“Praise be to Allah Who has taken His servant by night from the Sacred Mosque (Mecca) to the Farthest Mosque (Jerusalem).” (Holy Quran, 17:1)

Led by the angel Jibreel (A.S), Prophet Muhammad (pbuh) began his ascent through the seven heavens where he saw many other prophets. There was Adam (A.S) in first paradise, Yahya (A.S) and Isa (A.S) in second paradise, Yusuf (A.S) in third paradise, Idris in fourth paradise, in the fifth paradise he (pbuh) saw Hawwa (the mother of human beings), Maryam (the mother of Isa), Yukabid (Musa’s  mother),  Assia (the wife of Pharaoh). The fifth lady looked like a sun among stars (an angel representing  daughter of Muhammad (pbuh) Fatima).  In the sixth paradise he (pbuh) saw prophet Musa and in the seventh paradise he (pbuh) saw prophet Ibrahim (A.S). Prophet Muhammad (pbuh) greeted all prophets and they greeted him back with the best greeting of heaven. When Muhammad (pbuh) ascended to the top of the Universe he saw a mighty Throne. The Buraq stopped and Muhammad (pbuh) dismounted and found himself before a solitary Lote tree. The Lote Tree (sidrat al-muntaha) marks the end of all earthly knowledge and beyond it no one knows what exists except Allah. Then Allah showered a divine light upon the Lote tree that was extremely bright, yet the prophet held his gaze on the tree and said, “I take refuge in the Light of your Grace: Oh Allah Almighty.” At the Lote Tree Muhammad (pbuh) received for Muslims the instructions for salat, the last section of Surah al-Baqarah and the command from Allah that each Muslim should pray fifty times a day.
Prophet Muhammad (pbuh) was also shown the depths of Hell and saw many horrible things. He saw people that had their stomachs enlarged so big that they could not stand. As they lay on the ground suffering the Prophet was told that these were the people who kept orphans away from the property that was rightfully theirs and used it for themselves instead. The Prophet also saw people that had two plates of meat before them. One had freshly cooked meat that was good to eat while the other had meat that was spoiled and stinking. These people were eating only the rotten meat. The Prophet was told that they were the ones who used to commit adultery and fornication. There was another set of people who tried to speak but every time they opened their mouths to do so a sharp knife was there to cut their tongues out. The prophet (pbuh) was told that these were people that always spoke evil behind the backs of their fellow Muslims. The Prophet then began his descent back to Earth. As he passed downward Musa stopped him and asked, “How many prayers have been laid upon you?” “Fifty”, Muhammad (pbuh) replied. Musa then said, “The congregational prayer is a heavy weight and your people are weak. Return to your Lord and ask Him to lighten the load for you and your people.” Muhammad (pbuh) took the advice from his friend and went back to Allah to ask for a reduction in the number of daily prayers. Allah took away ten prayers and Muhammad (pbuh) again began his descent to Earth. Musa (A.S) stopped the prophet again and told him that the number of prayers was still too much. Muhammad (pbuh) returned to Allah several times to get the number of prayers reduced until it was down to only five daily prayers. Musa (A.S) again said this was too much but Muhammad (pbuh) said, “I have returned to my Lord so many times and asked Him so much that I am ashamed. I will not go again, but I have His assurance that whoever performs the five daily prayers will be given credit for fifty.” The Prophet (pbuh) continued his descent from Heaven to Jerusalem.  It was from this same path that he traversed that he returned, and upon coming back, once again visited to Bait al Muqaddas, proceeded on to Makkah and then to his home. On the return trip, he came across a trade caravan from the tribe of the Quraish who during their journey had lost one of their camels which they were searching for. The Prophet (pbuh) drank from the water that the people of the caravan had with them and by the rising of the morning sun, reached back to the house of Umm al Hani. From there the prophet returned to Mecca. It was still night when he reached the place where he had been sleeping only a short time before. The night journey to Jerusalem came to be called Al-Isra’a and Muhammad’s (pbuh) ascent into Heaven is known as Al-Mi’raj.
Ibn Ishaq related, quoting Umm Hani as his source, that she said, “It was from nowhere but my home that the Messenger of God (pbuh) made his night journey. He slept that night after having made the final evening prayer. When it was just before dawn he woke up and when it was morning we prayed together and he said, ? O Umm Hani, last evening I prayed with you in this valley, then I went to Jerusalem and prayed there. And now here I am having said the morning prayer with you, as you see.’ “He then arose to leave, but I took hold of the hem of his cloak and said, ? O Messenger of God, do not make that statement to the people; they will surely disbelieve you and do you harm.’  “But he replied, ? By God, I will certainly tell it to them!’ In the evening, in a gathering of the people of the Quraish, Prophet lifted all the curtains of the secrets of the Me’raj and his journey and opened their minds to this event. The word of his travels spread from mouth to mouth amongst all the groups, and now more than ever, the Quraish were upset (with him).  The Quraish, as was their old time habit, belied the Prophet (pbuh) and in the gathering, a man stood up and asked if there was anyone in Makkah who has seen Bait al Muqaddas so that he could ask the Prophet (pbuh)  in regards to the physical building. Not only did the Prophet (pbuh) describe the physical particularities of Bait al ¬Muqaddas, rather, he even informed them of the event that took place between Makkah and Bait al Muqaddas   and it was not long after that the travelers (of that caravan) reported the exact events (as had occurred).
Sincere Muslims supported and defended him. One of the prophet’s (pbuh) best friends was Abu Bakr (R.A). After hearing about the prophet’s (pbuh) famous journey Abu Bakr (R.A) said, “If Muhammad (pbuh) says it then it must be true. Why should we doubt him? He tells me that the Quran comes from Heaven all the time and I know him to be speaking the truth. That is more than what you are questioning him about today.”  It is concluded that after the night journey the prophet (pbuh) had new strength and confidence. He was sure he could carry out his mission and guide people to the path of Islam. This was also the time that people in Medina heard about the new religion called Islam. They invited the prophet to their city and a few years later he made the Hijra to that city. The wonderful night of Isra’a and Mi’raj helped the prophet and the Muslims to become stronger in their faith which enabled them to overcome the idol-worshiping Meccans. The night journey of the Messenger of Allah (pbuh) was filled with trials and tribulations and (instances) of Allah’s power and authority; it provides a lesson for men of intelligence, guidance, a mercy and an affirmation for those with faith and belief.  May Allah guide us all towards right path and forgive our present and future sins… Ameen!

——(The author a teacher at S K University of Agriculture Sciences & Technology-SKUAST Srinagar writes  on Islamic topics exclusively for “Kashmir Horizon”)

Ethical and moral codes in Islam are part of the overall Islamic faith and observing them will not only lead to a happy state of affairs in this world but also holds the promise of manifold returns in the hereafter. Islamic ethical and moral codes thus create a sense of responsibility and accountability in the minds of the believers, be they buyers or sellers.

In modern times business ethics has become a major topic of discussion among business communities and other related organizations. Each and every society has evolved ethical and moral codes of conduct for business transactions. However, the Western secular ethical values are by and large supposed to be utilitarian, relative, situational and devoid of any spiritual sanctioning power. The Islamic ethical codes, on the contrary, are humane rather than utilitarian or relative. They are good for all times and absolute. Ethical and moral codes in Islam are part of the overall Islamic faith and observing them will not only lead to a happy state of affairs in this world but also holds the promise of manifold returns in the Hereafter. Islamic ethical and moral codes thus create a sense of responsibility and accountability in the minds of the believers, be they buyers or sellers. In modern times business ethics has become a major topic of discussion among business communities and other related organizations. Each and every society has evolved ethical and moral codes of conduct for business transactions. However, the Western secular ethical values are by and large supposed to be utilitarian, relative, situational and devoid of any spiritual sanctioning power. The Islamic ethical codes, on the contrary, are humane rather than utilitarian or relative. They are good for all times and absolute. Ethical and moral codes in Islam are part of the overall Islamic faith and observing them will not only lead to a happy state of affairs in this world but also holds the promise of manifold returns in the hereafter. Islamic ethical and moral codes thus create a sense of responsibility and accountability in the minds of the believers, be they buyers or sellers. In modern times business ethics has become a major topic of discussion among business communities and other related organizations. Each and every society has evolved ethical and moral codes of conduct for business transactions. However, the Western secular ethical values are by and large supposed to be utilitarian, relative, situational and devoid of any spiritual sanctioning power. The Islamic ethical codes, on the contrary, are humane rather than utilitarian or relative. They are good for all times and absolute. Ethical and moral codes in Islam are part of the overall Islamic faith and observing them will not only lead to a happy state of affairs in this world but also holds the promise of manifold returns in the Hereafter. Islamic ethical and moral codes thus create a sense of responsibility and accountability in the minds of the believers, be they buyers or sellers. The fundamental codes of moral behaviour such as truthfulness, trustworthiness, generosity and leniency, adherence to business commitments and contracts, fair treatment of workers, avoidance of evil practices (such as fraud, cheating, deceit, hoarding of foodstuff, exploitations, giving short measures etc.) provide, to a large extent, the general background of Islamic business ethics. In view of the observations discussed above it seems that there is a pressing need to study and implement Islamic moral values in the context of the present day business scenario.

Prophet Mohammad (S.A.W) says, There is nothing more pleasing to Allah than the house where a marriage takes place, and nothing is more displeasing to him than the house where it is severed by divorce.

The structure of Muslim family is threefold. The first and the closest consist of the husband, the wife, their children, their parents who live with them, and servants, if any. The next group, the central fold of the family, consist of a number of close relatives, whether they live together or not, who have special claims upon each other, who move freely inside the family with whom marriage is forbidden (regarded as mahram) and between whom there is no hijab (purdah). This constitutes the real core of the Muslim family, sharing each other joys, sorrow, hopes and fears. Relations based on consanguinity, include (i) father, mother, grandfather, grandmother and other direct forbears; (ii) direct descendants, that is son, daughters, grandsons, granddaughters, etc. (iii) relations of the second degree (such as brothers, sisters and their descendants), (iv) father’s or mother’s sister. Those based on affinity include (i) mother-in-law, father-in-law, grandmother-in-law, grandfather-in-law; (ii) wife’s daughters, husband’s sons or their grand-or great-granddaughters or sons respectively; (iii) son’s wife, son’s son’s wife, daughter’s husband, and (iv) stepmothers and stepfathers. With some exceptions the same relations are forbidden through foster-nursing. All those relations who are outside this fold constitute the outer periphery of the Muslim family. They, too, have their rights and obligations. Regarding marriage, it has been said that first find a girl/boy from your relatives, then from your neighbours, if you can’t find from these two then only go outside (for purpose of marriage). In Islam it’s mandatory that both the girl and the boy should be willing to marry each other.  The objective of marriage, aside from human reproduction is love, mercy, mutual respect, justice, emotional well being and spiritual harmony (Quran, 30:21). Holy Prophet (S.A.W) said, when a man marries he has fulfilled half of the religion, so let him fear Allah regarding the remaining half (Tirmidhi, 3096). In another Hadith Holy Prophet Mohammad (S.A.W) said, Among the Muslims the most perfect, as regards his faith, is the one whose character is excellent and the best among you are those who treat their wives well (Tirmidhi, 628,278). A women holds a very high status in the Islamic faith. The status of women in Islam is something unique, something novel, something that has no similarity to any other system. Women is recognized as a full and equal partner of man in the procreation of humankind. Allah the Exalted has enjoined on the believing men to treat their wives with kindness, as the following verse of Holy Quran shows: O you who believe! You are forbidden to inherit women against their will. Nor should you treat them with harshness, that you may take away part of the dower you given them, except where they have been guilty of open lawdness, on the contrary live with them on a footing of kindness and equity. If you take a dislike to them it may be that you dislike thing, and Allah brings about through it a great deal of good (Quran, 4:19). Marriage was simple in the days of Prohet Mohammad (S.A.W) and was affordable to all, but at present situation is different. Finding the right spouse has become harder than ever before. We usually use the word gift for something that we give voluntarily to a person we like. Dowry, what is usually defined asa ‘gift’ given along with the bride by a bride’s family to the bridegroom, is used as a tool of coercion and greed in modern societies. Generally, the price of dowry is set higher than the bride’s family can afford. In Islam, in contrast, it is the man who pays the mahr (dower) to the women unless the women chooses not to take it (Quran, 4:4). Culture that demand dowry from the bride’s family are actually practicing the opposite of what Allah has commanded. They have reversed Allah’s words in their practice. It is unfortunate to see people submitting themselves to dictates of parents/culture rather than to the will of Almighty Allah who is our Creator, Cherisher, and Sustainer. Why aren’t people listening to the message of Islam instead of following the customs around them? It is observed that when the women brings less than the negotiated amount, she has to endure constant torture from her in-laws after marriage. In many cases this abuse extends to divorce or murder, with a bride being killed by her dissatisfied in-laws or husband. Dowry besides being one of the major cause of divorce and late marriage has also become a barrier for the poor people to arrange their marriage in a so called good and developed society. In truth, Islam encourages marriage with only one women. When one’s married life is good he remains mentally and spiritually contended.  In Islam there is no clash or competition between husband and wife, both are different genders and both have unique roles. The primarily responsibility of woman is to concentrate on the home and the family, and all that is required to operate and develop these institutions. She, too, has certain social responsibilities, rights and duties, but her primary concern is the family. The responsibility for earning a living rests with the husband, while that of proper education, training and upbringing of the children and the optimal functioning of the home and wider family relationships rests with the wife. This is the functional distribution of roles and activities of wife and husband in Islam. Educated women is considered as an asset in a Muslim family.
In Islam the righteous wife is considered as the sign of paradise for her husband on earth. The Messenger of Allah (S.A.W) gave glad tidings to those righteous women that obey their husbands, he (S.A.W) said, if the women offer prayers five times a day, protect their honour and chastity and remain faithfull to her husband, she may enter paradise by whatever gate she desires (Taghreeb ul Tarheeb).  According to Holy Prophet (S.A.W), There is nothing more pleasing to Allah than the house where a marriage takes place, and nothing is more displeasing to Him than the house where it is severed by divorce. Man has been made head of the family so that order and discipline are maintained. Both are enjoined to discharge their respective functions with justice and equity. The Holy Prophet (S.A.W) says, the smart man is the one who takes stock off himself and strives to do that which will benefit him after death, and the helpless one is the one who follows his own whims and desires and engages in wishful thinking (assuming that Allah will forgive him regardless of what he does and that he does not need to strive to good deeds) (Reported by Al-Bukhari).  Islam guides us at every step of our life. If we would truly follow the teachings about marriage in Islam, no male or female would face any kind of problem in their marriage.  May Allah give us strength to behave and act just as He likes us to do and be pleased with us, and that should be purpose of our lives.

The author a teacher at S K University of Agriculture Sciences & Technology-SKUAST Srinagar writes on Islamic topics exclusively for “Kashmr Horizon”. The views expressed by the author are his personal