The Holy Qur’an implies that Allah’s objective in this...
The Holy Qur’an implies that Allah’s objective in this extraordinary night trip was to expose to him His sings of power, and wonders of creation. His sight-seeing tour from Mecca to Masjid-ul-’Aqsa during a single night, as well as his elevation to the skies and his witnessing of the prophets and, finally, his eventual access to the Bayt-ul-Ma‘mūr, and Sidrat-ul-Muntah a, as well as a host of other things are all the signs of Allah’s Omnipotence.
The Prophet (S) had formerly acquired full knowledge of Allah’s magnitude, yet this tour of the skies tended to widen the scope of his observation as to those explicit signs which, in turn, enabled him further to guide human beings.
The verse says: “…that We show him (some) of Our signs…” Definitely, it is widely known in the Islamic circle of scholars that the Prophet (S), while in Mecca, was taken by the power of Allah on a night from Masjid-ul-Har am to Masjid-ul-’Aqsa in Bayt-ul-Muqaddas from where he ascended to the skies to note the signs of the magnitude of Allah in the wide open spaces, and then he returned to Mecca on the same night.
It is also widely believed among the Muslim scholars that he performed such a sightseeing tour of the earth and the skies with both body and soul coupled with each other. We shall, Allah willing, discuss further the issue of “Mi‘raj” following our discussion of Surah An-Najm.
In the end of the verse, the Qur’an says: “…Verily, He is All-Hearing, All-Seeing.” Allusion is here made to the fact that if Allah selected His prophet for such a glorification, it was not undue, for his words and deeds were so decent and deserving that such a mission was well in line with his aptitude. The Almighty had thus seen and heard him and approved him for such an assignment.
“And We gave Moses the Book, and made him a Guide for the Children of Israel, (saying:) ‘Do not take other than Me a guardian’.” As the first verse of this Surah dealt with the grandeur of the Prophet (S), and as such issues were rejected mainly by pagans and dissidents basing their argument on the subject that how might it be possible for a prophet to be selected from among us with so many distinctions, thus the Qur’an alludes here to the call of Moses (as) and his Divine Book so as to make it clear that such a prophetic mission is not new and entirely a novelty.