A Group of Jinn Received Guidance by Listening to the Qur’an

After the deeply sorrowful events in Taif, the Prophet Muhammad (ﷺ) paused at a place called Nakhla during his journey back to Makkah. There, he engaged in prayer, reciting verses of the Holy Qur’an during the Fajr prayer. At that time a miraculous incident happened that was unbeknown to him. A group of jinn, while passing through that place, was drawn to his recitation of the Qur’an. The profound words of the Holy Qur’an, revealed through the voice of the Prophet (ﷺ), deeply touched their hearts, guiding them to belief in Allah (SWT) and His Messenger.

The Qur’anic Revelations on the Incident

Allah, the Highest, informed His Prophet (ﷺ) about this extraordinary event through divine revelation. The incident is mentioned in Surah Jinn and Surah Ahqaf, emphasizing the transformative impact of the Qur’an:

• “Say (O Prophet): It has been revealed to me that a group of the jinn heard the Qur’an and said, ‘We have heard a wondrous Qur’an, guiding to the right path. So we have believed in it, and we will never associate anyone with our Lord. And we believe that our Lord is the Most High. He has neither taken a wife nor a son.” (Surah Jinn: 72:1–3)
• “… They (A group of Jinn) said, ‘O our people! We have heard a Book revealed after Moses, confirming what came before it, guiding to the truth and a straight path. O our people! Respond to the caller of Allah and believe in him. He will forgive you your sins and protect you from a painful punishment…” (Surah Ahqaf: 46:30–31)

A Proof of Universal Role of the Prophet Muhammad (ﷺ) 

This event underscores the universality of the Prophet’s (ﷺ) mission. His message was not limited to humankind alone but extended to all beings, including the jinn community. Their testimony highlights several key aspects of the Qur’an:

1. Its Wondrous Nature: The jinn described it as “wondrous,” captivating and unparalleled in its eloquence and guidance.
2. Monotheism: They affirmed the oneness of Allah (SWT), rejecting all forms of association.
3. Continuity of Revelation: They recognized the Qur’an as a confirmation of earlier scriptures, particularly the Torah given to Moses (peace be upon him).
4. Call to Guidance: They urged their people to respond to the call of Allah (SWT) and believe in His Messenger (ﷺ).  

A Proof of Mercy for All Creation

This incident reaffirms that the Prophet Muhammad (ﷺ) as well as the Qur’an revealed to him was not only sent as a guide for humanity but as a mercy for the entire creation, including beings like the jinn. His recitation of the Qur’an, character, and mission reflect the profound and universal nature of his role as Allah’s Messenger. 

Lessons from the Event

1. Power of the Qur’an: The Qur’an’s ability to guide and transform hearts extends to all beings capable of understanding its message.
2. Inclusivity of the Prophetic Mission: The incident serves as a reminder that Islam is a message for all of creation, transcending human boundaries.
3. Responsibility of the Guided: The jinn immediately acted upon the guidance they received by becoming warners to their own people, showing the importance of sharing knowledge and truth.

This remarkable event emphasizes that the message of Islam is a source of guidance, light, and mercy for all of existence. It highlights the Prophet’s (ﷺ) unwavering role as a beacon of truth, even in moments of personal difficulty.

The Miraculous Event of Isra Wal Mi’raj

Isra Wal Mi’raj is one of the most profound and miraculous events in the life of Prophet Muhammad (ﷺ). This divine journey, which occurred in the tenth year of prophethood, took place in two stages:

1. Isra (Night Journey): From Masjid al–Haram in Makkah to Masjid al—Aqsa in Jerusalem.
2. Mi’raj (Ascension): From Masjid al–Aqsa to the heavens and beyond.

The journey is believed to have taken place on the 27th night of Rajab, according to many traditions, and holds deep significance in Islamic theology and spirituality. 

The Journey of Isra:

After the Isha prayer, the Prophet (ﷺ) was resting in the house of his cousin, Umm Hani, near the Ka’ba. Angel Jibril (AS) came to him, awakened him, and informed him of a divine journey. The Prophet (ﷺ) was provided with a heavenly steed called Buraq, described as a white animal larger than a donkey but smaller than a mule, capable of moving at lightning speed.

Accompanied by Jibril (AS), the Prophet (ﷺ) began the journey. On the way, he visited:

• Mount Sinai, where Allah (SWT) spoke to Prophet Musa (AS).

• Bethlehem, the birthplace of Prophet Isa (AS).

• Finally, he arrived at Masjid al-–Aqsa in Jerusalem.

At Masjid al—Aqsa, the Prophet (ﷺ) led all the previous prophets in prayer, signifying his role as the Seal of the Prophets.

Qur’anic Reference:

“Glory be to Him Who took His servant by night from Al—Masjid al—Haram to Al—Masjid al—Aqsa – the surroundings of which We have blessed – to show him of Our signs. Indeed, He is the All—Hearing, the All—Seeing.” (Surah Al–Isra, 17:1)

The Journey of Mi’raj:

After completing the Isra, the Prophet (ﷺ) ascended to the heavens with Jibril (AS). Then began his second journey upwards. Buraq took the Prophet (ﷺ) and ran into the boundless blue sky. Jibril (AS) was with him. In an instant, they reached the threshold of the first heaven. There were countless angels guarding it so that the jinn and devils could not enter. 

At the entrance, Jibril (AS) was asked: ‘Is your companion permitted to enter?’ 

Jibril (AS) replied: ‘This is Muhammad (ﷺ) – the last Prophet and Messenger sent by Allah, the Lord of the Worlds, and permitted to enter heaven.’ 

The same question was asked at the entrance to each heaven and Jibril (AS) gave the same answer. In this way, they crossed the seventh heaven and reached the end of the heaven, near the tree called “Sidratul Muntaha” located to the right of the Throne – “Arsh–e–Azeem”, which is called the boundary of heavens. The journey of Jibril (AS) and Buraq ended here. 

Next to this is the infinitely vast “Arsh–e–Azeem” where Almighty Allah’s Throne. Meanwhile, the Prophet (ﷺ) met Adam (AS), the first father of mankind, in the first heaven. He also saw countless creatures praising Allah (SWT) there. In this way, while traveling through one heaven after another, they passed through all seven heavens, where the Prophet (ﷺ) met several notable prophets:

1. 1. First Heaven: Prophet Adam (AS),
   2. Second Heaven: Prophets Isa (AS) and Yahya AS),
   3. Third Heaven: Prophet Yusuf (AS),
   4. Fourth Heaven: Prophet Idris (AS),
   5. Fifth Heaven: Prophet Harun (AS),
   6. Sixth Heaven: Prophet Musa (AS),
   7. Seventh Heaven: Prophet Ibrahim (AS).

In the seventh heaven ‘Baitul Ma’mur’ is located, which is the place of worship of Angels. The Prophet (ﷺ) saw the angel of death, Azrael (AS), working there with his subordinate angelic army. In each heaven, he observed various strange scenarios.

“Sidratul Muntaha” and Beyond:

At the Sidratul Muntaha, the boundary of creation, Jibril (AS) informed the Prophet (ﷺ) that he could go no further. From there, the Prophet (ﷺ) was taken closer to Allah’s “Arsh–e–Azeem”. Here, the Prophet (ﷺ) witnessed:

1. The light of Allah (SWT) (manifested without form).
2. The divine decree of the five–times daily prayers, initially set at fifty but reduced to five upon the Prophet’s (ﷺ) repeated request, considering the burden on his Ummah.

Key Revelations and Observations regarding Mi’raj

• Paradise and Hell: The Prophet (ﷺ) was shown the rewards of Paradise and the punishments of Hell.

• Tashahhud: The dialogue between Allah and the Prophet (ﷺ) formed the Tashahhud recited in every Salat (prayer).

• Gift of Prayer: The five daily Salat (prayers) became an obligatory act of worship for Muslims.

Conversation with Allah (SWT):

The Prophet (ﷺ) was taken alone from “Sidratul Muntaha” to the “Arsh–e–Azeem.” He reached the distance of two bowstrings very close to the Arsh and saw the light of Allah Almighty with divine vision. The beginning of the conversation (Tashahhud) he had with Allah (SWT), the Lord of the Worlds, was as follows:

First, the Holy Prophet (ﷺ) addressed his Lord: 

“All honor, all worship and all sanctity are for Allah.” 

In response, Allah Almighty said: 

“O Prophet; may the peace of Allah be upon you and may His mercy and blessings be upon you.” 

The Holy Prophet (ﷺ), leader of the Ummah replied: 

“May the peace of Allah be upon us and upon the righteous servants of Allah.” 

Upon hearing this conversation between Almighty Allah (SWT) and the Holy Prophet Muhammad (ﷺ), Jibril (AS) said: 

“I bear witness that there is no god but Allah, and I bear witness that Muhammad (ﷺ) is His servant and Messenger.” 

Reference from Hadith:

One Hadith cited below according to the narration of Hazrat Anas ibn Malik (RA): 

‘On the night of the Ascension, Allah Almighty decreed the five daily prayers as a special gift for the Ummah of Muhammad. Initially, fifty daily prayers were decreed, but thinking of the Ummah, the Prophet (ﷺ) requested Allah Almighty to reduce it. The Most Merciful Allah reduced it to five times, but He retained its reward equal to fifty times.’ (Tirmidhi Sharif).

During the Mi’raj, Muhammad (ﷺ), the Messenger of Allah (SWT) observed:

• During his visit to Paradise he was shown the beautiful scenes of heaven and the abodes of supreme happiness and peace, and the special blessings of Allah (SWT) reserved for the righteous. On the other hand, he was also shown the terrible fire of Hell and the terrible punishments. 

• Various hadiths of Bukhari Sharif and Muslim Sharif contain descriptions of various incidents of the Mi’raj. 

There is a detailed description of it in the hadiths from 5612 to 5615 of Mishkat Sharif – a book of Hadith.

In addition, on the night of the Mi’raj, the last two verses of Surah Al—Baqarah were revealed by Allah (SWT) and the sins of those among the Ummah of Muhammad (ﷺ) who did not associate partners with Allah (SWT) were promised to be forgiven. The last two verses of Surah Al—Baqarah are:

“The Messenger believe in what has been revealed to him from his Lord, as do the men of faith. Each one (of them) believe in Allah, His angels, His books, and His apostles. “We make no distinction (they say) between one and another of His apostles.” And they say: “We hear, and we obey: (We seek) Your forgiveness, our Lord, and to You is the end of all journeys.”

On no soul does Allah Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) “Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which You did lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. You are our Protector; Help us against those who stand against faith.” (Surah Al–Baqarah, 2:285–286)

Reactions to the Events:

When the Prophet (ﷺ) shared the details of Isra Wal Mi’raj, the infidel Quraysh of Makkah disbelieved and denied the event and mocked him, finding the journey unbelievable. This event that happened in such a short time seemed strange to them. So they started laughing and mocking the Prophet (ﷺ) by calling him crazy.

However, Hazrat Abu Bakr (RA) believed him instantly, so the Prophet (ﷺ) bestowed upon him the title of “As–Siddiq” (The Truthful). However, there is a lot of debate about whether the Isra–wal—Mi’raj took place physically or spiritually. 

Qur’anic References

• “The Messenger’s heart did not lie in what he saw. What will you dispute about what he saw? He saw it again, near Sidrat al–Muntaha, near which is the Garden of Abode, when it was covered with that with which it was covered. His sight was not deceived, nor did he transgress. He saw the great signs of his Lord.” (Surah An–Najm: 53:11–18)

• “And remember, We told you that your Lord encompasses mankind, and the vision We showed you was only a test for the people.” (Surah Al–Isra, 17:60) 

Spiritual Significance of Isra Wal Mi’raj

• Strengthening the Prophet’s Resolve: The event occurred during a challenging time for the Prophet (ﷺ), offering divine support and reassurance. 
• Universal Message: Isra Wal Mi’raj highlights the universality of the Prophet’s (ﷺ) mission and the interconnectedness of all prophets.
• Centrality of Prayer: The gift of Salat underscores its significance as the primary act of worship connecting believers to Allah (SWT).

This miraculous journey remains a profound source of inspiration, reminding Muslims of the vastness of Allah’s power and the elevated status of the Prophet Muhammad (ﷺ).

Disbelievers Claim to Prophet Muhammad (ﷺ) for Miracles 

The Disbelievers’ Unreasonable Demands for Miracles

The Quraysh often made unreasonable demands for miracles to justify their disbelief. They asked for the Safa mountain to be turned into gold or for angels to descend in their presence. The Holy Qur’an mentions such absurd demands of the disbelievers in the following verses:

Miracles in Islam

Islam encourages rational thought and reflection on the natural signs of Allah’s creation to strengthen faith. While Islam emphasizes logic and reasoning, miracles are granted by Allah (SWT) to His Prophets to support and strengthen faith and as well as the evidence of a prophet’s divine mission. However, Allah’s wrath becomes inevitable if people reject a miracle after witnessing it.

• Miracles are signs from Allah (SWT) meant to guide people toward faith. 

• However, the ultimate message of Islam lies in understanding and embracing the teachings of the Qur’an, reflecting on the natural signs of Allah’s existence, and adhering to the path of righteousness.

Belief in miracles requires faith and sincerity, qualities that many disbelievers lacked despite clear evidence. Allah (SWT) says:

• “And they say: ‘Why are not Signs sent down to him from his Lord?’ Say: ‘The signs are indeed with Allah. and I am indeed a clear Warner.’ And is it not enough for them that we have sent down to you the Book which is rehearsed to them? Verily, in it is Mercy and a Reminder to those who believe.” (Surah Al–Ankabut, 29:50—51) 

• “And how many Signs in the heavens and the earth do they pass by? Yet they turn (their faces) away from them!” (Surah Yusuf, 12:105)

• “When they see a sign, they mock it. And they say, ‘Nothing, this is clear magic.'” (Surah As—Saffat, 37:14–15)

[Also see Surah Ar–Ra’d, 13:7, Surah Ar–Ra’d, 13:27,  Surah Al—An’am: 6:50, Surah Al–Mu’min: 40:78]

The Miracles of the Prophet Muhammad (ﷺ):  

Prophet (ﷺ) was also given miracles, which served as signs of his Prophethood. However, disbelievers often rejected these miracles, dismissing them as sorcery or illusions.

• The Splitting of the Moon: Once Abu Jahl, Quraysh leader and a staunch opponent, mockingly demanded proof of the Prophet’s truth by challenging him to split the moon. By the will of Allah (SWT), the Prophet (ﷺ) pointed to the moon, and it split into two distinct parts. The Holy Qur’an says:

“The Hour (of Judgment) is nigh, and the moon is cleft asunder. But if they see a Sign, they turn away, and say, “This is (but) transient magic.” (Surah Al–Qamar, 54:1—2)

Those present, including disbelievers, witnessed this event. Despite seeing the miracle, Abu Jahl accused the Prophet (ﷺ) of sorcery. He suggested verifying with people from distant locations to confirm the phenomenon. Reports from far–off regions also attested to seeing the moon split. Still, Abu Jahl and others refused to believe, claiming the Prophet (ﷺ) had bewitched everyone.

• The Holy Qur’an: The Greatest Miracle: 

Unlike the tangible miracles of earlier prophets, the Qur’an itself is the everlasting miracle of Islam.

• • Challenges to Humanity and Jinn: Allah (SWT) says challenging humankind and Jinn together to produce a scripture like the Qur’an:

“Say (O Prophet): “If the whole of mankind and Jinn were to gather together to produce the like of this Qur’an, they could not produce the like thereof, even if they backed up each other with help and support.” (Surah Al–Isra, 17:88)

Beside the above verse other such verses of the Qur’an challenged the disbelievers to produce a chapter like it, which they failed to do.

• • Universal Relevance: It serves as both a spiritual guide and a Book of Wisdom, addressing all aspects of life.

• • Preservation: Unlike earlier scriptures, the Qur’an remains unchanged since its revelation.

For better understanding of Qur’anic miracles Allah (SWT) says:

“And if there was a Qur’an with which mountains could be moved, or the earth could be split, or the dead could be made to speak, [it would be this Qur’an]. But to Allah belongs the affair entirely. Then have those who believed not accepted that had Allah willed, He would have guided the people, all of them? And those who disbelieve—disaster will not cease to strike them because of what they have done or will descend near their homes until the promise of Allah comes. Indeed, Allah does not fail in His promise.”” (Surah AR–Ra’d, 13:31)

This verse responds to the demands of the disbelievers who asked Prophet Muhammad ﷺ for supernatural signs—like moving mountains, splitting the earth, or reviving the dead—to prove the truth of the Qur’an.

In this verse Allah (SWT) declares that if any scripture could achieve such miracles, it would be the Qur’an. However, miracles are not the true basis of guidance. True guidance is only in Allah’s control, and He alone decides who will be rightly guided.

The Qur’an is itself a miraculous and transformative revelation, but faith is required to accept it. Disbelievers who reject it will continue to face consequences in this world, (e.g., hardships, punishment) until Allah’s final promise (i.e., the Day of Judgment) is fulfilled. In a nutshell we may say that it:

• • Affirms the Power of the Qur’an: It emphasizes that the Qur’an is powerful enough to cause the greatest of changes—spiritually and intellectually—even if not physically as the disbelievers demanded.

• • Guidance is From Allah Alone: No miracle will convince those whose hearts are closed. True faith comes through Allah’s will, not through force or spectacle.

• • Warning to Disbelievers: Those who oppose divine truth will continue to face divine consequences in their lives and surroundings until the final hour.

It is Allah (SWT) reassures His Prophet that rejection by the disbelievers is not due to a lack in his mission or message, but a matter of divine wisdom and human choice. Their rejection reflects their stubbornness and unwillingness to accept the truth:

• They did not demand such proofs from their idols because they knew their incapacity.

• Their demands were insincere, intended to mock the Prophet (ﷺ) rather than to seek the truth.