Meraj

Meraj : The Night Ascension 3
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Glorified be He who carried His servant from Masfid al-Harm to
Masfid al-Aqs, the precincts of which We have blessed so that We
may show him of Our Signs. Jerily He is the All-Hearing, the All-
Seeing.` (Holy Qurn, Srah al-Isr (17), Jerse 1)
As Compiled by
Mullah Muhammad Faidh al-Kashani
Translated by
Saleem Bhimji
4 Meraj : The Night Ascension
Meraj : The Night Ascension
From the narration of Mullah Muhammad Faidh al-Kashani
Translated by Saleem Bhimji
Edited by Arifa Hudda
National Library of Canada Cataloguing in Publication Data
Al-Kashani, Muhammad Faidh
Me`raj: the night ascension
Translation of: Me`raj.
ISBN 1-894701-12-7
1. Muhammad, Prophet, d. 632. I. Islamic Humanitarian
Service. II. Title.
BP166.57.A5 2001 297.6`.33 C2001-902760-5
PUBLISHED BY
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Qur'anic Roots of the Meraj ............................................................. 13
The History Behind the Heavenly Journey........................................ 16
The Physical Ascension..................................................................... 17
Introduction ....................................................................................... 23
The Location of Ascent ..................................................................... 27
Method of Meraj............................................................................... 29
A Stone in Hell .................................................................................. 33
Prophet Adam.................................................................................... 35
Angel of Death .................................................................................. 37
People who Eat Forbidden Food........................................................ 39
The Angel who was Supplicating...................................................... 40
Backbiters .......................................................................................... 41
Those who Take the Wealth of the Orphan or Take Interest ............. 42
Women who Committed Indecent Acts............................................. 43
Praising of the Angels........................................................................ 44
Prophet Yahya and Prophet Isa -.................................................... 45
Prophet Yusuf ,............................................................................... 46
Prophet Idris ,.................................................................................. 47
Prophet Harun ,............................................................................... 48
A Very Tall Man................................................................................ 49
Commanded to Perform Cupping' .................................................... 50
Prophet Ibrahim ,............................................................................. 51
Rivers of Light and Darkness ............................................................ 52
An Amazing Creation........................................................................ 53
Angels with Feathers ......................................................................... 54
Bait al-Mamur .................................................................................. 56
At Sidratul Muntaha .......................................................................... 58
Discourse of Imam Jafar as-Sadiq ,............................................... 61
Supplication....................................................................................... 62
Adhan ................................................................................................ 63
Salat ................................................................................................... 65
Returning from the Meraj................................................................. 68
The Voice of Ali ,During the Meraj ............................................ 70
Preface
he Prophet oI Islam 0 began his historical night
journey, along with the trusted protector oI the
revelation, the Angel Jibril Irom the house oI Umm al-
Han, the daughter oI his uncle and sister oI Amr al-
Mo`minn Al ,, in the blessed city oI Makkah. With the aide oI
his steed al-Burq, he traveled to Bait al-Muqaddas, which (at that
time) was located in the country oI Jordan and is also known as
Masjid al-Aqsa (the Furthest Masjid). He disembarked at this place
and in a very short period oI time, visited various places inside the
Masjid - including Bait al-Laham, the birthplace oI Isa al-Masih
,, in addition to the houses and other important places oI the
various Prophets. In some oI these places, he even recited a two
Rakat Salat.
In the next stage (oI his journey) he traveled Irom this spot to the
heavens, where he was witness to the celestial bodies and the entire
universe. He spoke with the spirits oI the (previous) Prophets and
the Angels; he saw Irom very close both Paradise and Hell; and the
various stages and levels oI the people oI Paradise and those in Hell.
It was these unknowns oI the creation, the secrets oI the origin oI
the Universe, the expanse oI the world oI creation, and the unlimited
power oI Allah the Highest, that he was given complete knowledge
oI.
Subsequently, he continued on with his journey until he reach ed
to the region known as Sidratul Muntah, a place that was covered
in grandeur and magniIicence. It was Irom 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 Irom the tribe oI
the Qurash who during their journey had lost one oI their camels
which they were searching Ior. The Prophet drank Irom the water
that the people oI the caravan had with them and by the rising oI the
morning sun, reached back to the house oI Umm al- Han.
Upon his return, the Prophet told Umm al- Han oI the secrets
(that he saw) and that evening, in a gathering oI the people oI the
Qurash, liIted all the curtains oI the secrets oI the Meraj and his
journey and opened their minds to this event. The word oI his
travels spread Irom mouth to mouth amongst all the groups, and
now more than ever, the Qurash were upset (with him).
The Qurash, as was their old-time habit, belied the Prophet and
in the gathering, a man stood up and asked iI there was anyone in
Makkah who has seen Bat al-Muqaddas so that he could ask the
Prophet 0 in regards to the physical building. Not only did the
Prophet 0 describe the physical particularities oI Bat al-
Muqaddas, rather, he even inIormed them oI the event that took
place between Makkah and Bat al-Muqaddas - and it was not long
aIter that the travelers (oI that caravan) reported the exact events (as
had occurred).
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The Heavenly Journey oI the Prophet oI Islam 0 has been
straight-Iorwardly explained in two Surahs oI the Quràn. In other
Surahs as well, we see allusions to this journey.
In the Surah al-Isra (Surah 17 - also known as Ban Isral), it is
mentioned:

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Glorified be He who carried His servant at night from Masfid al-

Harm to Masfid al-Aqs, the precincts of which We have blessed
so that We may show him of Our Signs. Jerily He is the All-
Hearing, the All-Seeing.`
1
From this verse, we come to the conclusion that the Prophet oI
Islam 0 traveled with his physical body through the worlds oI
Ascension. Further, by the greatness oI the Hidden Power, he was
able to complete this journey in a very short span oI time.
Allah starts His speech with the phrase (.-) which denotes
the Iact that Allah is Iree Irom all deIiciencies - but He does not
stop here. Rather, He makes the ascension the reason Ior His
greatness by saying made to travel` (,'), so that others do not
1
Surah al-Isra` (17), Verse 1
imagine that the means oI this journey was through causes oI the
natural world and with normal, ordinary means oI transportation.
This would have made his journey something that could have been
denied. Rather, this journey was accomplished by relying upon the
power oI Allah and His speciIic and special blessings.
Although this verse states that the start oI the journey was Irom
Masfid al-Harm and ended at Masfid al-Aqs, this does not
contradict the Iact that the Prophet, in addition to this trip, also had
other trips towards the higher world, since another part oI the
journey oI Ascension oI the Prophet 0is explained in verses oI
Surah al-Najm.
Another important part oI this verse is that the journey oI the
Prophet 0 was both bodily and spiritually, not just a spiritual
pilgrimage, and this is conIirmed by the word (,) meaning His
servant which is used to mean both the body and the spirit. Had it
not been so, He would have said (-,,,) meaning his (Muhammad`s)
soul only. In Surah al-Najm, the event oI the Meraj is explained in
more detail.
From the time the Prophet Muhammad 0told the Qurash, I
saw the angel oI revelation (when he received the Iirst revelation) in
his original and pure state`, all the Qurash rose up to mock him.
The Quràn, in response to the thoughts oI the ignorant people
replies:

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Will you then argue with him about what he saw? He certainly
saw him (Jibril) during his other ascent to the Lote-tree (in the
seven heavens) near which is Paradise. When the tree was covered
with a covering, (Muhammads) eyes did not deceive him, nor did
they lead him to falsehood. He certainly saw the greatest (signs) of
the existence of his Lord.`
2
2
Surah al-Najm, Verses 12 to 18
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The date oI the Meraj oI the Prophet oI Islam 0 has been
recorded by two major Muslim historians, Ibn Ishq and Ibn
Hishm, as being in the 10
th
year oI Bithah (appointment to
Prophethood). The great Muslim historian, Baihaqi has recorded
this event as occurring in the 12
th
year oI Bithah. Others have
mentioned it as occurring in the beginning oI the Bithah, and some
mentioned it as being between these two dates.
Sometimes, to rationalize between these diIIerent views, it is has
been said that the Prophet oI Islam went on the Meraj more than
once. However, it should be mentioned that that Meraj in which
the daily Salat was made incumbent, without doubt, occurred beIore
the death oI Abu Talib ,, who passed away in the 10
th
year oI
Bithah. Unmistakably, Irom the ahadth and books oI history, it is
mentioned that on the night oI Meraj, Allah gave the order oI the
Iive daily Salat as being mandatory upon the Islamic Nation.
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It has been an on-going discussion and debate Ior hundreds oI
years concerning the method oI travel oI the Holy Prophet during
the Meraj. Many things have been said regarding this journey and
its being physical or only spiritual even though Irom the Quràn and
the ahadth there is no doubt that it was a physical ascension.
However, one problem Irom the point oI view oI science
prevented some people in believing the reality and thus, the Meraj
oI the Prophet oI Islam 0was recorded as being simply spiritual.
Another group went a step Iurther and believed that this complete
event was simply a dream and that the Prophet experienced the
Meraj during his sleep!
However, the response oI the Qurash, aIter hearing about the
Meraj oI the Prophet 0, clearly shows that the journey through
the diIIerent worlds was not something that was seen in a dream
because then it would have had no meaning and iI the Qurash could
have just called the dream oI the Prophet a lie and they would not
have created all the commotion (that they did).
Others have said that the Meraj oI the Prophet 0was nothing
more than spiritual in meaning and it was because his deep
contemplation and thought Ior the creations oI Allah , the
witnessing oI the greatness and beauty oI His creations, and his
being entirely submerged in the thought and remembrance oI the
Truth, and thus, the physical restrictions and spiritual closeness (that
the Prophet encountered) are beyond explanation.
However, this type oI spiritual ascension and closeness is
something that anyone with a clear conscience and pure heart can
attain. Nevertheless, the Quràn relates that this distinct ascension
oI the Prophet is one oI the peculiarities oI the Noble Prophet
0 and this trip which he was taken through was something extra-
ordinary, since many a nights did the Prophet oI Islam 0
experience a state oI spiritual ascension and closeness (to his
Creator), whereas this physical Ascension was one that took place
on a particular night.
It must be mentioned that the Greek hypothesis which was put
Iorth by Bartholomew, who Ior close to two thousand years was
well recognized in the scientiIic circles oI the east and west, also Iell
into error. He was oI the belieI that all physical entities that exist in
this world are oI two divisions: elemental and celestial. By
elemental he meant the Iour known elements which are: water,
ground, wind and fire. The Iirst sphere that comes to our attention
is the sphere oI the ground, which is the center oI the universe.
AIter that, it is the sphere oI water, Iollowed by that oI the wind,
and the Iourth, is that oI the Iire. Each oI these Iour spheres are
related to the other. It is Irom here that the spheres come to an end
and the celestial bodies start.
The meaning oI the celestial bodies are the nine celestial planes,
which just like the various skins oI an onion, are related to one
another but do not have the ability oI tearing nor becoming united
(as one). There is not a single creature which by its own leave is
able to traverse within these boundaries, since this would call Ior the
separation oI the levels oI the celestial bodies.
Since the physical Meraj involved travelling upwards Irom this
world, and passing through the Iour levels oI the elemental world
and then piercing through the celestial boundaries - one aIter the
other until all Iour had been split, and since this act was not correct
according to the scientiIic belieIs oI the Greeks, thus the physical
Meraj too was not possible (according to the theory oI
Bartholomew).
In reality, this theory held weight Ior that time period in which
the hypothesis oI Bartholomew had strength and a Iollowing.
Fortunately, his ideas which were completely baseless, have been
made apparent today and have lost all oI their value.
The same goes Ior the scientists who study Natural Science and
try to Iind a tangible reason Ior everything that happens and Ior
every event that occurs and who look Ior a natural or sci entiIic
consequence their ideas too have lost their value. Similarly, those
people who accepted the hypothesis oI Bartholomew were at the
IoreIront oI denying the Meraj oI the Prophet 0 and thought that
the heavenly journey went against the scientiIic and natural laws oI
today natural laws such as: the law oI gravity oI the earth; its
speed oI travel oI 25,000 miles per hour; the weightlessness oI an
object that is outside oI the airspace oI earth; the Iact that it is not
possible to breathe the air that is outside our atmosphere; the various
cosmic rays; meteorites and air pressure; and the speed oI light that
goes at the speed oI approximately 300,000 kilometers a second;
and other such examples.
Fortunately however, it must be known that through scientiIic
research and investigation, the space scientists oI the East and the
West, by launching the very Iirst rocket in the year 1957, named
Sputnik, were able to demonstrate to mankind with ease, that they
could overcome such problems as the gravitational pull, cosmic
rays, problems with breathing in space, and others, through various
technologically designed and built equipment and instruments.
Even today, the space science research is ever increasing and the
scientists and researchers are conIident that in a matter oI time, they
will be able to place liIe on one oI the planets in our solar-system;
just as today, they have opened up the exploration to the moon and
the planet Mars.
These scientiIic progresses and advancements in technology a nd
industry are a clear prooI that such a celestial travel (that oI the
Prophet oI Islam on the night oI Meraj) is possible and can not be
classiIied as something that was impossible.
That which is certain and in which there can be no doubt is the
Iact that everything mankind can do today through various human-
created ways and means, the Prophets were able to perIorm by the
grace oI Allah and without the apparent and external means.
ThereIore, we see that the Prophet oI Islam 0by the will oI
Allah was taken on the Meraj, and all that exists in it belongs to
Him and He is the designer and Iashioner oI this amazing and
perIectly arranged system. It is He who has given the earth its`
gravitational pull, has given the sun its cosmic rays, and i t is He
who has given the air its various levels; and anytime He wants to,
He is able to take all oI these back and put a halt to them all. Also,
it must be known that in reIerence to miracles, natural events and
the power oI mankind, all oI these are independent issues and never
can the inIinite power oI Allah be compared to the limited power
and ability oI mankind.
Bringing alive those who are dead, converting a staII into a
snake, splitting the moon, keeping alive the Prophet Yunus in the
belly oI a whale in the depths oI the ocean, and many other mirac les
such as these which have been mentioned in other heavenly books,
conIirm the Iact that no uncertainty can be placed on the Meraj oI
the Prophet.
Thus, all oI the natural occurrences and all the external obstacles
were demolished and conquered by the intention oI the Maintainer
oI the Universe. His will and intention are not only limited to issues
that are impossible rather, any time that He wishes to perIorm any
action, He is able to whether mankind has the ability to perIorm it
or not.
Further, that person, who in recognizing Allah has reached to
that level oI true cognizance oI his Creator and the attributes and
characteristics which are exclusive to Him, and who recognizes
Allah as the One who is Eternal, Ever-Lasting and the All- PowerIul
Creator whose power and intention is above all things, will much
more quickly accept (these Iacts and occurences). Other people
(who have not reached to that level oI cognizance oI their Creator),
through a little bit oI study and research and wi th a deep and precise
understanding along with the correct outlook on the world too will
accept and acknowledge the truth.
The treatise oI the Meraj according to the narration oI Faidh
al-Kashan, which is in your hands is a collection oI narrat ions taken
Irom the speech oI Imam JaIar as-Sadiq (peace be upon him) as
compiled by the late Muhaddith and great Philosopher and Thinker
Faidh al-Kashan as taken Irom his well known book, 'Nawdir al-
Akhbr,
3
` which is a collection oI ahadth on the topic oI Usul ad-
Dn.
It goes without saying that the complete collection oI ahadth in
regards to the Meraj can be read in Bihr al-Anwr from Allamh
Maflisi, volume 18, page 282, volume 26, page 86, volume 36, page
162 and 245, volume 39, page 158, volume 70, page 6, volume 76,
page 146 and 184, and volume 93, page 93.
Haw:a Ilmiyyah of Qum
Mahdi Ansri Qummi
Spring 1376 (1997)
3
The Iull title oI this book is Nawdir al-Akhbr fim Yatalaqu
biusl ad-Dini, written by Faidh al-Kashan, research by Mahd
Ansar, printed by the Research Department oI the Faculty oI
Humanities, Tehran, 1376
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In the Name oI Allah, the Most Gracious, the Most MerciIul
All praise belongs solely to Allh, the Lord of all the Worlds, the
Fashioner of all the Creations. And prayers of Allh be upon our
Master Muhammad and his family - the Righteous and the Pure,
especially al-Imm al-Muntazar al-Mahdi, Shib a:-Zamn, may
the best greetings and salutations be upon him and may the
perpetual curse be upon all of their enemies until the Day of
Resurrection.
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And then, Allah the Highest has said in His Noble book and His
established great speech:
Glorified be He who carried His servant from Masfid al-Harm
to Masfid al-Aqs, the precincts of which We have blessed, so that
We may show him of Our Signs. Jerily He is the All-Hearing, the
All-Seeing.`
One oI the spiritual and soul inspiring events that took place
during the liIetime oI our distinguished Prophet Muhammad 0was
the Meraj. This incident is considered as one oI the indisputable
events oI history and is a part oI our religious belieI. Every Muslim,
in accordance with the clear verses oI the Quràn, in addition, to the
reliable chains oI history, believe in the Meraj.
In the Sha teachings, the belieI in the Meraj is a part oI the
principal belieIs such that is has been narrated Irom Imam JaIar ibn
Muhammad al-Sadiq and Irom Imam Al ibn Musa al-Rida -that:
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One who denies (any of these) three things is not among our Shia
(followers). the Merf, the questioning in the grave and ash-
Shafah (intercession).`
The book that you have in your hands deals with the event oI
Meraj oI the Final Prophet 0 - that this base servant, aIter
research Irom various books, ahadth and reliable events oI history
has compiled in the Iorm oI a booklet.
My purpose Ior (compiling) thi s was to keep it condensed, since
up until now, the Meraj oI that great man (Muhammad) has not
been presented in a summarized and beneIicial manner. It is hoped
that the dear readers will Iorgive the mistakes and slips oI the pen.
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Muhammad Faidh al-Kshni
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Among the writers oI history and the elucidators oI the Holy
Quran there is a dispute in regards to the place oI commencement
oI the Meraj oI the Noble Prophet 0. Did it start Irom the house
oI Umm Han (the sister oI Amr al-Mo'minn 'Al ibn Ab Talib) or
Irom Masjid al-Haram - since the complete city oI Makkah was
called and reIerred to as Masjid al-Haram? From the apparent
reading oI the verse, it began Irom Masjid al- Haram. Thus, the
Meraj journey oI the Prophet oI Allah 0 was Irom Masjid al-
Haram to Masjid al-Aqsa - the Bat al-Muqaddas.
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This trip - meaning the Meraj oI the Noble Prophet 0- took
place at night and the meaning oI Masjid al-Aqsa (the Furthest
Masjid) is the same as the Bat al-Muqaddas.
Allah in the Noble Qur'an says:

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In the Name of Allah, the Most Gracious, the Most Merciful

By the declining star. Your companion is not in error nor has he
gone astray. He does not speak out of his own desire. It is a
revelations which has been revealed to him and taught to him by the
Great Mighty One, the Strong One who appeared on the uppermost
hori:on. He then came nearer and nearer, until he was as close to
Him as the distance of two bows, or even less. He revealed to
Allhs servant whatever He wanted. His (Muhammads) heart did
not lie to him about what his eyes had seen. Will you then argue
with him about what he saw? He certainly saw Him during his
other ascent to the Lote-tree near which is Paradise. When the tree
was covered with a covering, (Muhammads) eyes did not deceive
him, nor did they lead him to falsehood. He certainly saw the
greatest (signs) of the existence of his Lord.`
4
4
Surah al-Najm (53), Verses 1-18
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Some people say: the Meraj oI the Prophet 0took place during
his sleep, while others say that the Meraj was simply spiritual.
However, since the Noble Prophet 0had mentioned that: During
the Merf, I met with the various Prophets, I saw the Angels,
Heaven and Hell were shown to me, I was brought to the Arsh and
reached to Sidratul Muntah. I also met people in Heaven who
were being showered with the blessings of Allh and also I saw
people in Hell who were being punished by the harshest types of
punishment, I was also informed as to why they were in such a
state,` - thus, it is not possible that the Prophet 0went to the
Meraj in the physical body made oI clay (as it is not possible Ior
the physical body to travel through these various stages).
It has been narrated Irom Al ibn Ibrahm al- Qumm that Imam
JaIar ibn Muhammad al-Sadiq ,had said:
'Jibra'l, Mka'l and IsraIl brought Buraq
5
to the Prophet 0.
One oI these (three) held the reigns oI Buraq, while the other one
held on the saddle and the third one held on to the clothing oI the
Prophet while he was ascending it. When the Prophet mount ed onto
the Buraq, its entire body started to tremble. Jibra'l pointed with
his hand towards Buraq and told him, O' Buraq! Keep calm!
BeIore the Noble Prophet 0- no other Prophet has ever ridden you
and aIter him too no one like him will ever ride upon you again.``
5
Buraq: the name oI the ride that the Prophet (s) was on during his
Meraj. Historians state that the body oI it was similar to that oI a
horse while the head resembled that oI a human being.
Buraq became tranquil and took the Prophet towards the heavens.
Jibra`l accompanied the Prophet and pointed out the signs oI Allah
in the heavens and the earth.
The Prophet oI Islam 0stated that: 'We were continuing when
I heard someone call me by name. I did not pay any attention to it
and continued on our course. Another time, I heard someone else
call me by name. Again I did not pay any attention to it. Then, I
saw a woman whose hands were uncovered and all the beauties oI
the world were on her. She said, O` Muhammad! Wait, I have
something to say to you.` However, I paid no attention to her either.
AIter this, I heard another sound, which really scared me. That
sound too, I ignored.
'AIter some time, Jibra`l stopped and said to me, PerIorm the
Salat.` I dismounted Irom Buraq and perIormed my Salat. Jibra`l
said to me, Do you know where you just prayed?` I replied to him
in the negative. He said, In Tayyibah (Madinah), that place where
your travellers will go.` AIter this, I got back onto Buraq and we
continued on our journey.
'Once again, Jibra`l stopped us and said, PerIorm the Salat.` I
once again dismounted Buraq, and perIormed my Salat there. He
asked me, Do you know where you just prayed? It is the Mountain
oI Saina - the place where Prophet Musa spoke to Allah (SWT).`
'Once again, I ascended Buraq and continued on my way until
Allah would decree something else. Shortly aIterwards, Jibra`l
said, Get down and recite a Salat.` Then again he questioned, Do
you know where you just prayed?` I replied in the negative, to
which he answered, In Bat al-Laham - the place which is near to
Bat al-Muqaddas - and this is the place where Prophet Isa ,was
born.`
We reached Bat al-Muqaddas and I proceeded to tie the reins oI
Buraq to the same ring that the great Prophets (beIore me) used to
tie their animal to. AIter this I entered the Masjid and it was here
that I met Ibrahm, Musa, Isa and the rest oI the Prophets .. They
all gathered around me and we proceeded to get ready Ior Salat. I
had no doubt that the Salat would be lead by Jibra`l, however when
the lines Ior the Salat were being Iormed, Jibra`l placed his hand on
my shoulder and pushed me Iorward.
Jibra`l also took part in the Salat behind me along with the
various Prophets; however, this did not cause any pride or vanity in
me. Following this, the custodian oI the Masjid brought three
vessels in Iront oI me. In the Iirst vessel was milk, in the second
was water, and in the third one was wine. All oI a sudden I heard
someone say: II he takes the vessel oI water, he will perish, and his
nation too will perish. II he takes the vessel oI wine, he and his
nation will all be lead astray. However, iI he drinks the milk, then
he has been guided and his nation too will be guided.` I proceeded
to take the vessel containing the milk and drank Irom it. Jibra`l
said, Know that you have been guided and your nation too has been
guided.`
Then I was asked, What did you see while you were on your
journey?` I replied, From my right side, I heard someone call out
to me.` Jibra`l asked, Did you reply him?` I said, No, I did not
reply.` Jibra`l told me, That person who called you was a Jew.
Had you answered his call, then aIter you pass away, your nation
would have changed to the religion oI the Jews.`
Jibra`l then asked, What else did you see?` I replied, I then
looked to my leIt and someone called me Irom that di rection too.`
Jibra`l asked, Did you reply to that call?` I replied, No, I did not
pay any attention to him either.` Jibra`l replied, He was one who
was inviting people to the religion oI Christianity. Had you paid
any attention to him and replied to him, then aIter your death your
nation would change their religion to Christianity.`
Jibra`l then asked, Who welcomed you?` I replied, I saw a
woman whose arms were open (with no clothing on them), and
upon them were various beauties oI the world. She said to me, O`
Muhammad! Come near me so that I may speak with you.` Jibra`l
asked, Did you speak to her?` I replied, No, I did not speak with
her.` Jibra`l then said, That woman was the physical maniIestation
oI the world. II you would have answered or spoken to her, then
your nation would have preIerred this world over the next liIe.`

Meraj

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Meraj

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Meraj : The Night Ascension 3

Glorified be He who carried His servant at night from Masfid al-

In the Name of Allah, the Most Gracious, the Most Merciful

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