The Bridegroom of Mi’raaj

Referring to the Holy Prophet Muhammad صلى الله عليه وسلمas “the Groom of the Miʿraaj” is Islamically permissible, and there is no Shar’ee objection to it. The detailed explanation is that the term groom is not used here in its literal sense, i.e., a person who has newly entered into marriage. Rather, it is employed figuratively and metaphorically, by way of dignified analogy.

In customary practice, a groom is escorted with honour and splendour, accompanied by a grand procession; all attention is focused upon him; his admirers are engaged in serving and honouring him; and through his auspiciousness, people receive dignity, gifts, and various blessings. Likewise, indeed, far more magnificently the Holy Prophet صلى الله عليه وسلمwas taken on the journey of the Miʿraaj with unparalleled majesty, honour, and divine distinction. The details of this exalted event are recorded extensively in the books of Tafseer, Hadith Shareef, and Seerah. Therefore, describing the Holy Prophet صلى الله عليه وسلمas “the Groom of the Miʿraaj” in this metaphorical sense is unquestionably permissible. Statements of the Scholars Imam-e-Ahl-e-Sunnat, Sayyidi Ala Hazrat Imam Ahmad Raza Khan Alaihir Rahmah, addressing this issue with exceptional eloquence, writes in Fataawa Razviyyah Shareef: “In four poetic verses, the Holy Prophet صلى الله عليه وسلمhas been described as a groom and indeed, He صلى الله عليه وسلمis the Groom of the entire Divine Sovereignty.” Imam Qastallaani narrates in al-Mawaahibul-Ladunniyyah:

Translation: On the night of the Miʿraaj, the Holy Prophet صلى الله عليه وسلمbeheld a manifestation of His صلى الله عليه وسلمown blessed reality in the celestial realm and saw that He صلى الله عليه وسلمwas the Groom of the entire Divine Kingdom.

It is stated in Dalaaʾilul-Khayraat:

and hisصلى الله عليه وسلم Translation: O Allah, send blessings upon Muhammad family those who are the ocean of Your divine lights, the repository of Your secrets, the tongue of Your proof, and the Groom of Your Sovereignty. Allamah Muhammad Faasi explains in Mataaliʿul-Masarraat:

The essence of this blessed explanation is that in this Blessed Durood Imam Muhammad bin Sulaimaan Jazooli Alaihir Rahmah likened the events in the celestial kingdom to a wedding procession: a gathering marked by grandeur, beauty, harmony, joy, and order.a gathering marked by grandeur, beauty, harmony, joy, and order. The groom stands at its very center; people rejoice in him, serve him, and partake of blessings through his presence. Customarily, the procession symbolizes a kingdom, and the groom represents its king. Here, this imagery is reversed to convey that just as the groom is the purpose and essence of a wedding procession, likewise Mustafa صلى الله عليه وسلمis the very cause, secret, and meaning of the entire Divine Dominion. “With The Groom Comes The Entire Procession.” This is because the Holy Prophet صلى الله عليه وسلمis the absolute Peerless Emissary of Allah Almighty over the realms of dominion and the unseen. Allah Almighty adorned Him صلى الله عليه وسلمwith the secrets of His Names and Attributes and granted Him صلى الله عليه وسلمauthority and intercession throughout creation. Just as a groom manifests the honour of the king, whose command prevails throughout the procession and whose wishes are immediately fulfilled, so too does the Holy Prophet صلى الله عليه وسلمmanifest the majesty of the True King, Allah Almighty.

His command is effective throughout the universe; all creation serves him in obedience. Whatever he desires, Allah Almighty brings into existence, as indicated in the prophetic statement:

ٰ “I do not see your Rab’b except that He hastens to fulfil your wishes.” Supporting Evidence from Hadith Shareef in Saheeh Bukhari Shareef, the Mother of the Believers, Hazrat Sayyidah Aaʾishah Siddiqah RadiAllahu Anha, states: “I observe that your Rabb hastens in fulfilling your wishes.” The Holy Prophet صلى الله عليه وسلمalso said:

“Indeed, Allah Almighty is the Giver, and I am the Distributor.” (Saheeh Bukhari Shareef) Thus, the analogy is complete, and the Holy Prophet صلى الله عليه وسلمis rightfully described as the Groom of the Divine Sovereignty. Furthermore, authentic narrations clearly establish the permissibility of such analogical expressions. Imam Haakim in Mustadrak, Imam Ibne Khuzaymah in his Saheeh, and Imam Bayhaqi narrate from

Sayyiduna Abu Moosa Ashʿari RadiAllahu Anhu that the Messenger of

Translation: Indeed, Allah Almighty will resurrect all the days on the Day of Judgment in their respective forms, and He will resurrect Friday as radiant and luminous, surrounded by those who honoured it, just as a bride is escorted to her noble husband. Likewise, Imam Abu Taalib Makki in Quwwatul-Quloob and Imam Ghazaali in Ihyaaul Uloom narrate:

Translation: The Messenger of Allah صلى الله عليه وسلمsaid: The Kaʿbah will be raised on the Day of Resurrection as a escorted to the private chambers of the groom. (Fataawa Razviyyah Shareef, Volume 15, Page 288, Raza Foundation, Lahore) Conclusion: In light of the above scholarly explanations, textual evidences, and established metaphoric usage, it is clearly permissible to refer to the Holy Prophet صلى الله عليه وسلمas “the Groom of the Miʿraaj.” There is no Sharʿee impropriety in this expression when understood in its correct, dignified, and metaphorical sense.