One of the mystical nights in Islam is Laylatul Me’raj, which is also called “Shab-e-Me’raj” or Me’raj-e-Rasool in the Indian subcontinent. Shab-e-Me‘raj are two Persian words which imply this meaning: the Night of Mystical Ascension or Spiritual Elevation. It is celebrated on the 27th day of Rajab in Islamic Hijri calendar. Thus, Shab-e-Me’raj will be celebrated tonight which includes readings of the legend, special prayers, and decorating mosques. In fact, Me’raj-e-Rasool is recalled as a major mystical miracle of the Prophet (pbuh) and a reminder of faith, devotion, and divine power.

In Arabic, Me’raj is also called “Al Isra'” (the journey) and thus the Arabs call this Qur’anic event ‘Laylat ul Bar‘at’, the night that Muslims believe Allah the Almighty took Prophet Muhammad (pbuh) on the night journey from Masjid Al-Haram in Makkah to Masjid Al-Aqsa or Al-Quds at Jerusalem. To this, all Muslims of various schools of thought unanimously agree. However, there is a debate on the second part of the Isra’ journey or Safar-e-Me'raj—which is the Prophet’s ascension from Al-Aquds to Al-A’rsh or Allah’s throne in heaven. The question is: whether the Prophet’s ascension was physical (jismani) or spiritual (ruhani), and whether the Prophet's body remained on earth or ascended to heaven. The debate is a significant topic within Islamic thought, and it has been the subject of theological and philosophical discussion among scholars, theologians, and historians, with different perspectives emerging within the Islamic tradition.

Me’raj-e-Jismani—The Physical Ascension

Some scholars argue that the journey (Isra) was a physical one, meaning that the Prophet's body was carried from the Ka’aba in Mecca to Al-Aqsa in Jerusalem and then ascended to the heavens which is actually why it is termed “Me'raj. This is rooted in the mainstream Sunni interpretations of the texts, particularly the Quran and Hadith, which describe the event in a way that could be understood as a tangible, bodily experience. Look at the following proofs:

Quranic Evidence: In Surah Al-Isra (17:1), the Quran states
سُبْحٰنَ الَّذِیْٓ اَسْرٰی بِعَبْدِہٖ لَیْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ اِلَی الْمَسْجِدِ الْاَقْصَا

Translation: Pure is He who took His servant (Prophet Muhammad) by night from Masjid Al-Haraam (in Makkah) to Masjid Al-Aqsa (in Jerusalem).
As we see, there are two crucial words which have been used here: Subhana سُبْحٰنَ and Asraa اَسْرٰی. The convention belief is that the use of the word "Asraa” (i.e. “took") implies a real journey, and the mention of the physical mosques suggests that the Prophet’s body was involved in the movement from one mosque to another. We will now discuss each word separately and try to understand their significance.

Subhana—سُبْحٰن

The verse starts with a glorious word: Pure is that Being. Pure from lying! Pure from every error and flaw! This is so because when we recite the incident of Me’raj-e-Rasool, the first doubt that we may harbor is whether it was merely a mystical ascension or physical too. Therefore, the first word uttered is: Subhana ‘سُبْحٰنَ which dispels our doubt in the Being who is All-Powerful and the Most Capable of everything (Qdeer). Thus, if anyone entertains any doubt in relation to the incident of Me’raaj (ascension) then they should take cognizance of Allah’s abiding might, power and purity. The divine attribute of ‘سُبْحٰنَ’ at the very outset itself indicates the occurrence of some great and glorious incident.

Asraa—اَسْرٰی

That Me’raj was a bodily ascension too, is also argued with a focus on the word “Asraa" or ‘اَسْرٰی’. It is important to remember that a night journey or walk is referred to as Isra in Arabic. Term "Isra" specifically refers to a night journey, and may not be applicable to walks taken during the day or evening. The Qura’n, in several other verses, uses the word ‘اَسْرٰی’ or other words derived from it, solely for travelling at night. In Surah Hud, it states:

قَالُوْا یٰلُوْطُ اِنَّا رُسُلُ رَبِّکَ لَنْ یَّصِلُوْآ اِلَیْکَ فَاَسْرِ بِاَھْلِکَ بِقِطْعٍ مِّنَ الَّیْلِ

Translation: The angels said, “O Lut, we are envoys of your God. These people will surely not reach you. So you must take your loved ones away from here in this night.”
Here, a derivative from the word ‘اَسْرٰی’ (“take”) has been used. Now let us try to understand this with the help of Tafsir al-Qur’an bil-Qur’an (interpretation of a certain Qur’anic verse by other Qur’anic verses).
It is established in the Qur’an that the word ‘اَسْرٰی’ is frequently used for a night journey. See this in Surah Al-Shu’ara:

وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَسْرِ بِعِبَادِىٓ إِنَّكُم مُّتَّبَعُونَ

Translation: And We inspired to Moses, "Travel by night with My servants; indeed, you will be pursued."
Again, a derivative word “Asri” from Asraa or ‘اَسْرٰی’ has been used here.
This enlightens us on two significant points: First, Israa’ is a journey, travel or a walk which takes place at night. Second, the order given to Prophet Lut (pbuh) to take his followers was not in the realm of dreams. He had to take them both with their bodies and souls. Similarly, The Israa’ which was meant for Moses was to depart in the night and take along his followers. Thus, the word ‘اَسْرٰی’ reveals that these Prophets did not take their followers in the world of dreams but rather in physical reality and in complete alertness; bodies along with their souls (Arwaah). Thus, we come to realize that wherever the word Israa’ is applied in the Quran, it implies both bodies along with souls.
Hadith Evidence: Several Hadiths describe the Prophet’s physical experiences during the night journey, including the various encounters with angels, prophets, and witnessing events in the heavens. These details also seem to suggest a real physical journey. However, those who reject the idea of the Prophet's physical ascension often cite the following hadith narration by Hazrat Aysha as their reasoning. It goes as:

مَافَقَدْتُّ جَسَدَرَسُوْلِ اللہ ﷺ

Translation: I didn’t find the body of the Prophetﷺ out of place.
Rational Arguments: Advocates of the Prophet’s physical journey also point to the fact that the experience was described in terms of bodily movements, such as the Prophet riding the Burraq (a celestial steed) from Mecca to Jerusalem. The descriptions also mention his physical encounters with other prophets and witnessing heaven and hell, reinforcing the notion of a real, bodily journey.
Now, let us revisit the 10th year of the Prophet Mohammed ﷺ when was staying in the home of his cousin Umme Haani. It was during the midnight hours when Gabriel, the King of Angels, descended to Earth with 50,000 angels and a celestial creature known as the "Burraq".
It is intriguing to consider, at every step during the night of ascension, what mode of transportation was used? Burraq! It's derived from the word "Barq" which means lightning or lightning speed. When thunderclouds release lightning, it travels at an incredibly fast speed, this is the velocity of "Barq" and that was the speed of the Buraaq. With each step it took, it covered an immense distance, beyond the range of human sight. Thus the Prophet (pbuh) travelled through the skies and celestial world in such a way as the luminosity of thunder passes through the world in a flick of seconds. Burraq was white and long. It was bigger than a mule and smaller than a horse, and it had two feathers through which it propelled itself. In other words, its speed was beyond human comprehension.

Me’raj-e-Ruhani—The Spiritual Journey

On the other hand, some Sufi mystics, philosophers and poets argue that the Israa’ or Mi'raj was a spiritual journey, rather than a physical one. According to this interpretation, the holy Prophet's body did not leave the Earth, but his soul experienced the journey. They view the journey as spiritual and often highlight the metaphorical and symbolic aspects of the event. For instance, the ascent to the heavens is seen as a representation of spiritual elevation and the Prophet’s closeness to Allah the Almighty, rather than a physical trip through the cosmos.
This spiritual interpretation may also align with certain theological perspectives in which the miraculous nature of the event transcends the material world. This view holds that physical descriptions in the Hadiths may be symbolic or allegorical, pointing to the profound spiritual experiences of the Prophet. Some Sufi mystics frequently interpret the journey as an allegory for the soul’s ascent toward divine union. The details of the Prophet’s encounters in the heavens can be seen as a description of the stages of spiritual enlightenment and nearness to God.

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