The Definition of Hadith and its Types

In the nomenclature of the majority of the Hadith specialists, a Hadith means:

It is the reported speech of the Messenger of Allah, whether this is: (a) explicit (sarih) or (b) implicit (hukmi). It is also the action of the Messenger of Allah, also split into the two categories, and also what someone did or said in front of the Messenger of Allah, but the Messenger of Allah did not condemn that action or what was said, but, in fact remained silent and established it through his action. This is also split into two categories, as mentioned above.

Sarih means that a companion of the Messenger of Allah clearly states that, “I heard the Messenger of Allah state that…” / “I saw the Messenger of Allah doing…” / “such and such a person or a person did such and such a thing or said such and such a thing, but the Messenger of Allah never disapproved of that” ; or a companion or their successor(s) or anyone reports, stating explicitly that: “the Messenger of Allah has said that…” or states that: “It has been transmitted from the Messenger of Allah that he said …”

Hukmi means that any companion who does not transmit anything from the earlier books (such as from the People of the Book) informs of anything in which there is no room for ijtihad – exercising personal judgement. For example, the companion informs us about events about the Prophets; or informs about events that shall happen in the future such as battles, wars and the trials and tribulations that shall inflict the Ummah; informing about the fright of the Day of Judgement; or inform about a specific reward or punishment for an action, as a companion cannot inform about these things without having heard it from the Messenger of Allah. Hukmi also means that a companion does something in which there is no room for ijtihad; they must have seen the Messenger of Allah do it, thus, following the Messenger of Allah the companions have done it. Moreover, a companion states that, “In the blessed era of the Messenger of Allah, people used to do such and such..” this is also Hukmi as it is quite apparent that the Messenger of Allah must have known about their action, as revelation still continued. If that action was impermissible, then the Messenger of Allah must certainly have been informed about it through revelation, and thence, prohibited the companion(s) from doing so.

Hadith can also be defined as to include the reported speech, action or taqreer (tacit approval - what was said or done in front of a companion, and the latter did not condemn it). A companion is such a noble personality, who was blessed with being in the company of the Messenger of Allah, while the companion is in the state of Iman, and also passed away in that state (of Iman).

Hadith also means the reported speech, action or taqreer of the successors to the companions of the Messenger of Allah – the Tabi’un. A successor (Tabi’i) is such a noble personality, who was blessed with being in the company of a companion of the Messenger of Allah, in the state of Iman, and also passed away in the state of Iman.
 

Fundamental Division of a Hadith

After knowing the above definitions as mentioned by Hadrat Shaikh ‘Abd al-Haq “Muhaddith-e-Dehlwi”, Hadith can be categorised into three types:

1. The chain explicitly or implicitly goes to the Messenger of Allah. This is called marfu’ – ‘the raised-chain’.
2. The chain explicitly or implicitly goes to a Companion. This is called mawquf – the ‘halted-chain’.
3. The chain explicitly or implicitly goes to a Successor. This is called maqtu’ – the ‘broken-chain’.

From the point of view of authenticity (proof of genuineness or otherwise) there are many kinds of aHadith, but we shall confine ourselves to mention and examine only three kinds of aHadith which are common among the masses, namely

(1) Hadith-e-Sahih or Accurate
(2) Hadith-e-Hasan or good and reliable and
(3) Hadith-e-Daeef or weak and of doubtful origin.

SAHIH is that which contains these four qualities

(a) The authenticity of which is assured by the contiuance of the chain of Reporters or Narrators (Ravis) is unbroken or uninterrupted from the Holy Prophet (Peace and Blessings be upon Him) to the Compiler or Last Reporter (Ravi). This means that there should be no gap in the chain of reporters, one connected with the following or next reporter till the last reporter.

(b) Each reporter or narrator of the Hadith must be a person of righteous moral excellence in all his sayings and deeds in all walks of life. No transgressor (Fasiq) or one whose autecedents or past career is hidden and unknown cannot be accepted as an authentic or qualified Ravi or Reporter of the Hadith

(c) All the reporters must possess healthy retentive memory, without becoming weak on account of illness or senility

(d) The Hadith reported by him must not be rare or of an uncommon or peculiar nature. It must bear the mark of common or natural occurrence or in other words it must not be against well known Hadith called Hadith-e-Mash'hoorah.

HASAN: By this kind of Hadith is meant that its Narrator or reporter may ot possess the qualities required of a Ravi of Sahih Hadith; his righteousness (Taqva) or memory not be of the execllent level or which has been imparied on account of sickness, senility or some accident.

DAEEF: The Narrator of such a Hadith is not righteous or whose memory is not strong and healthy and reliable.

 

The Status of Hadith in Religion

It does not need us to explain that the first and foremost primary source of the Sacred Law (Shari’ah) is the Holy Qur’an – the Book of Allah. It is through the clear and explicit commands and teachings of the Holy Qur’an that we are obliged to follow the Messenger of Allah. This is because, without the Messenger of Allah it is merely impossible for anyone to understand the Qur’an; its explanations and meanings, and it is also impossible to learn the detailed rulings of each and every obligation in Islam.

Therefore, the Ahadith of the Messenger of Allah certainly form the second source for the Sacred Islamic Law - the Shari’ah, as these are the one and only means of gaining information as regards the Messenger of Allah; his commands; his sayings; his actions; his explanations and commentaries on the verses of the Holy Qur’an, all of which are necessary for us to know in order for us to understand the Holy Qur’an.

Now, we quote a few of the many verses from the Holy Qur’an, in which on innumerable occasions we have been commanded to follow in the footsteps of the Messenger of Allah. Thus, making it obligatory upon us to follow his teachings.

I. “O believers! Obey Allah and His Messenger and turn not away from him after hearing him…” [Surah:8 – al-Anfal, Verse:20]

II. “And obey Allah and His Messenger and dispute not with one another, otherwise you will show timidity…” [Surah:8 – al-Anfal, Verse:46]

III. “And We did not send any Messenger but that he should be obeyed by Allah’s will.” [Surah:4 – al-Nisa’, Verse:64]

IV. “O beloved! Say, ‘O people! If you love Allah, then follow me; Allah will love you…” [Surah:3 – Al-e-Imran, Verse:31]

V. “then, O beloved! By your Lord, they shall not be Muslims until they make you judge in all disputes among themselves…” [Surah:4 – al-Nisa, Verse:65]

VI. “O believers! Obey Allah and obey the Messenger, and those who have power of command amongst you, then again if there may arise any difference amongst you, refer it to Allah and His Messenger…” [Surah:4 – al-Nisa’, Verse:59]

VII. “O you who believe! Obey Allah and obey the Messenger, and let not your deeds go waste.” [Surah:47, Muhammad, Verse:33]

VIII. “He who obeys the Messenger, then verily he has obeyed Allah…” [Surah:4 – al-Nisa’, Verse:80]

IX. “O beloved! Say: ‘Obey Allah and the Messenger.’ then, if they turn away, surely Allah loves not the infidels.” [Surah:3 – Al-e-Imran, Verse:32]

X. “And what the Messenger gives you, take it and what he forbids you, and abstain from it…” [Surah:59 – al-Hashr, Verse:7]

XI. “Surely you have an excellent example for your guidance in (the life of) the Messenger of Allah…” [Surah:33 – al-Ahzab, Verse:21]

It has been clearly established and proven from the above-quoted verses from the Holy Qur’an that it is incumbent upon each and every Muslim to follow the Messenger of Allah, and his teachings.

Therefore, all of the law and orders enforced by the Messenger of Allah are incumbent upon us to follow in the same way, as it is obligatory upon us to follow every Divine command that is transmitted to us by the Holy Qur’an, as the command of the Messenger of Allah is indirectly the command of Allah the Most Exalted.

 

One Fundamental Question:

After having understood all of what has just been explained, we should contemplate and ponder carefully upon a question that is posed: “Is this command of following the Messenger of Allah as reiterated by many verses of the Holy Qur’an (as mentioned above) only related to when the Messenger of Allah was physically alive in this mundane world, or does this apply till the Day of Judgement?”

If – Allah forbid! – this Divine command was specified only to the physical life of the Messenger of Allah, then this would quite simply, in other words, mean that acting upon the Qur’an, following the teachings of Islam is also limited and specified to the blessed era of the Messenger of Allah. This is because to follow the teachings and sayings of the Messenger of Allah were made incumbent upon every single Muslim, only for the fact that without this, it is impossible for anyone to follow the teachings of Islam and the Qur’an. Thus, when it has been commanded to follow Islam, Qur’an and its teachings till the Day of Judgement, then it has been proven that to follow the Messenger of Allah and showing obedience to him is also a command that shall not cease till the Day of Judgement.

 

 

One Great Proof for the Authentication of Ahadith

When it has been clearly understood that to follow Islam and the Qur’an is till the Day of Resurrection, and that it is impossible for anyone to have knowledge and thus act upon the laws and rulings of Islam and the Holy Qur’an without following and imitating the Messenger of Allah, then another fundamental question arises: According to rational thinking, the language, the common law and the Sacred Islamic Law it is always the commands and orders that are followed. Thus, where are those commands and orders enforced by the Messenger of Allah, whose obedience, imitation and following the Qur’an has made obligatory upon us? This is because the demand to follow without having any laws, commands and orders (to follow them) is merely against logic and the Sacred Law itself!

Therefore, when even today the Qur’an demands us to follow, imitate and obey the Messenger of Allah, it is necessary that the laws, orders and commands of the Messenger of Allah are present before us (so that we can ‘follow’). It is apparent that the laws and commands of the Messenger of Allah are not those that have been given by Allah in His Book – the Qur’an, as it is quite sufficient as an obligation upon us to follow these Divine commands. So, we must believe after having stated all of this, that the laws and orders of the Messenger of Allah, whose following and obeying has been made obligatory upon as, are separate to those Divine commands that are mentioned in the Holy Qur’an.

After this introduction, we need not say that the collection of the commands, laws, sayings, actions, explanations to the Qur’anic verses and Sacred laws that have been transmitted to us from the Messenger of Allah are called “Ahadith”.

From this we understand the importance of Ahadith, and its status in Islam. No one would deny its importance, only such a foolish person who denies obedience to the Messenger of Allah – Allah forbid!

 

 

History on the Compilation of the Ahadith

Before we touch upon the merits and virtues of the science of Hadith and what relates to it, it is necessary to explain why the Ahadith were compiled from the blessed era of the Companions till this date and how was the process of compilation?

A very brief insight into this is that the blessed era of the Messenger of Allah was the time when the verses of the Holy Qur’an were being revealed. because the most important task in this era was the collection of these verses and preserving this Divine trust, this was why the Messenger of Allah emphasised over and over again that the Companions compile and write only the verses of the Holy Qur’an – nothing else. This was so that no confusion be made if anything besides the Holy Qur’an would also be recorded.

However, permission was given to memorise, record, preserve and then transmit the Ahadith by tongue. Imam Muslim narrates from Hadrat Abu Sa’id al-Khudri, who reports that the Messenger of Allah has stated, “No one should write my speech. Whosoever has written anything beside the Qur’an should eliminate it; and transmit my Ahadith verbally; there is no harm in doing so. Whosoever attributes a lie to me, then he should prepare for himself an abode in the fire of Hell.”

on top of this, there were some Companions – who had full certainty not to confuse the Verses of the Holy Qur’an from the reported speech of the Messenger of Allah – who wrote the Ahadith.

Imam al-Bukhari narrates on the authority of Hadrat Abu Hurairah who states, “There was none from among the Companions who narrated the most Ahadith except for Hadrat ‘Abdullah ibn ‘Amr (ibn al-‘As); as he used to record them by writing them down, and I did not do that.”

When all of the verses of the Holy Qur’an – some that were written on separate pieces of paper, some on leaves, some on slates, some on deer skin, some that were memorised in the hearts – were collected and compiled into one book form during the blessed era of Hadrat ‘Umar al-Faruq and Hadrat ‘Uthman; and all of the copies of the Holy Qur’an were distributed far and wide to many different countries, by which there was no concern for the verses of the Holy Qur’an being confused with the reported speech (Ahadith) of the Messenger of Allah, the process of collecting, compiling and writing the Ahadith began in the era of the Righteous Caliph ‘Umar ibn ‘Abd al-‘Aziz upon his suggestion.

The editor of Imam Jalal al-Din al-Suyuti’s commentary on the Alfiyyah states in the introduction that, “when Hadrat ‘Umar ibn ‘Abd al-‘Aziz was given the responsibility of being a Caliph in the year 99 A.H. he wrote to Hadrat Abu Bakr ibn Hazm – the Shaikh of the Imams Ma’mar, Laith, Awza’i, Malik, ibn Ishaq and Ibn Abi Dhi’b and also the vice of the Caliph in the Court of Justice of al-Madinah al-Munawwarah – to collect and compile all the Ahadith of the Messenger of Allah, as he feared (sacred) knowledge becoming extinct, and the demise of the possessors of this knowledge – the ‘Ulema.” [Introduction to the Alfiyyah – Page 5]

Not only this, but in fact, Hadrat ‘Umar ibn ‘Abd al-‘Aziz wrote to all those far and wide to collect and compile any Hadith of the Messenger of Allah, they find. [Tarikh Isfahan – Abu Nu’aim]

Upon the motivation, encouragement, and relentless efforts of Hadrat ‘Umar ibn ‘Abd al-‘Aziz, the first book on the science of Hadith was compiled by Hadrat Abu Bakr ibn Hazm. Thereafter, innumerable books were written and compiled on different topics of this precious science of sacred knowledge, by many elite Shuyukh who came from many different places.

Among those who compiled and wrote books of Hadith at this very early age of its compilation were ibn Juraij in Makkah al-Mukarramah; ibn Ishaq and Imam Malik in al-Madinah al-Munawwarah; Rabi’ ibn Sabih, Sa’id ibn ‘Urwah and Hammad ibn Salimah in Basra; Imam Sufyan al-Thawri in Kufa; Imam al-Awza’i in Syro-Palestine; Hisham in Wasit; Jarir ibn ‘Abdullah in Rai, and ibn al-Mubarak in Khurasan. All of these men of great knowledge, were contemporary and of one category. Most of them were the students of Hadrat Abu Bakr ibn Hazm and Imam ibn Shihab al-Zuhri.

Afterwards, the Ahadith were spread far and wide due to the compilation and writing of books on Ahadith; laying down the foundation principles for accepting or rejecting a report; collecting background information of the narrators and their beliefs; writing books on the etiquettes and manners essential for a student pursuing this sacred knowledge of Hadith. All of these were compiled to form a sub-subject of Hadith – Usul-e-Hadith or the Principles of Hadith.

Ahadith were compiled using the rigorous of all criterions and rules to accept a report, until the Six Authentic Collections of Ahadith became accepted and popular. These are the Sahih of Imams Bukhari and Muslim, the Jami’ of Imam al-Tirmidhi, the Sunan of Imams Abu Dawud, Nasa’i and Ibn Majah.

We have shed some light upon Ahadith, its History of Compilation, and its status in Islam. Those true and sincere Muslims who love Islam and the Qur’an, and who recognise themselves as individuals of this Ummah, which is flourishing with its long-lasting heritage of over fourteen hundred years of an unbroken chain of transmission to our liege lord the Messenger of Allah, are not in need of any evidence to prove the veracity of Ahadith.

Yes, however, for those hypocrites who deny the reliability of Ahadith, yet name themselves People of the Qur’an, if I had much time, I would make it apparent like the certitude of the sun at midday with irrefutable proofs and evidences that their denial of the Ahadith is in reality the denial of the words of Allah. They are not doing this only to make way for themselves not to follow the Qur’an.

Their main argument is that the translation and meaning of the verses of the Holy Qur’an should be left to their own will; however they desire they extract the meanings of the Holy Qur’an, so that, even after altering the correct meaning and translation of the Qur’anic verses, they can falsely claim to be the followers of it.

We ask Allah the Most Exalted to protect the Muslim Ummah from the evil of the onslaughts of those who reject Ahadith, and that he gives them guidance to broaden the light of Ahadith to eliminate the darkness that prevails the Ummah today.

His choicest blessings and salutation be upon the best of His creation, our Master Muhammad, his progeny, upon his companions and all of his followers.

 

--
Extracted From
Ja Al-Haq (The Obliteration of Falsehood)
by Mufti Ahmad Yar Khan Na'eemi

The Excellence of Dua

Du‘a is the most powerful weapon of a believer. It can change fate, while no action of ours ever do. It is the essence of ‘Ibadah or worship. With it we can never fail; without it we can never succeed. With all the suffering and disasters Muslims are facing in various parts of the world, the question of Du‘a can be directed to all of us today. It is not that we have forgotten Du‘a completely; we refer to it regularly. But, our ideas and practice regarding Du‘a have become distorted. Often it is reduced to the level of a ritual. It is belittled through actions and sometimes even with words. Almighty Allah says:

 

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ
“And your Lord proclaimed, “Pray to Me, I will accept; indeed those who stay conceited towards worshipping Me, will enter hell in disgrace.” [Surah al-Ghafir, Verse 60]
 

The Almighty Allah states:

 

فَلَوْلا إِذْ جَاءَهُمْ بَأْسُنَا تَضَرَّعُواْ وَلَكِن قَسَتْ قُلُوبُهُمْ وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُواْ يَعْمَلُونَ
“So why did they not humbly plead when Our punishment came to them? But their hearts were hardened and the devil made all their deeds appear good to them!” [Surah al-An'am, Verse 43]
 

 

..:: THE EXCELLENCE OF DU’A ::..

There are numerous Ahadith relating to the excellence of Du’a.

HADITH NO. 1

Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam states that Almighty Allah says:

 

أنا عندَ ظنِّ عبدي بي
I am as My servant thinks of Me. [Recorded in Bukhari (Hadith 7239), Muslim, Tirmidi, Nisa’i  and Ibn Maja on the authority of Sayyiduna Abu Hurayrah]
 

This means that as a servant imagines or has an opinion concerning Allah, the Merciful Lord accordingly reacts with him. Knowledge and Qudrat is with everything but there is a special proximity of mercy with those who make Du’a to Him. What bigger mercy can a servant ask for than being blessed with the Divine Proximity of the Sublime Lord? Thousands of acceptances and millions of desires and intentions may be sacrificed on such Divine Proximity!

HADITH NO. 2

 

لَيْسَ شَيءٌ أكْرَمَ عَلَى اللهِ مِنَ الدُّعَاءِ
There is nothing nobler to Allah than Du‘a. [Recorded in Tirmidi, Ibn Maja, Ibn Habban and Hakim narrated by Sayyiduna Abu Hurayrah. Also cited in Tahzib al-Kamil, Vol. 4, Page 309]
 

HADITH NO. 3

The Prophet of Allah SallAllaho Alaihi wa Sallam narrates from his Lord who says:

 

يَا ابْنَ آدَمَ إِنَّكَ مَا دَعَوْتَنِي وَرَجَوْتَنِي غَفَرْتُ لَكَ عَلَى مَا كَانَ فِيكَ وَلَا أُبَالِي
Oh the children of Adam! Until such time you invoke Me and have trust and hope in Me, I will continue forgiving your sins no matter what they are, and I do not care of anything (i.e. He is Independent.) [Tirmidi on the narration of Sayyiduna Anas ibn Malik, Hadith 3463]
 

HADITH NO. 4

The Beloved Habib SallAllaho Alaihi wa Sallam states:

 

لا تعجزوا في الدعاء ، فإنه لن يهلك مع الدعاء أحد
“Do not get fed up with Supplication, for no one will perish with (continuous) Supplication.” [Narrated by Ibn Habban and Hakim, Sahih Ibn Habban, Hadith 872]
 

HADITH NO. 5

Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam states:

 

الدعاء سلاح المؤمن وعماد الدين ونور السموات والأرض
“Du‘a is a weapon of a Muslim, a Pillar of Deen and the light of the skies and earth.” [Narrated by Hakim from Sayyiduna Abu Hurayrah and Abu Ya’la from Sayyiduna ‘Ali al-Murtudah, Hadith 6163]
 

HADITH NO. 6

It is narrated that Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam said:

 

إِنَّ الدُّعَاءَ يَنْفَعُ مِمَّا نَزَلَ وَمِمَّا لَمْ يَنْزِلْ فَعَلَيْكُمْ عِبَادَ اللَّهِ بِالدُّعَاءِ
“All those calamities and misfortunes that descends and that which will descend in the future can be averted and protected from, by Du‘a. So, Oh servant of Allah! Observe Du‘a!” [Narrated by Tirmidi and Hakim from Sayyiduna ‘Abd Allah ibn ‘Umar, Sunan al-Tirmidi, Hadith 3471]
 

HADITH NO. 7

It is reported that Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam said:

 

و إن البلاء لينزل فيتلقاه الدعاء فيعتلجان إلى يوم القيامة
“When some misfortune descends, the supplication intercepts it and then they both wrestle till Qiyamah.” (i.e. supplication does not allow the misfortune to descend to the earth.) [Reported by Bazar, Tabrani, and Hakim from Umm al-Mu'minin Sayyidah ‘A’ieshah Siddiqah, Mustadrak al-Hakim, Hadith 1813]
 

HADITH NO. 8

The Habib of Allah SallAllaho Alaihi wa Sallam states:

 

الدُّعَاءُ مُخُّ العِبَادَةِ
Supplication is the essence of worship.
 

HADITH NO. 9

It is reported that the Noble Prophet of Islam SallAllaho Alaihi wa Sallam said:

 

ألا أدلكم على ما ينجيكم من عدوكم ويدر لكم أرزاقكم؟ تدعون اللّه في ليلكم ونهاركم؟ فإن الدعاء سلاح المؤمن
Must I not inform you of the thing which will protect you from your enemy and increase your sustenance? Make Supplication to Allah day and night because Supplication is a weapon of a Mu‘min. [Narrated by Abu Ya’la from Sayyiduna Jabir bin ‘Abdullah, Hadith 6164]
 

 

HADITH NO. 10

Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam states:

 

مَنْ لَمْ يَسْأَلْ اللَّهَ يَغْضَبْ عَلَيْهِ
Allah casts His Anger on those who do not invoke Him. [Reported by Imam Ahmad, Ibn Abi Shaybah, and Al-Bukhari in Adab al Mufrad, Tirmidi, Ibn Maja and Hakim on the authority of Sayyiduna Abu Hurayrah, Hadith 3295]
 

Such concepts and meanings are also reported in the Hadith al-Qudsi as follows:

 

عَنِ النَّبى صَلَى اللهُ عَلَيهِ وَ سَلَّمَ قَالَ قَالَ اللهُ تَعَالى مَن ْ لاَ يَدعُو نِى اَغضَب ُعَلَيهِ
One who does not invoke Me, I will direct My Anger at him. (Allah save us from this!) [Reported by Al-Askari in his Mawa’iz]
 

Oh Beloved! Supplication is an amazing wealth that Allah I blessed His servants with, and through it gave them honour. There is nothing more effective and powerful in fulfilling needs in desperation besides Du‘as. Likewise, nothing is more potent in removing Bala than Du‘as. A person benefits from five things of a single Du‘a:

 

1. He is included in the category of ‘Abids (worshippers) because Supplication by nature is ‘Ibadah, in fact, the goal of ‘Ibadah.
2. In supplication one acknowledges one’s inferiority and dependency in relation to the Omnipotent Lord and His Divine mercies.
3. Obedience to the sacred Shari'ah because it has laid great stress in making supplications - and the danger of Divine Anger on those who do not supplicate.
4. It is a great Sunnah of the Prophet SallAllaho Alaihi wa Sallam as he supplicated frequently and ordered others to do the same.
5. It is a deterrent of Bala and achiever of goals as mentioned in the Holy Qur’an. If man seeks security from Allah from calamities, then the Merciful Lord will give it to him. If one seeks a desire to be fulfilled, the Sublime Creator will shower His mercies on him or else blesses him with Thawab in the Akhirah.
 

The Master of the Sinless, Sayyiduna Rasoollulah SallAllaho Alaihi wa Sallam states:

 

“A servant’s supplication is never void of three things:

1) either his sins are forgiven,
2) or he benefits in this world,
3) or virtues are accumulated for him in the hereafter.

When the servant will observe this reward (Thawab) accumulated for him in the hereaftr in compensation for that which was not fulfilled in the Duniyah, then he will desire that none of his desires should have been fulfilled in the world, but rather be accumulated for the hereafter.”
 

This desire and benefit is for him who desires so in this Duniyah when supplicating. It is advised that when making Du‘a, this ethic should be considered seriously.
 

--
Taken from
aHsan al-Wiyah li Aadab al-Du'a by Imam Naqi Ali al-Qadiri

Detailed Ruling on Writing S.A.W

صلی اللہ علیہ وسلم .

We have been exploring around Internet and found many websites and articles where people are doing a great mistake and disrespect in their ignorance. They use the Abbreviation of Durood Sharif i.e. SAW, PBUH, RA, AS (ma'azALLAH) instead of writing the complete Durood and Salam. Abbreviating the Salutation with Suad (ص), Sal'am (صلعم) and etc. is strictly forbidden. In this century, leaving aside the ordinary person, even the so-called "learned" and "intellectuals" are guilty of such. Some people, in place of SallAllaho Alaihi wa Sallam (صلی اللہ علیہ وسلم), write Sal'am (صلعم) or just Suad (ص) to save a drop of Ink, fraction of paper or a second of time, people are depriving themselves in reaping great excellence and reward. They have instead chosen misfortune.
 
Imam al-Nawawi, the great Muhaddith and Shafi’i Faqih (Allah have mercy on him) states in his introduction to the commentary of Sahih Muslim:
 

“It is praiseworthy (mustahab) for a person writing Hadith that…..at the mentioning of the Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam), he writes “SallAllahu Alaihi wa Sallam” in full and not merely using abbreviations, and neither sufficing on one of the two, i.e. Salat & Salam.” [Sharh Sahih Muslim, Vol. 1, Page 39]

Thus, when one writes the name of the Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam), one should avoid using abbreviations such as SAW, PBUH or something similar. It is inappropriate and disrespectful to do so. The love for the Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) requires that one never tires, both verbally or in writing, from sending blessings and salutations upon him (SallAllaho Alaihi wa Aalihi wa Sallam).

Qadhi Iyadh al-Maliki (Allah have mercy on him) mentions a Hadith wherein the Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) said:
 

“Whosoever sends blessings upon me in a book, the angels seek forgiveness for him until my name remains in that book.” [Narrated by al-Tabrani in his al-Awsat, See: al-Shifa’ by Qadhi Iyadh, Page 557]
 

Hence, although the requirement would be fulfilled if one verbally sent blessings and salutations upon the Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam), but when one writes the name of the beloved of Allah, one should also send blessings upon him in writing. I think its important to aware people with the Laws of Shari'ah regarding writing Short forms of Durood Shareef i.e. S.A.W ... Suad ... Sal'am and etc.
 
Hence, to write S.A.W after the name of the Beloved Prophet Sayyiduna Rasoolullah (Sallallahu Alaihi wa Sallam) or A.S in place of Alaihis Salaam is really a sign of being deprived, because Sallallahu Alaihi Wa Sallam or Alaihis Salaam etc. is Durood and we decide to make abbreviations for Durood.

Hadrat Imam Jalaal al-Din as-Suyooti (Radi Allahu Ta'ala Anhu) said,
 

"The person who first introduced the practice of using abbreviation for Durood had his hands cut off"
 

Allama Sayyad Tahtawi (Radi Allahu Anhu), making a marginal note in "Durr-e-Mukhtar" states, and this quotation is also found in "Fatawa Tatar Khaniah",
 

"A person who writes such abbreviation with the name of any Prophet, become a Kafir." [Hashiyat al-Tahtawi, Dar al-Ma'rifah (Berut - Lebanon), Vol. 1, Page 6]

It means belittling and this deals with the integrity of the Prophets and to belittle the integrity of Prophets in indeed Kufr. It is beyond doubt that to have the intention of belittling the status of the Prophet SallAllahu Alaihi wa Sallam is definitely Kufr and the above ruling pertains to such a condition or intention. The above ruling does not apply to those who, out of sheer laziness and ignorance, use such abbreviations. But, indeed, such persons are unfortunate, ill-fated and unlucky.
 
At this point, the great Mujaddid, Imam and Wali, A'la Hazrat Imam Ahmed Rida al-Qadiri (Radi Allahu Ta'ala Anhu) comments by saying:

 

Obviously, the pen is also a language and to write any meaningless words in place of is like hearing the sacred name of the glorious Prophet SallAllahu Alaihi wa Sallam and mumbling some meaningless thing. Allah, the Almighty and Powerful, states:

فَبَدَّلَ الَّذِينَ ظَلَمُواْ قَوْلاً غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَنزَلْنَا عَلَى الَّذِينَ ظَلَمُواْ رِجْزًا مِّنَ السَّمَاء بِمَا كَانُواْ يَفْسُقُونَ
"But the unjust changed the word that had been ordered for another one, so We sent down a punishment on them from the skies, the recompense of their disobedience." [Surah al-Baqarah, Verse 59]

There Allah has ordered Bani Israel to say (Say our sins be decreased), they said (We got wheat). This word has a meaning and is still a Blessing of Allah (Wheat), but just because of changing the words, it caused the displeasure of Allah and His destruction by His Punishment.

Here the order is:

إِنَّ اللَّهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا
"Indeed Allah and His angels send blessings on the Prophet; O People who Believe! Send blessings and abundant salutations upon him." [Surah al-Ahzaab, Verse 56]

And this order is compulsory every time that you hear, say or write the sacred name of the Holy Prophet SallAllahu Alaihi wa Sallam. The fulfillment of the above command when writing the sacred name is to write , but, instead, this was changed to which has absolutely no meaning. Do you not fear the Azab of Allah descending upon you? May Allah save us from this Azab! Aameen!

This concerns the Durood Sharif or Salawat whose excellence is so great that its abbreviation has a reason of Kufr in it.
 

Now lets deal with the Sahaba and Awliya Allah (Radi Allahu Anhum Ajma'een). After writing their names, instead of writing the meaningless letters are written. This too is nonsensical and unfortunate. This is condemned by the Learned Ulama as Makrooh and a reason of misfortune. Sayyid Allamah Tahtawi (radi Allahu anhu) states:

 

"It is Makrooh to abbreviate when writing . Write it in full." [Hashiyat al-Tahtawi, Dar al-Ma'rifah (Berut - Lebanon), Vol. 1, Page 6]
 

Imam Nawawi (Radi Allahu Anhu), in his commentary of "Muslim Sharif" states:

 

"One who indulges in this act is stripped from a very great benefit (Khair) and has lost a great reward."
 

We hope that the people will take a notice to my humble request and abstain from such acts. May ALLAH Almighty give us more strength to be firm on Maslak of Ahl as-Sunnah wa al-Jama'ah and propagate the true message of Islam and guide us all to the success... Aameen!!

Friday Jumah Prayer

Hadrat Salman Radi Allahu Ta'ala Anhu reported that the Messenger of Allah has said,

لا يغتسل رجل يوم الجمعة ، ويتطهر ما استطاع من طهر ، ويدهن من دهنه ، أو يمس من طيب بيته ثم يخرج ، فلا يفرق بين اثنين ، ثم يصلى ما كتب له ، ثم ينصت إذا تكلم الإمام ، إلا غفر له ما بينه وبين الجمعة الأخرى
“If a man takes bath on Friday; purifies himself as much as he can with ablution, applies oil from his oils, or uses any available perfume in his house, then goes out and, without squeezing between two men, prays what is prescribed for him, then remains silent when the Imam speaks (delivers sermon) his (minor) sins between that time and the next Friday will be forgiven.” [Sahih Bukhari, Vol. 1, Page 121, Book on the Friday Prayer]

Hadrat Abu Hurairah Radi Allahu Ta'ala Anhu reported that the Messenger of Allah has said,

إذا كان يوم الجمعة ، وقفت الملائكة على باب المسجد يكتبون الأول فالأول ، ومثل المهجر كمثل الذى يهدى بدنة ، ثم كالذى يهدى بقرة ، ثم كبشا ، ثم دجاجة ، ثم بيضة ، فإذا خرج الإمام طووا صحفهم ، ويستمعون الذكر
“When Friday comes, the angels stand at the door of the mosque recording the people in the order of their arrival. The parable of the first comer is like the parable of one who sends (to Makkah) a she-camel for sacrifice; the man who comes next is like the one who sends a cow for sacrifice, next a sheep, next like the one who sends a hen, next like the one who sends an egg. Then when the Imam stand up (on the Minbar/Pulpit) to deliver the sermon, they close their sheets and listen to the remembrance (sermon).” [Sahih Bukhari, Vol. 1, Page 127, Book on the Friday Prayer / Sahih Muslim, Vol. 1, Page 282, Book on the Friday Prayer]

Hadrat Samurah ibn Jundab Radi Allahu Ta'ala Anhu reported that the Messenger of Allah has said,

من ترك الجمعة من غير عذر فليتصدق بدينار فإن لم يجد فبنصف دينار
“Whosoever omits the Friday prayer without excuse he should give a Dinar in alms; or if he does not have (it), half a Dinar.” [Musnad Imam Ahmad, Vol. 5, Page 632 / Sunan Abi Dawud, Vol. 1, Page 151, Book on Prayer]

Hadrat Samurah ibn Jundub Radi Allahu Ta'ala Anhu reported that the Messenger of Allah has said,

احضروا الذكر وادنوا من الإمام فإن الرجل لا يزال يتباعد حتى يؤخر فى الجنة وإن دخلها
“Be present at the sermon (delivered on Fridays) and draw near the Imam; because whoever always keeps far away will likewise, be far away (towards the back) in Paradise, even though he will enter it.” [Sunan Abi Dawud, Vol. 1, Page 158, Book on Prayer]

Hadrat Ibn ‘Umar Radi Allahu Ta'ala Anhu reported that the Messenger of Allah has said,

إذا نعس أحدكم يوم الجمعة فليتحول من مجلسه ذلك
“When any of you dozes (in the Masjid) during the Friday prayer, he should change his place (if possible).” [Sunan Tirmidhi, Vol. 1, Page 115, Chapters on the Friday Prayer]

Hadrat Anas Radi Allahu Ta'ala Anhu reported that

إذا اشتد البرد بكر بالصلاة ، وإذا اشتد الحر أبرد بالصلاة ، يعنى الجمعة
When it was very cold, the Holy Prophet used to observe the prayer early; and when it was very hot, he used to delay the prayer till it was cooler. This refers to the Friday prayer. [Sahih Bukhari, Vol. 1, Page 124, Book on the Friday Prayer]

Notes:

1. All those who listen to the mu’azzin calling out the Adhan for the Friday prayers in front of the Imam, should not reply to his words. This is a more preventative ruling. [Fatawa-e-Radawiyyah]

It has been stated in al-Durr al-Mukhtar [Page 57]:

One should not reply with the tongue, to the words of the Adhan called in front of the imam, prior to the Khutba (sermon).

In Radd al-Muhtar Vol. 1 Page 575 it has been stated:

It is makruh (disliked) to reply to the (words of the) Adhan at such a time.

2. On hearing the Adhan for the Khutba, when the mu’azzin calls out the Blessed Name of the Holy Prophet, then it is best not to kiss ones thumbs at that time. The Durud Sharif (invoking blessings) on the Messenger of Allah should also be recited from the heart; not from the tongue, as remaining silent in this particular time is Fard (obligatory). This rule only applies to the adhan for the khutba, otherwise in the other adhans one should kiss their thumbs, place them on their eyes as this is Mustahab. [Fatawa-e-Radawiyyah]

In Radd al-Muhtar Vol. 1 Page 575, it has been stated:

The more favoured opinion is to invoke blessings (send durud) upon the Holy prophet from one’s heart (and to recite anything from the tongue).
3. To read the khutba in any language other than Arabic or to amalgamate another language with the khutba read in Arabic is disliked (makruh) and against the sunnat that has been transmitted from our pious predecessors. [Fatawa-e-Radawiyyah, Bahar-e-Shari’at]

4. Some people lift their hands in the time that is between the two khutbas delivered by the Imam. This should not be done, as it is necessary to remain silent throughout and in between the two khutbas. [Bahar-e-Shari’at – Vol. 1 Chapter 4 Page 90-91]

5. It is not permissible to establish the Friday Prayer in villages. However, if people do pray it, then one should not prevent them. [Fatawa-e-Radawiyyah]

6. Because the Friday Prayer is not allowed in the villages (and in some countries), the Zohar (Mid-Noon prayer) is still fard upon them, though they may have prayed the Friday Prayer. Hence, it is obligatory that one prays the 4 Rakahs fardh salaah for Zohar if one has prayed the Friday Prayer in villages or places where the Friday Prayer cannot be established due to reasons as explained by the Shari’ah.

From where should the Adhan for the Khutba be Called?

Hadrat Sa’ib ibn Yazid reported that

كان يؤذن بين يدى رسول الله -صلى الله عليه وسلم- إذا جلس على المنبر يوم الجمعة على باب المسجد وأبى بكر وعمر
When the Holy Prophet used to sit on the pulpit (on Friday), the call to prayer (adhan) was said near the door of the mosque, in front of the Holy Prophet. This was the same manner in which the adhan was called in the times of Hadrat Abubakr and Hadrat ‘Umar. [Sunan Abi Dawud, Vol. 1, Page 155, Book on Prayer]

Notes:

From this Hadith we understand that it is Sunnah to call the Adhan from outside of the Masjid (Prayer Hall). The Adhan for the Khutbah during the blessed era of the Holy Prophet and his blessed vicegerents: Hadrat Abubakr and Hadrat ‘Umar was always called from outside of the Masjid. This is why the scholars have disallowed calling the adhan from inside the Masjid. [This has been stated in Fatawa-e-Qazi Khan Vol. 1 Page 78, Fatawa-e-’Alamgiri Vol. 1 Page 55.]

In al-Bahr al-Raiq it has been stated:

It is impermissible to call the Adhan from inside the Masjid. [Vol. 1 Page 268]

In Fath al-Qadir it has been stated:

The scholars of Jurisprudence have stated that the Adhan should not be given from inside the Masjid. [Vol. 1 Page 215]

In al-Tahtawi (hashiya on Maraqiy al-Falah) it has been stated:

It is makruh (disliked) to give the Adhan from inside the Masjid. This has also been stated in al-Qahastani. [Page 17]

Hence, the practice of calling the Adhan from inside the Masjid is incorrect. It is obligatory upon Muslims to leave what is wrong and abide by the rules of fiqh and Hadith.

Respect the things associated with Prophet

Another element of the one's reverence and esteem for Beloved Prophet Muhammad Peace and Blessings of Allah be Upon Him is found in all things and places connected to him in Makkah al-Mukarrama, Madinah al-Munawwarah and elsewhere.
Hadrat Saffiyah bint Najda Radi Allahu Ta'ala Anha tells us that Abu Madhura Radi Allahu Ta'ala Anho had a long lock of hair on his forehead that touched the ground when he sat down. When he was asked why he did not cut it he replied, "I will not cut off something that the hand of the Messenger of Allah Peace and Blessings of Allah be Upon Him touched." [Ash-Shifa, Vol 2, Page 62]

The Sword of Islam, Hadrat Sayyiduna Khalid Ibn Waleed Radi Allahu Ta'ala Anho had some strands of the Prophet's of hair that he placed inside his cap. During one of the battles the cap fell off whereupon he fought zealously to retrieve it. He told his companions that he had not fought for the sake of the cap, rather he had fought to retrieve the strands of the Prophet's hair that were tucked within it so that he would not be deprived of their blessing, and also to avoid them falling into the hands of the unbelievers. [Majma' az-Zawaid, Vol. 9, Page 349 – Mustadrik, Vol. 3, Page 239]

Ibn al-Sakan narrated through Safwan ibn Hubayra from the latter's father: Thabit al-Bunani said: Anas ibn Malik said to me (on his death-bed): "This is one of the hairs of Allah's Messenger, Allah's blessings and peace upon him. I want you to place it under my tongue." Thabit continued: I placed it under his tongue, and he was buried with it under his tongue." [al-Isaba fi tamyiz al-sahaba (Calcutta - 1853), Vol. 1, Page 72]
Hadrat Sayyiduna Ibn Umar Radi Allahu Ta'ala Anho was seen placing his hand on the seat of the Beloved Prophet's pulpit and then wipe it over his face. [Dalail an-Nabuwwah lil Bayhaqi, Vol. 6, Page 249]

Abu Abd ar-RaHman Salma Alaihir raHma narrated from Ahmad Ibn Fadlwiya Zahid Radi Allahu Ta’ala Anho that he was a famous archer in Battles. He says that he never touched his bow without Ablution from the time Beloved Prophet (Peace and Blessings of Allah be Upon Him) took it in his Blessed Hands. [Ash-Shifa, Vol 2, Page 63]

It was on account of the esteem Imam Malik Radi Allahu Ta'ala Anho had for the Prophet Peace and Blessings of Allah be Upon Him that we would not ride a mount in Madinah al-Munawwarah. He would say, "I am too shy before Allah SubHanuhu wa Ta'ala to trample with the hoof of an animal upon the earth in which the Messenger of Allah Peace and Blessings of Allah be Upon Him is buried." [Ash-Shifa, Vol 2, Page 63]

Someone in Madinah al-Munawwarah said, "The soil of Madinah al-Munawwarah is bad." This outrageous statement caused Imam Malik to pronounce the judgment against him that he should be beaten and jailed. The man had connections to the hierarchy of Madinah al-Munawwarah but Imam Malik did not retract his judgment and said, "He claims the soil in which the Prophet Peace and Blessings of Allah be Upon Him his buried is not good!" [Ash-Shifa, Vol 2, Page 63]

Of Madinah al-Munawwarah, the Beloved Prophet Peace and Blessings of Allah be Upon Him said, "The curse of Allah, the angels and all mankind falls upon whosoever innovates something (against the spirit of Islam) in it or shelters an innovator (of something against the spirit of Islam) therein." [Ash-Shifa, Vol 2, Page 63]

Jihjah Al Ghifari snatched hold of the Beloved Prophet's staff from Sayyiduna Uthman's hand and proceeded to try and break it across his knee. Upon seeing this, the people shouted at him. Thereafter he was stricken by an itching disease in his knee and despite its amputation he died within the year. [Ash-Shifa, Vol 2, Page 63]

The Prophet Peace and Blessings of Allah be Upon Him said, "Whosoever swears to a lie on my pulpit will have a seat in the Fire." [Ash-Shifa, Vol 2, Page 63]

Abu Fadl al Jowhari Alaihir raHma was blessed to visit the City of Madinah al-Munawwarah and as he approached he recited:

"The veil has been lifted from us and a moon shines
out to those who look on, banishing all illusions.
As our mounts reach Muhammad
it is forbidden for us to be found in our saddles.
We are drawing near to the best man
to have ever walked upon the earth,
so it is with respect and honor
that we hold this ground." [Ash-Shifa, Vol 2, Page 64]

When a pious Shaykh went on pilgrimage, he went on foot. When asked why he had done so, he replied, "What, an offending worshiper going to the home of his master riding! Had I been able to walk upon my head, I would not have walked upon my feet!" [Ash-Shifa, Vol 2, Page 64]

Reverence and respect for the places in which the Revelation were received and which the angels Jibra'il and Mika'il visited, as well as places where the angels descended, also places that heard the sounds of worship and exaltation, and the blessed soil that surrounds the body of the Master of all mankind Peace and Blessings of Allah be Upon Him and places from which the religion of Allah SubHanuhu wa Ta'ala and the prophetic quotations of the Messenger of Allah Peace and Blessings of Allah be Upon Him were spread are necessities.

One must also revere and respect the places where verses of the Holy Qur'an were studied, the mosques in which the prayer was offered, places where virtues and good deeds were witnessed, places that saw proofs and miracles, places associated with the rites of the religion and the stations of the pilgrimage and the way marks of the Master of all the messengers of Allah, praise and peace be upon them. The places where the Seal of the Prophets Peace and Blessings of Allah be Upon Him lived and from which the prophecy gushed and where its waves overflowed. The places that witnessed the message, and the first earth that the skin of the Prophet Peace and Blessings of Allah be Upon Him touched after his death – its fragrance should be inhaled, its residence and walls kissed.
"O abode of the best of all Messengers
the one by whom people are guided
and he who was chosen to receive the verses.
For you I have intense, passionate love,
and a yearning which kindles the embers of my heart.
I have a vow – if I fill my eyes with those walls
and the places where you walked,
then my turbaned gray head will be covered with dust
from so much kissing.
Had it not been for obstacles and enemies,
I would always visit them,
even if I were to be dragged upon my feet.
But I will be guided in my eagerness to greet the inhabitants
of those houses and rooms.
By a scent purer than the most splendid musk which covers him
each morning and evening.
Pure and ever increasing blessings are bestowed upon him
through the prayers for Peace and Blessings upon Him."

Meraj un Nabi

Allah! In the name of the most Affectionate, The Merciful

All Praise is due to Allah Azzawajal, Salutations upon His most Perfect, unique, and cream of creations, the Intercessor of the Sinners, Sayyiduna Rasoolullah Salalahu Ta'ala Alaihai Wa Aalihee Wasallama ~, Upon His Family, Upon His Companions and the Righteous Servants till Doomsday.

Sallaa Alan Nabi ~~~~ Salalahu Ta'ala Alaihai Wa Aalihi Wa Ashaabihi Wa Azwaajihi Wa Ahle Baitihi Wa Ahbaabihi Wa Aaalihi Wa Sallama ~~~

Assalamu Alaikum Wa Rehmat Ullah e Ta'ala Wa Barakaat Uho Wa Maghfirat Uho!

Alhamdulilah Allah Tabaraka Wa Ta'ala Has Blessed us again with the Madani & Nooraani Raat of Mairaaj un Nabi Salalahu Ta'ala Alaihai Wa Aalihi Wasallama ~

Mubaarak to all the Muslim Sunni Brothers and Sisters..... Mubaarak to Our Murshids ... who have lighten our hearts with the Ishq of Ghaus e Samdhaani Mehboob e Subhaani Ghaus ul Aazam Radi Allah u Ta'ala Anhu..... Mubaarak to those who live and die with the Ishq of Sarwar e Kaainaat Sarkaar e Madinaa Qaraar e Qalb u Seena The Noor of All the Worlds Haamid u Mehmood Sardaar e Ambiyaa Salalahu Ta'ala Alaihai Wa Aalihi Wasallama.....

Spend the Madani Night with LOADS of Respect and Love for Waali e Madinatul Munawwarah .....
&
When the Morning comes ur heart also says the same what my Aaqa e Naimat said:

Jaan u Dil Housh u Khirad Sab Tou Madinai Pohanchai
Tum Nahi Chaltai ~Raza Saaraa Tou Saamaan Gya !

Qaadirioun Ko Mubaarak!
Razawioun Ko Mubaarak!
Chishtioun Ko Mubaarak!
Naqshbandioun Ko Mubaarak !
Soharwardioun Ko Mubaarak !

Aaj kee Raat Unn sab Diloun ko Mubaarak jo Tarraptai hain Yaad e Madinatul Munawwarah mai.... jo Bhaijhtai hain Durood u Salaam Haami e Do Jahaan Salalahu Ta'ala Alaihai Wa Aalihi Wasallama par.... jo parhtai hain Manqabat mairai Ghaus e Aazam kee.... jo amal kartai hain Maslak e A'ala Hazrat Radi Allah u Ta'ala Anhu par......
May Allah Tabaraka Wa Ta'ala forgives all of our sins.... and on the Day of Judgement without any questions we enter Jannah with our Murshids.... Allahumma Aameen Ya Rabbal Aalameen!

TabarakAllahu Shaan teri, Tujhi ko Zeba hay Be-Nyazi
Kaheen tou woh josh-e-lun tarani, Kaheen Taqazay Wisaal kay thay

O Allah, all praise be to You; You are undoubtedly carefree;
Once Moses insisted to see you; here You became anxious to see.

Wohi Hai Awwal, Wohi Hai Aakhir, Wohi Hai Zaahir Wohi Hai Baatin
Usi kai Jalwai Usi Sai Milnai Usi Sai Uss Kee Taraf Gai Thai

He is the First and the Last; He lives in the Absence and the Presence;
His own hidden light went to see His own visible existence.
Some people have misunderstood the reality of the Me'raaj of Sayyiduna Rasoolullah (Peace Be Upon Him) due to their lack of knowledge and research. Their ignorance in this field caused more confusion in their hearts because they failed to understand the unique relation between ALLAH and His Beloved Habeeb (Peace Be Upon Him). How true is the comment of Sayyidul-Maka'shifeen Sheikh-e-Akbar Muhiyyudeen ibne Arabi (Radi ALLAH Anh) who said that Me'raaj is a secret in a secret. One has to have sound knowledge of the Qudrat of ALLAH and the Station and Status of His August Rasool (Peace Be Upon Him) before commenting on any matter pertaining to them. Due to the lack of this knowledge some people have wrongfully said that Sayyiduna Rasoolullah (Peace Be Upon Him) did not see ALLAH with his naked eye and also did not proceed to the Divine Arsh on the night of Me'raaj. They say that both these things are impossible for any human being to achieve.
Indeed the illustrious Ulama and distinguished Imams of Islam have in their authentic books expressed in great details on this subject. All these are based on the Ahadith Shareef. The narrators and presenters are all trustworthy Scholars of Deen. This matter is not something that entertains ones personal opinion. It depends solely on the authenticity of solid proof. Hence, confirmation deplores contradiction. Ignorance does not necessarily reject its reality. If one rejects it, one is in fact a liar and a contradictor of the Deen.
Here is proof from QUR'AN, Ahadith-e-Nabawi (Sallallaho Alaihi Wasallam), Sayings of Sahab-e-Kiram and from the writings of great and authentic scholars of Islam that the Messenger of Allah Sallallahu Alaihi Wa Aalihi Wa Sallam did see ALLAH with his naked eyes and he also did proceed to the Divine Arsh on the night of Me'raaj.
The Holy Quran says:
سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الأقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّه هُوَ السَّمِيعُ الْبَصِيرُ

Holy is He who carried His bondman by night from the sacred Mosque to the Aqsa Mosque (Aqsa) around which We have put blessings that We might show him Our grand signs. No doubt, He is the Hearing, the Seeing. (Al Isra:1)
Imamul Mufasireen Ash-Shiekh Tibri reported in his commentary "Jami'ul Bayan", "Meraaj was done with both body and soul. If a person says that it was only soul who did the Meraaj or it was only a dream then this will be an insignificant charge.
1. If it so then what would be the evidence of prophet hood in it?
2. How one can name it as a miracle of Prophet (Peace Be Upon Him)?
3. Why the Mushrikeen-e-Makkah refuse to accept it because everything is possible in dream?
4. They actually argue on the possibility of doing a journey of months in little part of night.
5. In the above verse the Almighty said, 'carried His bondman' not 'carried His bondman's soul'
6. 'Abd' is a composite of both body and soul." (Jamiul Bayan, Darul Fikr - Berut, Page 17-18)
Sayings of Prophet (Peace Be Upon Him):
1. Imam Ahmad ibne Hambal (Radi ALLAH Anh) in his Musnad narrates from Sayyiduna Abdullah ibne Abbaas (Radi ALLAH Anh)
قال رسول الله صلى الله تعالى عليه وسلم رأيت ربي عزّ و جل

Sayyiduna Rasoolullah(Peace Be Upon Him) said, "I saw my Sublime Creator".

Imam Jalaludeen Suyuti (Radi ALLAH Anh) in his Khasa'ise Kubra and Allama Abdur Raouf Munadi(Radi ALLAH Anh) in his Tafseer Shar'ha Jameh Sagheer state that this Hadith Shareef is authentic.

2. Imam Muhaddith Ibne Asakar(Radi ALLAH Anh) narrates from Sayyiduna Jaabir bin Abdullah(Radi ALLAH Anh) that Sayyiduna Rasoolullah(Peace Be Upon Him) states:

لأن الله أعطى موسى الكلام و أعطاني الروية لوجهه و فضلني بالمقام المحمود والحوض المورود

"Verily, Almighty ALLAH blessed Sayyiduna Moosa, with the privilege of Dialogue and cherished me with his Divine Vision and exalted me with the Crown of Intercession and the Fountain of Kauthar". 

3. Imam Asakar (Radi ALLAH Anh) also narrates from Sayyiduna Abdullah ibne Mas'ood (Radi ALLAH Anh) , who said:

قال رسول الله صلى الله تعالى عليه وسلّم قال لي ربي نحلت إبراهيم خلتي و كلمت موسى تكليما و أعطيتك يا محمد كفاحا

Sayyiduna Rasoolullah (Peace Be Upon Him) states, "My Glorious Lord said to me, 'I gave My friendship to Sayyiduna Ibraheem, and spoke to Sayyiduna Moosa, and O Muhammad ! I blessed you with My Meeting (where you saw My Divine Being without any obstacles)'". 

In Majma'ol Bihaar, the word كفاحا   of the above Hadith Shareef is explained as follows:

مجمع البحار كفاحا أي مواجهة ليس بينهما حجاب ولا رسول

Majma-ul-Bihaar explains the word كفاحا that Almighty ALLAH blessed His Beloved with such a Presence and Vision that there were no veils as barriers and no intervention of an Angel.
4. Ibne Marduwiyya (Radi ALLAH Anh) narrates from Sayyadah Asma bint Abu Bakr (Radi ALLAH Anha) that:
سمعت رسول الله صلى الله تعالى عليه و سلّم و هو يصف سدرة المنتهى (وذكر الحديث الى ان قالت) فقلت يا رسول الله ما رأيت عندها قال رأيت عندها يعنى ربه

Sayyiduna Rasoolullah (Peace Be Upon Him) was praising the excellence of Sidratul-Muntaha when I inquired from him, "Ya Rasoolullah! What did you see at Sidratul-Muntaha?"  He said, "There I saw the Divine Glory (i.e. of Allah)."
Comments of the Noble Sahaba:
1. Tirmidi Shareef narrates from Sayyiduna Abdullah ibne Abbaas (Radi ALLAH Anh):
اما نحن بنو هاشم فنقول انّ محمد رأى ربه مرتين

We, the Bani Haashim (Ahle-Bayt), say that undoubtedly, Sayyiduna Muhammad (Peace Be Upon Him) saw ALLAH twice.
2. Ibne Ishaaq(Radi ALLAH Anh) narrates from Sayyiduna Abdullah ibne Abi-Salma(Radi ALLAH Anh) that:
ان ابن عمر أرسل الى ابن عبّاس يسأله هل رأى محمد صلى الله تعالى عليه وسلّم ربه ؟ فقال نعم

Sayyiduna Abdullah ibne Omar (Radi ALLAH Anh) inquired of Sayyiduna Abdullah ibne Abbaas (Radi ALLAH Anh) to find out whether Sayyiduna Rasoolullah (Peace Be Upon Him) saw ALLAH. He replied, "Yes."
3. The words of Tabraani state:
واللفظ للطبرانى عن ابن عبّاس قال نظر محمد الى ربه  قال عكرمة فقلت له نظر محمد الى ربه ؟ قال نعم ! جعل الكلام لموسى والخلة لإبراهيم والنظر لمحمد صلى الله تعالى عليه و سلّم ( زاد الترمذى ) فقد رأى ربه مرتين

The words of Tabraani states that Sayyiduna Abdullah ibne Abbaas (Radi ALLAH Anh) said that Sayyiduna Rasoolullah (Peace Be Upon Him) saw ALLAH. Akrama (Radi ALLAH Anh), who was his student, asked him: "Did Sayyiduna Rasoolullah (Peace Be Upon Him) see Allah?"  He replied," Yes, ALLAH blessed Sayyiduna Moosa, with Dialogue, Sayyiduna Ibraheem, with Friendship and Sayyiduna Muhammad (Peace Be Upon Him) with His Divine Presence". (Words of Tabraani) "And verily, Sayyiduna Muhammad saw ALLAH twice".  

Imam Tirmidi (Radi ALLAH Anh) states that this Hadith Shareef is Hasan. Imam Nisaa'ee (Radi ALLAH Anh), Imam Ibne Hazeema (Radi ALLAH Anh) and Haakim (Radi ALLAH Anh) all record the following:

واللفظ للبيهقى أتعجبون ان تكون الخلّة لإبراهيم والكلام لموسى والروية لمحمد صلى الله تعالى عليه وسلّم *
Are you surprised at the Dialogue of Sayyiduna Moosa, Friendship of Sayyiduna Ibraheem and Divine Sight of Sayyiduna Muhammad?
Haakim has said that this is a Sahih Hadith Shareef. Imam Qastalaani and Imam Zarqaani both acknowledge the authenticity of this Hadith Shareef.
4. It is narrated in Tabraani and Moh'jam Awsat:
عن عبد الله بن عبّاس انه كان يقول ان محمدا صلى الله تعالى عليه و سلّم رأى ربه مرّتين مرّة ببصره و مرّة بفواده 

Sayyiduna Abdullah ibne Abbaas (Radi ALLAH Anh) says that "Verily, Sayyiduna Muhammad (Peace Be Upon Him) saw his Lord twice, once with his physical eye and once with the eye of his heart".

Imam Suyuti (Radi ALLAH Anh), Imam Qastalaani (Radi ALLAH Anh), Allama Shaami (Radi ALLAH Anh) and Allama Zarqaani (Radi ALLAH Anh) - all say that there is no doubt in the authenticity of this Hadith Shareef.

5. Imamul A'imma Ibne Hazeema (Radi ALLAH Anh) and Imam Bazaaz (Radi ALLAH Anh) both narrate from Sayyiduna Anas ibne Maalik (Radi ALLAH Anh):

ان محمدا صلى الله تعالى عليه و سلّم رأى ربّه عزّ و جل

"Verily, Sayyiduna Muhammad (Peace Be Upon Him) saw his Most Gracious Creator". 

Imam Ahmad Qastalaani (Radi ALLAH Anh) and Imam Abdul Baaqi Zarqaani (Radi ALLAH Anh) state that the authenticity of this Hadith Shareef is very strong.

6. Imam Muhammad ibne Ishaaq (Radi ALLAH Anh) narrates this Hadith Shareef from Sayyiduna Abu Hurayra (Radi ALLAH Anh):

ان مروان سأل ابوهريره رضى الله تعالى عنه هل رأى محمد صلى الله تعالى عليه وسلّم ربه ؟ فقال نعم

Marwaan asked Sayyiduna Abu-Hurayra(Radi ALLAH Anh) if Sayyiduna Rasoolullah(Peace Be Upon Him) saw ALLAH. He replied, "Yes."
Views of the Tabi'een
1. Imam Abdur Razzaaq (Radi ALLAH Anh), Ustaaz of Imam Bukhari (Radi ALLAH Anh), in his famous Musannaf reports from his Ustaaz Imam Mah'mar (Radi ALLAH Anh):
عن معمر عن الحسن البصرى انه كان يحلف بالله لقد رأى محمد صلى الله تعالى عليه و سلّم

Imam Mah'mar(Radi ALLAH Anh) narrates from Imam Hasan Al-Basri who swore an oath in the Name of ALLAH that Sayyiduna Rasoolullah (Peace Be Upon Him) positively saw his Creator.
2. Similarly, Imam Ibne Hazeema (Radi ALLAH Anh) narrates from Sayyiduna Orwa bin Zubair (Radi ALLAH Anh), who is the cousin of Sayyiduna Rasoolullah (Peace Be Upon Him) and grandson of Sayyiduna Abu-Bakr (Radi ALLAH Anh). He also accepts that Sayyiduna Rasoolullah (Peace Be Upon Him) saw ALLAH on the night of Meh'raaj.
و انه كان يشتد عليه إنكارها

And he used to get very upset if anyone rejected this.
The following Luminaries held similar views:
1. Sayyiduna Kaab Ah'baar (Radi ALLAH Anh) who was a great Aalim of the previous Scriptures.
2. Imam Ibne Sha'haab Zahri Qarshi
3. Imam Mujaahid Makh'zoomi Makki
4. Imam Akrama bin Abdullah Madani Haashimi
5. Imam Ata bin Rabah Qarshi Makki (Radi ALLAH Anh) (Ustaaz of Imam Abu-Haneefa)
6. Imam Muslim bin Sabeeh Abud-Duha Kufi (Radi ALLAH Anh) etc.
and all the students of A'limul Quraan Jabrul-Ummah Sayyiduna Abdullah ibne Abbaas (Radi ALLAH Anh) confirm the Divine Vision.
Opinion of the Illustrious Scholars of Islam:
1. Imam Khal'laal (Radi ALLAH Anh) in Kitaabus-Sunnah narrates from Imam Ishaaq bin Maroozi (Radi ALLAH Anh) that Imam Ahmad ibne Hambal (Radi ALLAH Anh) accepts this Tradition and confirms this by saying that:
قول النبي صلى الله تعالى عليه و سلّم رأيت ربّي

Sayyiduna Rasoolullah (Peace Be Upon Him) said, "I saw my Creator".
2. Imam Naqqaash (Radi ALLAH Anh) in his Tafseer narrates from Imam Sanadul Anaam (Radi ALLAH Anh) that:
انه قال أتقول بحديث ابن عبّاس بعينه رأى ربه رآه رآه رآه حتى انقطع نفسه

He said, "I accept the Hadith of Ibne Abbas (Radi ALLAH Anh) that Sayyiduna Rasoolullah (Peace Be Upon Him) saw his Creator. with his eyes, he did see, he did see, he did see". He repeated this till his breath lasted.
3. Imam Ibne Khateeb Misri (Radi ALLAH Anh) states in Mawaahib Shareef that:
جزم به معمر بن راشد بصري و آخرون و هو قول الأشعر و غالب اتباعه

Mah'mar bin Raashid Basri (Radi ALLAH Anh) and other scholars acknowledged this, and this is the Madhab of the Ahle-Sunnah, Imam Abul-Hasan Ash'ari (Radi ALLAH Anh) and the majority of his followers.
4. Allama Imam Sha'haab Khafaji (Radi ALLAH Anh) in his Naseemur-Riyaad, the commentary of Shifa Qaadi Ayaad, states that:
الأصح الراجح انه صلى الله تعالى عليه و سلّم رأى ربه بعين رأسه حين اسرى به كما ذهب إليه اكثر الصحبه

The most correct and pure Madhab is that Sayyiduna Rasoolullah (Peace Be Upon Him) on the night of Meh'raaj saw ALLAH with his naked eyes as it is the Madhab and consensus of the  illustrious Sahaba fraternity. 
5. Imam Nawawi (Radi ALLAH Anh) in Shar'ha Muslim Shareef and Allama Muhammad bin Abdul Baaqi (Radi ALLAH Anh) in Shar'ha Mawaahib states:
 الراجح عند اكثر علماء انه صلى الله تعالى عليه و سلّم رأى ربه بعين رأسه ليلة المعراج

It is the consensus of the majority Ulama that Sayyiduna Rasoolullah (Peace Be Upon Him) saw ALLAH with his naked eyes on the night of Me'raaj.
6. Imame-Ajal Sayyidi Muhammad Boseeri (Radi ALLAH Anh) , in his renowned Qasidah Burdah Shareef states:
سريت من حرم ليلا الى حرم       كما سرى البدر في داج من الظلم

The Habeeb of Allah (Peace Be Upon Him), in a short space of time, traveled from Musjid-e-Haraam to Musjid-e-Aqsa. This sacred journey was bright like the brilliance of the full moon.
و بت ترقى الى ان نلت منزلة       و من قاب قوسين لم تدرك و لم ترم

The Beloved (Peace Be Upon Him) traveled in the night of Me'raaj until he reached the station of Qaaba Qosain. No creation could reach this height nor possessed the courage to do so.

خفضت كل مقام بالاضافة اذ       نوديت بالرفع مثل مفرد العلم

The noble status of the Nabi (Peace Be Upon Him) left everything below him when he proceeded towards the Divine Heights of the Unique Lord, on the Night of Ascension.

فخرت كل فخار غير مشترك       و جزت كل مقام غير مزدحم

The Beloved (Peace Be Upon Him) enjoyed such excellence that no one can share. He passed such places where no creation set foot.
Sayyidul Alameen (Peace Be Upon Him) was blessed with exclusive gifts and secrets and passed all the heights without any hindrance. Without doubt, this goes to say that the Master (Peace Be Upon Him) traveled the secret and timeless regions alone to the Divine Presence and met and saw ALLAH. 
7. Allama Mulla Ali Qaari (Radi ALLAH Anh) in his Shar'ha elaborates on Imam Boseeri's verses:
اى انت دخلت الباب و قطعت الحجاب الى ان لم تترك غاية لساع الى السبق من كمال التقرّب المطلق الى جناب الحق و لا تركت موضع رقى و صعود وقيام وقعود لطالبفعة فى عالم الوجود بل تجاوزت ذالك الى مقام قاب قوسين او ادنى فاوحى اليك ربّك ما اوحى

Sayyiduna Rasoolullah (Peace Be Upon Him) passed all the Secret Curtains and reached the Divine Absolute Presence of the Supreme Creator, as one reaches one's goal leaving everyone behind. There was no step of excellence in the entire universe that the Master (Peace Be Upon Him) did not surpass. In fact, the Master (Peace Be Upon Him) transcended above the domain of space and time and entered the Station of Qaaba-Qosain and O'adna. Then, ALLAH the Supreme spoke to the Beloved what He had to Say. 
8. Imam-e-Humaam Abu-Abdullah Sharfudeen Muhammad (Radi ALLAH Anh) states in Ummul-Qurra:

 وترقي به قاب قوسين       و تلك السيادة القعساء

The Master (Peace Be Upon Him) advanced till Qaba-Qosain (Divine Presence) and this is indeed the ultimate.

رتب تسقط الامانى حسرى        دونها ما وراءهنّ وراء

These are the Secret Stations where desires and thoughts cannot contemplate because there are no paths that lead to them. 
9. Imam Ibne Hajr Makki (Radi Allahu Anhu) comments in the Shar'ha of Ummul-Qurra:
قال بعض الائمه و المعاريج ليلة الاسراء عشرة سبعة فى السماوات و الثامن الى سدرة المنتهى و التاسع الى المستوى و العاشر الى العرش  الخ
Some A'imma state that there were ten Meh'raajes in the night of Isra. There were seven in the seven skies, the eighth, Sidratul Muntaha, the ninth in the Divine Levels and the Tenth to the Arsh. 
10. Sayyidi Allama Arif-e-Billah Abdul Ghani Nablusi (Radi Allahu Anhu) re-affirms this in Hadiqa-e-Nadiyyah Sharha Tareeqa-e-Muhammadiyyah:
حيث قال قال شهاب مكي فى شرح همزيه لبوصيرى عن بعض الائمة ان المعاريج عشرة الى قوله والعاشر الى العرش و الرويه
There were ten Meh'raajes. The tenth was from the Arsh till the Divine Presence.
11. Imam Ibne Hajr Makki (Radi ALLAH Anh) states in Shar'he Hamziyya:
لما اعطى سليمان الريح التى غدوها شهر و رواحها شهر اعطى نبينا صلى الله تعالى عليه و سلّم البراق فحمله من الفرش الى العرش فى لحظة واحدة و اقل مسافة فى ذالك سبعة آلاف سنة و ما فوق العرش الى المستوى و الرفرف لا يعلمه الا الله تعالى

When Nabi Sulaymaan, was given the wind, it carried him the distance of one months journey in one day. Our Master (Peace Be Upon Him) was given the Buraaq which carried him from the earth to the Arsh in a fleeting moment. The shortest portion of this journey (between earth and the seven skies) takes seventeen thousand years. And Allah only knows the distance above the Arsh to the arcane levels with the Rafraf (to the Divine Presence). 
12. It is also recorded in the same Shar'ha Hamziyya:
لما اعطى موسى عليه السلام الكلام و اعطى نبينا صلى الله تعالى عليه و آله و بارك سلّم مثله ليلة الاسراء و زيادة الدنو و الروية بعين البصر و شتان ما بين جبل الطور الذى نوجى به موسى عليه السلام نوجى به نبينا صلى الله تعالى عليه و آله و بارك سلّم

Nabi Moosa, was blessed with Dialogue (Kalaam). Similarly, our Master (Peace Be Upon Him) was blessed on the night of Isra with Divine Presence. He saw Allah from very close range with his naked eye. You cannot compare the experiences of Mount Toor with the experiences of our Master (Peace Be Upon Him) with ALLAH. 
13. It is further recorded in the same book:
رقيه صلى الله عليه و سلّم ببدنه يقظة ليلة الاسراء الى السمآء ثمّ الى سدرة المنتهىثمّ الى المستوى ثم ّالى العرش و الرفرف والرويه

Sayyiduna Rasoolullah (Peace Be Upon Him) physically proceeded to the skies on the night of Isra in wakefulness. From there to Sidratul Muntaha, then Divine Levels, then Arsh and Rafraf till he saw the Divine Vision! 
14. Allama Ahmad bin Muhammad Saawi Maliki Khal'wati (Radi ALLAH Anh) in a marginal annotation of Ummul-Qura writes:
الاسراء به صلى الله تعالى عليه و آله و بارك سلّم على يقظة بالجسد و الروح من المسجد الحرام الى المسجد الاقصى ثم عرج به الى السماوات العلى ثم الى سدرة المنتهى ثم الى المستوى ثم الى العرش و الرفرف

The Beloved Habeeb(Peace Be Upon Him) undertook the journey of Meh'raaj in wakefulness with his body and soul. He traveled from Masjid-e-Haraam to Musjid-e-Aqsa. Then up to the skies, then Sidratul Muntaha, then Divine Levels then, Arsh, and then Rafraf.
15. Imam Allama Ahmad Qastalaani (Radi ALLAH Anh) states in Mawahibul-Ladunniyya and Man'hi-Muhammadiyya, and Allama Muhammad Zarqaani(Radi ALLAH Anh) in its Shar'ha state:
(و منها انه راى الله تعالى بعينه) على الراجح(و كلمه الله تعالى فى الرفيع الاعلى) على سائر الامكنة و قد روى  ابن عساكر عن انس رضى الله تعالى عنه مرفوعا لما اسرى لى قربنى ربى حتى كان بينى و بينه قاب قوسين او ادنى

It was the exclusivity of Sayyiduna Rasoolullah (Peace Be Upon Him) that he saw Almighty ALLAH with his physical eyes in wakefulness and this is the preferable Madhab. ALLAH Spoke to His Beloved (Peace Be Upon Him) in those high Divine regions which was above all possibilities and imaginations. Imam Ibne Asakar narrates from Sayyiduna Anas ibne Maalik that the Prophet of Allah (Peace Be Upon Him) said, "On the night of Isra my Lord, drew me so close to Him that we were two bows apart, in fact, even closer". 
16. It is also stated in the same books:
قد اختلف العلماء في الاسراء واحداواسراء مرّة بروحه و بدنه يقظة و مرّة مناما او يقظة بروحه وجسده من المسجد الحرام إلى المسجد الاقصى ثمّ مناما   من المسجد الاقصى إلى العرش فالحق انه اسراء واحد بروحه و جسده يقظة في القصّة كلها و إلى هذامذهب الجمهور من علماء المحدّثين و الفقهاءو المتكلّمين

There was a difference in opinion amongst the Ulama whether there was one Meh'raaj or two, one with the body and soul in wakefulness, and the other in a dream or wakefulness from Musjid-e-Haraam to Musjid-e-Aqsa. Then, from Aqsa in a dream till the Arsh. The truth is that there was one Isra and an entire journey from Musjid-e-Haraam to the Arsh was physical and in wakefulness. This is the Madhab of the majority of Ulama, Muhaditheen, Fuqaha and Mutakallimeen. 
17. The same book further states:
المعاريج عشرة (إلى قوله) العاشر إلى العرش

There were ten Meh'raajs and the tenth was till the Arsh. 
18. It is also recorded in the same book:
و قد ورد فى الصحيح عن انس رضى الله تعالى عنه قال عرج بى جبرئيل الى سدرة المنتهى و دنا الجبّاررب العزّة فتدلى فكان قاب قوسين او ادنى تدلية على ما فى حديث شريك كان فوق العرش

It is reported in Sahih Al-Bukhari by Sayyiduna Anas ibne Maalik that the beloved Rasool of Allah (Peace Be Upon Him) said, "Jibra'eel proceeded with me till the Sidratul-Muntaha. Then, the Divine Power of the Almighty Lord drew me to a distance of two bows close to Him, in fact, even closer". This closeness was above the Arsh as mentioned in the Hadith-e-Shareef.
19. Allama Shi'haab Khafaji (Radi ALLAH Anh), in his Naseemur-Riyaad Sharha Shifa Imam Qaadi Ayaad (Radi ALLAH Anh), states:
ورد في المعراج انه صلى الله تعالى عليه و سلّم لما بلغ سدرة المنتهى جاءه بالرفرف جبرئيل عليه  الصلوة والسلام فتناوله فطار به الى العرش

It is reported in the Hadith of Meh'raaj that when the Master (Peace Be Upon Him) reached Sidratul-Muntaha then, Sayyiduna Jibra'eel presented the Rafraf, which carried him to the Arsh. 
20. It is noted in the same book:
عليه يدل صحيح الاحاديث الاحاد الدالة على دخوله صلى الله تعالى عليه و سلّم الجنة و وصوله الى العرش او طرف العالم كما سياتى كل ذالك بجسده يقظة

The units of Sahih Ahadith emphasize that the Master (Peace Be Upon Him) visited Jannah and the Arsh or the boundaries of that region beyond which lies the extra-terrestrial domain (La-Makaan). This all happened physically and in wakefulness.
21. Sayyidul-Makashifeen Sheikh-e-Akbar Muhiyyudeen ibne Arabi (Radi ALLAH Anh), in the 216Th chapter of his famous Futuhaat-e-Makkiyya, states:
 اعلم ان رسول الله صلى الله تعالى عليه و سلّم  لما كان خلقه القرآن و تخلق بالاسمآء و كان الله سبحانه و تعالى ذكر فى كتابه العزيز انه تعالى استوى على العرش على طريق التمدح و الثناء على نفسه اذ كان العرش اعظم  الجسام فجعل لنبيّه عليه السلام من هذا الاستواء نسبة على طريق التمدح و الثناء به عليه حيث كان اعلى مقام ينتهى اليه من اسرى به من الرسل عليهم الصلاة والسلام و ذالك يدل على انه اسرى به صلى الله تعالى عليه وسلّم بجسمه و لو كان الاسراء به روياء لما كان الاسراء ولا الوصول الى هذا المقام تمدحا و لا وقع من الاعراب انكار على ذالك

The Holy Quraan was the beautiful character of Sayyiduna Rasoolullah (Peace Be Upon Him) and the Unique characteristics of the Divine Names of ALLAH was found in him. In the Holy Quraan, ALLAH Announces through the praise of His Attributive Qualities of His appearance on the Sacred Arsh. Similarly, Allah The Supreme, blessed His Beloved (Peace Be Upon Him) with the reflection of His Divine Appearance of the sacred Arsh and Praised him. The Arsh is that high station where the Isra of Rasools end. This proves that the Isra of Sayyiduna Rasoolullah (Peace Be Upon Him) was physical because if it was a dream then Almighty ALLAH would have not praised his appearance on the Sacred Arsh. Only the unpleasant reject this reality.
22. Imam Allama Arif-e-Billah Abdul Wahhab Sha'raani (Radi ALLAH Anh), in his Al-Yuwaqeet wal Jawahir, quotes from Sheikh-e-Akbar (Radi ALLAH Anh) that:
انما قال صلى الله عليه و سلّم على سبيل التمدح حتى ظهرت لمستوى اشاره لما قلنا من ان منتهى السير بالقدم المحسوس العرش

Verily, he (Sheikh-e-Akbar) said that the statement of praises of the exalted Habeeb (Peace Be Upon Him) "And until that time when I was elevated to the Divine Levels" reflects to the fact that the termination of the physical feet's journey was at the Sacred Arsh.
23. Sheikh-e-Muhaqqiq Imam Abdul Haq Muhaddith Dehlawi (Radi ALLAH Anh) states in his Madaarijun-Nubuwwah:
فرمود صلىالله تعالى عليه و على آله و بارك وسلم بس كسترانيده شد برائى من رفرف سبز كه غالب بود نور او بر نور آفتاب بس درخشيد بآن نور بصر من و نهاده شدم من بران رفرف و برداشته شدم تا برسيدم بعرش

Sayyiduna Rasoolullah (Peace Be Upon Him) said, "Then a green Rafraf (Divine Carrier) was laid for me. Its light was even greater than that of the sun. Its brilliance brightened my vision. I was seated on it and taken into the Heavens until I reached the Arsh of ALLAH. 
24. He further states:
آورده اند كه جون رسيد ان حضرت صلى الله تعالى عليه و على آله و بارك و سلم بعرش دست زدعرش بدامان اجلال وى

It is narrated that when Sayyiduna Rasoolullah (Peace Be Upon Him) reached the Arsh, it respectfully touched his Sacred Garb. 
25. He states in Ash'atul-Lam'aat Sharha Mishkaat that:
جز حضرت بيغمبر ما صلى الله تعالى عليه و على آله و بارك وسلم بالا تر ازان هيج كس نه رفته و ان حضرت بجائى رفت كه آنجا جانيست

No one else besides the Beloved Habeeb (Peace Be Upon Him) reached this Height in the Heavens. This was a timeless and space less transcendental region.

برداشت از طبيعت امكان قدم كه آن                اسرى بعبده است من المسجد الحرام

Me'raaj surpassed the limits of human nature As Allah's special servant was taken from Musjid-e-Haraam.

تا عرصه وجوب كه اقصاى عالم است
كانجانه جاست نى جهت و نى نشان نه نام

He reached the Divine Arcane Zone that cannot be explained.
This zone has no place, description, name or direction.
26. Also Sheikh-e-Muhaqqiq (Radi ALLAH Anh) states in the same book, in the third section, under "Divine Vision of Allah", while discussing the Hadith Shareef  قد راى ربه مرّتين  that:
بتحقيق ديد آنحضرت صلى الله تعالى عليه و آله و بارك و سلّم بروردكار خود را جلّ و علا دو بار يكى نزديك سدرة المنتهى بود ، دوم جون بالاى عرش بر آمد

Indeed, Sayyiduna Rasoolullah (Peace Be Upon Him) saw his Sublime Creator twice. First at Sidratul-Muntaha and then at the Arsh. 
27. It is recorded in the fourth volume, letter number 283, in the Maktobaat of Hadrat Mujaddid Alfe Thaani Sheikh Ahmad Sirhindi (Radi ALLAH Anh) that:
آن سرور عليه الصلوة و السلام دران شب از دائرهء مكان و زمان نبرون جست و ازتنكى امكان بر آمده ازل و ابد را آن واحد يافت و بدايت و نهايت را در يك نقطه متحده ديد

On the night of Meh'raaj, Sayyiduna Rasoolullah (Peace Be Upon Him) did not leave the boundaries of time and space and surpassed the restrictions of human nature. He saw the Secrets from Eternity till Eternity combined in a dot of Unity. 
28. He further states in the letter number 272 that:
محمدصلى الله تعالى عليه و آله و بارك و سلّم كه محبوب ربّ العالمين ست و بهترين  موجودات اوّلين و آخرين بدولت معراج بدنى مشرّف شد و از عرش و كرسى در كزشت و از مكان و زمان بالا رفت

Sayyiduna Muhammad (Peace Be Upon Him) is the most Beloved of Allah and the most unique in creation. He was the only creation to be blessed with physical Me'raaj. He traveled further than the Arsh, Kursi and limitations of time and space.
Conclusion:
A perfect Man is not he who circumfuses the Arsh and whatever it encompasses, namely, the skies, Jannah and Jahannam. But, a perfect Man is he, whose vision surpasses all these dimensions and sees and appreciates the Glory of the Creator, of all these dimensions. (Imam Abdul Wahhab Sha'raani Radi ALLAHo ta'ala Anho)

By the Divine Grace of Almighty Allah, this brief but informative answer will suffice to remove doubts from the hearts and minds of the Muslims. (Insha ALLAH Tabaraka Wa Ta'ala)

Reference Books:
Al-Khasaisal Kubra, Vol 1, Page 316-349
by Syyedi Abdur Rehman Jalaluddin Suyooti Alaihir Rehmah

منبه و المنية لوصول الحبيب إلي العرش و الرّوية
By Syyedi Ala'Hazrat Imam Ahmad Rida Khan
Isra-o-Me'raaj
by Dr. Ridwan Bin Fadlur Rehman Bin Ziauddin Ahmed Ash-Shiekh Al-Madani

Assalaat u Wassalaam u Alaikaa Ya Rasool Allah !
Assalaat u Wassalaam u Alaikaa Ya Habeeb Allah!
Assalaat u Wassalaam u Alaikaa Ya Noor Allah !
Assalaat u Wassalaam u Alaikaa Ya Syedi Ya Rehmatal Lil Aalameen!

One Last thing as always :

.... Forgive everyone before this Great Month comes to it's end. Forgive everyone only for the Sake of ; Allah Tabaraka Wa Ta'ala Loves those People who forgive, Allah Tabaraka Wa Ta'ala Loves those People who ignore other's mistakes.... Think !!!!
Who are we to think of someone's mistakes when we ourselves are full of mistakes......