heaven. Completed in 691, it is the earliest Islamic monument that has survived and one of the most admired ones, although the original purpose for its creation continues to be debated to the present day. Since its construction the Dome of the Rock has undergone several modifications and restorations due to frequent earthquakes.

Image
Dome of the Rock. Image: Archnet

The earthquake of 1016 caused extensive damage to the Dome of the Rock during the reign of the Fatimid Caliph Imam al-Zahir (r.1021-1036), who commissioned its restoration in 1022-3, “according to three inscriptions carved on wooden beams….at the base of the dome.” (Bloom, Arts of the City Victorious, p. 81). Oleg Grabar deems the original mosaics to be Umayyad in origin “with restorations of high technical quality… accomplished in Fatimid time.” (Ibid. p 82). Although the mosaics have undergone frequent repairs over the centuries masking the identities of the original artisans, Bloom notes “one can say with certainty that significant work was done and that during al-Zahir’s reign there was a corps of craftsmen in Jerusalem able to restore damaged mosaics not only at the Dome of the Rock but also at the Aqsa Mosque” (Ibid).

The al-Aqsa Mosque, located close to the Dome of the Rock and which was built on the orders of Abd al-Malik in the late seventh century and completed by his successors around 715, also suffered extensive damage from the earthquake of 1016 and was re-built by the Fatimid Caliph-Imam al-Zahir between 1034 and 1036.

Image
Northeast view of al-Aqsa Mosque. Image: Archnet

Reduced to seven aisles from the original sixteen, most of the central part of the present-day structure of the mosque dates from that time. Imam al-Zahir installed an Arabic inscription in Kufic script at the top of the central arch of the mosque, barely visible today, which includes the first verse of Surat al-Isra as well as the following:

“Has renovated its construction, our lord Ali Abu al-Hasan, the imam al-Zahir li-I’zaz Din Allah, Commander of the Faithful, son of al-Hakim bi-Amr Allah, Commander of the Faithful, may the blessing of God be on him, on his pure ancestors and on his noble descendants. By the hand of Ali ibn Abd al-Rahman, may God reward him. Supervised by Abu’l Qasim al-Sharif al-Hasan al-Husayni…may God help him.” (Bloom, Arts of the City Victorious, p 83).

Image
The main aisle of the Aqsa Mosque as it was in the 1940s, showing the mosaic inscription above the arch installed by the Fatimid Ismaili Imam al-Zahir. Image: The Ismailis An Illustrated History

Image
Al-Aqsa Mosque arch as restored under Fatimid Caliph-Imam al-Zahir. Image: Arts of the City Victorious
The area of the mosque has had several restorations over the centuries, receiving the Aga Khan Award for Architecture in 1986 for its contemporary restoration.

Sources:
James W. Morris, The Mi’raj and Ibn ‘Arabi’s Own Spiritual Ascension
Jonathan Bloom, Arts of the City Victorious, Yale University Press, in association with The Institute of Ismaili Studies, 2007
Jami’ al-Aqsa, Archnet

Contributed to Ismailimail by Nimira Dewji. Nimira is an invited writer although she has contributed several articles in the past (previous articles). She also has her own blog – Nimirasblog – where she posts short articles on Ismaili history and Muslim civilisations. When not researching and writing, Nimira volunteers at a shelter for the unhoused and at a women’s shelter. She can be reached at nimirasblog@gmail.com.

https://ismailimail.blog/2022/02/26/mir ... knowledge/
mahebubchatur
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Re: Sacred Mosque to the farthest Mosque

Post by mahebubchatur »

Miraj Meraj - What Ismailis believe in is explained by Prof Ali Asani who is also a member of the Board of the Institute of Ismaili studies Link to video and related links


https://twitter.com/chaturmahebub/statu ... 39617?s=21

https://twitter.com/chaturmahebub/statu ... 43553?s=12
kmaherali
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Re: Sacred Mosque to the farthest Mosque

Post by kmaherali »

In conversation with Professor Ali Asani

Image

As part of a new series entitled What Ismailis Believe, Professor Ali Asani explains the significance of the recently observed festival of Mi’raj - the night journey of Prophet Muhammad (peace be upon him and his family).

Video:

https://www.youtube.com/watch?v=HJjslkjkyYE&t=1871s
kmaherali
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Joined: Thu Mar 27, 2003 3:01 pm

Re: Sacred Mosque to the farthest Mosque

Post by kmaherali »

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