The secrets of Meraj and the vision of Allah Taala
Author: MUFTI HAFIDH SYED ZIAUDDIN NAQSHBANDI,
Professor of Islamic Law JAMIA NIZAMIA, Founder of Abul Hasanaat Islamic Research Centre
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Category List

>> Introduction
>> The distinct excellence of His Bashariyyat
>> Seeing the heavenly worlds from this world itself
>> His Noor
>> Wisdom of selecting the month of Rajab
>> Wisdom of selecting Monday
>> The secrets of Meraj
>> Why did the Holy Prophet (Sallallahu alaihi wa sallam) go to Masjid Aqsa
>> The desire of Masjid Aqsa
>> The reverence shown by Jibreel (May peace be upon him)
>> Why did the journey start
>> The face of Jibreel ...
>> His blessed heart was washed with Zam Zam
>> Burraq – Only to show grandeur and majesty
>> The Holy Prophet seeing Allah Ta'ala with His physical eyes
>> Seeing Allah Ta’ala in Meraj
>> The meaning and purport of the Hadith of Hadhrat Aisha
>> First reason
>> Second reason
>> Seeing Jibreel ..
>> Seeing Allah Ta’ala ...

 
 
The Holy Prophet seeing Allah Ta'ala with His physical eyes

Hadhrat Mulla Jivan (May Allah shower His mercy on him) writes about the journey of Meraj in Tafseeraat Ahmadiya:

Translation: The most authoritative opinion about Meraj is that it occurred in a wakeful state, for both the blessed body and the soul.  This is the position of the Ahle Sunnah Wal Jama’ah.  Therefore, the person who says that Meraj is only for the body or while sleeping, is an innovator in religion (Bida’ati), misguided, one who misguides and is out of the fold of obedience.  (Tafseeraat Ahmadiya, Pg. No. 330)

Hadhrat Mulla Jivan (May Allah shower His mercy on him) also writes:

Translation

: For this reason, the whole Ahle Sunnah Wal Jama’ah agrees that the journey of Meraj from Bait Ul Muqaddis is established by the Holy Quran and the journey of the heavens is established by Hadith Mashoor (i.e. a chain of narration (Sanad) in which in every era after the Sahabah, 3 or more than 3 persons report that Hadith) and beyond the seventh heaven is established by Khabr Wahid (a chain of narration in which in every era after the Sahabah, 1 person reports that Hadith).  Thus, the person who denies/rejects the journey up till Masjid Aqsa from Masjid Haraam is a straightforward disbeliever, the person who denies the journey of the heavens is a Bid’ati and misguides others (innovator) and the person who denies the journey beyond the seven heavens is a sinner (Fasiq, Fajir).  (Tafseeraat Ahmadiya, Pg. No. 328)
 
 
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