NABIYUNA JOURNAL

In the incidents of Al-Raji‘ and Bi’r Ma‘una, a group of the Prophet Muhammad’s (peace and blessings be upon him and his family) companions achieved martyrdom. This martyrdom represented a victory for the divine prophetic mission—not in its immediate sense but through its alignment with the Qur’anic vision of reaching the purest forms of guidance and admonishment. It illustrates the triumph of life through death, or victory through martyrdom.
Understanding martyrdom as an enduring victory extending from this world to the hereafter, and from temporary life to eternal life, is achieved when the heart firmly resides in the cornerstone of faith, clinging steadfastly to the firm handle of divine truth. The martyrdom of Imam Hussein ibn Ali (peace be upon him) at Karbala exemplifies this vision, grounded in the concepts of perpetual giving and eternal victory through enlightened and guiding martyrdom.
The divine prophetic message could not have been effectively conveyed or endured on earth without the path of the martyrs in the incidents of Al-Raji‘ and Bi’r Ma‘una. The treachery of disbelievers persists across times and places, necessitating acts of martyrdom to confront and ultimately extinguish falsehood. This represents the eternal path and the enduring lesson of sacrifice.
The Qur’anic meaning derived from the verses on martyrdom, as discussed in this study, culminates in the verse of the Covenant (Bay‘ah). Here, God proclaims the purchase of believers\' lives and wealth in exchange for Paradise, emphasizing the promise of a life characterized by ongoing and lasting victory.

God Almighty sent the prophets (peace be upon them) to guide people to the straight path whenever they strayed from it. To prove their prophethood, He granted them miracles that humanity could not replicate. Among these miracles, God bestowed upon our noble Prophet Muhammad (peace be upon him and his Household) many signs to affirm his prophethood to his people, and the miracle of Al-Isra and Al-Mi'raj is one of those miracles with which God honored our noble Prophet (peace be upon him and his Household). This journey, in its entirety and all its details, took place in just one night, while the distance traveled by the Prophet during this journey was immense, considering the short period of one night.
In this research, we do not seek to prove this miracle because it undoubtedly occurred for our noble Prophet (peace be upon him and his Household). Instead, we aim to help people better understand this heavenly miracle, especially for those who attempt to deny it—not because it did not happen, but because they find it difficult to comprehend, accept, and believe in it as it is a gift from God to His noble Prophet Muhammad (peace be upon him and his Household). God granted this miracle to His Prophet to make it easier for people to understand, believe in, and accept the unseen realities that the Prophet informed us about, as he was known as "Al-Amin" (the trustworthy) by his people before his prophethood. God described him in the Holy Qur'an as one who speaks only by divine revelation, in His saying in Surah An-Najm: "Nor does he speak from [his own] inclination." (An-Najm: 3).
The Lord of the Worlds sent Al-Buraq to carry our noble Prophet (peace be upon him and his Household) on the journey of Al-Isra and Al-Mi'raj to the highest heaven, easing his journey and bringing him closer to God, to the point where he was "two bows' lengths or nearer," so that God could speak to him in private. God says in Surah An-Najm: "And he was at a distance of two bows' lengths or nearer. And He revealed to His Servant what He revealed." (An-Najm: 9-10).
The concept of wormholes and how they shorten the distance between two distant locations could aid in understanding this celestial journey. The researcher believes this journey may have occurred along paths in the heavens similar to the wormholes, but humanity has yet to discover these paths.

1. Research Hypothesis:
This study is based on a primary hypothesis asserting the existence of two distinct portrayals of the Prophetic Biography: the first is the Qur\\'anic portrayal, and the second is the interpretive portrayal.
2. Portrayals of the Study:
The research identifies two portrayals:
The Qur\\'anic Portrayal: This is a depiction provided by the Qur’an itself, even though the exegete may uncover it through contemplation and reflection. Thus, we term it the Qur\\'anic portrayal because the Qur’an is the guiding authority, with the exegete following its lead.
The Interpretive Portrayal: This is a depiction constructed by the exegete, even though it is derived from the Qur’an. We call this the interpretive portrayal because the exegete takes precedence, with the Qur’an serving as a point of reference.
3. Research Problem:
The Prophetic Biography is represented by two differing portrayals: one elevated and the other non-elevated. The elevated portrayal aligns with the Prophet\\'s character as praised in the Qur’an and harmonizes with the perfections attested by the Qur’an. This divergence presents a problem requiring resolution.
In my view, the solution involves three procedural steps:
• First, distinguishing between the two portrayals.
• Second, prioritizing the elevated portrayal over the non-elevated portrayal.
• Third, affirming the elevated portrayal and rejecting the non-elevated portrayal.

The act of receiving divine revelation holds a central and significant place in religious and heavenly legislations. It represents a sacred communication between the sender (God) and the receiver (the Prophet). In the context of Islam, receiving the Qur'anic revelation elevates its sanctity due to the profound importance of its content—it is the word of God delivered to His servants. From the very beginning, receiving the Qur'anic revelation marked a pivotal phase in the life of the Prophet Muhammad (peace and blessings be upon him and his family) and his companions. This act laid the foundation for a new society governed by sacred principles and values.
The phenomenon of receiving the Qur'anic revelation, characterized by an interaction between two entities of vastly different existential ranks and physical realms, raised questions among the Prophet’s followers. They wondered about the nature of this connection with the heavens: How was the Prophet able to receive the Qur'anic revelation? How could the recipient withstand such an extraordinary encounter with the unseen world? How did the Prophet comprehend the messages conveyed by the celestial angel, given the disparity between their realms? Moreover, what physical and psychological effects did this communication impose on the Prophet?
This study aims to explore these phenomena through the lens of transmitted traditions, shedding light on the auditory aspects of receiving revelation as documented in the prophetic heritage.