The Journey by Night of the Prophet Muhammad

This miniature depicts a discrete but important narrative in Muslim Tradition: the journey by night (al-isrā’) and the heavenly Ascension of the Prophet Muhammad (al-mi‘rāj). This narrative is very discretely mentioned in the Qur’an (17:1) and the verse’s interpretation is unclear: the hadiths relating to it are more forthcoming, but contain major differences and divergences. However, the episode is of central importance, because it lays the foundation for Muhammad’s legitimate place as God’s favourite and definitive interlocutor. In short, the Tradition recounts that Muhammad was sleeping one night near the temple of the Kaaba when he was woken up by the Angel Gabriel, invited to sit on a fantastical horse with a woman’s head (Burāq, which can be seen here carrying Muhammad in the mandorla of fire), and transported in one second to the temple of Jerusalem, where he recited the ritual prayer before the other prophets. Then began the heavenly Ascension: Muhammad riding on Burāq and guided by Gabriel is invited to cross the seven heavens. He is greeted by the angels and prophets (Adam, Jesus, Moses … and, finally, Abraham) who live in each of the heavens. Beyond the seventh heaven he is invited to meet God face to face; here, even the Angel Gabriel cannot be present. The meeting did take place: according to the Tradition, this is the time when God established the definitive number of ritual prayers for the Muslims.

This narrative is central to Islam’s dogmatic structure. Muhammad was established as the greatest of the prophets, as he surpassed each of the previous prophets and was acclaimed by the angels as the most perfect of humans. He addressed God more directly than Moses. This pre-eminence is important when we remember that other prophets are also said to have experienced Ascension. Abraham, in particular, is believed to have experienced this, according to two important Jewish texts (of which the Muslim Tradition was aware: Qur’an 6:75): the Testament of Abraham and the Apocalypse of Abraham. And Jesus too had a heavenly ascent, as is recounted in the Qur’an (Qur’an 3:48 and 4:158). The narrative of the journey by night and the heavenly Ascension were extremely popular, and it was published in various forms in Arabic, Persian, and so on. It was even translated into Latin in the thirteenth century by the Jewish doctor, Abraham, when commissioned to do so by the king of Castile, Alfonso the Wise.

This miniature depicts Muhammad riding on Burāq, greeted by the angels that he encounters during the heavenly crossings, and these are all around him: above, below, to the left and to the right, in front, and behind. Note that the Prophet’s face is hidden: this isn’t always the case, as many miniatures showing the Mi‘rāj depict him with his face uncovered. There is no dogmatic decision over this question, only the choices dictated by the artists, places, and eras.

The theme of celestial Ascension has an important place in mystic literature. The meeting between Muhammad and his Lord became the model of man’s experience of the Divine Presence.