The Quran The 17th chapter of the Quran takes its name from a word used in the first verse; The name of the sura, which was probably originally called the
Surah Banī Isrāʾīl (), during the time of the Companions, gradually became the Surat Al- Isra, and simultaneously, narrations and explanations for Isra began to enter Islamic literature, which is presented as the first stage of the journey, expressed as Isra meaning to make someone walk. The verse is widely considered to refer to Muhammad's miraculous flight from
Mecca to Jerusalem at night on the back of a mount called
Buraq. A different interpretation of the verse, the Al-aqsa used in the verse is not associated with Jerusalem, but with
Al-Ji'rana, which is located near Mecca based on the hint that Masjid al-Haram is a night walk away from Masjid al-Aqsa in : An expression that is connected with the ascention part of the story is the subject-unclear poetic expressions in the . in the "
seven heavens";
Sidrat al-Muntaha; The legendary tree in havens, whose branches extend to the last limits of creation; the sacred
cedar known as "Arz el-Rab" in Lebanon or, in simple translation, the
lote tree. Apart from the two verses recorded above, there is no verse in the Quran that is associated with the Miraj. In addition, unlike the references to miracles made to other prophets in the Quran, the verses that deny any miracles of Muhammad outside the Quran attract the attention of some researchers.
Story All the details in the story come from the anecdotes of
the biography and hadith collections written a few centuries after Muhammad. The story continues to evolve and change across different geographies and belief groups, as can be seen even in the earliest records. There are different accounts of what occurred before the Miʿraj. While some narratives speak of purification before ascension, others say these are unconnected; Muhammad's chest was opened up, and
zamzam water was poured on his heart, giving him wisdom, before going to prepare him for his ascent. Two hadiths considered the most reliable rely on
Anas ibn Malik and
ibn ʿAbbas persons who were recorded as children at the time.
Al-Tabari's summary also reflects his choices and is as follows; Muhammad ascends into heaven with
Gabriel and meets a different prophet at each of
the seven levels of heaven; first
Adam, then
John the Baptist and
Jesus, then
Joseph, then
Idris, then
Aaron, then
Moses, and lastly
Abraham. Then continues to meet God without Gabriel. God tells Muhammad that his people must pray 50 times a day, but on return to Earth, he meets Moses, who tells him persistently, "return to God and ask for fewer prayers because fifty is too many". Muhammad goes back and forth between Moses and God nine times until the prayers are reduced to five daily prayers, and God rewards those prayers with the merit of fifty." : Muhammad leading the
prayer in a Celestial Mosque during the Israʾ and Miʿraj, all
the prophets and messengers participating in.
Ibn Abbas Primitive Version Ibn Abbas's Primitive Versions describe everything Muhammad encountered during his journey through heaven. This includes seeing other angels and the seas of light, darkness, and fire. Muhammad, as companion of Gabriel, met four important angels as he travelled through heaven. These angels were the Rooster angel (whose call influences all earthly roosters), the Half Fire Half Snow angel (an example of God's power to bring fire and ice together in harmony), the
Angel of Death, and the
Guardian of Hellfire. These four angels are introduced at the beginning of Ibn Abbas's narrative and focus on the angels rather than the prophets. There are ranks of angels in heaven, and he even meets some deeply connected angels called
cherubim. These angels instill fear in Muhammad, but he sees them later as God's creation and not harmful. Other important details that Ibn Abbas adds to the narrative are the
Heavenly host, the final verses of
the Cow Chapter, and the blessing of the Prophets. In other versions by Ibn Abbas, a transmitter seems to have added to Ibn Abbas' authentic narrative the descent of Muhammad and the meeting with the prophets. These are the stories of the meeting with the prophets and the meeting with Moses, which led to the reduction of the daily prayers, which are not included in Ibn Abbas' primitive version. Whether Ibn Abbas included this in his original narrative or whether it was added by a later transmitter is a matter of debate. ascending to the sky (Miʿrāj) from the
muallak (suspended) stone, conversations with Allah, dialogues with other prophets
in the different heavenly layers, seeing
paradise and
hell, and returning sections. ==In Alevism and Bektashism==