It was on a Monday on the 27th of Rajab one year and five months before the emigration to the holy Madinah that the holy Prophet (SM) was first transported through a unique Night Journey from the Holy Makkah to the seat of the earliest revelations in Jerusalem, and then taken through the Seven Heavens, even to the Sublime Throne, and blessed with the unique opportunity to meet the Most Gracious and the Most Merciful Rabbul Alameen.

On that auspicious Night of Ascension (Lailatul Mi'raj) the Apostle of Allah (SM) was roused from sleep by the Angel Jibrayeel (AS) [Gabriel] who said: "Allah Jalla Jalaluhoo sends you greetings and He invites you, and I have come to take you to Him. Allah desires to show the Wonders and to dignify you in a manner as He has not done anybody else before. No one ever heard this nor could anybody ever conceive of it in his mind."

Accompanied by Gabriel, the holy Prophet (SM) went to the Holy Ka'aba, performed the circumambulation of Ka'aba (Tawaf) seven times and sat for a while in the Hatim of Ka'aba. Mounted on Borak, the holy Prophet (SM) was then carried to Masjidul Aqsa (Baitul Muqaddas) in Jerusalem.

There a huge gathering of angels received him very cordially. The holy Prophet (SM) then led a two rakat prayer in Masjidul Aqsa in which all the one lakh twenty-four thousand Prophets participated. The Apostle of Allah (SM) then set out for the Heavens.

As the holy Phophet (SM) passed through various heavens, he met a good number of prophets and were also shown "Allah's Signs" in various shapes and forms. The holy Prophet (SM) had also the unique privilege to see with his own eyes Bahrun Naqam, the Great Sea, the waves of which wrought the deluge which inundated the whole world at the time of the Prophet Noah (AS). He also had the proud and unparalleled distinction of seeing during his lifetime Hazrat Azrail (AS), Hazrat Michayeel (AS) with the Great Scale (Mizan) and Hazrat Israfil (AS) with his Great Horn (Soor).

In the seventh heaven, the holy Prophet (SM) went to the mosque Baitul Ma'moor and led a two-rakat prayer in which participated all the angles of the Seven Heavens.

As the holy Prophet advanced further, he reached Sidratul-Muntaha, the glorious Lote-tree which has been specifically mentioned in the Holy Quran. Sura Najm states: "Near Sidratul-Muntaha beyond which none may pass: near it is the Garden of Abode (Mawa).

Behold, the Lote tree was shrouded (in mystery unspeakable). (His) Sight never swerved, nor did it go wrong! For truly did he see, of the Signs of his Lord, the Greatest." (53:15)

Rasulullah (SM) advanced further and reached Hijabe Zarbaft where Jibrayeel (AS) informed him that he was unable to proceed any further. According to Tafsir Ruhool Bayan, however, Hazrat Jibrayeel (AS) halted at Sidratul Muntaha.

The Apostle of Allah (SM) then passed through many a screen of Noor and Zulomat and ultimately passed across Arsh and reached, in the light of Sura Najm, "the Highest Part of the horizon." "Then he approached and came closer, and was at a distance of but two bow-lengths or (even) nearer." (53:7-9)

Prophet Muhammad (SM) had indeed seen the Greatest Signs of Allah. According to Tirmidhi, the holy Prophet (SM) said: "I saw my Rab with my eyes and Qalb" According to the Mishkat, the Apostle of Allah (SM) said: "I saw my Rab in His best appearance. I was endued with knowledge of whatever is in the Heavens and on the Earths."

And it was on this Glorious Night of Ascension that five daily obligatory prayers were enjoined for the welfare and salvation of the Muslim Ummah.

The holy Prophet (SM) then visited Jannat (the Paradise) and Jahannam (the Hell) and returned to Makkah.

The Glorious Incident occasioned heat and debate amongst people holding that it was a vision or a spiritual dream or that the soul (Rooh) went on the journey but the body lay on the bed. But the holy Prophet's (SM) best companions and most of the Muslims during his period believed earnestly that the Glorious Ascension to the Heavens was definitely in person and not a vision.

The detailed description of Mi'raj testifying to the physical flight of the Apostle of Allah (SM) had been narrated by at least twenty-six Sahabis and Sahabiyas including great personalities like Hazrats Abu Bakr Siddique, Umar Faruq, Ali-al-Murtaza, Abdullah ibn Abbas, Kulsum bint Rasulullah, Belal Habshi, and Abu Zar Gifari (peace be upon them).

In fact, the majority of the commentators take the Glorious Night Journey literally but some of them allow that there were also other occasions on which spiritual journey or vision occurred. Even on the conclusion of a miraculous bodily journey, which is certainly possible if and when the Almighty desires, it is conceded by some that the body was transformed into a spiritual fineness.

The dispute regarding the holy Prophet's Glorious Ascension in person originates mainly on the material conception of the impossibility of such a Journey with the physical body, totally forgetting the fact that there is nothing impossible for the Almighty, that He can do and undo anything and everything He desires, that He hath power over all things. He is the Best of planners and "when He hath decreed a Plan, He but saith to it, 'Be', and it is." (Sura Al-Imran, Verse 47).

And if Prophet Abraham (AS) could remain unhurt in the midst of the burning flame kindled by Namrood, if Prophet Jonas (AS) could survive inside the stomach of a whale for several days, if the stick of Prophet Moses (AS) could turn into a huge and fearful snake, if Prophet Noah (AS) could easily survive even when the Great Deluge inundated the whole world, if Prophet Jesus (AS) could see the light of day without the aid of any father, if Prophets Adam and Eve (AS) could be created without any father or mother almost out of nothing, if Gabriel (AS) could come to the world thousands of times, why should it be impossible for the Prophet Muhammad (SM) to Ascend to the Heavens to meet His Creator?

Syed Ashraf Ali is former DG of Islamic Foundation Bangladesh.