Al-Burāq

  Among classical Muslim scholars, there was little dispute over the reality of the Night Journey itself. Their discussions centred not on whether the event took place, but on how it should be understood. Since the Qur'an provides only a brief account, they turned to the hadith and the earliest historical reports to explain the details.   This approach is clearly seen in the work of al-Ṭabarī (839–923). In his Jāmiʿ al-Bayān, he treats the Night Journey as a historical event and builds his explanation from transmitted reports (athār) and hadith. While the Qur'an establishes that the journey took place, al-Ṭabarī relies on these later sources to describe how it unfolded, including the account of al-Burāq.   Ibn Kathīr (c. 1300–1373) follows much the same method. In his commentary on Qur'an 17:1, he accepts the traditions concerning al-Burāq without questioning their authenticity. At the same time, he does not suggest that the creature is mentioned in the Qur'an i...

  The question of whether the later image of al-Burāq was influenced by earlier religious traditions is not an easy one to answer. While some writers have described it as a case of "borrowing," most historians are more cautious. Similarities between traditions do not, by themselves, prove that one tradition copied another.   At the same time, it is important to remember that Islam emerged in Late Antiquity, a period when Jewish, Christian, Persian, and other Near Eastern religious ideas existed alongside one another and often interacted. Scholars such as Gabriel Said Reynolds (2010), Angelika Neuwirth (2010), and Stephen Shoemaker (2018) have argued that the Qur'an and early Islamic traditions are best understood within this wider historical and cultural setting. Against that background, it is not surprising that some features associated with the later image of al-Burāq resemble themes already found in earlier traditions.   Jewish and Christian literature written ...

  The image of al-Burāq that is familiar today did not appear overnight. The winged, horse-like creature seen in paintings, children's books, and popular illustrations is the result of a long process of artistic and devotional development rather than a description found in the Qur'an or even in the earliest hadith.   Art historian Christiane Gruber (2008), one of the leading scholars on the subject, has shown that depictions of al-Burāq changed considerably over time and from one region to another. She notes that the earliest known illustrations of al-Burāq date from the early fourteenth century, including those found in Rashīd al-Dīn's Jāmiʿ al-Tawārīkh (1306–1307 CE). By that stage, more than seven centuries had passed since the Qur'an was revealed and several centuries since the major hadith collections had been compiled.   Even then, there was no single or universally accepted image of al-Burāq. Early manuscript illustrations differ noticeably from one anoth...

Unlike the Night Journey itself, which is mentioned in the Qur'an, al-Burāq first appears in the hadith literature. The earliest surviving descriptions are found in the canonical collections of Ṣaḥīḥ al-Bukhārī (810–870 CE) and Ṣaḥīḥ Muslim (c. 815–875 CE), both compiled more than two centuries after the Prophet Muhammad's death.   In one well-known narration recorded by Muslim, the Prophet describes al-Burāq as "a white beast," larger than a donkey but smaller than a mule. It was said to move with extraordinary speed, placing each step as far as the eye could see. Al-Bukhārī preserves a similar description, portraying al-Burāq simply as a white animal between the size of a donkey and a mule.   What is striking about these early hadith is not only what they say, but also what they leave out. They do not describe al-Burāq as a winged horse, nor do they mention a human face, a crown, or any of the elaborate features that became common in later paintings. The ear...

  The Night Journey is mentioned only once in the Qur'an, in Surah al-Isrāʾ (17:1): "Glory be to Him who carried His servant by night from the Sacred Mosque to the Farthest Mosque, whose surroundings We have blessed, so that We might show him some of Our signs."   This verse is the foundation of the Islamic belief in the Night Journey (al-Isrāʾ). Yet, despite its importance, it is strikingly brief. The Qur'an tells us that Allah took His servant on a night journey, but it says very little about how the journey took place.   What the verse does not say is just as noteworthy as what it does. There is no mention of al-Burāq, nor is there any reference to a horse, mule, donkey, or any other mount. The verse says nothing about wings, a human-faced creature, or any supernatural means of transportation. Instead, the focus remains firmly on Allah's power and on the purpose of the journey, to show His servant some of His signs.   This issue has long been reco...

The story of al-Burāq is widely known in the Muslim world. It is commonly described as a supernatural creature, often portrayed as a winged horse and, in later artwork, sometimes with a human face, a crown, or other decorative features. For many Muslims, this has become the accepted image of the creature that carried Prophet Muhammad during the Night Journey (al-Isrāʾ) and Ascension (al-Miʿrāj).   A closer reading of the Qur'an, however, reveals something quite different. Although the Night Journey is mentioned in Surah al-Isrāʾ (17:1), the Qur'an never mentions al-Burāq by name. It also does not describe a horse, a winged creature, or any other supernatural means of transport. Instead, the verse simply states that Allah carried His servant by night from the Sacred Mosque to the Farthest Mosque to show him some of His signs. The emphasis is on God's power and the purpose of the journey, not on how the journey took place.   The detailed description of al-Burāq appear...