Me’raj And The Soul of Ghous-e-Azam

Without any doubt, the pure and sanctified soul of Ghaus-e-Aazam RadiAllahu Anhu did present itself on the Night of Miʿraaj and offered support to the Holy Prophet صلى الله عليه وسلمat the time He صلى الله عليه وسلم mounted the Buraaq. On this matter, a detailed and authoritative fatwa of Imam-e-Ahl-e-Sunnat, Sayyidi Ala Hazrat Imam Ahmad Raza Khan Alaihir Rahmah, is extant. It is well known and firmly established that once Imam-e-Ahl-eSunnat, Sayyidi Ala Hazrat Alaihir Rahmah affirms a matter, no room remains for doubt, suspicion, or hesitation. Imam-e-Ahl-e-Sunnat Alaihir Rahmah writes in Fataawa Razviyyah Shareef: When the Most Luminous Master of the Worlds صلى الله عليه وسلمwas about to mount the Buraaq, it displayed restlessness and agitation.

Hazrat Jibreel Alaihis Salaam admonished it, saying: ? “O Buraaq! Is this how you behave with Muhammad ?صلى الله عليه وسلمNever has anyone mounted you who holds a higher rank in the presence of Allah

Upon hearing this, the Buraaq felt ashamed, became drenched in perspiration, abandoned its restlessness, and submitted humbly. Thereafter, the Holy Prophet صلى الله عليه وسلمmounted it. This incident is firmly established through numerous authentic, sound, and acceptable narrations recorded by the eminent Hadith scholars, including Abu Dawood, Tirmidhi, Nasaaʾi, Ibn Hibbaan, Tabaraani, Bayhaqi, and others.

The details of many of these narrations have been documented by Hazrat Imam Jalaalud-Deen Suyooti Alaihir Rahmah in his celebrated book Al-Khasaaʾisul-Kubra, as well as by other scholars in their authoritative compilations. Furthermore, the Buraaq’s lowering itself in humility, submission, and reverence out of modesty has also been mentioned in the narrations.

In one report narrated by Ibn Ishaaq as a Marfoo narration, the Holy Prophet صلى الله عليه وسلمsaid: “When Jibreel Alaihis Salaam spoke to it in this manner, the Buraaq trembled, shook, and pressed itself to the ground; thereafter, I mounted it.” As for the narration cited in the question from Tuhfa-e-Qaadiriyah, its origin is likewise mentioned in the works of the venerable Mashaaikhe-Kiraam. The distinguished scholar Abdul-Qaadir Qaadiri bin Shaykh Muhyud-Deen Arbili states in Tafreehul-Khaatir Fee ManaaqibishShaykh Abdul-Qaadir RadiAllahu Anhu that a complete guide to Shariah and Spiritual reality, Shaykh Rasheed bin Muhammad Junaidi Alaihir Rahmah, writes in Hirzul-Aashiqeen:

Translation: On the Night of Miʿraaj, Hazrat Jibra'eel Alaihis Salaam presented the Buraaq before the Sacred Presence of the Holy Prophet صلى الله عليه وسلم. It was swifter than flashing lightning; the horseshoe of its hoof dazzled the eyes like a shining crescent, and its nails gleamed like radiant stars. When it was brought forward for the Prophet’s mount, it could not remain still. The Master of the Worlds صلى الله عليه وسلمasked it the reason for this agitation. It replied: “May my life be sacrificed for the dust beneath your blessed sandals! My desire is that you graciously promise me that on the Day of Resurrection you will enter Paradise mounted upon me.” The Holy Prophet صلى الله عليه وسلمreplied: “So shall it be.” The Buraaq then requested: “I wish that you would place your blessed hand upon my neck, so that it may serve as a mark for me on the Day of Resurrection.”

The Holy Prophet صلى الله عليه وسلمaccepted this request. As soon as his blessed hand touched it, such joy and delight overwhelmed the Buraaq that its spirit could scarcely be contained within its body, and in ecstasy it rose forty cubits high. Thereafter, due to a hidden and pre-eternal divine wisdom, the Holy Prophet صلى الله عليه وسلمpaused momentarily before mounting. At that moment, the purified soul of Hazrat Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu appeared and humbly submitted: “O my Master! Place your blessed foot upon my neck and mount.” The Master of the Worlds صلى الله عليه وسلمplaced his blessed foot upon the noble neck of Ghaus-e-Aazam RadiAllahu Anhu and mounted, declaring: “My foot is upon your neck, and your foot is upon the necks of all the friends of Allah Almighty.” Finally, Imam-e-Ahl-e-Sunnat, Sayyidi Ala Hazrat Alaihir Rahmah, concludes in his distinctive, profound, and authoritative style: “In

summary, the presence of the sacred soul on the Night of Miʿraaj; the placing of the blessed foot of the Holy Prophet صلى الله عليه وسلمupon the noble neck of Hazrat Ghaus-e-Aazam RadiAllahu Anhu; his mounting the Buraaq or the Throne; and the granting of this immense honour by the Eternal Sovereign to the beloved servant as a reward for this service none of these matters are rationally or legally objectionable. Rather, they are documented and transmitted in the statements of the Mashaayikh. They are not absent from the books of Hadith; indeed, they are mentioned. Nor are the reports of the Mashaayikh restricted solely to outward chains of transmission. The power of the AllPowerful is vast and absolute, and the exalted rank of the Qaadiri

station is well known. Hence, rejection or denial of these matters is contrary to proper etiquette, sound intellect, and spiritual insight.” (Fataawa Razviyyah Shareef, Volume 28, Page 405, Raza Foundation, Lahore).