The vision of the Prophet when Isra 'and Mi'raj, Dreams or Visible?

Allah says in Surah Al-Isra 'verse 60:

وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلا فِتْنَةً لِلنَّاسِ

"And we did not make the vision which we showed you, but as a test for men."

Among the mufasirin there are those who understand that the "ar-ru'ya" in this verse means dreams. That is the Prophet's dream about the Battle of Badr before the war occurred. In fact, many mufasirin interpret it as a visible vision of the Prophet in the events of Isra 'and Mi'raj.

But there are also those who claim that Surah Al Isra 'verse 60 is the proof that the Messenger of Allah is Isra' and his Mi'raj through dream vision, namely by understanding the ru'ya as vision in dreams. Also read: Signs of the Glory of God in Isra ’Mi’raj

Is that right? Of course, this view contrasts the beliefs of the majority of the ulema, which states that the Isra 'and Mi'raj of the Messenger of Allah were conscious of their souls and bodies.

Sheikh Abul Hasan al-Wahidy (d. 467 H) in the Interpretation of the Al-Quran Al-Aziz states that the ru'ya in this verse is related to the events of the Prophet's Israel and that it was with maintained vision.

يعنى ما أرى ليلة أسرى به وكانت رؤيا يقظة

Shaykh Nawawi Banten in his Angry Labid Interpretation states:

ليلة المعراج وهي ما رآه النبى صلى الله عليه وسلم على اليقظة بعيني رأسه من عجائب الأرض والسماء

"(The vision) on the night of the Mi'raj, that is, what was seen by the Prophet Muhammad, peace be upon him, was conscious; with his two eyes from the wonders of the earth and sky." Also read: Four Lessons in the Occasion of Israel ’Mi'raj Below is historical evidence that the Prophet saw with his own eyes. First, we look at the history of Ibn Abbas. Quoted by Al Hafidz Jalaluddin as Suyuthi in ad-Durrul Mantsur.

هي رؤيا عين ، أريها رسول الله صلى الله عليه وسلم ليلة أسري به إلى بيت المقدس ، وليست برؤيا منام

It means: "Ibn Abbas (interpreted Al Isra 'verse 60) stated that it was the vision of the eyes shown to the Messenger of Allah on the night he was recited to Baitul Maqdis, and not a sleep vision (dream)." The person who narrated the narration from Ibn Abbas that this was eye sight, and not a dream was: Abdur Rozaq Sa'id Ibn Manshur Ahmad al-Bukhari At-Tirmidhi An-Nasai Ibn Jarir Ibn al-Mundhir Ibn Abi Hatim At-Thabarany Al-Hakim Ibn Mardawaih Al Baihaqi His narratives came from hadith experts, including Imam Bukhari, author of Shahih al-Bukhari, also Imam Ahmad, author of Musnad Ahmad Ibn Hanbal.

Secondly, the narration from Ummi Hani 'that when the Messenger of Allah described Baitul Maqdis correctly there was someone who called him a witch. That is why this verse goes down which explains that the rukya is a slander for a denial. Interpreting the verse, al-Hafidz Ibn Kathir (d. 774 H) in the Interpretation of the Koran Al-Karim states:

 وقوله: (وما جعلنا الرؤيا التي أريناك إلا فتنة للناس) قال البخاري حدثنا علي بن عبد الله حدثنا سفيان عن عمرو عن عكرمة عن ابن عباس (وما جعلنا الرؤيا التي أريناك إلا فتنة للناس) قال هي رؤيا عين أريها رسول الله صلى الله عليه وسلم ليلة أسري به .... وكذا رواه أحمد وعبد الرزاق وغيرهما, عن سفيان بن عيينة به, وكذا رواه العوفي عن ابن عباس وهكذا فسر ذلك بليلة الإسراء مجاهد وسعيد بن جبير والحسن ومسروق وإبراهيم وقتادة وعبد الرحمن بن زيد وغير واحد .... وتقدم أن ناسا رجعوا عن دينهم بعدما كانوا على الحق لأنه لم تحمل قلوبهم وعقولهم ذلك فكذبوا بما لم يحيولا ذلك ثباتا ويقينا لآخرين ولهذا قال: (إلا فتنة) أي اختبارا وامتحانا means: "Imam Bukhari said, had told us Ali ibn Abdullah, has told us Sufyan, Amr, from Ikrimah, from Ibn Abbas, with respect to Al-Isra : 60 that what is meant by "rukya" in this verse is the sight that is shown to the Messenger of Allah on the night of Isra. The same thing has been narrated by Imam Ahmad, Abdur Razzaq, and others, from Sufyan ibn Uyaynah with the same sanad.

The same thing has been narrated by Al-Aufi, from Ibn Abbas.

The same thing has been interpreted by Mujahid, Sa'id ibn Jubair, Al-Hasan, Masruq, Ibrahim, Qatadah, and Abdur Rahman ibn Zaid and others who are not just one, that it happened on the night of Isra ’. In the story of Isra 'it is stated that there was a group of people who became apostates from a religion that was right after hearing this story; because this story could not be accepted by their hearts and minds, they denied it. However, God made this story as the solidity of the faith and belief of some other humans. That is why it is mentioned by His word إِلا فِتْنَةً (but as a test). Namely as trials and tests for them. "

Source: https://islam.nu.or.id

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