The Prophet Muhammad’s Isra and Mi’raj, often referred to as the Night Journey and Ascension, is one of the most extraordinary events in Islamic tradition, holding deep spiritual significance for Muslims. Beyond its Islamic context, however, this mystical experience has intriguing parallels with the Jewish tradition of Merkabah (or chariot) mysticism, which similarly describes journeys to the heavenly realms and communion with the Divine. This article explores the Prophet's Night Journey through the lens of Islamic sources such as the Qur’an and Hadith, and considers its relation to the Jewish mystical tradition of Merkabah.
The Night Journey in Islam: Isra and Mi'raj
The Isra and Mi’raj are two interconnected stages of the Prophet Muhammad’s journey, described in both the Qur’an and Hadith. In the Isra portion, the Prophet is said to have traveled in a single night from the Sacred Mosque in Mecca to the Al-Aqsa Mosque in Jerusalem, a journey accomplished on the back of a celestial creature known as Buraq. The Qur’an briefly refers to this journey in Surah Al-Isra:
"Glory to Him who took His servant by night from the Sacred Mosque to the Farthest Mosque, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing." (Qur’an 17:1)
Following this earthly journey, the Mi’raj refers to the Prophet's ascension through the heavens, where he encounters various prophets such as Moses, Jesus, and Abraham, and finally comes into the Divine Presence. The details of this ascent are found in numerous Hadith, where it is mentioned that the Prophet travels through seven heavens and is given profound revelations, including the establishment of the five daily prayers.
Merkabah Mysticism: A Jewish Tradition of Divine Ascent
Merkabah mysticism, found in early Jewish texts such as the Book of Ezekiel and later mystical writings like the Hekhalot literature, describes the ascent of a human soul through the celestial realms. The term "Merkabah" refers to the divine chariot seen by the prophet Ezekiel in his vision of God’s heavenly throne:
"And I looked, and behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber, out of the midst of the fire." (Ezekiel 1:4)
The vision of Ezekiel, and subsequent Jewish mystical literature, describes a journey of the soul through various heavens or palaces (Hekhalot), where the mystic encounters angelic beings, experiences visions of divine glory, and seeks to approach the Divine Presence.
Much like the Prophet Muhammad’s encounter with angels and prophets during his heavenly ascent, Merkabah mysticism also involves interaction with angelic hosts, notably the Metatron, an angel who acts as a celestial guide for the mystic on his way to the Divine throne.
Parallels Between the Night Journey and Merkabah Mysticism
There are striking thematic and structural parallels between the Prophet Muhammad’s Mi’raj and the ascensions described in Merkabah mysticism:
Divine Ascent and Vision of the Throne: Both the Mi'raj and Merkabah traditions involve a journey through various heavenly levels, culminating in a vision of God's throne or presence. In Merkabah mysticism, the visionary seeks to behold God’s glory seated on the chariot-throne, while in the Mi'raj, the Prophet Muhammad ascends to the highest heaven, where he is near the Divine Presence.
Angelic Guides: In both traditions, celestial beings play a central role in guiding the traveler. During the Mi'raj, the angel Jibril (Gabriel) accompanies Muhammad, just as angels like Metatron guide the mystic in Merkabah literature.
Revelations and Commandments: Both the Mi'raj and Merkabah ascensions involve not just mystical visions, but divine commands. In the Mi'raj, the Prophet is given the command for the Muslim community to establish the five daily prayers. In Merkabah mysticism, the visionary often returns with insights about the nature of God and the cosmos, which are meant to shape his spiritual life.
Travel Through Celestial Realms: The seven heavens in Islamic cosmology find echoes in the multiple layers of heaven in Jewish mysticism. Each level in both traditions is populated by distinct spiritual beings and serves as a progressive step toward the Divine Presence.
The Qur’anic and Hadith Perspective on Mystical Ascent
The Qur’an and Hadith offer profound insights into the nature of the Prophet’s ascent and its spiritual significance. Beyond the literal and physical aspects of the journey, the Mi'raj also carries symbolic meanings of spiritual elevation and closeness to God. According to Hadith, the Prophet described seeing majestic signs of God’s creation during his ascent, a theme that resonates with the Jewish mystical idea of the soul gaining direct knowledge of God through celestial visions.
The spiritual ascent to heaven is not merely a physical movement but an elevation of the soul, which transcends the earthly bounds of space and time to encounter the Divine reality. Islamic scholars, such as Al-Ghazali and Ibn Arabi, have interpreted the Mi'raj as a metaphor for the soul’s journey toward God, representing stages of purification, divine knowledge, and ultimate union with the Creator—similar to the spiritual journey of the Jewish mystic.
Influence or Common Heritage?
The resemblance between the Night Journey and Merkabah mysticism raises questions about potential influence or a shared heritage. Both Islam and Judaism trace their origins to Abraham, and their mystical traditions could reflect common ancient Near Eastern spiritual motifs. While there is no direct evidence of Merkabah mysticism influencing the Islamic concept of the Mi’raj, the parallel structures and themes suggest that both traditions tap into a broader, ancient worldview of heavenly ascent and communion with the Divine.
Conclusion: Shared Mystical Aspirations
The Night Journey of the Prophet Muhammad and Jewish Merkabah mysticism, while rooted in their respective religious traditions, both express the human yearning for closeness to God. Through divine ascent, both the Prophet and the Jewish mystic experience transcendence, gaining spiritual insight and commandments to bring back to their communities. These journeys through the heavenly realms, with their symbolic richness, continue to inspire reflection on the nature of the soul, the cosmos, and humanity’s relationship with the Divine in both Islam and Judaism.
By exploring these mystical traditions side by side, we see a shared fascination with the heavens, a common spiritual language of ascent, and the desire to connect deeply with the Source of all creation.
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