Watch my video explanation here. Mirza Ghulam Ahmad and his team of writers denied the physicality of the Miraaj in Izala Auham (1891), as soon as MGA had publicaly denied the physical return of Esa (as). In that same year, a few months earlier in “Elucidation of Objectives”, MGA and his team of writers presented 17:93 (17:94 in the Qadiani-Ahmadi quran) as an argument against physical ascension/descent (see page 8)(this argument was made in other books also, like Lecture Ludhiana). However, the reality is that Chapter 17 was revealed very early on in the ministry of Muhammad (saw), within the first 4 years, although many commentators have differed on this. Nevertheless, these specific verses 85-93 seem to be from an era wherein the Meccan idolators were still mocking Muhammad (Saw). Thus, in these verses, they are sarcastically demanding that Muhammad show them (the meccans) many signs without the help of Allah, this is key. Allah tells us, the Meccans said sarcastically that they wouldn’t believe in Muhammad (saw) even if he was able to make a spring of water gush forth from the Earth (like the zam zam well)(17:90). Allah tells us, the Meccans said sarcastically that they wouldn’t believe in Muhammad (saw) if he had gardens of fruits coming out of him and etc (17:91). Allah tells us, the Meccans said sarcastically that they wouldn’t believe in Muhammad (saw) if he was able to get the heavens to come to Earth and if Allah and the Angels came to Earth and the Meccans could face them (17:92). Finally, in 17:93, Allah tells us, that the Meccan’s said that even if Muhammad (saw) had a house of gold (worth a billion in today’s money) and if Muhammad (saw) ascended, they still wouldn’t believe that Muhammad (saw) ascended, unless he brought them a book and they were able to read it, the Meccan’s still wouldn’t believe it. Muhammad (Saw) responded by saying “Qul Subhana Rubee”, (Holy is my lord) I am only but a Messenger. Thus, Muhammad (Saw) was saying that he was only a messenger, and the things that the meccans were asking for could only be done with the help of Allah, if Allah chooses to do so, nothing less and nothing more (see Suyuti and Ibn Kathir). One more thing, even the Angels are not allowed to descend from heaven to Earth without the command of Allah (see 19:64)(See Tafsir Ibn Kathir). One more thing, in Izala Auham, when MGA denied the physicality of the Miraaj, he quoted Ibn Hisham and Ibn Ishaq’s story from their unauthentic books on Islam, this is the only time that MGA and his team cherry picked from Ibn Hisham/Ibn Ishaq. We have posted that quote in the very bottom.

The Isra, Chapter 17:1 of the Quran

The Isra of Muhammad (saw)(his night journey to Jerusalem)(remember, Muslims were praying towards Jerusalem in these days) happened in 17:1, Al-Aqsa Mosque marks the place from which Muhammad is believed to have ascended to heaven. Thus, in the same chapter of the Quran, Allah is already telling us that Muhammad (Saw) can’t ascend anywhere or do any miracles without the help of Allah, in fact, Esa (as) was the same, Esa (as) only brought the dead back to life with the help of Allah, if Esa (As) tried himself, he could never do it. Furthermore, in 55:33 of the Quran, Allah challenges humans to try to escape Earth or heaven, and then explains how they won’t be able to do it without the help of Allah.
The Miraaj and Isra in 17:60 and 53:13–18

The Miraaj of Muhammad (Saw) was mentioned in 17:60 of the Quran. The night journey of Muhammad (saw) towards Allah is mentioned. Muhammad (saw) had a dream during this physical journey (thus proving that it was physical), in this dream, Muhammad (Saw) was leading prayers and all the prophets were following him (see Ibn Kathir and Suyuti)(obviously, Ahmadi’s deny this).

In Chapter 53, starting at verse 13, Allah mentions how Muhammad (saw) traveled to the lote tree (see Suyuti). Allah ends at verse 18, even Tafsir Ibn Kathir writes that this was physical.
Ibn Kathir explains 17:93 and what is means to ascend into heaven

“”(or you ascend up into the sky,) meaning, you climb up on a ladder while we are watching you.””

(Say: “Glorified be my Lord! Am I anything but a man, sent as a Messenger”) meaning, `Glorified, exalted and sanctified be He above the notion that anyone would come before Him concerning any matter pertaining to His authority and sovereignty. He is the One Who does what He wills. If He willed, he could have given you what you asked for, or if He willed, he could have refrained. I am only a Messenger to you, sent to convey the Messages of my Lord and advise you. I have done that, and the response to what you have asked is to be decided by Allah, may He be glorified.’—-
Tafsir ibn Kathir on 58:13-18

(13. And indeed he saw him at a second descent.) (14. Near Sidrat Al-Muntaha.) (15. Near it is the Paradise of Abode.) (16. When that covered the lote tree which did cover it!) (17. The sight turned not aside, nor it transgressed beyond the limit.) (18. Indeed he saw of the greatest Signs of his Lord.)

Tafsir Al-Jalalayn (by Suyuti a Mujadid)

“”or until you come to have a house adorned with gold or ascend into the heaven upon a ladder and even then we will not believe your ascension if you were to ascend into it until you bring down for us therefrom a book in which is confirmed your truthfulness that we may read’. Say to them ‘Glory be to my Lord — this is a statement of amazement — Am I anything but a human a messenger from God?’ in other words I am like all other messengers for they never brought any signs except by God’s leave.””

1903, Volume-5, page 40

In this sitting, an ahmadi told MGA that Muslims present the case of Miraaj, as they argue with us on the physicality of the RAFFA of Esa (as) and the physicality of his return. In this, MGA claims that people who believe in this as a physical concept, they are very nasty people, MGA claims that any body that needs to shit and piss could never go to heaven (at the 6:48 mark). We have posted the scan in the below.

The exact quote
….”The Miraaj that took place with the entity (vujud) that peed and shit, it was a pleasant and luminous entity.”””

The transliteration
“”……Miraaj jis vujud say huva tha, vo yeh HAGNE, MOOTNE, valaa vujud to na tha, balke vo ek latif aur nihayat hi noorani vujud tha.”””


1917 Muhammad Ali’s english commentary of the Quran

Muhammad Ali didn’t connect 17:93 with the Miraaj.
1988, Malik Ghulam Farid’s famous 5-volume commentary

Malik Ghulam Farid connected 17:93 with the Miraaj and thus ruled the Miraaj as impossible, he didn’t quote MGA however.
Isra and Miraaj from Ibn Hisham/Ibn Ishaq(see page 183)

MGA quoted Aisha (ra) as recorded in Ibn Hisham and Ibn Ishaq on the Miraaj(see Izala Auham)

MGA and his team of writers never quote from Ibn Hisham or Ibn Ishaq (see page 183), however, in this case they did. The quote is posted in the below:

“The Prophet’s body did not leave the ground; he made a spiritual journey;” Muawiye’s saying,

“The night journey was a true dream from Allah;”

The scan work

Isra and Miraaj from hadith


From various hadiths we learn much greater detail. The Israʾ is the part of the journey of Muhammad from Mecca to Jerusalem. It began when Muhammad was in the Great Mosque, and the Archangel Jibrīl (or Jibrāʾīl, Gabriel) came to him, and brought Buraq, the traditional heavenly mount of the prophets. Buraq carried Muhammad to al-Aqsa Mosque, the “Farthest Mosque”, in Jerusalem. Muhammad alighted, tethered Buraq to the Temple Mount and performed prayer, where on God’s command he was tested by Gabriel.[5][6] It was told by Anas ibn Malik that Muhammad said: “Jibra’il brought me a vessel of wine, a vessel of water and a vessel of milk, and I chose the milk. Jibra’il said: ‘You have chosen the Fitrah (natural instinct).'” In the second part of the journey, the Miʿraj (an Arabic word that literally means “ladder”),[7] Jibra’il took him to the heavens, where he toured the seven stages of heaven, and spoke with the earlier prophets such as Abraham (ʾIbrāhīm), Moses (Musa), John the Baptist (Yaḥyā ibn Zakarīyā), and Jesus (Isa). Muhammad was then taken to Sidrat al-Muntaha – a holy tree in the seventh heaven that Gabriel was not allowed to pass. According to Islamic tradition, God instructed Muhammad that Muslims must pray fifty times per day; however, Moses told Muhammad that it was very difficult for the people and urged Muhammad to ask for a reduction, until finally it was reduced to five times per day.[3][8][9][10][11]


-An excerpt from a translation of Sahih al-Bukhari describes Buraq:

Then a white animal which was smaller than a mule and bigger than a donkey was brought to me … The animal’s step (was so wide that it) reached the farthest point within the reach of the animal’s sight.

Muhammad al-Bukhari, Sahih al-Bukhari[4]

Ibn ‘Abbas’ Primitive Version

Ibn ʿAbbas’ Primitive Version narrates all that Muhammad encounters throughout his journey through heaven. This includes seeing other angels, and seas of light, darkness, and fire. With Gabriel as his companion, Muhammad meets four key angels as he travels through the heavens. These angels are the Rooster angel (whose call influences all earthly roosters), Half-Fire Half-Snow angel (who provides an example of God’s power to bring fire and ice in harmony), the Angel of Death (who describes the process of death and the sorting of souls), and the Guardian of Hellfire (who shows Muhammad what hell looks like). These four angels are met in the beginning of Ibn ʿAbbas’ narrative. They are mentioned in other accounts of Muhammad’s ascension, but they are not talked about with as much detail as Ibn ʿAbbas provides. As the narrative continues, Ibn Abbas focuses mostly on the angels that Muhammad meets rather than the prophets. There are rows of angels that Muhammad encounters throughout heaven, and he even meets certain deeply devoted angels called cherubim. These angels instill fear in Muhammad, but he later sees them as God’s creation, and therefore not harmful. Other important details that Ibn ‘Abbas adds to the narrative are the Heavenly Host Debate, the Final Verses of the Cow Chapter, and the Favor of the Prophets.[14] These important topics help to outline the greater detail that Ibn ‘Abbas uses in his Primitive Version.

In an attempt to reestablish Ibn ‘Abbas as authentic, it seems as though a translator added the descent of Muhammad and the meeting with the prophets. The narrative only briefly states the encounters with the prophets, and does so in a way that is in chronological order rather than the normal order usually seen in ascension narratives. Ibn ʿAbbas may have left out the meeting of the prophets and the encounter with Moses that led to the reduction of daily prayers because those events were already written elsewhere. Whether he included that in his original narrative or if it was added by a later translator is unknown, but often a point of contention when discussing Ibn ‘Abbas’s Primitive Version.[14]

Links and Related Essay’s


Click to access Ibn%20Ishaq%20-%20Sirat%20Rasul%20Allah.pdf

B.A. Rafiq, “Truth About Ahmadiyya, online version,, Retrieved on 6-7-19).

Professor Raig Meets The Promised Messiah

Account of Professor Clement Lindley Wragge

Related ROR archives


B.A. Rafiq, “Truth About Ahmadiyya, online version,, Retrieved on 6-7-19).

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