Verse 17:1 is one of the most misunderstood verses in the Quran, presumed to represent the event known as Isra’ Mikraj, where it was said that Prophet Muhammad was taken from Makkah to Jerusalem on a flying horse. Prophet Muhammad was then taken to the heavens to meet God, and received the commandment to pray 5 times a day, after repeated negotiations as advised by Musa, who seemed to know better than God.
However, this belief, supported by Hadith and Sirat was taken by reading verse 17:1 in isolation. The narrative by the Quran on the other hand, is completely different. And this is the reason why we need to read it as the Quran explain itself.
75:17 Indeed, upon Us its assembly (jam’ahu), and its readings (qur’ana-hu).
75:18 And when we read it (qar’ana-hu), then follow its readings (qur’ana-hu)
75:19 Then indeed upon Us, its explanation (bayana-hu)
The verse:
17:1 Exalted (sub'ḥāna)
is the one who (alladhī)
journeyed (asra)
WITH His servant (BI-‘abdi-hi)
by night (Laylan)
from Al-Masjidi Al-Haraam, to Al-Masjidi Al-Aqsa
which We blessed (barakna) its surroundings,
that We may show him of Our Signs.
Indeed He, He is the All-Hearer, the All-Seer.
17:2 AND We gave Musa the Scripture (Al-Kitab),
and made it a GUIDANCE for the Children of Isra-el,
"That not you take from other than Me as a Disposer of affairs."
17:3 Offsprings whom we carried with Nuh. Indeed, he was a servant, grateful.
But take note on the red words > IS THE ONE WHO journeyed WITH ...
sub'ḥāna | alladhī | asra | bi | ‘abdi-hi |
Exalted | is the one who | journeyed | with | His Servant |
Traditional narrative said Prophet Muhammad journeyed with Jibril on a mythical creature called Buraq. We cannot establish how this fits in the verse 17:1
Because verse 17:2 then starts with conjunction “ And ”
And verse 17:2 mentioned Musa was given the Scripture for Guidance.
It was made as a Guidance for the Night Journey
So the Guidance (Hudan) was from the Scripture (Al-Kitab).
Therefore, the coherent essence relating verse 17:1 and 17:2 is:
Musa > given The Scripture > for Guidance > from Al-Masjid Al-Haraam > to Al-Masjid Al-Aqsa
Traditional translation of deliberately inserting Prophet Muhammad's name makes no sense in continuity in verse 2. However, the Quran elsewhere has made that connection that it was actually Musa that Journeyed (Isra) by Night (Layl)
Musa Night Journey in the Quran
In the following verses can see that the Quran is repeating the narration, making clear that this night journey was by Musa.in Surah Ash-Shu’ara
26:52 And We inspired to Musa that, “Journey (asri) with My servant,
indeed, you (will be) followed."
in Surah Ad-Dhukan
44:23 Then journey (asri) with My servants by night (laylan).
Indeed, you will be followed.
44:24 And leave the sea at rest. Indeed, they are an army drowned."
in Surah TaHa
20:77 And verily, We inspired to Musa that, “Journey (asri) with My servants and strike for them a path in the sea (al-Bahri) dry; not fearing to be overtaken and not being afraid."
20:78 Then followed them Firaun with his forces, but covered them from the sea what covered them
20:79 And led astray Firaun his people and (did) not guide them.
For the Children of Israel
20:80 O Children of Isra-El ! Verily, We delivered you from your enemy, and We made a covenant with you on the side of the Mount the right, and We sent down to you the Manna and the quails
20:81 Eat of the good things which We have provided you and do not transgress therein, lest should descend upon you My Wrath. And whoever descends on whom My Anger, indeed, he has perished.
So based on verses 26:52, 44:23 and 20:77,
it was Musa that journeyed with His servants.
So who were the servants ?
أَسْرَىٰ
Isra - He journeyed, or travelled, by night, transported (Taj Al-‘Arus, Ṣihah, Mokram, Mughrib, Miṣbah, Ḳamoos,)
إِيلُ
El - name of God [an Arabized Hebrew / Syriac word ] (Ṣihah, Mokram, Ḳamoos,)
According to Ibn-El-Kelbee (Taj Al-‘Arus)
جَبْرَئِيلُ - Jibra-el
مِيكَائِيلُ - Mika-el
are similar to
للّٰهِٱ عَبْدُ
and
الرَّحْمَانِ عَبْدَ
Masjidil Haram & Masjidil Aqsa
By now we can well establish that it was Musa that took the journey.
The Quranic word Masjid
The word Masjid originated from the word Sujood from the root wood sīn jīm dāl (س ج د).
Therefore, Al-Masjidil Haram refers to the Sanctioned Compliance, all of Allah's Laws that we have to comply and act upon - Prohibitions and Sanctions.
Masjid al-Aqsa from Qur’anic standpoint :
Historically, the later identification became standard in Islamic tradition, but the Qur’anic text itself is more minimal.
This embodiment of the Sanctioned Compliance ( Al-Masjidil Haram ) will take us to a Further State of Compliance - Al-Masjidil Aqsa, as we explore more and more of the Universe's Laws, advancing our knowledge and civilization.
Isra > Journey
El > God
We will elaborate further on the term masjid in future post
What is meant by the journey
from Sanctioned Compliance ( Al-Masjidil Haram )
to a Further State of Compliance - Al-Masjidil Aqsa ?
- having a systemic process of gathering knowledge about the universe
- organizing body of information that results from this pursuit
- complying to the laws of nature,
- observing empirical evidence, experimentation
- formulating logical reasoning to explain how the world works
- the understanding of humanities and human experience and its disciplines
Journey by Night is Metaphorical.
The term night Layl in the Quran carries a metaphorical meaning.And the term bayatan also denotes planning by night : bayatan wa-hum naimuna : planned while they sleep.
10:27 And those who earned the evil deeds, the recompense of an evil deed is like it, and will cover them humiliation. Not they will have from Allah any defender. As if had been covered their faces with pieces from the night of darkness. Those are the companions of the Fire, they in it will abide forever.
28:71 Say, "Have you considered: if Allah should make for you the night continuous until the Day of Al-Qiyamah, what deity other than Allah could bring you light? Then will you not hear?"
28:72 Say, "Have you considered: if Allah should make for you the day continuous until the Day of Al-Qiyamah, what deity other than Allah could bring you a night in which you may rest? Then will you not see?"
The Darkness of the Night constantly conceals their vision until the moment of their consciousness set upright.
And the revelation is from our state of darkness / ignorance.
44:3 Indeed, We sent it down during a blessed night. Indeed We were to warn.
91:3-4 When the Day when it shows it. When the Night when it draws a veil over it.
93:2 And the Night when it covers with darkness
97:1 Indeed, We sent down the Reading during the Night of Determination (Laylati Al-Qadri)
So when the Quran mentioned the word night, it does not mean a period between sunset and sunrise which probably last not more than say, 16 hours depending on the season ( a maximum of less than 80km walking non-stop at 5 km/h ). If we take this as a physical journey, then the physical distance would be very limited during the night, whether on foot or on camels. This journey by night is not something we measure by physical distance to determine geographical locations.
Journey by night is a metaphor of the quest in the period of darkness before the revelation. The Quran also describes the beginning of the revelation as the Dawn (Al-Fajr), bringing light into Day.
Overview of Verses 17:1 - 8
Looking at the broader perspective of the verses we have to analyze the consistency of the verses in terms of theme, structure and the coherence of the message. Verses 17:1 to 8 must be read in total instead of alienating verse 1 without any connection to the subsequent verses.
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Verse 17:1 — The Opening Declaration
“Glorified is the One who journeyed His servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa whose surroundings We blessed, so that We may show him of Our signs…”
Key observations from the Arabic itself:
- The verse only says:
- Glorify to the one who journeyed His servant (abdihi)
- at night (laylan)
- from one masjid to another
- to show him signs (ayat)
- The verse does not mention:
- ascension through seven heavens
- Buraq
- meeting prophets
- five daily prayers
- Jibril accompanying him
- Sidrat al-Muntaha
- heaven/hell tour
Those elements come later from Hadith and post-Qur’anic tradition.
The purpose stated in the verse is simply:
“to show him of Our signs.”
This phrase is used elsewhere in the Qur’an for witnessing divine proofs, historical realities, natural phenomena, or revelations — not necessarily a cosmic ascent.
- Glorify to the one who journeyed His servant (abdihi)
- at night (laylan)
- from one masjid to another
- to show him signs (ayat)
- ascension through seven heavens
- Buraq
- meeting prophets
- five daily prayers
- Jibril accompanying him
- Sidrat al-Muntaha
- heaven/hell tour
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Verses 2–8 Focus connections towards the Children of Israel
Immediately after 17:1, the discourse mentions in sequence :
- Musa
- Bani Isra’il
- corruption in the land
- destruction of the Temple/sanctuary
- invasions
- punishment cycles
- mercy and return
This is extremely important structurally.
The passage is not focused on Muhammad’s mystical experience.
Rather, the structure suggests:
- Verse 1 introduces a sign/journey.
- Verses 2–8 explain the moral lesson:
civilizations rise and fall through corruption.
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Summary of Verses 2–8
Verse 2
Moses was given the Scripture (Al-Kitab) as guidance.
Verses 4–5
The Children of Israel were warned they would:
- corrupt the land twice
- become tyrannically arrogant
Then God would send powerful servants against them.
Verse 6
They would later recover strength, wealth, and numbers.
Verse 7
Their deeds affect themselves:
- good returns to them
- evil returns against them
Then another destruction would come:
- enemies entering the sanctuary
- devastation repeated
Verse 8
Possibility of mercy remains if they return rightly.
But corruption brings renewed punishment.
Structural Reading
From a Qur’anic perspective, the passage seems to function as:
A warning through historical signs
The “night journey” appears connected to:
- witnessing sacred history
- the fate of prior religious communities
- corruption of religious institutions
- destruction resulting from arrogance
Thematically, this aligns strongly with the Qur’an’s recurring pattern:
Important Linguistic Observation
The word:
asra BI abdihi laylan
simply means:
“journeyed WITH His servant by night.”
It does not inherently imply:
- bodily ascension
- heavenly transport
- interdimensional travel
Those are later interpretive additions.
Qur’anic Conclusion on 17:1–8
The passage, taken by itself, appears to say:
- Musa Journeyed With His servant
- to witness divine signs
- followed immediately by lessons from Israelite history
- emphasizing corruption, judgment, destruction, and mercy
The text itself does not describe:
- heavenly ascension
- meetings with prophets
- Buraq
- five prayers
- detailed heaven/hell visions
Those belong to later narrative developments found in Hadith and post-Qur’anic literature.
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Lut's Journey by Night
This journey by night was not taken just by Musa, but was also prescribed for Lut.11:81 They said, "O Lut! Indeed, we are messengers of your Lord, never they will reach you. So journey (asri) with your family in part of the night (al-Layli) and (let) not look back anyone of you, except your wife. Indeed, it will strike her what will strike them. Indeed, their appointed time (is) morning. Is not the morning near?"
15:65 So journey (asra) with your family in a portion of the night (al-Layli) and follow their backs, and not let look back among you anyone, and go on where you are ordered."
Persian & Zoroastrian Influence
The Quran refutes such miraculous event known as mukjizat. We only need to read the Quranic verses in the same Surah of the following verses.
17:89 And verily We have explained to mankind in this Quran from every example, but refused most of the mankind except disbelief.
17:90 And they say, "Never we will believe in you until you cause to gush forth for us from the earth a spring.
17:91 Or you have for you a garden of date-palms and grapes, you cause to gush forth the rivers within them abundantly.
17:92 Or you cause to fall the sky, as you have claimed, upon us (in) pieces or you bring Allah and the Angels before (us).
17:93 Or is for you a house of ornament or you ascend into the sky. And never we will believe in your ascension until you bring down to us a book we could read it." Say, "Glorified (is) my Lord! "What am I but a human, a Messenger."
17:94 And what prevented the people that they believe when came to them the guidance except that they said, "Has sent Allah a human Messenger?"
Only those who disbelieved would have made such request for a miracle to make them believe. Even so, would they believe when the real signs were shown upon them? Everything must follow the Laws of Allah, and Allah does not change His laws for the sake of making the disbeliever to believe.
Clearly the miracle night journey as narrated in the hadith and Sirat, in 621AD from Makkah to Jerusalem was not supported by the Quran.
Journey by Night was clearly metaphorical. It wasn’t a physical journey.
Which means, Al-Masjid Al-Haraam and Al-Masjid Al-Aqsa in the Quran were not physical places.
Al-Masjid Al-Haraam in the Quran is neither in Egypt, nor in Makkah.
Al-Masjid Al-Aqsa in the Quran is not the Al-Aqsa Mosque in Jerusalem.
In Quranic sense, Al-Masjid Al-Haraam is the condition or state of compliance (Al-Masjid) that is permitted by Allah's Laws - the sanctioned commandments.
By this compliance, we are able to journey (Isra) to a further state of compliance (Al-Masjid Al-Aqsa).
-Aerial-Temple_Mount-(south_exposure).jpg)
Historical Perspectives of the Mosques
Some Historical Facts to ponder on Masjidil Aqsa
1. Jerusalem fell to the Rashidun Caliphate from the control of the Christian Byzantine Empire, six months after the Siege of Jerusalem (636-637).2. The second caliph Umar Al-Khattab travelled to Jerusalem where Patriah Sophronius finally surrendered to the caliph in 638, marking the control of the Byzantine province of Palaestina Prima by the Muslims.
3. It was said that Sophronius invited Umar to pray in the Church of Holy Sepulchre, but he declined the invitation. Sophronius also took Umar to visit a number of holy sites in Jerusalem.
4. One of the holy sites Umar visited was the Temple Mount. He ordered the site to be cleared of stone debris and refuse. Much of the debris were the result of the destructions by the Roman invasion.
5. Umar then instructed a wooden structure to be build as shelter and mosque. Umar returned to Madinah after a 10 day stay in Jerusalem.
6. The first record of the wooden structure on Temple Mount, almost 40 years later, was by Gallic bishop Arculf, during his pilgrimage to Jerusalem between 679 and 682, describing the structure as a house of prayer, accommodating up to 3000 worshippers.
7. Over half a century later, the Umayyad caliph Abd Malik (r. 661-680) authorized the building of the Dome of the Rock, over a large outcropping of bedrock on the Temple Mount. This shrine was build to compete with other Christians churches, in a grand scale and grandeur to elevate the Muslim influence over Jerusalem and the region. The Al-Aqsa Mosque was completed in 691under the reign of Abd Malik's son, Al-Walid.
8. Conclusion - The present mosque that we see today, including the Dome of the Rock had not existed during the lifetime of the Prophet.
The Narrations of The Night Journey : Isra' Mikraj
The earliest writings on Isra' Mikraj were recorded in the Sirah & Hadith. Please note that the writer of the Sirah were born after the completion of the mosque in 691 while the hadith writers were born over a century after the completion of the mosque.
- Ibn Ishaq : born 704, died 767
- Bukhari : born 810, died 870
- Muslim : born 821, died 875
There were several hadiths that recorded the Al-Aqsa Mosque as to have existed during the Prophet's time, where one can perform prayer in it. But historically, from the above notes, we know that there were no such building existed on the Temple Mount during the lifetime of the Prophet.
Here are two examples:
I said, "O Allah's Messenger (ﷺ)! Which mosque was first built on the surface of the earth?"
Sahih al-Bukhari 3366
Book 60, Hadith 40
Vol. 4, Book 55, Hadith 585
The Prophet (ﷺ) said, "Do not set out on a journey except for three Mosques i.e. Al-Masjid-AI-Haram, the Mosque of Allah's Messenger (ﷺ) , and the Mosque of Al-Aqsa, (Mosque of Jerusalem)."
Sahih al-Bukhari 1189
Book 20, Hadith 2
Vol. 2, Book 21, Hadith 281
The Masjid Al-Aqsa was built 70 years after the death of the Prophet.
Qibla Direction of the Al-Aqsa Mosque
1. Another interesting observation is the recent findings of early mosques built during the first Hijra century. The qibla of Al-Aqsa mosque was pointed towards Petra, Jordan, similar to over 50 ancient mosques built during the first century Hijra.
2. All the findings can be analysed here, Gibson Data
Conclusion on the Al-Aqsa Mosque
The above were some of the historical contradictions we can easily comprehend.
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