<br /><img src='http://www.shiachat....fault/salam.gif' class='bbc_emoticon' alt='' /><br /><br />The Sunni perspective is that these verses are in reference to the isra` and mi`raj. Some companions didn't believe the Prophet <img src='http://www.shiachat....efault/pbuh.gif' class='bbc_emoticon' alt='' /> at first, and didn't believe he went to the heavens, and these verses (according to them) were brought down to confirm the Prophet's experience.<br />
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Okay. But miraj is not so much a revelation as it is an event or a journey. Also in Ayat 5 it is written that Allah ÓÈÍÇäå æÊÚÇáì "taught" (Úóáóøãóåõ) the Prophet (s.a.w.w) this revelation. I wonder how Sunnis explain that Miraj was something taught to the Prophet (s.a.w.w).
[Shakir 53:12] What! do you then dispute with him as to what he saw?
[Shakir 53:13] And certainly he saw him in another descent,
[Shakir 53:14] At the farthest lote-tree;
[Shakir 53:15] Near which is the garden, the place to be resorted to.
[Shakir 53:16] When that which covers covered the lote-tree;
[Shakir 53:17] The eye did not turn aside, nor did it exceed the limit.
"What he saw", that part could relate to Miraj. But being made to see something and being taught something are two different things.
@Shia Shahid: According to Aga Mehdi Pooya/M. A. Ali tafsir, it refers to Wilayah.
"It is reported by Ibn Abbas that one night, after praying the Isha salat, the Holy Prophet told his companions: "At dawn, tomorrow, a star will descend on the earth from the heaven. On whomsoever's house it will come upon will be my heir, my successor, and he is the divinely commissioned guide." The star descended on Ali's house. The hypocrites began to whisper that in love of Ali the Holy Prophet had gone astray. On this occasion these verses were revealed. The Holy Prophet is mentioned as sahib (companion) because he was living among the people addressed in this verse."
"Verses I to 8 assert the infallibility of the Holy Prophet in his movement between the creator and the creation, similar to the movement of the star in its orbit. He neither deviates nor does or say anything other than what is revealed to him. The degree of his realisation and knowledge of all that which has been created is as perfect as the creator, save the finest span between the finite and the infinite.
The first degree of realisation he reached is the scene of istiwa in the highest part of the horizon which is the highest stage of the angelic force, at which appear the two arcs-the arc of creation and the arc of godhead-to meet each other. Here the Holy Prophet and Jibrail heard a voice (saying):
"Glory be to Me. I am the Lord of the angels and the spirits. My mercy subdues My wrath."
Then moving further beyond the dualistic view, he entered the state of awaiting or pending (not terminated) between the finite and the infinite, joining point of the two arcs, after which comes the phase of aw adna where all dualistic considerations concerning the two arcs disappear. The whole becomes a circle wherein the absolute infinite manifests overall encompassment and penetration. At this stage of total submission and absorption, the Holy Prophet comes into direct communion with the infinite absolute and receives most important message which is known to him and his Lord.
Imam Jafar bin Muhammad as Sadiq said:
"It was in this state the command relating to wilayah or imamah with finality was revealed to the Holy Prophet."
The Imam further said that "what he saw" has nothing to do with the ordinary sense of seeing but it refers to the realisation the cognitive self of the Holy Prophet achieved."