سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ ﴿۱﴾ وَآتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَاهُ هُدًى لِبَنِي إِسْرَائِيلَ أَلَّا تَتَّخِذُوا مِنْ دُونِي وَكِيلًا ﴿۲﴾

﴾1﴿ Subhaanal lazeee asraa bi'abdihee lailam minal Masjidil Haraami ilal Masjidil Aqsal-lazee baaraknaa haw lahoo linuriyahoo min aayaatinaa;innahoo Huwas Samee'ul-Baseer
﴾2﴿ Wa aatainaa Moosal-Kitaaba wa ja'alnaahu hudal-liBaneee Israaa'eel; allaa tat-takhizoo min doonee wakeelaa.

﴾1﴿ Glorified is Allah, the Exalted (free from every kind of shirk and defects), who took His servant (the Prophet Muhammad, peace be upon him) during a portion of the night from the Sacred Mosque (Masjid al-Haram) to the Furthest Mosque (Masjid al-Aqsa), whose surroundings We have blessed, so that We may show him Our signs of power and Oneness. Indeed, Allah, the Exalted, is All-Hearing of everything and All-Seeing of everything
﴾2﴿ And We had given Moses (peace be upon him) the Book and made it a guidance for the Children of Israel, [saying], "Do not take anyone besides Me as a disposer of affairs

[1] In this verse, the claim of Tawḥīd (Oneness of Allah) is stated, emphasized by "سُبْحَانَ"—declaring Allah free from all imperfections.
To prove His Oneness, the miracle of Isrā’ (the night journey) is mentioned, and since this was revealed by divine communication, it also serves as evidence for the reality of revelation (وَحْي).
A rational proof is then given with the phrase "(إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ)"—He alone is the All-Hearing, All-Seeing.

Explanation of Isrā’ and Mi‘rāj:
Isrā’: Linguistically means to travel by night. Here, it refers to the Prophet’s miraculous journey from Masjid al-Ḥarām (Makkah) to Masjid al-Aqṣā (Jerusalem) in a single night.
Mi‘rāj: Literally means ascension. It refers to the Prophet's ascent from Jerusalem to the heavens.
Although technically distinct, the two terms are often used interchangeably by the scholars of ḥadīth and Sīrah to refer to the entire miraculous journey.
The Qur’anic reference to Isrā’ is in this verse: from Masjid al-Ḥarām to Masjid al-Aqṣā.
The Mi‘rāj (ascension to the heavens) is mentioned in Surah An-Najm.
Authenticity and Transmission:
The incident of Mi‘rāj is narrated by 44 noble Companions, making the ḥadīth mutawātir (massively transmitted). Therefore, it is established by definitive evidence (دلیل قطعی). There is consensus (ijmā‘) among Muslims on its occurrence. Ibn Kathīr and other scholars have stated that whoever denies Mi‘rāj is a mulḥid (heretic) and zindīq (deviant).
Nature of the Mi‘rāj:
It occurred in wakefulness, and with both body and soul—this is also the position held by the consensus of Ahl al-Sunnah.
Timing:
Imām al-Bayhaqī proved that both Isrā’ and Mi‘rāj occurred in the same night.
This remarkable event stands as a miraculous proof of the Prophet’s truthfulness and Allah’s power.
Got it! Here's the corrected version with
at the end of each sentence: Answers to several doubts:
1. The first doubt is that in the hadith of Bukhari (vol. 2, p. 1121) narrated by Anas bin Malik (may Allah be pleased with him), the words appear: “He woke up while he was in the Sacred Mosque.” This suggests that the Mi'raj was in a dream?
The answer is that this hadith is narrated by Sharik bin Abdullah, and there is criticism against Sharik in Tahdhib al-Tahdhib (vol. 4, p. 338) stating that he is not strong.
He would forget often and was a denier of predestination.
Imam Nawawi, referencing Qadi ‘Iyad in Sharh Muslim, has said that Sharik's narrations have confusions.
2. The second doubt is that Imam Bayhaqi, in Dala’il al-Nubuwwah, narrated the hadith of Abdullah bin Mas’ud (may Allah be pleased with him), from which it appears that the event was a dream?
The answer is that this hadith is narrated by Harun ibn ‘Abdi, and Ibn Kathir has said that this narrator was not reliable and was called “more of a liar than Pharaoh.”
3. The third doubt is about the hadith of Aisha (may Allah be pleased with her) which Ibn Jarir has reported, and it explicitly says that the event was spiritual?
The answer is that in the chain of this narration, one of the narrators is Muhammad bin Humaid, who has been criticized in Mizan al-I’tidal (vol. 3, p. 530) as being of corrupt belief and a liar.
Another narrator is Muhammad bin Ishaq, and many scholars of hadith criticism have spoken against him, calling him a liar and deceiver.
A clear proof of the weakness, even fabrication, of this hadith is that Aisha (may Allah be pleased with her) was very young at that time and her marriage to the Messenger of Allah (May Allah bless him and give him peace) had not yet taken place.
4. The fourth doubt is that on this night, the Prophet (May Allah bless him and give him peace) met the Prophets (peace be upon them), spoke with them, and also prayed.
Musa (peace be upon him) repeatedly sent the Messenger of Allah (May Allah bless him and give him peace) to Allah for the reduction of prayers.
Does this all indicate that the Prophets are alive in a worldly sense after death and can speak, worship, etc.?
The answer is that the event of Mi'raj was a miracle and belongs to the world of visions (Aalam al-Mithal), in which the souls of the Prophets (peace be upon them) were presented to the Messenger of Allah (May Allah bless him and give him peace)—except for Isa (peace be upon him), whose life is real.
The evidence is the hadith: “The Prophets were presented to me.”
Also, Mulla Ali Qari has clearly stated multiple times in Mirqat al-Mafatih of Mishkat, that the souls were presented.
He has mentioned this in vol. 11, p. 22; p. 141; p. 143; and p. 145.
In Fath al-Mulhim, the commentary on Muslim (vol. 1, p. 315), it is mentioned that there is no narration indicating that the Prophets (peace be upon them) were taken from their graves to the heavens on that night.
On this night, Adam (peace be upon him) saw his children on the right and left, and the preachers of this ummah who acted without deeds were seen in Hell, although they had not yet been created—this all indicates symbolic representations.
In this verse, the word "biʿabdihi" is proof that the Mi'raj of the Messenger of Allah (May Allah bless him and give him peace) happened with both body and soul.
Another indication is that it was a great station of servitude, and the word "laylan" is indefinite, indicating that it occurred during a portion of the night.
[2] In this verse, there is transmitted evidence from the book of Musa (peace be upon him), which was also revealed for the purpose of Tawhid.
And the summary of the Torah is mentioned in this verse, which is that no one besides Allah the Exalted should be relied upon or considered in charge.
A similar statement is also mentioned in verse 9 of Surah Al-Muzzammil.